Mole Men Who Cannot See Truth

by Thomas A. Droleskey

Conciliarism makes complex what is very simple: the Holy Faith. The Catholic Faith is not complex. It does NOT give rise to ambiguity or confusion. There is no need for Catholics to "search" for truth or to "search" for unity" or to "search" for "peace." God has revealed Himself to us exclusively through His Catholic Church so that we will not have to spend our lives as the pagans of yore "searching" for answers about the meaning of human existence. The Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to the Catholic Church for Its eternal safekeeping and infallible explication is brought to the faithful by Holy Mother Church with ease and security, a point made very explicitly by Pope Pius XI in Mortalium Animos, January 6, 1928:

For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

 

As Pope Gregory XVI noted in Singulari Nos, May 25, 1834, and as Pope Leo XIII noted in A Review of His Pontificate, the Catholic Church never makes any terms with error. There is never a need for a Catholic to "search" for the truth about human existence. She has no need to "learn" anything about Divine Revelation from Protestants or adherents of the Talmud or the Orthodox or Mohammedans or any other sect. The Divine Constitution of Holy Mother Church provides her with everything necessary to teach and sanctify the souls redeemed by the shedding of every single drop of the Most Precious Blood of her Divine Bridegroom and Invisible Head, Our Blessed Lord and Saviour Jesus Christ:

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

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

 

Much unlike Joseph Ratzinger/Benedict XVI and his counterfeit church of conciliarism, which has accepted disaffected Anglicans into its very large doctrinal tent (see Defaming The English Martyrs and Still Defaming The English Martyrs) while permitting them to retain liturgical "rites" that were condemned as heretical by Pope Saint Pius V in Regnans Excelsis, March 5, 1570, the Catholic Church does not tolerate the errors of others in order to forge a false sense of "unity:"

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is 'the root and womb whence the Church of God springs,' not with the intention and the hope that 'the Church of the living God, the pillar and ground of the truth' will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

 

None of this means of thing, of course, to Ratzinger/Benedict, and his former students, such as Christoph "Cardinal" Schonborn, the conciliar "archbishop" of Vienna (for previous articles about Schonborn, please see Almost Always At Odds With Themselves, Negotiating To Become An Apostate, They Continue to Caricature Themselves, Meltdown, Without a Clue or a Care, Nothing About Which to be Shocked, Ratzinger's Revolution Unravels, part one and Unbent and Unaware), who are still "searching for the truth in unity" with those who are steeped in the falsehoods of one false religion after another:

(Vatican Radio) The ecumenical journey is an issue of “prime importance” for Pope Benedict XVI as is the need for reform in continuity and the correct interpretation of the Second Vatican Council, the great ecumenical gathering which this year turns 50. Not by chance then, that Pope Benedict has decided to dedicated this years "Ratzinger Schülerkreis", or Ratzinger Summer School to these very themes. Emer McCarthy reports:

This “Ratzinger Summer School” first began meeting over 30 years ago, when then Professor Joseph Ratzinger left the University of Regensburg to head the Congregation for the Doctrine of the Faith. Since then each year he has gathered together his former theology students and invited expert theologians to take part in the 3 day, closed-door seminars, on topics as varied as new evangelization and evolution.

On Friday, the group will begin discussions on the relations between Catholics, Lutherans and Anglicans, with reference to the book entitled "Harvesting the fruits", published in 2009 by Cardinal Walter Kasper, President-emeritus of the Pontifical Council for Promoting Christian Unity.

Taking part in the school, held at the Foccolari movement’s Mariopolis centre in Catselgandolfo, is Cardinal Archbishop of Vienna Christoph Schönborn. He spoke to Vatican Radio’s Gudrun Sailer about the theme and participants at this years Summer school :

Schonborn: “There will be the Lutheran Bishop Emeritus Ulrich Wilkens, a famous exegete, who will discuss the development of ecumenism between Catholics and Lutherans. The theme of the Anglicans will be addressed by Bishop Charles Morerod, the new bishop of Geneva, Lausanne and Fribourg, who is a specialist on this topic, Cardinal Koch, President of the Council for Christian Unity will also be present... The fact that the Holy Father has chosen this theme for the meeting this year is a sign that the ecumenical question is of primary importance for him. I think this is already a first essential concept, within the context of the 50th anniversary of the Second Vatican Council, it is a strong sign that the Holy Father insists on the importance of these meetings between separated Christians.

Vatican Radio: In five years time, there will be celebrations to commemorate the 500th anniversary of the Reformation. Will this be a backdrop to your discussions in anyway?

Schonborn: “Inevitably I think that it will be on the horizon from the Lutheran and Anglican viewpoint, because it is a consequence of the Reformation. With the Holy Father, we expect a dialogue in truth and charity: In the truth that does not conceal the drama of division among Christians in Europe and, as a consequence, all over the world, but also the great issue of what is the reform of the Church, a theme of utmost importance to the Holy Father. We only have to think of all that he has said and taught about reform in continuity, as a model of Catholic reform. Of course, as part of the jubilee of the Reformation there will be a lot of talk about what constitutes real reform, which we are in need of, even today”.

Vatican Radio: What form do the discussions held within this "circle" take?

Schonborn: It is an academic circle, and this means that what counts are the arguments. Of course there is the question of friendships that have been built up after so many years, we have met for over 30 years, every year, and now we are almost at the point of retirement! The Holy Father is the youngest always has been, at least that has been my experience over the years. The Pope first and foremost is a man of reflection, what matters is the subject and the search for truth. So, if we could not discuss matters openly, we would not be a circle of students with their professor! I think that this climate of searching for the truth - the historical, and philosophical and theological truth - has remained unchanged, but there is also a hint of friendship. What strikes us is how the Holy Father always knows his pupils, he always asks about their family, children, and when there is suffering in a family he knows about it, he cares deeply ... This very human aspect - paternal, fraternal - is very and visibly present. I think that this is partly one of the reasons why this "circle" has been kept on going, from 1977 until now ...

Q: At the beginning of the gathering, the Holy Father usually gives a brief summary of what has happened in the Church and the Vatican in the months since your last meeting. What arguments are you personally hoping to hear about this time?

Schonborn: “It has always been a very important part of the meeting, and it was 30 years ago ... Before he would talk about his experience at the Congregation for the Doctrine of the Faith and we would all eagerly await this panoramic tour and take notes ... This year, what will the Holy Father focus on? We only have to think of the big issues over the past year ... Its really enlightening to see not so much which issue the Holy Father focuses on, rather, how he focuses on it: The light of wisdom and insight that he reveals as he speaks of the great events of the past year ... (A school on ecumenism and reform.)

 

Joseph Ratzinger/Benedict XVI and his band of conciliar revolutionaries, including former students of his such as Christoph Schonborn who were taught in the ways of the doctrinal, liturgical and moral revolutions of the "Second" Vatican Council and its aftermath, are mole men who cannot see the truths of the Catholic Faith, which have been taught with clarity by Holy Mother Church from the time that Saint Peter, our first pope, preached the Gospel on the first Pentecost Sunday and effected the conversion of three thousand Jews from all over the Mediterranean Sea area.

No Catholic has to "search" for the "truth." This is something that many arch-conciliarists do not understand or accept.

Just consider the fact that "Archbishop" Robert Zollitsch has been able to reject a plain truth of the Faith (that Our Lord died in atonement for our sins on the wood of the Holy Cross) and remain a "bishop" in good standing in the conciliar structures as he has done so. Did Zollitsch arrive at his apostasy of denying that Our Blessed Lord and Saviour Jesus Christ died on the wood of Holy Cross in atonement for our sins after "searching for the truth" through allegedly "scholarly" works of theology?

Joseph Ratzinger/Benedict XVI feels free to do what true Catholic pontiffs never did prior to the dawning of the age of conciliarism, going into places of false worship as he imparts lavish words of praise upon those dens of iniquity and esteems their very symbols. Have his repeated actions in violation of the First and Second Commandment that offend the true God of Divine Revelation greatly come about as the result of a "search" for ways to "unite" with "believers" worldwide?

Joseph Ratzinger/Benedict XVI believes that it was necessary "to discover" a new relationship with the "faith of Israel" following the crimes of the Third Reich during World War II? Does this mean that Ratzinger/Benedict had to "search" for a way to make irrelevant the Catholic Church's immutable teaching that the Mosaic Covenant was indeed superseded by the New and Eternal Covenant instituted by Our Blessed Lord and Saviour Jesus Christ at the Last Supper and ratified as He shed His Most Precious Blood on the wood of Holy Cross on Good Friday?

Ratzinger/Benedict himself has told us that his mentor, the late Father Hans Urs von Balthasar, spent his entire life in a "search" for truth:

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

 

There is frequently the need to search for the truth of various historical facts. There is no need to "search" for the truths of the Catholic Faith, truths that indeed were put into question by Father Hans Urs von Balthasar by his belief that the words of Our Blessed Lord and Saviour Jesus Christ contained "paradoxes" and "contradictions" that had to be re-examined in light of the "changing circumstances" in which "modern man" finds himself. Von Balthasar believed that "only love is credible," meaning that precise dogmatic formulations are secondary, if even at all necessary, to serving God as members of the Catholic Church. Hans Urs von Balthasar, whose belief in the heresy of "universal salvation" was critiqued by Father Regis Scanlon, O.F.M.., Cap., in The Inflated Reputation of Hans Urs von Balthasar, is to be "praised" for his "search" for dogmatic truth on points that have been defined solemnly by the Catholic Church--and therefore no longer matters of debate.

Those outside of the Catholic Faith may have to search for the truth as they are led in their lives by the promptings of God the Holy Ghost. Those who have strayed from the Faith may have to do so after having abandoned the maternal bosom of Holy Mother Church, which had provided them with sure teaching and the sacramental graces to live in accord with it. A believing Catholic, whether a bishop or a priest or a consecrated member of a religious community, does not have to "search" for any of the truths of Divine Revelation as these truths dwell in Holy Mother Church and are readily accessible. Indeed, a believing Catholic has the solemn duty to proclaim the truth to all nonbelievers as his prays and works for their unconditional conversion to the true Faith, recognizing that it is a sin to leave unbeliever in his unbelief without making some kind of effort to seek his conversion.

Joseph Ratzinger/Benedict XVI doesn't even believe this. He believes that it is possible for the Jews, for example, to have a "parallel" reading of the Old Testament that does not point unequivocally to the First Coming in time of Our Blessed Lord and Saviour Jesus Christ that we will commemorate in but ten days:

 

 

In its work, the Biblical Commission could not ignore the contemporary context, where the shock of the Shoah has put the whole question under a new light. Two main problems are posed: Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel's Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation? The second question follows from the first: In its presentation of the Jews and the Jewish people, has not the New Testament itself contributed to creating a hostility towards the Jewish people that provided a support for the ideology of those who wished to destroy Israel? The Commission set about addressing those two questions. It is clear that a Christian rejection of the Old Testament would not only put an end to Christianity itself as indicated above, but, in addition, would prevent the fostering of positive relations between Christians and Jews, precisely because they would lack common ground. In the light of what has happened, what ought to emerge now is a new respect for the Jewish interpretation of the Old Testament. On this subject, the Document says two things. First it declares that “the Jewish reading of the Bible is a possible one, in continuity with the Jewish Scriptures of the Second Temple period, a reading analogous to the Christian reading, which developed in parallel fashion” (no. 22). It adds that Christians can learn a great deal from a Jewish exegesis practised for more than 2000 years; in return, Christians may hope that Jews can profit from Christian exegetical research (ibid.). I think this analysis will prove useful for the pursuit of Judeo-Christian dialogue, as well as for the interior formation of Christian consciousness. (Joseph Ratzinger, Preface to The Jewish People and Their Scriptures in the Christian Bible.)

“It is of course possible to read the Old Testament so that it is not directed toward Christ; it does not point quite unequivocally to Christ.  And if Jews cannot see the promises as being fulfilled in him, this is not just ill will on their part, but genuinely because of the obscurity of the texts and the tension in the relationship between these texts and the figure of Jesus.  Jesus brings a new meaning to these texts – yet it is he who first gives them their proper coherence and relevance and significance.  There are perfectly good reasons, then, for denying that the Old Testament refers to Christ and for saying, No, that is not what he said.  And there are also good reasons for referring it to him – that is what the dispute between Jews and Christians is about.” (Joseph Ratzinger, God and the World, p. 209.)

To the religious leaders present this afternoon, I wish to say that the particular contribution of religions to the quest for peace lies primarily in the wholehearted, united search for God.  Ours is the task of proclaiming and witnessing that the Almighty is present and knowable even when he seems hidden from our sight, that he acts in our world for our good, and that a society’s future is marked with hope when it resonates in harmony with his divine order.  It is God’s dynamic presence that draws hearts together and ensures unity.  In fact, the ultimate foundation of unity among persons lies in the perfect oneness and universality of God, who created man and woman in his image and likeness in order to draw us into his own divine life so that all may be one. (Courtesy visit to the President of the State of Israel at the presidential palace in Jerusalem, May 11, 2009.)

Joseph Ratzinger would have us believe that God has revealed Himself to us in an oblique manner, one that is not clear and certain. This is, of course, utter apostasy from a man who denies the very nature of dogmatic truth by asserting that past dogmatic decrees and papal pronouncements are conditioned by the circumstances in which they were made, thus making a mockery of the infallible guidance and protection of God the Holy Ghost. It is no wonder, of course, that Ratzinger/Benedict must live in alternative universe where it is necessary to spend one's live in a vast array of needless "searches."

Yes, of course, theologians and other scholars may have delve into various aspects of the inexhaustible treasures of the Holy Faith, doing so at all times under the watchful eye and direction of Holy Mother Church. To understand the Faith more deeply and to draw out from Its treasures deeper understandings that in no way contradict what the Church has taught from time immemorial is a work in behalf of souls that is indeed sanctioned by God. It is not necessary, however, to search for what God has revealed or the path that He has marked out for the unity of all men as members of the Catholic Church.

That the conciliar "pontiffs," who have claimed to have held the office of Supreme Pastor, do not preach simply and clearly that Catholicism and Catholicism alone is the one and only means of human salvation and the one and only means of personal and social order is a very strong testimony to the nature of the apostasy that is upon us. Billions of souls on the face of this earth have been left to wander aimlessly in life because the conciliar church and its "pontiffs" and its "bishops" and its priests/presbyters do not believe that they have a solemn duty to seek with urgency the unconditional conversion of all non-Catholics to the true Faith.

Conciliarists have held endless numbers of conferences and symposia and workshops to "search" for "Christian unity" ("Paul’s exhortation resounds with no less vigor today. His words instill in us the confidence that the Lord will never abandon us in our quest for unity"-- Ecumenical Prayer Service at St Joseph's Parish in New York, April 18, 2008) and to "search" for "world peace" and to "search" for a way in which in "believers" (a category that conciliarists believe includes Mohammedans and Hindus and Buddhists and Jews and Jainists and animists and all other believers in one false religion after another) to work together to combat secularism. Everything but Catholicism and it alone is considered to be part of the "search" for "answers" that are to be found only in the Catholic Church.

Our Lord made Himself manifest as a helpless Baby in Bethlehem, content to be born in poverty, humility, and relative anonymity. He did proclaim Himself during the course of His Public Ministry to be the Messias, proving this by His words and actions, especially by the miracles He performed prior to His Passion, Death, Burial, and Resurrection, and Ascension to His Co-Equal and Co-Eternal Father's right hand in glory. The answer that Our Lord gave to His cousin, Saint John the Baptist, attests to the fact it was of Him that His cousin, the last of the Old Testament Prophets, spoke when preaching in the desert and administering his baptism of repentance:

Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: Art thou he that art to come, or look we for another? And Jesus making answer said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.

And blessed is he that shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings. But what went you out to see? a prophet? yea I tell you, and more than a prophet. For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.(Matthew 11: 2-10.)

 

We do not need to spend our lives in "search" for the truth. Our Blessed Lord and Saviour Jesus Christ is the Way, the Truth, and the Life. It is difficult enough to get home to Heaven as a member of the Catholic Church even when one accepts the totality of the Deposit of Faith. The vagaries of fallen human nature and of the effects of our sins ravage each one of us. Our Lord has made it easy for us to know what it is true by giving us Holy Mother Church as the sole repository and explicator of His Deposit of Faith. All we have to do is to cooperate with the graces that He won for us on the wood of the Holy Cross by the shedding of His Most Precious Blood and that flow into our hearts and souls through the loving hands of Our Lady in order to overcome the effects of sins on our souls and to grow in holiness.

Ratzinger/Benedict has made it his life's work to make complex what is simple, Our Lord's Sacred Deposit of Faith, believing in the philosophically absurd and dogmatically condemned proposition that dogmatic truth can never be formulated adequately at any one time, which is why it is necessary for there to be "adjustments" over the course of time as each expression of truth is conditioned by the historical circumstances in which it was made. This is nothing other than a blasphemy against the immutability of God the Holy Ghost and His infallible guidance of Holy Mother Church.

Who has treated the anti-Modernist condemnations made by Pope Saint Pius X and by the Holy Office of the Inquisition and the Pontifical Biblical Commission during his glorious pontificate? You know. That's right. Joseph Ratzinger/Benedict XVI, who has done so on numerous occasions in the past thirty-nine years:

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)

 

Joseph Ratzinger has repeated this condemned proposition in his capacity as "Benedict XVI" on more than one occasion, including in his infamous address to the members of his conciliar curia on December 22, 2005:

 

 

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.)

Joseph Ratzinger had discussed his condemned notions concerning the nature of dogmatic truth that blaspheme the Third Person of the Most Blessed Trinity, God the Holy Ghost, by contending that He did not direct the Fathers of Holy Mother Church's true councils or her true popes to issue dogmatic decrees:

 

 

"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.)

This is, of course, as has been explained endlessly on this site, nothing other than blasphemy as God the Holy Ghost has directed each and every doctrinal formulation made by the Catholic Church. The Oath Against Modernism, for example, merely reiterated the truth that doctrine cannot be understood in different ways at different times, something that was declared in a solemn proclamation by the [First] Vatican Council that was cited by Pope Saint Pius X against the Modernists in Pascendi Dominci Gregis, September 8, 1907:

 

 

• 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 3 : 24 April 1.)

Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.

It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: 'These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.' On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason'; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth.' Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: 'Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

 

The Oath Against Modernism did not endorse a "search for truth," condemning the view held by Ratzinger/Benedict as follows:

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. . . .

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. (The Oath Against Modernism, September 1, 1910.)

 

"Search for truth" about ecumenism"? Mole men. Utter mole men.

Here, mole men, is the truth about the Catholic Church's relationship to Protestant sects and to the Orthodox:

 

 

"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, 1894.)

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.)

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.)

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 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.)

The "search for truth" on which Joseph Ratzinger/Benedict XVI and his students, including the likes of Christoph Schonborn, have spent their lives is insane. The Catholic Church does not have any need to "search" for that which her Divine Founder, Invisible Head and Mystical Spouse has deposited in her. She has made this teaching accessible to even the most simple of minds. Then again, the mole men of the counterfeit church of conciliarism like to believe in that the complexity they see in certainty makes them "sophisticated" theologians and the deepest of inquiring thinkers. No. It  makes them apostates of the first order.

Yet it is that Joseph Ratzinger/Benedict XVI had the unmitigated temerity on Sunday, August 26, 2012, to tell those Catholics who disagree with the teaching of the Catholic Church to leave it:

 

 

VATICAN CITY, August 26 (CNA/EWTN News) .- Pope Benedict XVI said Sunday that a lack of sincerity in life is "the mark of the devil" as witnessed in the decision of Judas Iscariot to continue following Jesus Christ even after he had ceased to believe in him.

"The problem is that Judas did not go away, and his most serious fault was falsehood, which is the mark of the devil. This is why Jesus said to the Twelve: 'One of you is a devil'," said the Pope in his midday Angelus address to pilgrims at Castel Gandolfo Aug. 26.

The pontiff said that Catholics pray to the Virgin Mary to help them to believe in Jesus as St. Peter did and "to be always sincere with him and with all people."

The Pope continued his recent weeks' reflections upon Jesus's "Bread of Life" discourse as delivered in the synagogue of Capernaum.

After Christ declared himself to be "the living bread which came down from heaven" many of those who had followed him, records St. John in his Gospel, "drew back and no longer went about with him."

Asked by Jesus if they too will leave, St. Peter replied on behalf of the Twelve "Lord, to whom shall we go? You have the words of eternal life."

The one exception, said Pope Benedict, was Judas Iscariot who "could have left, as many of the disciples did; indeed, he would have left if he were honest." Instead, he chose to remain with Jesus. Not because of faith or love, said the Pope, but out of a secret desire to take vengeance on his master.

"Because Judas felt betrayed by Jesus, and decided that he in turn would betray him. Judas was a Zealot, and wanted a triumphant Messiah, who would lead a revolt against the Romans." Jesus, however, "had disappointed those expectations."

The Pope, turning to the 11 apostles who did believe, reminded pilgrims of "a beautiful commentary" of St. Augustine in which the Church Father observed how St. Peter "believed and understood."

"He does not say we have understood and believed, but we believed and understood. We have believed in order to be able to understand," wrote St. Augustine in his Commentary on the Gospel of John. (Ratzinger Compares Disobedient Catholics to Judas Iscariot.)

There is only one thing to say in response to such hubris, coming as it does from a man who defects from the Catholic Faith on a number of points: Get The Man A Mirror.

We separate ourselves from the conciliarists because they offend God by defecting from the Faith, starting with their rejection of the nature of dogmatic truth and their making complex what it is: the knowledge of Him that He has deposited in Holy Mother Church. We must understand, however, that offenses against the moral order are no less of a concern to God than offenses against doctrine. Offenses against the moral order, many of which have been committed by the conciliar "bishops" and their chancery factotums and their insurance companies are not "little things," unless, as I have noted in other commentaries in recent weeks, that the loss of the Faith in a single soul is a "little thing" and that the clergy responsible for indemnifying the loss of just one soul do not show themselves to be enemies of the Cross of the Divine Redeemer as a result.

Although there are those who tell us that we should "stay and fight" in once Catholic parishes that now in the hands of apostates (or their enablers who refuse to speak out against them), we must recognize that offenses against the doctrines of the Faith and offenses against the moral order are never the foundations upon which God will choose to restore His Holy Church. Truth in the moral order is as black and white as truth in the doctrinal realm. Conciliarism consists of its very nature in a rejection of various parts of the Catholic Faith, and it is this rejection that leads in turn to the same sort of despair and hopelessness in the souls of so many men now as existed at the time before the First Coming of Our Lord at His Incarnation and, nine months later, His Nativity.

Mindful of the fact that our own sins have worsened the state of the Church Militant on earth and of the world-at-large, let us be content during these last days of our liturgical year to intensify our penitential practices prior to the beginning of Advent next Sunday, November 27, 2011, trying as best we can to pray as many Rosaries each day as our states-in-life permit.

We must remember that Our Lord was hated by the august King Herod the Great when news of His Nativity reached Herod. We must remember that Our Lord had to be taken by his dear foster-father, Saint Joseph, the Patron of the Universal Church and the Protector of the Faithful, and His Most Blessed Mother to live in exile in Egypt. We must remember that Our Lord lived most of His life hidden from the world performing the arduous work of a carpenter, working with the very wood of trees that were created through Him, the very wood of trees upon which He would redeem us, thus re-creating us unto children of God by adoption.

These truths, which we don't need to "search for" as they part of the Deposit of Faith, are important to remember at all times because the crosses of the present moment, no matter their source, are fashioned to us from the very hand of God Himself to be the means of our participating in Our Lord's Easter victory over the power of sin and eternal death.

It matters not what anyone thinks of us for refusing to accept the conciliarists as representatives of the Catholic Church or for refusing to associate with those who believe act in a de facto manner as the authority of the Church while looking the other way at grave abuses of the moral order and indemnifying wrong-doers time and time again. All that matters is that we carry our cross as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, looking for no other consolation than that which is given to the souls of the elect upon the Particular Judgment and that is ratified for all to see at General Judgment of the Living and the Dead:

Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. (Matthew 25: 21.)

 

May Our Lady help us in these final days of the liturgical year to prepare for a good practice of prayer, penance and mortification during Advent as we prepare to her Divine Son on Christmas Day thirty-six days from now by the time we spend in prayer before His Real Presence in the Most Blessed Sacrament and by our keeping watch for the many ways that He comes to us in our daily lives, being careful to pray for the good of all men, including the conciliarists and those others who cause scandal to the faithful that they seek to minimize and excuse, so that they can embrace the Catholic Faith, the one and only path to happiness here on earth in preparation for the eternal joys of Heaven itself.

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon.

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior and Balthasar, pray for us.

Saint Rose of Viterbo, pray for us.

See also: A Litany of Saints