No Cure for Polonium-210

by Thomas A. Droleskey

Colonel Alexander Litvinenko was a former officer of the Committee for State Security (K.G.B.) of the former Union of Soviet Socialist Republics (U.S.S.R.) and of its successor organization for the Russian Federation, Federal Security Service of the Russian Federation (F.S.B.). He accused various Russian security agents of plotting to kill various people and of planning terrorist attacks that were blamed on the Chechen rebels. He became such a thorn in the side of then Russian President Vladimir Putin, now the Prime Minister of the Russian Federation, that he had to flee Russia in 2000, being granted political asylum by the government of the United Kingdom, claiming that the Russian government was funding all of the major terrorists in the world (what was that Our Lady said about Russia spreading her errors if the collegial consecration to her Immaculate Heart was not done?).

Colonel Litvinenko met with some shadowy figures, former agents of the old K.G.B., from Russia on November 1, 2006, in London, England, falling ill almost immediately thereafter. He was poisoned, as it turns out, with a minute amount of the radioactive substance known as Polonium-210. Just a tiny amount, mind you. That tiny amount was enough to take his life in but three short weeks. There was no cure for the poisoning of Colonel Alexander Litvinenko by means of ingesting a tiny amount of Polonium-210. (Litvinenko's end was not a good one. He converted from the schismatic and heretical Russian Orthdox Church to Mohammedanism ten days before his death. Not the sort of conversion about which Our Lady was imploring Jacinta and Francisco Marto and Lucia dos Santos to effect by means of their Rosaries and their sacrifices for sinners.)

There is also no cure, no antidote, if you will, for the tiniest, trace amounts of conciliarism. Even the tiniest amounts of the ingestion of conciliarism prove to be fatal for the cause of the Catholic Faith, both in the lives of individuals and of their nations. There can be not even the slightest concession to conciliarism's errors lest a theological version of Polonium-210 take hold and kills off, perhaps slowly but definitely surely, the sensus Catholicus that a Catholic is given in the Baptismal font and is fortified in the Sacrament of Confirmation and is fortified by the frequent and worthy reception of the Sacraments.

The doctrinal and liturgical revolutionaries have worked hard in the past fifty years to destroy the sensus Catholicus with a steady, ceaseless and at times mind-boggling array of changes and novelties and innovations and "reinterpretations" to which Catholics prior to that time had never been subjected. Indeed, the doctrinal and liturgical revolutionaries worked very hard to convince Catholics that they could trust their own Catholic senses, that they, the experts, "knew best." This strategy worked with even a lot of older priests in the 1960s and 1970s as the revolutionaries appealed to their sacerdotal sense of obedience to convince them that their sensus Catholicus about the Faith and the Mass could no longer be trusted, that they, the priest, had to rely upon the "experts" who wanted to do want the "pope" wanted done at the diocesan and parish levels.

Monsignor Klaus Gamber, who was not a traditionalist, wrote in The Reform of the Roman Liturgy of how the revolutionaries took advance of the sensus Catholicus of both believing priests and lay Catholics at the beginning of the liturgical revolution:

At the same time, the priests and the faithful are told that the new liturgy created after the Second Vatican Council is identical in essence with the liturgy that has been in use in the Catholic Church up to this point, and that the only changes introduced involved reviving some earlier liturgical forms and removing a few duplications, but above all getting rid of elements of no particular interest.

Most priests accepted these assurances about the continuity of liturgical forms of worship and accepted the new rite with the same unquestioning obedience with which they had accepted the minor ritual changes introduced by Rome from time to time in the past, changes beginning with the reform of the Divine Office and of the liturgical chant introduced by Pope St. Pius X.

Following this strategy, the groups pushing for reform were able to take advantage of and at the same time abuse the sense of obedience among the older priests, and the common good will of the majority of the faithful, while, in many cases, they themselves refused to obey.

The pastoral benefits that so many idealists had hoped the new liturgy would bring about did not materialize. Our churches emptied in spite of the new liturgy (or because of it?), and the faithful continue to fall away from the Church in droves.

Although our young people have been literally seduced in to supporting the new forms of liturgical worship, they have, in fact, become more and more alienated from the faith. They are drawn to religious sects--Christian and non-Christian ones--because fewer and fewer priests teach them the riches of our Catholic faith and the tenets of Christian morality. As for older people, the radical changes made ot the traditional liturgy have taken from them the sense of security in their religious home.

Today, many among us wonder: Is this Spring people had hoped would emerge from the Second Vatican Council? Instead of a genuine renewal in our Church, we have seen only novelties. Instead of our religious life entering a period of new invigoration, as happened in the past, what we see now is a form of Christianity that has turned towards the world.

We are now involved in a liturgy in which God is no longer the center of our attention. Today, the eyes of our faithful are no longer focused on God's Son having become Man hanging on the cross, or on the pictures of His saints, but on the human community assembled for a commemorative meal. The assembly of people is sitting there, face to face with the "presider," expecting from him, in accordance with the "modern" spirit of the Church, not so much a transfer of God's grace, but primarily some good ideas and advice on how to deal with daily life and its challenges.

There are few people who speak of the Holy Mass as the Sacrifice of the New Covenant which we offer to God the Father through Jesus Christ, or of the sacramental union with Christ that we experience when we receive Holy Communion. Today, we are dealing with the "Eucharistic feat," and with the "holy bread," to be shared as a sign among as a sign of our brotherhood with Jesus.

The real destruction of the traditional Mass, of the traditional Roman rite with a history of more than one thousand years, is the wholesale destruction of the faith on which it was based, a faith that had been the source of our piety and of our courage to bear witness to Christ and His Church, the inspiration of countless Catholics over many centuries. Will someone, some day, be able to say the same thing about the new Mass? (Monsignor Klaus Gamber, The Reform of the Roman Liturgy, pp. 100-102.)

 

Having accepted, albeit in good faith, the poison represented by the Protestant and Masonic Novus Ordo service, most of these older priests became susceptible to accepting each of the little doctrinal "drops of poison" that the conciliar Vatican and its affiliated chancery offices introduced from time to time (false ecumenism, inter-religious prayer services, religious liberty, the changeable nature of dogmatic truth) in implementing the wonderful "insights" represented by the "Second" Vatican Council and various postconciliar documents and "papal' pronouncements. A steady dose of these poisons, made possible first and foremost by the acceptance of the Novus Ordo, would lead some of these priests and many of members of the laity into having their sensus Catholicus eviscerated and replaced with a synthetic creation that inclines them, whether or not they realize it, to be overtly hostile to any mention of the actual truths of the Catholic Faith as taught from time immemorial prior to 1958 and thereafter.

Indeed, some of the most singularly hostile people to any mention of the Immemorial Mass of Tradition, no less criticisms of conciliarism's multiple defections from the Faith, are older Catholics, both priests and members of the laity, who have permitted themselves to believe that the Catholic "past" is "outdated" and that some "reform" was necessary. Indeed, I remember a "Father X" article in The Latin Mass magazine in the 1990s entitled, "They Have Burned What They Once Adored," referring to older priests who were ordained to offer the Immemorial Mass of Tradition only to turn on the Mass of the ages with a demonic fury worthy of the old Protestant revolutionaries of the Sixteenth Century. "Father X," now a conciliar pastor, made excellent points in his article.

Sure, some of the older priests might admit, at least privately, that there have been "abuses" and "problems," but nothing of the sort that touches at the heart of the Faith. Without realizing it, therefore, their Catholic senses have been poisoned by the slow-acting radioactive material that comprises conciliarism, never understanding the simple truth that to fall from the Faith in just one thing is to fall from It in Its entirety, as Pope Leo XIII noted in Satis Cognitum, June 29, 1896:

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88).

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).

 

There is no such thing in Catholicism as a little bit of Catholic truth mixed in with lots of error. The wheat and chaff spoken off by Our Blessed Lord and Saviour Jesus Christ does not refer to the Catholic Church tolerating the dissemination of untruths and the promotion of evil liturgies and the sacrileges of inter-religious prayer meetings and the abominations of esteeming false religions. Not at all. Just the opposite is true, as Pope Pius VI made clear in Inscrutabile, December 25, 1775:

You yourselves, established as scouts in the house of Israel, see clearly the many victories claimed by a philosophy full of deceit. You see the ease with which it attracts to itself a great host of peoples, concealing its impiety with the honorable name of philosophy. Who could express in words or call to mind the wickedness of the tenets and evil madness which it imparts? While such men apparently intend to search out wisdom, "they fail because they do not search in the proper way. . . and they fall into errors which lead them astray from ordinary wisdom." They have come to such a height of impiety that they make out that God does not exist, or if He does that He is idle and uncaring, making no revelation to men. Consequently it is not surprising that they assert that everything holy and divine is the product of the minds of inexperienced men smitten with empty fear of the future and seduced by a vain hope of immortality. But those deceitful sages soften and conceal the wickedness of their doctrine with seductive words and statements; in this way, they attract and wretchedly ensnare many of the weak into rejecting their faith or allowing it to be greatly shaken. While they pursue a remarkable knowledge, they open their eyes to behold a false light which is worse than the very darkness. Naturally our enemy, desirous of harming us and skilled in doing so, just as he made use of the serpent to deceive the first human beings, has armed the tongues of those men with the poison of his deceitfulness in order to lead astray the minds of the faithful. The prophet prays that his soul may be delivered from such deceitful tongues. In this way these men by their speech "enter in lowliness, capture mildly, softly bind and kill in secret." This results in great moral corruption, in license of thought and speech, in arrogance and rashness in every enterprise.

When they have spread this darkness abroad and torn religion out of men's hearts, these accursed philosophers proceed to destroy the bonds of union among men, both those which unite them to their rulers, and those which urge them to their duty. They keep proclaiming that man is born free and subject to no one, that society accordingly is a crowd of foolish men who stupidly yield to priests who deceive them and to kings who oppress them, so that the harmony of priest and ruler is only a monstrous conspiracy against the innate liberty of man.

Everyone must understand that such ravings and others like them, concealed in many deceitful guises, cause greater ruin to public calm the longer their impious originators are unrestrained. They cause a serious loss of souls redeemed by Christ's blood wherever their teaching spreads, like a cancer; it forces its way into public academies, into the houses of the great, into the palaces of kings, and even enters the sanctuary, shocking as it is to say so.

Consequently, you who are the salt of the earth, guardians and shepherds of the Lord's flock, whose business it is to fight the battles of the Lord, arise and gird on your sword, which is the word of God, and expel this foul contagion from your lands. How long are we to ignore the common insult to faith and Church? Let the words of Bernard arouse us like a lament of the spouse of Christ: "Of old was it foretold and the time of fulfillment is now at hand: Behold, in peace is my sorrow most sorrowful. It was sorrowful first when the martyrs died; afterwards it was more sorrowful in the fight with the heretics and now it is most sorrowful in the conduct of the members of the household.... The Church is struck within and so in peace is my sorrow most sorrowful. But what peace? There is peace and there is no peace. There is peace from the pagans and peace from the heretics, but no peace from the children. At that time the voice will lament: Sons did I rear and exalt, but they despised me. They despised me and defiled me by a bad life, base gain, evil traffic, and business conducted in the dark." Who can hear these tearful complaints of our most holy mother without feeling a strong urge to devote all his energy and effort to the Church, as he has promised? Therefore cast out the old leaven, remove the evil from your midst. Forcefully and carefully banish poisonous books from the eyes of your flock, and at once courageously set apart those who have been infected, to prevent them harming the rest. The holy Pope Leo used to say, "We can rule those entrusted to us only by pursuing with zeal for the Lord's faith those who destroy and those who are destroyed and by cutting them off from sound minds with the utmost severity to prevent the plague spreading." In doing this We exhort and advise you to be all of one mind and in harmony as you strive for the same object, just as the Church has one faith, one baptism, and one spirit. As you are joined together in the hierarchy, so you should unite equally with virtue and desire.

The affair is of the greatest importance since it concerns the Catholic faith, the purity of the Church, the teaching of the saints, the peace of the empire, and the safety of nations. Since it concerns the entire body of the Church, it is a special concern of yours because you are called to share in Our pastoral concern, and the purity of the faith is particularly entrusted to your watchfulness. "Now therefore, Brothers, since you are overseers among God's people and their soul depends on you, raise their hearts to your utterance," that they may stand fast in faith and achieve the rest which is prepared for believers only. Beseech, accuse, correct, rebuke and fear not: for ill-judged silence leaves in their error those who could be taught, and this is most harmful both to them and to you who should have dispelled the error. The holy Church is powerfully refreshed in the truth as it struggles zealously for the truth. In this divine work you should not fear either the force or favor of your enemies. The bishop should not fear since the anointing of the Holy Spirit has strengthened him: the shepherd should not be afraid since the prince of pastors has taught him by his own example to despise life itself for the safety of his flock: the cowardice and depression of the hireling should not dwell in a bishop's heart. Our great predecessor Gregory, in instructing the heads of the churches, said with his usual excellence: "Often imprudent guides in their fear of losing human favor are afraid to speak the right freely. As the word of truth has it, they guard their flock not with a shepherd's zeal but as hirelings do, since they flee when the wolf approaches by hiding themselves in silence.... A shepherd fearing to speak the right is simply a man retreating by keeping silent." But if the wicked enemy of the human race, the better to frustrate your efforts, ever brings it about that a plague of epidemic proportions is hidden from the religious powers of the world, please do not be terrified but walk in God's house in harmony, with prayer, and in truth, the three arms of our service. Remember that when the people of Juda were defiled, the best means of purification was the public reading to all, from the least to the greatest, of the book of the law lately found by the priest Helcias in the Lord's temple; at once the whole people agreed to destroy the abominations and seal a covenant in the Lord's presence to follow after the Lord and observe His precepts, testimonies and ceremonies with their whole heart and soul." For the same reason Josaphat sent priests and Levites to bring the book of the law throughout the cities of Juda and to teach the people. The proclamation of the divine word has been entrusted to your faith by divine, not human, authority. So assemble your people and preach to them the gospel of Jesus Christ. From that divine source and heavenly teaching draw draughts of true philosophy for your flock. Persuade them that subjects ought to keep faith and show obedience to those who by God's ordering lead and rule them. To those who are devoted to the ministry of the Church, give proofs of faith, continence, sobriety, knowledge, and liberality, that they may please Him to whom they have proved themselves and boast only of what is serious, moderate, and religious. But above all kindle in the minds of everyone that love for one another which Christ the Lord so often and so specifically praised. For this is the one sign of Christians and the bond of perfection. (Pope Pius VI, Inscrutabile, December 25, 1775.)

Pope Pius VIII made much the same point over fifty-three years later:

You know now what causes Our present grief. There are also other things, no less serious, which it would take too long to recount here, but which you know well. Shall We hold back Our voice when the Christian cause is in such great need? Shall We be restrained by human arguments? Shall We suffer in silence the rending of the seamless robe of Christ the Savior, which even the soldiers who crucified Him did not dare to rend? Let it never happen that We be found lacking in zealous pastoral care for Our flock, beset as it is by serious dangers. We know you will do even more than We ask, and that you will cherish, augment, and defend the faith by means of teachings, counsel, work, and zeal. (Pope Pius VIII, Traditi Humilitati Nostrae, May 24, 1829.)

 

Many Catholics yet attached to the structures of the counterfeit church of conciliarism are willing to live with just a "little bit of error" and novelty and innovation if they perceive "progress" is being made. There can be no "progress" as long as truth and error are mixed. Such a notion of "progress" is an illusion. Every so-called "positive development" in the conciliar church comes with a catch and it is enveloped in the very ethos of conciliarism, which undermines whatever genuine good is sought (see the concluding paragraphs of Advancing by Leaps and Bounds). Although God can and does bring good out of evil, we cannot choose to do evil in order to accomplish some good end. And even though the conciliarists who intend to do "as much good" as they can in the conciliar structures might realize the objectively evil nature of conciliarism's foundational premises, the objective fact remains that those committed to propositions condemned by the Catholic Church and to things that are offensive to God and thus harmful to the souls He redeemed by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross will never accomplish the good that they endeavor to realize. Their very belief in conciliarism, a fatally radioactive element, will do them in time and time again.

To wit, some conciliar "archbishop" might announce publicly that he had taken steps to discourage a pro-abortion Catholic public official from attempting to receive what purports to be Holy Communion, doing so with the absolutely best of intentions while at the same time undermining the innocence and purity of children in the schools under his authority by permitting explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandment and promoting Karol Wojtyla/John Paul II's hideous "theology of the body" that Mrs. Randy Engel is critiquing currently, from what she has informed me, in Catholic Family News. A conciliarist committed to conciliarism does not see the incongruity represented by mildly disciplining a pro-abortion Catholic public official on the one hand while undermining the innocence and purity of the young on the other hand. Indeed, such a conciliarist does not see that he is in fact undermining the innocent and the purity of the young.

The conciliar "archbishop" of the Archdiocese of Kansas City in Kansas, Joseph Naumann, has thus warned the arrogant pro-abortion Catholic Governor of the State of Kansas, Kathleen Sibelius, who is associated with the notorious baby-killer George Tiller, that she should refrain from receiving from receiving what purports to be Holy Communion in the Novus Ordo service, which is in and of itself an abomination that offends God and is harmful to souls, serving, as noted before, as the pathway for all of conciliarism's multiple defections from the Faith. Leaving aside the fact that Kathleen Sebelius has excommunicated herself from the Catholic Faith by her support of baby-killing, both surgical and chemical, "Archbishop" Naumann's well-intentioned efforts to discipline her are undermined by the fact that accepts conciliarism's "reconciliation" with the modern world as represented by what Pope Pius VII termed the heresy of religious liberty and by a concept of "healthy secularity" that makes a mockery of the Catholic Church's consistent condemnation of the thesis in support of the separation of Church and State.

Moreover, "Archbishop" Naumann's concept of what constitutes the Catholic Faith is shaped in large measure by his uncritical acceptance of its many drops poison, stating in 2005 that he was started what he considered to be a "Catholic" response to pornography that served as an "improvement" upon an ecumenically-based effort that was, as he saw it, deficient in its approach. Unfortunately for "Archbishop" Naumann, his approach is no more Catholic than than of the ecumaniacs:

According to a recent story in The Leaven, the archdiocese’ newspaper, the idea was born after the archbishop’s office was approached by an interfaith group who were developing a similar program.

Archbishop Naumann said that the materials the ecumenical group were using “were good, but from a Catholic viewpoint they were incomplete.”

 

They didn’t use the resources available to us through the sacramental life, nor did they take the rich teaching we have from Pope John Paul II’s theology of the body, which helps us understand, in a very integrated way, our sexuality.”  Kansas Archdiocese launches new program to combat pornography

 

Karol Wojtyla/John Paul II's "theology of the body" is not Catholic. Thus it is that the radioactive poison of conciliarism can convince well-intentioned baptized Catholics that they are helping to "Catholicize" various efforts to oppose evil in the world without realizing that there is nothing Catholic about their underlying premises and pastoral praxis. Indeed, Pope Pius XI warned in Divini Illius Magistri, December 31, 1929, that it is never appropriate to speak in graphic terms about matters pertaining to Sixth and Ninth Commandments. We do not need to know the "details" of various evils in order to live virtuously (as I noted in Opposing Sin Can Be the Near Occasion of Sin) and to avoid sins. We do not need to have "theft instruction" programs detailing the various ways in which we can steal ("Gee, I can add zeroes to a check? I never that? Thanks for the tip!") in order to keep the Seventh Commandment. As difficult as it may be to keep any of the Commandments, all we need to do to observe them more faithfully is to love God, to receive the true Sacraments worthily from true bishops and true priests, to be totally consecrated to Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our states-in-life permit, to get to Confession frequently, if not weekly, and to make reparation for our sins and those of the whole world as the consecrated slaves of that same Immaculate Heart of Mary. We do not need to descend into "details" to avoid sin.

Most conciliarists do not realize this, which is why they try to fight the devil on his own naturalistic turf, providing what they think is a genuine "Catholic" gloss to efforts that are simply warmed-over naturalism that pleases him no end and winds up advancing his agenda. One drop of poison of conciliarism leads inevitably to an inability to know the truths of the Catholic Faith and to work with urgency for the unconditional conversion of all men and all nations to the true Faith without once participating in the fraud of ecumenism or the outrage to God represented by inter-religious prayer services of any kind.

Conciliarism's attack on the sensus Catholicus, as noted above, centers around the Protestant and Masonic Novus Ordo service, which has seen the obliteration of the distinction between the sanctuary and the nave, between the priesthood of the alter Christus and that of the lay faithful by means of their Baptism, between eternity and time, if you will. The sanctuary has been further polluted by its invasion by the laity during the offering of what purports to be Holy Mass, including various roles given to women, including the distribution of "Holy Communion" and the use of female altar servers.

As I have explained many times on the site, the sanctuary in a Catholic Church is a preserve for the alter Christus, a man, to act in persona Christi as he offers the unbloody perpetuation of the Sacrifice of the Cross. Holy Mother Church gives her special permission to non-ordained men to serve in the sanctuary as the extension of the hands of the priest, who acts in the very person of Christ, a man. not a woman. It is forbidden for women to serve in the sanctuary during the offering of the Holy Sacrifice of the Mass.

Conciliarism has, of course, obliterated this truth, flooding the sanctuary with women in accord with an egalitarian ethos that has rendered the putative priests into de facto "presiders" despite all of the protestations to the contrary that this has not occurred. Even Mother Teresa, for all of her embrace of many aspects of conciliarism, recognized that the logic of "altar girls" in the Novus Ordo would be the demand ultimately for women "priests." She told me in a telephone conversation in March of 1994 (she was in Hong Kong, I was in North Bellmore, New York) that the late Father John A. Hardon, S.J., had asked me to ask her to telephone John Paul II to stop the impending grant of permission: "This will be a disaster for the Church. They'll be demanding women priests."

So, why is anyone surprised that several groups of women have attempted to get themselves "ordained" by other women who have been "consecrated" by various and sundry Old Catholic and Duarte-Costa line bishops? Although the leaders of the conciliar Vatican have indeed held the line on the absolute inadmissibility of women to the priesthood, they have also done everything imaginable, without realizing the incongruity and contradiction, of course, to encourage women not to take its words too seriously.

Lacking a clarity of Catholic thinking caused by an immersion in the contradiction and paradoxes of the New Theology, the leaders of the conciliar Vatican are bereft of any sense of teleology, that is, the ability to see clearly the ends to which an idea or practice will result. Anyone with a modicum of common sense, no less the sensus Catholicus, can see that it is only logical for fallen human nature to believe that concessions made to "include" women in the preserve of the sanctuary would only embolden some of them, at the very least, to "dream" the truly impossible dream of women priests, what the late Father Vincent Miceli termed Women Priests and Other Fantasies in an anthology of his articles. The "demands" made for women priests were only the logical results of the whole conciliarist ethos of ceaseless, revolutionary changes, many of which were made specifically in in the name of egalitarianism and the "empowerment" of the laity, both male and female.

The conciliar Vatican furthermore did nothing to remove various "bishops," both diocesan ordinaries and their auxiliaries, who were sympathetic to women's ordination. Indeed, then Monsignor Emil Wcela was named an "auxiliary bishop" of the Diocese of Rockville Center by Karol Wojtyla/John Paul II in 1988 despite the fact that Wcela was a known supporter of women's ordination. Many diocesan "bishops" in the conciliar structures permitted articles in their diocesan newspapers to be published in support of women's ordination despite the conciliar Vatican's repeated statements against such an absurdity. Not one of them lost their sees over this insubordination. Every possible signal was sent to those seeking to push the envelope on this matter that it might be possible for the "official position" to "change" once the right "pope" came along, admitting, of course, that some of the supporters of women's ordination have desired to push the envelope in order to be excommunicated from the conciliar structures so that they could claim for themselves the mantle of being "martyrs" for "women's rights and equality."

The Congregation for the Doctrine of the [Conciliar] Faith's statement excommunicating all those involved in the ordination of women is quite interesting as it speaks about defending the integrity of the sacrament of order that, along with other sacraments, conciliarism itself has attacked and undermined and invalidated:

In order to protect the nature and validity of the sacrament of order, the Congregation for the Doctrine of the Faith, in virtue of the special faculty given by the supreme authority of the Church (cf. can. 30, Code of Canon Law), in the Ordinary Session of 19 December 2007, has decreed:

Without prejudice to the prescript of can. 1378 of the Code of Canon Law, both the one who attempts to confer a sacred order on a woman, and the woman who attempts to receive a sacred order, incur an excommunication latae sententiae reserved to the Apostolic See.

If, in fact, the one who attempts to confer a sacred order on a woman, or the woman who attempts to receive a sacred order, is one of Christ’s faithful subject to the Code of Canons of the Eastern Churches, that person, without prejudice to the prescript of can. 1443 of the same Code, is to be punished with a major excommunication, the remission of which is also reserved to the Apostolic See (cf. can. 1423, Code of Canons of the Eastern Churches).

This decree, once published in L’Osservatore Romano, comes into force immediately.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, December 19, 2007 (General Decree regarding the delict of attempted sacred ordination of a woman (December 19, 2007)

 

Not atypically, it took over five months before this decree was published in L'Osservatore Romano last Friday, May 30, 2008. What is most interesting about the decree, however, is that it claims to defend the integrity of the sacrament of order. William "Cardinal" Levada might do well to take a refresher course in sacramental theology from Father Anthony Cekada at Most Holy Trinity Seminary in Brooksville, Florida. In the meantime, though, the man who, as the conciliar "archbishop" of Portland, Oregon, told the late Father Eugene Heidt that Transubstantiation is a "long and difficult word" that "we don't use any more," might want to read the following articles of Father Cekada to see just how well the sacrament of orders has been protected by the counterfeit church of conciliarism: New Bishops, Empty Tabernacle, Still Null and Still Void, Why the New Bishops are Not True Bishops, and Absolutely Null and Utterly Void.

While it is certainly the case that anyone who is involved in the "ordination" of women has excommunicated himself or herself from the Catholic Church, he or she has simply joined the ranks of the self-excommunicated conciliar officials themselves, who feel free to defy the Catholic Church's anathemas and to engage in such offenses to God as "inter-religious prayer," which Bishop George Hay noted over two hundred years ago now has carried with it anathemas and canonical penalties dating back to the earliest times in the history of the Church:

Q. What are the particular laws on this subject?

A. In the three general commands above mentioned, God Almighty speaks, by the mouth of His holy apostle, as Lord and Master, and lays His orders upon us absolutely. In what follows, He unites the merciful Savior to the Sovereign; and whilst He no less strictly commands us to avoid all religious communication with those who are separated from His holy Faith and Church, He at the same time condescends to engage our obedience, by showing us the strongest reasons for it.

(1) "Beware of false prophets", says our blessed Master, "who come to you in the clothing of sheep, but inwardly they are ravening wolves". (Mat. 7:5) Here Jesus Christ commands His followers to "beware of false prophets" — that is, to flee from them, to be on their guard against them; and He adds this powerful motive, "Lest ye be seduced and ruined by them"; for, whatever appearance of godliness they may put on, though they come to you in the clothing of sheep, yet within they are ravenous wolves, and seek only to slay and to destroy.

To the same purpose He says in another place, "Take heed that no man seduce you; for many will come in My name, saying, I am Christ, and they will seduce many." (Mat. 24:4) "And many false prophets shall arise and seduce many." (ver. 2) Here He foretells the cunning of false teachers, and the danger of being seduced by them, and commands us to take care of ourselves, that such be not our fate.

But how shall we escape from them? He afterwards tells us how: do not believe them, have nothing to do with them, have no communication, with them. "Then", He says, "if any man shall say, to you, Lo, here is Christ, or there, do not believe him. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive even the elect. Behold. I have told it you beforehand. If therefore, they shall say to you, Behold he is in the desert, go ye not out; behold he is in the closet, believe it not." (Mat. 24:23)

Can there be a more powerful reason to enforce the observance of His command, or a stronger motive to induce His followers to have no religious communication with such false teachers? Many will be certainly seduced by them; and so will you, if you expose yourself to the danger.

(2) St. Peter, considering the great mercy bestowed upon us by the grace of our vocation to the true faith of Christ, says, that it is our duty to "declare the praises and virtues of Him who hath called us out of darkness into His admirable light". (1 Pet. 2:9) St. Paul also exhorts us to "give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son." (Col. 1:12) Where it is manifest that as the true Faith of Jesus Christ is the only light that conducts to salvation, and that it is only in His Kingdom — that is, in His Church — where that heavenly light is to be found, so all false religions are darkness; and that to be separated from the Kingdom of Christ is to be in darkness as to the great affair of eternity. And indeed what greater or more miserable darkness can a soul be in than to be led away by seducing spirits, and "departing from the faith of Christ, give heed to the doctrine of devils". (1 Tim. 4:1) St. Paul, deploring the state of such souls, says that they "have their understandings darkened, being alienated from the life of God, through the ignorance: that is in them, because of the blindness of their hearts". (Eph. 4:18)

On this account the same holy apostle exhorts us in the most pressing manner to take care not to be seduced from the light of our holy Faith by the vain words and seducing speeches of false teachers, by which we would certainly incur the anger of God; and, to prevent so great a misery, He not only exhorts us to walk as children of the light in the practice of all holy virtues, but expressly commands us to avoid all communication in religion with those who walk in the darkness of error. "Let no man deceive you with vain words, for because of these things cometh the anger of God upon the children of unbelief; be ye not, therefore, partakers with them. For ye were theretofore darkness; but now light in the Lord; walk ye as the children of the light,. . . and have no fellowship with the unfruitful works of darkness". (Eph. 5:6)

Here, then, we have an express command, not only not to partake with the unfruitful works of darkness — that is, not to join in any false religion, or partake of its rites or sacraments — but also, not to have any fellowship with its professors, not to be present at their meetings or sermons, or any other of their religious offices, lest we be deceived by them, and incur the anger of the Almighty, provoke Him to withdraw His assistance from us, and leave us to ourselves, in punishment of our disobedience.

(3) St. Paul, full of zeal for the good of souls, and solicitous to preserve us from all danger of losing our holy Faith, the groundwork of our salvation, renews the same command in his Epistle to the Romans, by way of entreaty, beseeching us to avoid all such communication with those of a false religion. He also shows us by what sign we should discover them, and points out the source of our danger from them: "Now I beseech you, brethren, to mark them who cause dissensions and offenses contrary to the doctrine which you have learned, and to avoid them; for they that are such serve not Our Lord Christ, but their own belly, and by pleasing speeches and good words seduce the hearts of the innocent". (Rom. 16:17)

See here whom we are to avoid — "those that cause dissensions contrary to the ancient doctrine"; all those who, hating, left the true Faith and doctrine which they had learned, and which has been handed down to us from the beginning by the Church of Christ, follow strange doctrines, and make divisions and dissensions in the Christian world. And why are we to avoid them? Because they are not servants of Christ, but slaves to their own belly, whose hearts are placed upon the enjoyments of this world, and who, by "pleasing speeches and good words, seduce the hearts of the innocent" — that is, do not bring good reasons or solid arguments to seduce people to their evil ways, so as to convince the understanding, for that is impossible; but practice upon their hearts and passions, relaxing the laws of the gospel, granting liberties to the inclinations of flesh and blood, laying aside the sacred rules of mortification of the passions and of self-denial, promising worldly wealth, and ease, and honors, and, by pleasing speeches of this kind, seducing the heart, and engaging people to their ways.

(4) The same argument and command the apostle repeats in his epistle to his beloved disciple Timothy, where he gives a sad picture, indeed, of all false teachers, telling us that they put on an outward show of piety the better to deceive, "having an appearance, indeed, of godliness, but denying the power thereof;" then he immediately gives this command: "Now these avoid: for of this sort are they that creep into houses, and lead captive silly women laden with sins, who are led away with divers desires"; and adds this sign by which they may be known, that, not having the true Faith of Christ, and being out of His holy Church — the only sure rule for knowing the truth — they are never settled, but are always altering and changing their opinions, "ever learning, and never attaining to the knowledge of the truth"; because, as he adds, "they resist the truth, being corrupted in their mind, and reprobate concerning the Faith". (2 Tim. 3:5)

Here it is to be observed that, though the apostle says that silly weak people, and especially women, are most apt to be deceived by such false teachers, yet he gives the command of avoiding all communication with them in their evil ways, to all without exception, even to Timothy himself; for the epistle is directed particularly to him, and to him he says, as well as to all others, "Now these avoid", though he was a pastor of the church, and fully instructed by the apostle himself in all the truths of religion; because, besides the danger of seduction, which none can escape who voluntarily expose themselves to it, all such communication is evil in itself, and therefore to be avoided by all, and especially by pastors, whose example would be more prejudicial to others.

(5) Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)

Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like?

From this passage the learned translators of the Rheims New Testament, in their note, justly observe, "That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them." And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better.

Q. These laws are very clear and strong; but has the Christian church always observed and enforced the observance of them?

A. The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)

Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63)

So also, in one of her most respected councils, held in the year 398, at which the great St. Augustine was present, she speaks thus: "None must either pray or sing psalms with heretics; and whosoever shall communicate with those who are cut off from the Communion of the Church, whether clergyman or laic, let him be excommunicated". (Coun. Carth. iv. 72 and 73)

The same is her language in all ages; and in this she shows herself to be the true mother, who will not suffer her children to be divided. She knows her heavenly spouse has declared that "no man can serve two masters; we cannot serve God and Mammon;" and therefore she must either have them to be hers entirely, or she cannot acknowledge them as such. She knows His holy apostle has protested that there can be no "participation, no fellowship, no concord, no pact, no agreement between the faithful and the unbeliever;" and therefore she never can allow any of her faithful children to have any religious communication with those of a false religion and corrupted Faith. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

 

Anyone who asserts with a straight face that the language of the counterfeit church of conciliarism has been the language of the Catholic Church in all ages is a candidate for admission to Creedmoor State Hospital in Queens Village, New York. The conciliarists may appear to hold the Catholic line on some things on some occasions. Anyone who asserts that they hold the Catholic line on all things at all times just fails to see the truth contained in Paragraph Nine of Pope Leo XIII's Satis Cognitum, that to fall from the Faith in one thing is to fall from It entirety

Although there is no cure for the Polonium-210, there is a cure for the poisons of conciliarism: it's called Catholicism. We must confess Our Blessed Lord and Saviour Jesus Christ as He has revealed Himself through His true Church by clinging to true bishops and true priests in the Catholic catacombs who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds. This is especially urgent for those who come to know the truth about our ecclesiastical situation and who have reluctant to express it publicly for a variety of reasons. We must never fear the truth, as Our Blessed Lord Himself taught us:

Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves. But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles: But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak. For it is not you that speak, but the Spirit of your Father that speaketh in you.

The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against their parents, and shall put them to death. And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved. And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come. The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?

Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known. That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops. And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell. Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered.

Fear not therefore: better are you than many sparrows. Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. But he that shall deny me before men, I will also deny him before my Father who is in heaven. Do not think that I came to send peace upon earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

And as a man's enemies shall be they of his own household. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not up his cross, and followeth me, is not worthy of me. He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it. He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.

He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward. (Matthew 10: 16-42.)

 

As always, we must understand that our sins are very much responsible for the worsening of the situation facing the Church Militant on earth in this time of apostasy and betrayal. Those of us who were slow to see the truth of our ecclesiastical situation have an especial amount of reparation to make to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary for our refusal to listen to others and to do our due diligence to make our break from the conciliar structures once and for all. Our Lord does, however, welcome those who come in at the eleventh hour.

The hour may be late. However, the hour is never too late to admit that one has been wrong and that he has reparation to make for his sins. And while it is important to oppose the apostasies of the moment, we must never do so thinking that being able to admit the truth of our situation makes us one bit better than others. Indeed, we must be ever grateful for the purely gratuitous graces that have been sent to us through the loving hands of Our Lady, the Mediatrix of All Graces, for having the blinders removed and then confessing her Divine Son by seeking Him where He is to be found without compromise to the aims or legitimacy of those who are His enemies despite their masquerading as Catholic "popes" and "bishops."

Trusting in Our Lady, may we pray as many Rosaries each day as our states-in-life permit, understanding that by doing so we will be imitating the humility of little Francisco Marto, who wanted to console the good God by fulfilling His Most Blessed Mother's Fatima Message of prayer and reparation through her Immaculate Heart by means of her Most Holy Rosary.

The final victory belongs to the Immaculate Heart of Mary. While we must concerned about the situation we face and take measures to protect ourselves and our family members from spiritual robber barons, we must have complete childlike trust in the Immaculate Heart of Mary. Our Lady wants to enfold us in the love of the Most Sacred Heart of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, now and for all eternity. Shouldn't we trust in her without reserve and free ourselves once and for all from any drops of poison represented by any degree of compromise or concession to conciliarism?

Isn't it time to pray a Rosary now?

Viva Cristo Rey!

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.

See also: A Litany of Saints