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                               December 22, 2012


Searching For That Which Has Been Revealed

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, 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, the unapologetic rationalist exponent of Modernism, who is still "searching for the truth in unity" with those who are steeped in the falsehoods of one false religion after another.

As has been his "papal" tradition, Ratzinger/Benedict provided a self-congratulatory look yesterday, Friday, December 21, 2012, the Feast of Saint Thomas the Apostle at events in his counterfeit church of conciliarism and confusion during the past twelve months. One can summarize this sickening display of "papal" self-adulation by its proper name: insanity. The man who claims to be--and who is accepted by all but a tiny fragment of mostly fratricidal Catholics as--the Vicar of Our Blessed Lord and Saviour Jesus Christ on earth is still "searching" for how what he thinks is the Catholic Faith can be made "accessible" to the mythical entity he calls "modern man," who exists only in the deepest most recesses of his apostate mind

It was, therefore, that Ratzinger/Benedict, who rejected the Scholasticism of Saint Thomas Aquinas over sixty-five years ago now during his seminary training in Regensburg, Germany in favor of the principles of the "new theology" that were condemned by Pope Pius XII in Human Generis, August 12, 1950, as he, Ratzinger/Benedict, was to start his final year seminary training, provided the following convoluted explication of the state of the family in the world today:

The great joy with which families from all over the world congregated in Milan indicates that, despite all impressions to the contrary, the family is still strong and vibrant today. But there is no denying the crisis that threatens it to its foundations – especially in the western world. It was noticeable that the Synod repeatedly emphasized the significance, for the transmission of the faith, of the family as the authentic setting in which to hand on the blueprint of human existence. This is something we learn by living it with others and suffering it with others. So it became clear that the question of the family is not just about a particular social construct, but about man himself – about what he is and what it takes to be authentically human. The challenges involved are manifold. First of all there is the question of the human capacity to make a commitment or to avoid commitment. Can one bind oneself for a lifetime? Does this correspond to man’s nature? Does it not contradict his freedom and the scope of his self-realization? Does man become himself by living for himself alone and only entering into relationships with others when he can break them off again at any time? Is lifelong commitment antithetical to freedom? Is commitment also worth suffering for? Man’s refusal to make any commitment – which is becoming increasingly widespread as a result of a false understanding of freedom and self-realization as well as the desire to escape suffering – means that man remains closed in on himself and keeps his “I” ultimately for himself, without really rising above it. Yet only in self-giving does man find himself, and only by opening himself to the other, to others, to children, to the family, only by letting himself be changed through suffering, does he discover the breadth of his humanity. When such commitment is repudiated, the key figures of human existence likewise vanish: father, mother, child – essential elements of the experience of being human are lost. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)


Readers will notice that, as was the case with Karol Wojtyla/John Paul II, Joseph Ratzinger/Benedict XVI's concern is about "man," not about God as He has revealed Himself to us through His true Church.

God did not make us to be "authentically human." God made us to know, to love, and to serve Him as He has revealed Himself to us through His true Church so that we can live and die as members in a state of Sanctifying Grace as members of that same Catholic Church.

Truth is simple, not complex. True human happiness dwells in the soul of one who is in a state of Sanctifying Grace. This is not complex.

Saint John the Evangelist, who feast is celebrated on the third day of the Octave of Christmas, which occurs this year on Thursday, December 27, 2012, explained to us very simply how we prove our love for God, Who is our first Cause and our Last End:


Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. In this we know that we love the children of God: when we love God, and keep his commandments. For this is the charity of God, that we keep his commandments: and his commandments are not heavy. (1 John 5: 1-3)

An observant reader will note the simple fact that Joseph Ratzinger/Benedict never discusses the simplicity of adhering to God's laws. He never makes reference to the sufficiency of grace to observe the the binding precepts of the Divine Positive Law and the Natural Law, never refers to the Catholic Church as the exclusive repository and explicator of the former and the authoritative, infallible teacher of the latter. Ratzinger/Benedict's emphasis is on "man" and being "authentically human," not on the simple assent of the will to what Holy Mother Churches in the Holy Name of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, as binding his conscience at all times and in all circumstances.

Moreover, Ratzinger/Benedict is perpetually looking outside of the Catholic Church for "explanations" about events in a world that is suffering the consequences of that which he does not accept is responsible for the evils that he denounces. That is, Ratzinger/Benedict refuses to accept the simple truth that the proximate causes for the descent of man into the an abyss of sin and decadence that make the pagan Romans of antiquity seem restrained by way of comparison are to be found in his own conciliar revolution's "razing" of the Catholic "bastions" in order to "open the doors wide" to a "modern world" that has been shaped by the Protestant Revolution's overthrow of the Social Reign of Christ the King, which He rejects both in theory and in practice, and the rise of the naturalist ideas fostered by the organized forces of naturalism that can be called Judeo-Masonry. He and his false church, replete with its false doctrines and abominable, sacramentally invalid liturgical rites, bear much, although far from sole, responsibility for the descent of Catholics into the abyss of Modernity.

As he has done in all of his writing and, most recently, in Jesus of Nazareth: The Infancy Narratives, Joseph Ratzinger/Benedict XVI referred yesterday to a Talmudist to find an "explanation" about the breakdown of the structure of the family:


The Chief Rabbi of France, Gilles Bernheim, has shown in a very detailed and profoundly moving study that the attack we are currently experiencing on the true structure of the family, made up of father, mother, and child, goes much deeper. While up to now we regarded a false understanding of the nature of human freedom as one cause of the crisis of the family, it is now becoming clear that the very notion of being – of what being human really means – is being called into question. He quotes the famous saying of Simone de Beauvoir: “one is not born a woman, one becomes so” (on ne naît pas femme, on le devient). These words lay the foundation for what is put forward today under the term “gender” as a new philosophy of sexuality. According to this philosophy, sex is no longer a given element of nature, that man has to accept and personally make sense of: it is a social role that we choose for ourselves, while in the past it was chosen for us by society. The profound falsehood of this theory and of the anthropological revolution contained within it is obvious. People dispute the idea that they have a nature, given by their bodily identity, that serves as a defining element of the human being. They deny their nature and decide that it is not something previously given to them, but that they make it for themselves. According to the biblical creation account, being created by God as male and female pertains to the essence of the human creature. This duality is an essential aspect of what being human is all about, as ordained by God. This very duality as something previously given is what is now disputed. The words of the creation account: “male and female he created them” (Gen 1:27) no longer apply. No, what applies now is this: it was not God who created them male and female – hitherto society did this, now we decide for ourselves. Man and woman as created realities, as the nature of the human being, no longer exist. Man calls his nature into question. From now on he is merely spirit and will. The manipulation of nature, which we deplore today where our environment is concerned, now becomes man’s fundamental choice where he himself is concerned. From now on there is only the abstract human being, who chooses for himself what his nature is to be. Man and woman in their created state as complementary versions of what it means to be human are disputed. But if there is no pre-ordained duality of man and woman in creation, then neither is the family any longer a reality established by creation. Likewise, the child has lost the place he had occupied hitherto and the dignity pertaining to him. Bernheim shows that now, perforce, from being a subject of rights, the child has become an object to which people have a right and which they have a right to obtain. When the freedom to be creative becomes the freedom to create oneself, then necessarily the Maker himself is denied and ultimately man too is stripped of his dignity as a creature of God, as the image of God at the core of his being. The defence of the family is about man himself. And it becomes clear that when God is denied, human dignity also disappears. Whoever defends God is defending man. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)

Ah, let me see here. We need Rabbi Bernheim to explain God's special creation of man and woman, and to do so in the context of the mania of "human dignity" that was the essence of the false propositions of The Sillon that were condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, but rose again to the forefront at the "Second" Vatican Council and in the magisterium of the conciliar "popes"?

Human dignity? Man must be "himself"? Man must be "fully human"? Pope Saint Pius X provided the antidote to the revolutionary talk of the Jacobins:


To reply to these fallacies is only to easy; for whom will they make believe that the Catholic Sillonists, the priests and seminarists enrolled in their ranks have in sight in their social work, only the temporal interests of the working class? To maintain this, We think, would be an insult to them. The truth is that the Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the conscience of Man; they have a social doctrine, and they have religious and philosophical principles for the reconstruction of society upon new foundations; they have a particular conception of human dignity, freedom, justice and brotherhood; and, in an attempt to justify their social dreams, they put forward the Gospel, but interpreted in their own way; and what is even more serious, they call to witness Christ, but a diminished and distorted Christ. Further, they teach these ideas in their study groups, and inculcate them upon their friends, and they also introduce them into their working procedures. Therefore they are really professors of social, civic, and religious morals; and whatever modifications they may introduce in the organization of the Sillonist movement, we have the right to say that the aims of the Sillon, its character and its action belong to the field of morals which is the proper domain of the Church. In view of all this, the Sillonist are deceiving themselves when they believe that they are working in a field that lies outside the limits of Church authority and of its doctrinal and directive power. . . .

We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they wish to render just and perfect the labor laws and the relations between employers and employees, thus causing a more complete justice and a greater measure of charity to prevail upon earth, and causing also a profound and fruitful transformation in society by which mankind would make an undreamed-of progress. Certainly, We do not blame these efforts; they would be excellent in every respect if the Sillonist did not forget that a person’s progress consists in developing his natural abilities by fresh motivations; that it consists also in permitting these motivations to operate within the frame of, and in conformity with, the laws of human nature. But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.

No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Are there any questions out there in cyberspace? How ironic it is that Joseph Ratzinger/Benedict XVI decried the overthrow of the very nature of man when he endorses the theological version of the scientifically disproved ideology of evolutionism that is at the essence of the philosophy of the man who provided the foundation for the "Second" Vatican Council, the late Father Pierre Teilhard de Chardin, S.J. Let's face facts here: Ratzinger/Benedict refuses to call sodomy by its proper name and to denounce it as one of the four sins that cry out to Heaven for vengeance. Only the mind of apostate seeks to make complex that which is simple.

Holy Mother Church has everything within her Divine Constitution to explain the failure of men who live in accord with the binding precepts of the Divine Positive Law and the Natural law. She seeks to convert non-Catholics to the true Faith in order to instruct, sanctify and guide them unto eternal life. She alone is the sole means of salvation and without her instruction and sanctifying offices men must perforce fall into the abyss. She does not need the "insights" of Rabbi Bernheim or Joseph Ratzinger/Benedict XVI's "search for truth." She is the repository of all that has been revealed, and all that has been revealed by God is, contrary to the false "pope's" philosophically absurd and dogmatically condemned "hermeneutic of continuity," immutable.

Ratzinger/Benedict's "search for truth" was, of course, on full display yesterday when it came to his review of a key component of false ecumenism, "dialogue:"


At this point I would like to address the second major theme, which runs through the whole of the past year from Assisi to the Synod on the New Evangelization: the question of dialogue and proclamation. Let us speak firstly of dialogue. For the Church in our day I see three principal areas of dialogue, in which she must be present in the struggle for man and his humanity: dialogue with states, dialogue with society – which includes dialogue with cultures and with science – and finally dialogue with religions. In all these dialogues the Church speaks on the basis of the light given her by faith. But at the same time she incorporates the memory of mankind, which is a memory of man’s experiences and sufferings from the beginnings and down the centuries, in which she has learned about the human condition, she has experienced its boundaries and its grandeur, its opportunities and its limitations. Human culture, of which she is a guarantee, has developed from the encounter between divine revelation and human existence. The Church represents the memory of what it means to be human in the face of a civilization of forgetfulness, which knows only itself and its own criteria. Yet just as an individual without memory has lost his identity, so too a human race without memory would lose its identity. What the Church has learned from the encounter between revelation and human experience does indeed extend beyond the realm of pure reason, but it is not a separate world that has nothing to say to unbelievers. By entering into the thinking and understanding of mankind, this knowledge broadens the horizon of reason and thus it speaks also to those who are unable to share the faith of the Church. In her dialogue with the state and with society, the Church does not, of course, have ready answers for individual questions. Along with other forces in society, she will wrestle for the answers that best correspond to the truth of the human condition. The values that she recognizes as fundamental and non-negotiable for the human condition she must propose with all clarity. She must do all she can to convince, and this can then stimulate political action. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)

What an assemblage of Modernism.

Pure Modernism.

Unadulterated Modernism,

The Church must "be present in the struggle for man and his humanity"?

This is why Our Blessed Lord and Saviour Jesus Christ died on the wood of the Holy Cross?

Our Lord did not tell the Eleven before He Ascended to His Co-Equal an Co-Eternal Father's right hand in glory on Ascension Thursday that they were to engage in a "dialogue" with society or that the mission of His Catholic Church was to be "present in the struggle for man and his humanity." He told them to convert men and their nations to the true Church:


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

This is just more insanity from a man who is the head of the rubber room of conciliarism.


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

The Catholic Church had to "learn" about the "human condition" over the centuries?


As noted before in this commentary, Holy Mother Church is complete in her Divine Constitution. She lacks nothing to teach, govern and sanctify the flock entrusted to her pastoral care by her Divine Founder and Invisible Head, Christ the King. She alone understands the true nature of man in light of Who has created him, Who redeemed him and Who sanctifies him.

"The Church represents the memory of what it means to be human in the face of a civilization of forgetfulness"?

"Yet just as an individual without memory has lost his identity, so too a human race without memory would lose its identity"?

Excuse me, Father Ratzinger, wherever you are out there in the twilight zone of the new theology on the fourth floor of the Apostolic Palace behind the Vatican Walls. Excuse me. You have jettisoned the institutional memory of the Catholic Church, including the Social Reign of Christ the King, and thus have been part of a wholesale revolution that has robbed most Catholics of any understanding of the truth of what Our Lord revealed to us in His Sacred Deposit of Faith.

Ratzinger/Benedict's refusal to seek with urgency the conversion of all non-Catholics to the true Faith--indeed, his disparaging what you called the "ecumenism of the return in Cologne, Germany, on August 19, 2005--is responsible for helping to keep men plunged deeper and deeper into the errors of Modernity. Many of these "modern men" are steeped in unrepentant sins of one sort or another. What has all of the conciliar church's "dialogue" with "modern man" and its "renewed liturgy," designed as it was to appeal to Protestants as it watered down or denied Catholic doctrine, especially that relating to the need for personal penance and the reality of a God Who judges us when we die, produced except a sea of lost Catholics?

With a bladder puffed up with pride, Ratzinger/Benedict discussed the "dialogue" with "religions" after discussing the conciliar church's "dialogue" with "the world":

In man’s present situation, the dialogue of religions is a necessary condition for peace in the world and it is therefore a duty for Christians as well as other religious communities. This dialogue of religions has various dimensions. In the first place it is simply a dialogue of life, a dialogue of being together. This will not involve discussing the great themes of faith – whether God is Trinitarian or how the inspiration of the sacred Scriptures is to be understood, and so on. It is about the concrete problems of coexistence and shared responsibility for society, for the state, for humanity. In the process, it is necessary to learn to accept the other in his otherness and the otherness of his thinking. To this end, the shared responsibility for justice and peace must become the guiding principle of the conversation. A dialogue about peace and justice is bound to move beyond the purely pragmatic to become an ethical struggle for the truth and for the human being: a dialogue concerning the values that come before everything. In this way what began as a purely practical dialogue becomes a quest for the right way to live as a human being. Even if the fundamental choices themselves are not under discussion, the search for an answer to a specific question becomes a process in which, through listening to the other, both sides can obtain purification and enrichment. Thus this search can also mean taking common steps towards the one truth, even if the fundamental choices remain unaltered. If both sides set out from a hermeneutic of justice and peace, the fundamental difference will not disappear, but a deeper closeness will emerge nevertheless. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)


This is pure Judeo-Masonry.

Who says so?

Pope Leo XII, that's who:

But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are -- the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.

When this greatest fundamental truth has been overturned or weakened, it follows that those truths, also, which are known by the teaching of nature must begin to fall -- namely, that all things were made by the free will of God the Creator; that the world is governed by Providence; that souls do not die; that to this life of men upon the earth there will succeed another and an everlasting life.

When these truths are done away with, which are as the principles of nature and important for knowledge and for practical use, it is easy to see what will become of both public and private morality. We say nothing of those more heavenly virtues, which no one can exercise or even acquire without a special gift and grace of God; of which necessarily no trace can be found in those who reject as unknown the redemption of mankind, the grace of God, the sacraments, and the happiness to be obtained in heaven. We speak now of the duties which have their origin in natural probity. That God is the Creator of the world and its provident Ruler; that the eternal law commands the natural order to be maintained, and forbids that it be disturbed; that the last end of men is a destiny far above human things and beyond this sojourning upon the earth: these are the sources and these the principles of all justice and morality.

If these be taken away, as the naturalists and Freemasons desire, there will immediately be no knowledge as to what constitutes justice and injustice, or upon what principle morality is founded. And, in truth, the teaching of morality which alone finds favor with the sect of Freemasons, and in which they contend that youth should be instructed, is that which they call "civil," and "independent," and "free," namely, that which does not contain any religious belief. But, how insufficient such teaching is, how wanting in soundness, and how easily moved by every impulse of passion, is sufficiently proved by its sad fruits, which have already begun to appear. For, wherever, by removing Christian education, this teaching has begun more completely to rule, there goodness and integrity of morals have begun quickly to perish, monstrous and shameful opinions have grown up, and the audacity of evil deeds has risen to a high degree. All this is commonly complained of and deplored; and not a few of those who by no means wish to do so are compelled by abundant evidence to give not infrequently the same testimony. (Pope Leo XIII, Humanum Genus, April 20, 1884.)

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)


The "dialogue of religions is a necessary condition for peace in the world"?


Who says so.

Pope Pius XI, that's who:

Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.

When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)


Ratzinger/Benedict's prescription for "dialogue with religions" includes an avoidance of a discussion of the "great themes" of the Faith, including that of the Most Blessed Trinity. Dr. Ratzinger wants those who engage in "dialogue" "it is necessary to learn to accept the other in his otherness and the otherness of his thinking."

In other words, accept the "otherness" of those who are in all manner of theological and doctrinal errors.


Who says so?

Pope Saint Pius X, that's who:

The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness. . . .

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body. 

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)


The lords of Modernity in the world and the lords of Modernism in the counterfeit church of conciliarism are absolutely united in their refusal to accept the simple truth that men whose souls are held captive to the devil, either by means of Original Sin (as is the case with all non-Christians and invalidly baptized Protestants) or by means of Actual Sins, are more prone to conflict with others violently than are men who are trying, despite their own sins and failings, to please the true God of Divine Revelation, the Most Blessed Trinity, noting that being a Catholic in a state of Sanctifying Grace is not, quite obviously, an infallible guarantor of rectitude of intentions and the probity of judgment necessary to consider all decisions in light of First and Last Things. "Peace" can be produced by means of "dialogue" and the willingness to "accept the otherness" of those in error.

Ratzinger/Benedict is trying to pedal as Catholic that which is Masonic, that which is naturalism. No sale. No sale.

The next part of yesterday's exercise in error provided further "instructions" on the inner "hermeneutic" that will lead to "peace and justice:"

Two rules are generally regarded nowadays as fundamental for interreligious dialogue:

1. Dialogue does not aim at conversion, but at understanding. In this respect it differs from evangelization, from mission;

2. Accordingly, both parties to the dialogue remain consciously within their identity, which the dialogue does not place in question either for themselves or for the other.

These rules are correct, but in the way they are formulated here I still find them too superficial. True, dialogue does not aim at conversion, but at better mutual understanding – that is correct. But all the same, the search for knowledge and understanding always has to involve drawing closer to the truth. Both sides in this piece-by-piece approach to truth are therefore on the path that leads forward and towards greater commonality, brought about by the oneness of the truth. As far as preserving identity is concerned, it would be too little for the Christian, so to speak, to assert his identity in a such a way that he effectively blocks the path to truth. Then his Christianity would appear as something arbitrary, merely propositional. He would seem not to reckon with the possibility that religion has to do with truth. On the contrary, I would say that the Christian can afford to be supremely confident, yes, fundamentally certain that he can venture freely into the open sea of the truth, without having to fear for his Christian identity. To be sure, we do not possess the truth, the truth possesses us: Christ, who is the truth, has taken us by the hand, and we know that his hand is holding us securely on the path of our quest for knowledge. Being inwardly held by the hand of Christ makes us free and keeps us safe: free – because if we are held by him, we can enter openly and fearlessly into any dialogue; safe – because he does not let go of us, unless we cut ourselves off from him. At one with him, we stand in the light of truth. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)


"True, dialogue does not aim at conversion, but better mutual understanding"?

Well, this may be true for the apostates of conciliarism as it invented the madness called "dialogue" and made it the "precondition" for "peace and justice" in the world, thereby flushing the true teaching of the Catholic Church down the Orwellian memory hole.

For the Catholic Church, however, conversion has been her mission from the beginning. Just two quick examples out of so many that could be provided:

"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.)

"So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. . . .  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," 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.)


Not enough? How about testimony from the Mother of God herself?

"Do you think that I do not know that you are the heretic? Realize that your end is at hand. If you do not return to the True Faith, you will be cast into Hell! But if you change your beliefs, I shall protect you before God. Tell people to pray that they may gain the good graces which, God in His mercy has offered to them." (See: If You Do Not Return to the True Faith, You Will Be Cast Into Hell!)


Our true popes did not tell us that we had anything to "learn" from Protestants or Jews or Mohammedans or other adherents of false religions. The Mother of God has never done so in any of her approved apparitions.

Our Lord does not "hold our hands" in our "quest" for "knowledge" as He has done something quite simple: He has revealed everything that we need to know to live our lives as members of the Catholic Faith and thus how to save our souls.

Joseph Ratzinger/Benedict XVI's "search for knowledge" is gnostic.

After providing the members of the Occupy Vatican Movement with the "proper" methodology to "do dialogue," shall we say, he then went on to say that the goal is to proclaim belief in Our Blessed Lord and Saviour Jesus Christ. There is just one slight little problem with this: he does not believe in Our Lord as He has revealed Himself to us through His true Church. He is the head of a false church that proclaims a false, corrupted Gospel that is a caricature of every Modernist and rationalist proposition under the conciliar sun.

Here is the final section of yesterday's insanity:

Finally, at least a brief word should be added on the subject of proclamation, or evangelization, on which the post-synodal document will speak in depth, on the basis of the Synod Fathers’ propositions. I find that the essential elements of the process of evangelizing appear most eloquently in Saint John’s account of the calling of two of John the Baptist’s disciples, who become disciples of Jesus Christ (1:35-39). First of all, we have the simple act of proclamation. John the Baptist points towards Jesus and says: “Behold the Lamb of God!” A similar act is recounted a few verses later. This time it is Andrew, who says to his brother Simon “We have found the Messiah” (1:41). The first and fundamental element is the straightforward proclamation, the kerygma, which draws its strength from the inner conviction of the one proclaiming. In the account of the two disciples, the next stage is that of listening and following behind Jesus, which is not yet discipleship, but rather a holy curiosity, a movement of seeking. Both of them, after all, are seekers, men who live over and above everyday affairs in the expectation of God – in the expectation that he exists and will reveal himself. Stimulated by the proclamation, their seeking becomes concrete. They want to come to know better the man described as the Lamb of God by John the Baptist. The third act is set in motion when Jesus turns round, approaches them and asks: “What do you seek?” They respond with a further question, which demonstrates the openness of their expectation, their readiness to take new steps. They ask: “Rabbi, where are you staying?” Jesus’ answer “Come and see!” is an invitation to walk with him and thereby to have their eyes opened with him.

The word of proclamation is effective in situations where man is listening in readiness for God to draw near, where man is inwardly searching and thus on the way towards the Lord. His heart is touched when Jesus turns towards him, and then his encounter with the proclamation becomes a holy curiosity to come to know Jesus better. As he walks with Jesus, he is led to the place where Jesus lives, to the community of the Church, which is his body. That means entering into the journeying community of catechumens, a community of both learning and living, in which our eyes are opened as we walk. (Apostate Provides Christmas greetings to the members of the Occupy Vatican Movement.)


Well, I sure do hope that Joseph Ratzinger/Benedict XVI gets to meet Our Blessed Lord and Saviour Jesus Christ because the plain truth is that he does not know Who He is, what He has taught or the very nature of the Divine Constitution of the Catholic Church.

Oh, proclamation?

Here's a recent example of how a conciliar official "proclaimed" Our Lord to Hindus:

The papal envoy to India was in Thanjavur last September attending the Velankanni festival. During his stay, following Vatican post-conciliar inter-religious policy, Fr. Salbetore Tennacchio made it a point to visit the Hindu Brihadeeswarar Temple.

He and the Bishop of Thanjavur Devadoss Ambrose, who accompanied him on the tour, humbly listened to a Hindu guide explain the great cultural, social and religious heritage of that pagan complex. The papal envoy added his stamp of approval for the temple, praising the Emperor Raja Chola who constructed it to honor the false god Shiva in the late 10th century.

“The temple is simply amazing and indeed a marvelous structure. It showcases the religious and cultural significance and is also a symbol of religious integrity,” he affirmed. (1)

Despite his complacency with the errors of that pagan religion and enthusiasm for the temple, the envoy was denied entry through the main entrance into the temple.

Instead, he was directed by the temple officials to use the side entrance. An official explained, “we allow people of all religions when they are not in their religious attire. However, the envoy was in his religious attire.”

The papal envoy accepted this insult, and he humbly entered by the side as directed. It is an affront not just to his person, but to the Pope he represents and the Holy Catholic Church he should honor and defend. At the end of his tour, he expressed his happiness “to visit this temple after attending the Velankanni festival.” Yet another example of Vatican post-conciliar docility marked by an abandonment of militancy and zeal for the one true Faith.

And what is this iconic temple of Thanjavur that the papal envoy called “a symbol of religious integrity”? This ancient temple, called also the Big Temple, is dedicated to Shiva, the Hindu god of destruction and death. A common depiction of this demon, considered a supreme god, is a phallic symbol, called the Shiva Linga or Lingam, a cylindrical pillar protruding from a circular base that is worshipped as the male power of Shiva.

The papal envoy and Bishop Devadoss Ambrose undoubtedly walked past and admired the large Shiva Linga in one of the principal altars of the Big Temple during their tour, as well as the many statues of supposed ‘deities’ that are actually devils.

Thus we see religious tolerance reaching the point that the papal envoy and a Bishop of Thanjavur admire and show respect for the devils of the false religions inside their places of worship. (Mark Stabinski, Vatican Envoy Calls Hindu Temple ‘a Symbol of Religious Integrity’. As always, great work, Mark! A blessed Christmas to you and your family.)


Yes, yes, yes. The conciliar officials proclaim the Gospel of Our Blessed Lord and Saviour Jesus Christ. How silly of me to forget.

Well, I proclaim an end to this article. I am exhausted. I will find time later today to provide a little commentary on the latest piece of apostasy from Father Raniero Cantalamessa, O.F.M., Cap., who said recently, right in front of Ratzinger/Benedict himself, that the so-called "Catholic Charismatic Renewal" was a sign of the "New Pentecost" ushered in by the "Second" Vatican Council.

No, I cannot make this stuff up. I wouldn't want to make this stuff up.

May Our Lady help us in these final days of Advent to prepare for a joyful celebration of her Divine Son's Nativity in three days by spending time 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 by trying to justify or rationalize their errors, 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 Frances Xavier Cabrini, pray for us.

See also: A Litany of Saints







© Copyright 2012, Thomas A. Droleskey. All rights reserved.