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Truly Needless Strife

by Thomas A. Droleskey

There was a time in the mid-1970s (I believe that it was in the year 1974) that Johnny Carson, by then the very established "king of late-night television," gave a comedy monologue during an Emmy Awards telecast in which he joked about a made-for-television motion picture that was so egregiously bad that executives of the network that had commissioned its production, the American Broadcasting Company, decided not to show it after it had been completed.

Carson opined about the film and ABC-TV by saying, "It didn't live down their standards." After the audience groaned audibly, Carson, nonplussed, said of the network that had hosted his Who(m) Do You Trust game show from September 30, 1957, until the September 7, 1962, twenty-four days before he took over The Tonight Show (which became known thereafter as The Tonight Show starring Johnny Carson), "What can they do to me?"

Well, what can anyone within the Society of Saint Pius X do to me for posting yet another little record article on the truly needless strife that has taken place recently over the Society's potential admission as a "full, active and conscious participant" in the One World Ecumenical Church of conciliarism?

After all, I am in held in near universal scorn all across and and up and down the vast expanse of the ecclesiastical divide. Although it is not very enjoyable to be disliked, I accept this, of course, as but a very small price that I must pay to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary in reparation for my many terrible sins. We must be faithful to the truth as we know it to be no matter the consequences.

Although there have been all manner of statements and rebuttals made by priests within the Society of Saint Pius X, it would be pointless to try to go through each one as there are so much confusion and so many contradictions as to numb the mind.

For present purposes, however, it will be sufficient to remind those who are interested in avoiding a case of vertigo to withdraw themselves from the needless strife that have opened up within the ranks of the Society of Saint Pius X, it is useful to illustrate some key points once again.

Mind you, I realize that many of those who have associated with the Society of Saint Pius X have a deep attachment to the person of the late Archbishop Marcel Lefebvre. I realize also that others believe that the Society is the singular instrument chosen by God Himself to defend the Catholic Faith in these turbulent times while yet others are convinced that its "resist but recognize" approach is infallibly correct and that any assertion to the contrary is tantamount to heresy.

It is very natural for Catholics to seek an anchor in the person of a spiritual father or a particular community of priests or a particular chapel in these times of apostasy and betrayal. As I know from my own rather disastrous experience, which has been roundly and justly mocked, of course, thinking that one has "arrived" at "the" place that is safest and/or the best is rather self-delusional in these perilous times. There is going to be disunity and conflict as long as there is no true Successor of Saint Peter to serve as the principle of unity to guide us.

We must, however, put aside all respect for persons, no matter how much we like them when the positions that they have taken have been shown to be false and/or when they have demonstrated themselves unworthy of the trust we may have given them, whether because of abuse of the sheep or having given the appearance of scandal and then relying upon others to call black white and to shoot whichever messenger does not believe their loud, vile and sometimes profane protestations that black is indeed white. Truth must take us where it will no matter the consequences as we remember that everything gets revealed on the Last Day at the General Judgment of the Living and the Dead on the Last Day. We must suffer all until then as suffering for truth is its own reward if we persevere with the help of the graces sent to us by Our Lady until the moment we draw our last breath.

We cannot, therefore, engage in kind of false idolatry of a person, no matter how well one knew him or how personally prayerful, whose positions are contrary to Catholic doctrine even though those positions may have been taken and defended in perfectly good faith. We do, after all, live in very confusing times. It is still nevertheless the case that the emotionally-laden defense of those who we know and like or a position that makes us "comfortable" is nothing other than a variation of a mother who in days gone by might seek to defend her child with a loud and strenuous "My child would never do anything like that" when he had been disciplined by a teacher for misconduct. We do not have the luxury of emotionalism when assessing error or misconduct. All such must be laid aside in a dispassionate effort to cling to the truth and nothing else.

There does come a time, therefore, when we are supposed to recognize that the spotless Mystical Bride of Our Blessed Lord and Saviour Jesus Christ, the Catholic Church, cannot be responsible for doctrines that are unclear, ambiguous or in any way contradictory of that which she has declared time and time again without even a shadow of change. God cannot contradict Himself.  This is a point that has been made many times on this site. A comprehensive refutation of the anti-sedevacantist argument was made by a Catholic writer who writes under the pseudonym Gregorius. Those who are unfamiliar with The Chair is Still Empty should read with care the proof brought forth by "Gregorius" to refute the anti-sedevacantist position once and for all.

Although it had been my intention to compose a series of rhetorical questions for Bishop Bernard Fellay, the Superior General of the Society of Saint Pius X, I decided against doing so as it would be a thoroughly redundant and utterly pointless exercise. I have restated the facts about the apostasies, blasphemies and sacrileges of conciliarism repeatedly, doing so in the specific context of what appeared to be an imminent "reconciliation" between the Society of Saint Pius X and and spiritual robber barons of the counterfeit church of conciliarism (see (Just About To Complete A Long March Into Oblivion,Trying to Stop the Waltz, "Yer Durn Tootin'" , False Doctrine, Father Pfluger?, Mutual Admiration Societies, part two, Uncrossed Ts and Undotted Is?,  Oyster Bay Cove On Steroids, Oyster Bay Cove On Steroids, part two, Monkey Wrenches, Way, Way Over The Rainbow, Clash Of The Conciliar Titans, Admit Bearer Only After Denying The Catholic Faith and Compromise With Error Must End In Disaster.) Time will tell if I will wind up as a "monkey's uncle" for predicting confidently that a "reconciliation" would take place at some point later this year.

I would, though, like to answer a question posed rhetorically by Bishop Fellay in a recent interview when he said that he did not know why Joseph Ratzinger/Benedict XVI was seeking a "reconciliation" with the Society of Saint Pius X. The answer, Your Excellency, is quite simple. I have laid it out in a number of the above-linked articles. I will repeat it again in the hope that one of the readers of this site will forward the answer, which comes from Ratzinger/Benedict himself, to him:

Leading men and women to God, to the God Who speaks in the Bible: this is the supreme and fundamental priority of the Church and of the Successor of Peter at the present time. A logical consequence of this is that we must have at heart the unity of all believers. Their disunity, their disagreement among themselves, calls into question the credibility of their talk of God. Hence the effort to promote a common witness by Christians to their faith - ecumenism - is part of the supreme priority. Added to this is the need for all those who believe in God to join in seeking peace, to attempt to draw closer to one another, and to journey together, even with their differing images of God, towards the source of Light - this is inter-religious dialogue. Whoever proclaims that God is Love 'to the end' has to bear witness to love: in loving devotion to the suffering, in the rejection of hatred and enmity - this is the social dimension of the Christian faith, of which I spoke in the Encyclical 'Deus caritas est'.

"So if the arduous task of working for faith, hope and love in the world is presently (and, in various ways, always) the Church's real priority, then part of this is also made up of acts of reconciliation, small and not so small. That the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation, is a fact which we must accept. But I ask now: Was it, and is it, truly wrong in this case to meet half-way the brother who 'has something against you' and to seek reconciliation? Should not civil society also try to forestall forms of extremism and to incorporate their eventual adherents - to the extent possible - in the great currents shaping social life, and thus avoid their being segregated, with all its consequences? Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? I myself saw, in the years after 1988, how the return of communities which had been separated from Rome changed their interior attitudes; I saw how returning to the bigger and broader Church enabled them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. Can we be totally indifferent about a community which has 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university-level institutes, 117 religious brothers, 164 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 491 priests. We cannot know how mixed their motives may be. All the same, I do not think that they would have chosen the priesthood if, alongside various distorted and unhealthy elements, they did not have a love for Christ and a desire to proclaim Him and, with Him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?

"Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things - arrogance and presumptuousness, an obsession with one-sided positions, etc. Yet to tell the truth, I must add that I have also received a number of touching testimonials of gratitude which clearly showed an openness of heart. But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? At times one gets the impression that our society needs to have at least one group to which no tolerance may be shown; which one can easily attack and hate. And should someone dare to approach them - in this case the Pope - he too loses any right to tolerance; he too can be treated hatefully, without misgiving or restraint. (Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre, March 10, 2009.)

 

It's there in black and white, Bishop Fellay. Read it for yourself and wonder no more.

The truth is, of course, that the Catholic Church cannot give us liturgies that are in any way incentives to impiety or that outrage and anger the sensibilities of Catholics with enough love of God to recognize sacrilege when it is right before their very eyes.

Although the Twenty-second Session of the Council of Trent issue the decree below to refute the blasphemous assertion made by Protestants about the Holy Sacrifice of the Mass and solemn ceremonies in which this august mystery is offered to the God the Father through God the Son in Spirit and in Truth, it serves as well as a reminder to us that the kind of liturgical sacrileges associated with the Protestant and Masonic Novus Ordo service, which is an abomination in its own right, can never come from the spotless Bride of Christ that is the Catholic Church:

CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema. (Session Twenty-Two, Chapter IX, Canon VII, Council of Trent, September 17, 1562, CT022.)

 

The Catholic Church can never make any terms with error:

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.)

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 has been noted many times on this site, Ratzinger/Benedict's denial of the nature of dogmatic truth, which has been much documented on this site, is at the root of how he, a native of Germany, can be the Anti-Saint Boniface, if you will, a man who refuses to seek with urgency the unconditional conversion of non-Catholics to the true Faith. This is not a minor "error." This is apostasy.

The Apostle to Germany, Saint Boniface, whose feast is commemorated today, June 5, 2012, quite in contrast to Ratzinger/Benedict, gave no quarter to the pagan religions of the land to which he had been sent to Catholicize, the land which the Roman Empire was never able to conquer.

Pope Pius XII, writing in Ecclesiae Fastos fifty-eight years ago today, June 5, 1954, described the zeal of Saint Boniface for destroying the temples of the false idols of the Germans:

When by the grace and favor of God this very important task was done, Boniface did not allow himself his well-earned rest. In spite of the fact that he was already burdened by so many cares, and was feeling now his advanced age and realizing that his health was almost broken by so many labors, he prepared himself eagerly for a new and no less difficult enterprise. He turned his attention again to Friesland, that Friesland which had been the first goal of his apostolic travels, where he had later on labored so much. Especially in the northern regions this land was still enveloped in the darkness of pagan error. Zeal that was still youthful led him there to bring forth new sons to Jesus Christ and to bring Christian civilization to new peoples. For he earnestly desired "that in leaving this world he might receive his reward there where he had first begun his preaching and entered upon his meritorious career." Feeling that his mortal life was drawing to a close, he confided his presentiment to his dear disciple, Bishop Lullus, and asserted that he did not want to await death in idleness. "I yearn to finish the road before me; I cannot call myself back from the path I have chosen. Now the day and hour of my death is at hand. For now I leave the prison of the body and go to my eternal reward. My dear son, . . . insist in turning the people from the paths of error, finish the construction of the basilica already begun at Fulda and there bring my body which has aged with the passage of many years.

When he and his little band had taken departure from the others, "he traveled through all Friesland, ceaselessly preaching the word of God, banishing pagan rites and extirpating immoral heathen customs. With tremendous energy he built churches and overthrew the idols of the temples. He baptized thousands of men, women and children." After he had arrived in the northern regions of Friesland and was about to administer the Sacrament of Confirmation to a large number of newly baptized converts, a furious mob of pagans suddenly attacked and threatened to kill them with deadly spears and swords. Then the holy prelate serenely advanced and "forbade his followers to resist, saying, 'Cease fighting, my children, for we are truly taught by Scripture not to return evil for evil, but rather good. The day we have long desired is now at hand; the hour of our death has come of its own accord. Take strength in the Lord, . . . be courageous and do not be afraid of those who kill the body, for they cannot slay an immortal soul. Rejoice in the Lord, fix the anchor of hope in God, Who will immediately give you an eternal reward and a place in the heavenly court with the angelic choirs'." All were encouraged by these words to embrace martyrdom. They prayed and turned their eyes and hearts to heaven where they hoped to receive soon an eternal reward, and then fell beneath the onslaught of their enemies, who stained with blood the bodies of those who fell in the happy combat of the saints." At the moment of this martyrdom, Boniface, who was to be beheaded by the sword, "placed the sacred book of the Gospels upon his head as the sword threatened, that he might receive the deadly stroke under it and claim its protection in death, whose reading he loved in life. (Pope Pius XII, Ecclesiae Fastos, June 5, 1954.)

 

An apostate son of Germany, one who is the very antithesis of the spirit of Saint Boniface, wrote the following about those who destroyed pagan temples:

 

 

 

In the relationship with paganism quite different and varied developments took place. The mission as a whole was not consistent. There were in fact Christian hotheads and fanatics who destroyed temples, who were unable to see paganism as anything other than idolatry that had to be radically eliminated. People saw points in common with philosophy, but not in pagan religion, which was seen as corrupt. (Joseph Ratzinger, God and the World, p. 373.)

Was Saint Boniface guilty of being one of these "Christian hotheads and fanatics who destroyed temples," men "who were unable to see paganism as anything other than idolatry that had to be radically eliminated"? Ratzinger/Benedict not only blasphemes God as he denies the nature of dogmatic truth and esteems the symbols and the "values" of false religions. He blasphemes the work and the memory of the very saint who evangelized his own German ancestors, the man who is the very patron saint of Germany, his homeland.

Catholicism or conciliarism. It's one or the other. There is no middle ground. The Catholic Church cannot produce men in her official capacities who speak these things so promiscuously and without any word of correction for the sake of the honor and glory and majesty of God and for the good of the souls for whom Our Lord shed every single drop of His Most Precious Blood on the wood of the Holy Cross.

 

Catholicism or conciliarism. It's one or the other. There is no middle ground.

Saint Boniface knew that there was no middle ground between Catholicism and any false religion. He knew that he had to evangelize the non-Catholics to whom he had been sent without engaging in what Pope Pius XI referred to in Mortalium Animos, January 6, 1928, as obstinate wranglings with unbelievers.

Pope Pius XII described the great missionary zeal of Saint Boniface in the aforementioned Ecclesiae Fastos:

Winfred, afterwards named Boniface by Pope St. Gregory II, was undoubtedly outstanding among the missionaries for his apostolic zeal and fortitude of soul, combined with gentleness of manner. Together with a small but courageous band of companions, he began that work of evangelization to which he had so long looked forward, setting sail from Britain and landing in Friesland. However, the tyrant who ruled that country vehemently opposed the Christian religion, so that the attempt of Boniface and his companions failed, and after fruitless labors and vain efforts they were obliged to return home.

Nevertheless he was not discouraged. He determined, after a short while, to go to Rome and visit the Apostolic See. There he would humbly ask the Vicar of Jesus Christ himself for a sacred mandate. Fortified with this and by the grace of God he would more readily attain the difficult goal of his most ardent desires. "He came, therefore, without mishap to the home of the Blessed Apostle Peter," and having venerated with great piety the tomb of the Prince of the Apostles, begged for an audience with Our predecessor of holy memory, Gregory II.

He was willingly received by the Pontiff, to whom "he related in detail the occasion of his journey and visit, and manifested the desire which for long had been consuming him. The Holy Pope immediately smiled benignly on him,"encouraged him to confidence in this praiseworthy enterprise, and armed him with apostolic letters and authority.

The receiving of a mandate from the Vicar of Jesus Christ was to Boniface a mark of the divine assistance. Relying on this he feared no difficulties from men or circumstances; and now with the prospect of happier results he hoped to carry out his long cherished design. He traversed various parts of Germany and Friesland. Wherever there were no traces of Christianity, but all was wild and savage, he generously scattered the Gospel seed, and labored and toiled that it might fructify wherever he found Christian communities utterly abandoned for want of a lawful pastor, or being driven by corrupt and ignorant churchmen far from the path of genuine faith and good life, he became the reformer of public and private morality, prudent and keen, skilful and tireless, stirring up and inciting all to virtue.

The success of the apostle was reported to Our predecessor already mentioned, who called him to Rome, and despite the protest of his modesty, "intimated his desire to raise him to the Episcopate, in order that he could with greater firmness correct the erring and bring them back to the way of truth, the greater the authority of his apostolic rank; and would be more acceptable to all in his office of preaching, the more evident it should be that he had been ordained to it by his apostolic superior."

Therefore he was consecrated "regional bishop" by the Sovereign Pontiff himself, and having returned to the vast territories of his jurisdiction, with the authority which his new office conferred on him, devoted himself with increased earnestness to his apostolic labor.

Just as Boniface was dear to St. Gregory II for the eminence of his virtue and his burning zeal for the spread of Christ's kingdom, he was likewise to his successors: namely, to Pope St. Gregory III, who, for his conspicuous merits, named him archbishop and honored him with the sacred pallium, giving him the power to establish lawfully or reform the ecclesiastical hierarchy in this territory, and to consecrate new bishops "in order to bring the light of Faith to Germany;" to Pope St. Zachary also, who in an affectionate letter confirmed his office and warmly praised him; finally, to Pope Stephen II, to which Pontiff shortly after his election, when already coming to the end of his life's span, he wrote a letter full of reverence.

Backed by the authority and support of these Pontiffs, throughout the period of his apostolate Boniface traversed immense regions with ever-growing zeal, shedding the Gospel's light on lands until then steeped in darkness and error; with untiring effort he brought a new era of Christian civilization to Friesland, Saxony, Austrasia, Thuringia, Franconia, Hesse, Bavaria. All these lands, he tirelessly cultivated and brought forth to that new life which comes from Christ and is fed by His grace. He was also eager to reach "old Saxony," which he looked on as the birthplace of his ancestors; however, this hope he was unable to realize.

To begin and carry out successfully this tremendous undertaking, he earnestly called for companions from the Benedictine monasteries in his own land, then flourishing in learning, faith and charity, -- for monks and nuns too, among whom Lioba was an outstanding example of evangelical perfection. They readily answered his call, and gave him precious help in his mission. And in those same lands there were not wanting those who, once the light of the Gospel had reached them, eagerly embraced the faith, and then strove mightily to bring it to all whom they could reach. Thus were those regions gradually transformed after Boniface, supported, as we have said, by the authority of the Roman Pontiffs, undertook the task; "like a new archimandrite he began everywhere to plant the divine seed and root Out the cockle, to build monasteries and churches, and to put worthy shepherds in charge of them." Men and women flocked to hear him preach, and hearing him were touched by grace; they abandoned their ancient superstitions, and were set afire with love for the Redeemer; by contact with his teaching their rude and corrupt manners were changed; cleansed by the waters of baptism, they entered an entirely new way of life. Here were erected monasteries for monks and nuns, which were centers not only of religion, but also of Christian civilization, of literature, of liberal arts; there dark and unknown and impenetrable forests were cleared, or completely cut down, and new lands put to cultivation for the benefit of all; in various places dwellings were built, which in the course of centuries would grow to be populous cities.

Thus the untamed Germanic tribes, so jealous of their freedom that they would submit to no one, undismayed even by the mighty weight of Roman arms, and never remaining for long under their sway, once they were visited by the unarmed heralds of the Gospel, docilely yielded to them; they were drawn, stirred and finally penetrated by the beauty and truth of the new doctrine, and at last, embracing the sweet yoke of Jesus Christ, willingly surrendered to Him.

Through the activity of St. Boniface, what was certainly a new era dawned for the German people; new not only for the Christian religion, but also for Christian civilization. Consequently this nation should rightly consider and regard him as their father, to whom they should be ever grateful and whose outstanding virtues they should zealously imitate. "For it is not only almighty God Who is called Father in the spiritual order, but also all those whose teaching and example lead us to the truth and encourage us to be strong in our religion. . . Thus the holy bishop Boniface can be called the father of all Germans, since he was the first to bring them forth in Christ by his holy preaching and to strengthen them by the example of his virtue, then finally to lay down his life for them, greater love than which no man can show."

Among the various monasteries (and he had many built in those regions) the monastery of Fulda certainly holds first place; to the people it was as a beacon which with its beaming light shows ships the way through the waves of the sea. Here was founded as it were a new city of God, in which, generation after generation, innumerable monks were carefully and diligently instructed in human and divine learning, prepared by prayer and contemplation for their future peaceful battles, and finally sent forth like swarms of bees after they had drawn the honey of wisdom from their sacred and profane books, to impart generously that sweetness far and wide to others. Here none of the sciences of liberal arts were unknown. Ancient manuscripts were eagerly collected, carefully copied, brilliantly illuminated in color, and explained with careful commentaries. Thus it can justly be maintained that the sacred and profane studies Germany so excels in today had their venerable origins here.

What is more, innumerable Benedictines went forth from these monastic walls and with cross and plow, by prayer, that is, and labor, brought the light of Christian civilization to those lands as yet wrapped in darkness. By their long untiring labors, the forests, once the vast domain of wild beasts, almost inaccessible to man, were turned into fruitful land and cultivated fields; and what had been up to that time separate, scattered tribes of rough barbarous customs became in the course of time a nation, tamed by the gentle power of the Gospel and outstanding for its Christianity and civilization. (Pope Pius XII, Ecclesiae Fastos, June 5, 1954.)

 

Saint Boniface is indeed the father of the German people. One of his spiritual sons, Joseph Ratzinger/Benedict XVI, however, is the very antithesis of the zeal that he exhibited for the unconditional conversion of pagans and barbarians to the true Faith as he, Saint Boniface, destroyed the idols and the temples of the false gods. It cannot be the case that the father of the German people, Saint Boniface, and a wayward son, Ratzinger/Benedict, are both correct.

There's no need for needless strife in the Society of Saint Pius X to figure out what to do. Conciliarism is not Catholicism. It's that simple.

Saint Boniface observed the First Commandment and sought to convert others so that they could do so themselves as they learned how to love and serve God as He has revealed Himself to men exclusively through the Catholic Church, outside of which there is no salvation and without which there can be no true social order.

Joseph Ratzinger/Benedict XVI and his conciliar minions violate the First Commandment as they esteem the symbols of false religions and praise their "values" as being able to help "build" the "better world."

 

Catholicism or conciliarism. It cannot be both.

Saint Boniface was faithful to the mission of the Church that was begun on the first Pentecost Sunday when the first pope, Saint Peter, preached to convert the Jews gathered in Jerusalem. Joseph Ratzinger/Benedict is unfaithful to that mission.

It's one or the other. Catholicism or conciliarism. It cannot be both.

It was a conciliar official, now deceased, who recognized that the See of Peter would be vacant in the case of heresy even though he, the late Mario Pompedda "Cardinal" Francesco, did not believe that the situation obtained at the time that he spoke (in February of 2005 as Karol Wojtyla/John Paul II was dying of Stage III Parkinson's Disease). Yes, sedevacantism is a canonical doctrine of the Catholic Church, Bishop Fellay:

It is true that the canonical doctrine states that the see would be vacant in the case of heresy. ... But in regard to all else, I think what is applicable is what judgment regulates human acts. And the act of will, namely a resignation or capacity to govern or not govern, is a human act. (Cardinal Says Pope Could Govern Even If Unable to Speak, Zenit, February 8, 2005; see also see also Gregorius's The Chair is Still Empty.)

 

Unlike what many traditionally-minded Catholics have heard from the theologians of the Society of Saint Pius X, however, Pompedda was intellectually honest enough to admit that sedevacantism is indeed a part of the canonical doctrine of the Catholic Church. Only a handful of Catholics, priests and laity alike, accepted this doctrine and recognized that it applied in our circumstances in the immediate aftermath of the "Second" Vatican Council. I was not one of them.

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

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

We do not need to conduct a "search" for the "true meaning" of the doctrines contained the Sacred Deposit of Faith. We accept what has been handed down to us as docile children of Holy Mother Church.

We must remember at all times because the crosses of the present moment, no matter their source, are fashioned to us from the very hand of God Himself to be the means of our participating in Our Lord's Easter victory over the power of sin and eternal death. It matters not what anyone thinks of us for refusing to accept the conciliarists as representatives of the Catholic Church or for refusing to associate with those who believe act in a de facto manner as the authority of the Church while looking the other way at grave abuses of the moral order and indemnifying wrong-doers time and time again. All that matters is that we carry our cross as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, looking for no other consolation than that which is given to the souls of the elect upon the Particular Judgment and that is ratified for all to see at General Judgment of the Living and the Dead:

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

 

We never have to "understand" apostasy. We just have to recognize it and then flee from it.

Invoking the intercession of Saint Boniface on this ember day in Octave of Pentecost in which he is commemorated, may we ask him to beg the conversion of the wayward son of Germany, Ratzinger/Benedict, and the other conciliar minions to the true Faith before they day, asking Saint Boniface as well to help us to make reparation for our own many sins by giving everything do and everything we suffer to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. May Saint Boniface help us to remain faithful to the Catholic Church without once making any further concessions to conciliarism or its false shepherds who violate the First commandments so regularly, so openly and so egregiously.

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon!

 

Isn't it time to pray a Rosary now?

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 Boniface, pray for us.

See also: A Litany of Saints