What Lines Are You Reading Between, Bishop Fellay?
Thomas A. Droleskey
Bishop Bernard Fellay, the Superior General of the Society of Saint Pius X, continues to insist that the man he considers to be a true Successor of Saint Peter, Joseph Ratzinger/Benedict XVI, is moving what he thinks is the Catholic Church in the "direction" of Tradition. This is what Bishop Fellay said in an interview with the Society's DICI news service on June 7, 2012:
DICI: Most of those who are opposed to the Society’s acceptance of a possible canonical recognition allege that the doctrinal discussions could have led to this acceptance only if they had concluded with a doctrinal solution, in other words, a “conversion” by Rome. Has your position on this point changed?
Bishop Fellay: It must be acknowledged that these discussions have allowed us to present clearly the various problems that we experience with regard to Vatican II. What has changed is the fact that Rome no longer makes total acceptance of Vatican II a prerequisite for the canonical solution. Today, in Rome, some people regard a different understanding of the Council as something that is not decisive for the future of the Church, since the Church is more than the Council. Indeed, the Church cannot be reduced to the Council; she is much larger. Therefore we must strive to resolve more far-reaching problems. This new awareness can help us to understanding what is really happening: we are called to help bring to others the treasure of Tradition that we have been able to preserve.
So the attitude of the official Church is what changed; we did not. We were not the ones who asked for an agreement; the pope is the one who wants to recognize us. You may ask: why this change? We are still not in agreement doctrinally, and yet the pope wants to recognize us! Why? The answer is right in front of us: there are terribly important problems in the Church today. These problems must be addressed. We must set aside the secondary problems and deal with the major problems. This is the answer of one or another Roman prelate, although they will never say so openly; you have to read between the lines to understand.
The official authorities do not want to acknowledge the errors of the Council. They will never say so explicitly. Nevertheless, if you read between the lines, you can see that they hope to remedy some of these errors. Here is an interesting example on the subject of the priesthood. You know that starting with the Council there was a new concept of the priesthood and that it demolished the role of the priest. Today we see very clearly that the Roman authorities are trying to rehabilitate the true concept of the priest. We observed this already during the Year of the Priest that took place in 2010-2011. Now, the Feast of the Sacred Heart is becoming the day consecrated to the sanctification of priests. For this occasion, a letter was published and an examination of conscience for priests was composed. One might think that they went to Ecône to find this examination of conscience, it is so much along the lines of pre-conciliar spirituality. This examination presents the traditional image of the priest, and also of his role in the Church. This role is what Archbishop Lefebvre affirms when he describes the Society’s mission: to restore the Church by restoring the priest. (Rome-SSPX - Important: Interview with SSPX Superior General Bp. Fellay on current affairs.)
Sanctification of Priests by Means of a False Liturgy?
Query, Bishop Fellay? How can men who are said to be priests by the conciliar authorities, most of whom are not priests at all, of course, sanctify their immortal souls when they stage an abomination of a liturgical service that was designed of its very nature to appeal to the mythical entity called "modern man" by crafting it as closely as possible to the Calvinist liturgy of the Lord's Supper?
Too strong, Bishop Fellay? Consider the testimony of one of Giovanni Montini/Paul VI's closest friends, Jean Guitton:
"[T]he intention of Pope Paul VI with regard to what is commonly called
the Mass, was to reform the Catholic liturgy in such a way that it
should coincide with the Protestant liturgy.... [T]here was with Pope
Paul VI an ecumenical intention to remove, or at least to correct, or at
least to relax, what was too Catholic in the traditional sense, in the
Mass, and I, repeat, to get the Catholic Mass closer to the Calvinist
mass" (Dec. 19, 1993), Apropos, #17, pp. 8f; quoted in Christian Order, October, 1994.
The authors of the General Instruction to the Roman Missal have told us in their words that the "reformed liturgy" of Giovanni Montini/Paul VI is an "adaptation" to "modern" needs and that it no longer contains allusions to "a certain form of outward penance which was proper to another period in the Church's past":
15. In this manner the Church, while remaining
faithful to her office as teacher of truth, safeguarding "things old,"
that is, the deposit of tradition, fulfills at the same time the duty of
examining and prudently adopting "things new" (cf. Mt 13:52).
For part of the new Missal orders the prayers of the
Church in a way more open to the needs of our times. Of this kind are
above all the Ritual Masses and Masses for Various Needs, in which
tradition and new elements are appropriately brought together. Thus,
while a great number of expressions, drawn from the Church's most
ancient tradition and familiar through the many editions of the Roman
Missal, have remained unchanged, numerous others have been accommodated to the needs and conditions
proper to our own age, and still others, such as the prayers for the
Church, for the laity, for the sanctification of human labor, for the
community of all nations, and certain needs proper to our era, have been
newly composed, drawing on the thoughts and often the very phrasing of
the recent documents of the Council.
On account, moreover, of the same attitude toward the
new state of the world as it now is, it seemed to cause no harm at all
to so revered a treasure if some phrases were changed so that the
language would be in accord with that of modern theology and would truly
reflect the current state of the Church's discipline. Hence, several
expressions regarding the evaluation and use of earthly goods have been
changed, as have several which alluded to a certain form of outward
penance which was proper to other periods of the Church's past.
In this way, finally, the liturgical norms of the
Council of Trent have certainly been completed and perfected in many
particulars by those of the Second Vatican Council, which has carried
into effect the efforts to bring the faithful closer to the Sacred
Liturgy that have been taken up these last four centuries and especially
those of recent times, and above all the attention to the Liturgy
promoted by St. Pius X and his Successors. (Paragraph 15 of the General Instruction to the Roman Missal, English translation confirmed by the conciliar
How are supposed priests, no less the members of the laity, going to sanctify their souls in a liturgy that purports to be the "ordinary form" of the Roman Rite of the Catholic Church when that liturgy's very governing document tells us in plain words that "outward penance" was "proper to other periods of the Church's past, Bishop Fellay?
Does a purported liturgy of the Catholic Church have to be "accommodated to the needs and conditions proper" to a particular period in her history, Bishop Fellay? Is not the Holy Mass supposed to reflect the timelessness of the sacred mysteries?
Does a purported liturgy of the Catholic Church have to its language "be in accord with that of modern theology," Bishop Fellay? Please explain, Bishop Fellay, what is this "modern theology?" Is it Joseph Ratzinger/Benedict XVI's "new theology" that he instructed you on August 29, 2005, to teach in your seminaries?
One does not have have to "read between the lines," Bishop Fellay, to see that none of this is Catholic, which is why your whole ecclesiology, responsible in itself for deceiving thousands upon thousands of traditionally-minded Catholics that they can "sift" through the official words and actions of a true Roman Pontiff and through the Catholic Church's official documents to ascertain their conformity with Catholic doctrine, and not one bit of this can come from the Catholic Church.
They Hope to Remedy Errors, Bishop Fellay?
What "lines" are you reading between, Bishop Fellay, that leads you to conclude that "Pope" Benedict XVI and his fellow "traditionally-mined" allies upon whom he relies hope to "remedy" the "errors" of the "Second" Vatican Council?
How can one read "between the lines" and conclude that this is so? How?
How is it not the case that Our Blessed Lord and Saviour Jesus Christ is being as mocked today by the chief priests of conciliarism as He was by the chief priests of the Jews on Good Friday?
And the inscription of his cause was written over: THE KING OF THE JEWS. And with him they crucify two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith: And with the wicked he was reputed. And they that passed by blasphemed him, wagging their heads, and saying: Vah, thou that destroyest the temple of God, and in three days buildest it up again; Save thyself, coming down from the cross.
In like manner also the chief priests mocking, said with the scribes one to another: He saved others; himself he cannot save. Let Christ the king of Israel come down now from the cross, that we may see and believe. And they that were crucified with him reviled him. (Mark 15: 26-32)
Our Blessed Lord and Saviour Jesus Christ is indeed being mocked by the chief priests today, starting with Joseph Ratzinger/Benedict XVI, who has dared to offend God grievously by esteeming with his own priestly hands the symbols of false religions, who has dared to enter two synagogues and one mosque, who is daring to enter two more synagogues in Israel and the one in Rome in the coming months. Joseph Ratzinger/Benedict XVI is spitting on Our Blessed Lord and Saviour Jesus Christ each time he does these things, which are, each and every single one of them, objectively speaking, Mortal Sins against the First Commandment. Anyone who denies that entering into and treating with respect places of false worship without seeking the unconditional conversion of those adhere the devils worshiped therein is intellectually dishonest or bereft of the sensus Catholicus (thereby lacking any knowledge of the necessity of defending the honor and glory and majesty of the Most Blessed Trinity) or is a coward who is afraid to speak to the truth of the Faith for one reason or another.
God will not be mocked. The God of Revelation does not want members of the Catholic Church, no less those who believe themselves to be bishops and priests, to give even the slightest degree of credibility to any false religion. The God of Revelation, which consists of Sacred Scripture and Sacred (Apostolic) Tradition, hates each and every false religion. He has no respect for false religions, which have the power to save no one and are instruments of disorder in souls and thus of disorder and chaos within nations. Those who show respect for false religions by esteeming their symbols and praising their nonexistent "ability" to contribute to the "betterment" of nations and the world are themselves enemies of God as they find themselves condemned by these very words e of Our Blessed Lord and Saviour Jesus Christ Himself:
But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea. Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh. And if thy hand, or thy foot scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire. See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven. (Matthew 18: 6-10.)
It is a scandal for a man thought, albeit erroneously, by 99.9999% of the people in the world to be the Vicar of Christ on earth, the Successor of Saint Peter, the Visible Head of the true Church on earth, to enter into a synagogue and to listen without complain to a Talmudic hymn speaking of the "waiting" for the Messiah as he is treated as an inferior.
It is a scandal for a man thought, albeit erroneously, by 99.9999% of the people in the world to be the Vicar of Christ on earth, the Successor of Saint Peter, the Visible Head of the true Church on earth, to take off his shoes and then enter into a Mohammedan mosque, assuming the Mohammedan "prayer" position as he turns in the direction of Mecca.
It is a scandal for a man thought, albeit erroneously, by 99.9999% of the people in the world to be the Vicar of Christ on earth, the Successor of Saint Peter, the Visible Head of the true Church on earth, to refer a mountain in Japan, Mount Hiei, upon which the Tendei sect of Buddhism worship their devils,
It is a scandal for a man thought, albeit erroneously, by 99.9999% of the people in the world to be the Vicar of Christ on earth, the Successor of Saint Peter, the Visible Head of the true Church on earth, to praise a false religion, voodoo, as Karol Wojtyla/John Paul II did in Benin on February 6, 1993:
You have a strong attachment to the traditions handed on by your ancestors. It is legitimate to be grateful to your forbears who passed on this sense of the sacred, belief in a single God who is good, a sense of celebration, esteem for the moral life and for harmony in society.
(First section of Voodoo You Trust.)
It is a scandal for a man thought, albeit erroneously, by 99.9999% of the people in the world to be the Vicar of Christ on earth, the Successor of Saint Peter, the Visible Head of the true Church on earth, to ignore these words of Sacred Scripture, written under the inspiration of the Third Person of the Most Blessed Trinity, God the Holy Ghost, as he esteems the symbols and even the essential "goodness" of false religions:
Or, that the idol is any thing? But the things which the heathens sacrifice, they sacrifice to devils, and not to God. And I would not that you should be made partakers with devils.
You cannot drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord, and of the table of devils. Do we provoke the Lord to jealousy? Are we stronger than he? (1 Cor. 10: 19-22.)
There are priests, some truly ordained and others not, in the structures of the counterfeit church of conciliarism who know these things to be true.
Some even know that the Protestant and Masonic Novus Ordo service is evil. These men know that the nature of dogmatic truth cannot be explained away by the absurd and dogmatically condemned thesis contained in Ratzinger/Benedict's "hermeneutic of continuity and discontinuity." They know that the conciliar "popes" have abandoned the Catholic Church's mission to seek with urgency the unconditional conversion of all men to her maternal bosom. They know that Our Blessed Lord and Saviour Jesus Christ is meant to reign as the King over men and over nations. Some even doubt the legitimacy of their ordination to the priesthood (there is one man who had himself ordained by the retired bishop of his diocese the day before his conciliar "installation" service; others, including a chancery official of a small diocese, from what I have been told by an eyewitness, were conditionally "ordained" by a priest who claimed that he had been consecrated a bishop secretly years before).
Most of these men, however, are content to keep their mouths shut about the apostasies and sacrileges and blasphemies that they see emanating from the Vatican and their local chancery office, rationalizing away their own participation in sacrilege by continuing to "offer" a liturgy that know is, at the very least, deficient and thus offensive to the Most Holy Trinity. Unable to break free from human respect or worries about financial stability or a number of other highly subjective reasons, these men stay in the conciliar structures without ever uttering a word in defense of the honor and majesty and glory of God that have been so offended by the conciliar "popes" and the conciliar "bishops."
The words these priests utter in private about the horrors of the day remain in private. The faithful who look to them for their spiritual nourishment unto salvation never hear these men castigate false ecumenism or religious liberty or separation of Church and State or the incorporation of pagan rituals into conciliar-sponsored liturgies. The faithful never hear these putative priests excoriate the Protestant and Masonic Novus Ordo service and its profanities in such terms as the "FM" (Faux Mass, FreeMasonic Mass) or hear the sarcasm that drips from their lips when they refer to "Paul the Sick," "Giovanni Paolo Seconda Il Grande Frode," "Papa Rat." They never hear the private reactions to such things as altar girls (one fairly prominent conservative presbyter said to me in 1994, "Tom, I am praying to Saint Joseph for a happy and quick death for this man [John Paul II]).
Well, on second thought, this is not entirely correct. One true priest who was in my acquaintance for quite a while, used to telephone the host of a radio program, using a false name as he played the "role" of a woman named "Florence" who said that "she" had a son who was married to a "Jewess" and whose daughter was in a "Modernist convent" and who railed about "the Jews" being responsible for the problems of the world. The act was so popular that the hosts of the radio program in a major city some distance away from where the priest lived produced a compact disc (cd) featuring the "best of Florence's" phone calls to them. The "act" was very funny. It was, to quote our friends from Vicksburg, Mississippi, hill-arious. It was also a sign of how little the priest was willing to say in public, how he had to take "cover" under the guise of a make-believe character to give public voice to a caricature of his private thoughts in order to maintain his "good standing" in the conciliar structures and to do nothing to jeopardize the possibility of his name being placed in the "episcopal pipeline," especially since one of his close friends from seminary days is now a conciliar "bishop."
Apart from such instances, however, most of the the faithful yet attached to the conciliar structures will never never hear the discontent, the questions, the sarcasm, the mockery or the outright rejection of conciliarism from those conciliar priests who have convinced themselves that the line popularized by William Szathmary (better known as Bill Dana) in his "Jose Jimenez" character, first created for The Steve Allen Show over fifty years ago now, "Ees not my job, man," exculpates them from ever uttering a word publicly about things that they know--and sometimes admit to friends privately offensive to God and thus harmful to the souls who look to them for the supernatural helps that they need to get home to Heaven. These men are content to watch as the conciliar "popes" and their "bishops" mock Our Blessed Lord and Saviour Jesus Christ as His Church Militant on earth undergoes her Mystical Passion, Death and Burial.
Bishop Fellay, you have joined the ranks of such men in the past seven years after contracting a very severe case of "Romanitas." You have been silent about the mockery of God by Joseph Ratzinger/Benedict XVI and his fellow conciliar "bishops," most of whom are not true bishops and an increasing number of whom are not even true priests.
This mockery from the conciliar "popes" and "bishops" has been constant. It has been unremitting. It cries out to Heaven for vengeance.
Fifty years of conciliar mockery produced by false ecumenism and inter-religious "dialogue" and inter-religious "prayer" service and profane, blasphemous liturgies have robbed most Catholics of their sensus Catholicus. Most Catholics are awash in the illogic of sentimentality and emotionalism. Some might close their eyes to things that bother them in the hope that what they see are merely aberrations that do not reflect on the essence of conciliarism itself, an attitude that I know from first-hand experience leads to blaming the bad "bishops" for travesties that are indeed of the essence of conciliarism and that have the full approval and "blessing" of the conciliar "popes." It is thus difficult for the average Catholic to find fault with a "pope" who goes to a mosque or to a synagogue or who asks the non-"archbishop" of Canterbury to join him in giving a "joint blessing" to the faithful.
The average Catholic is quite selective about what he wants to hear and believe. They do not want to believe that "pope" sold out the long-suffering Catholics of the underground church in Red China nearly four years ago now as many of us noted at the time (A Betrayal Worthy of the Antichrist) and after a "clarification was issued two years ago (see Red China: Workshop for the New Ecclesiology). Others have also have documented the continued persecution of these Catholics by the Communist authorities with whom Ratzinger/Benedict has sought a full "reconciliation" (China’s Underground Church: Anguish and Dismay over Vatican Betrayal). They do not want to believe that "pope" seeks to neutralize the Society of Saint Pius X and other traditionally-minded Catholics even though he, Ratzinger/Benedict has said that it is his goal to do so:
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 ON REMISSION OF EXCOMMUNICATION LEFEBVRE BISHOP)
Bishop Fellay, those who desire "full communion" with Ratzinger/Benedict have to be very, very selective and have the vision of Mister Magoo to claim that they are "reading between the lines" to find a "course correction," if you will, of the direction of the conciliar church.
One has got to be intellectually dishonest or simply not very intelligent or well-trained to ignore the brutal honesty that the "pope" displayed when explaining to his conciliar "bishops" why he had "lifted" the "excommunications" from you and your fellow bishops of the Society of Saint Pius X, Bishop Fellay. You have learned this method of selectivity rather well, choosing to ignore entirely Ratzinger/Benedict's use of the words "extremism," "obstinacy," "narrowness," "one-sided positions, "rigidity," "arrogance and presumptuousness" to describe the attitudes of the members of the Society of Saint Pius X. One will see in your "communique" (Bishop Fellay's Response to Ratzinger's letter) in response to Ratzinger/Benedict's "explanatory letter" that he has learned very well how to become a clone of Bishop Fernando Areas Rifan. Will you be using the words "extremism," "obstinacy," "narrowness," "one-sided positions, "rigidity," "arrogance and presumptuousness" to describe members of the Society of Saint Pius X, whether priests or laity, who are actively opposing your desire to effect a "reconciliation" with and total assumption into the One World Ecumenical Church of conciliarism as you continue to threaten those who do oppose you at the present time with expulsion?
The public face of Catholicism is not to be found in relatively little-read publications such as The Remnant or Catholic Family News or The Latin Mass: A Journal of Catholic Culture.
The public face of Catholicism is not to be found on any "conservative" or traditionally-minded website, including this one most very especially.
The public face of Catholicism is not to be found even in "conservative" publications as The Wanderer.
Here is the public face of what is presented, albeit falsely, as Catholicism to Catholics and non-Catholics alike everywhere throughout the world, Bishop Fellay, and this is what most believe have been taught to believe is the Catholic Faith.
May 13: Taking "canonical"
possession of the Basilica of San Giovanni di Laterano, the cathedral of
the pope in his capacity as the Bishop of Rome, Joseph
Ratzinger/Benedict XVI announced that he was appointing a fellow
Modernist and protege, William Levada, to be his own successor as the
prefect of the conciliar Congregation of the Doctrine of the Faith.
Ratzinger/Benedict also announced that he was placing his predecessor,
Karol Wojtyla/John Paul II on the "fast track" for conciliar
August 19: Speaking to members of
Protestant sects and Orthodox confessions in Cologne, Germany, Joseph
Ratzinger/Benedict XVI specifically rejected what he called the
"ecumenism of the return:"
We all know there are numerous models of unity and
you know that the Catholic Church also has as her goal the full visible
unity of the disciples of Christ, as defined by the Second Vatican
Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio,
nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the
Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.
On the other hand, this unity does not mean
what could be called ecumenism of the return: that is, to deny and to
reject one's own faith history. Absolutely not!
It does not mean uniformity in all expressions of
theology and spirituality, in liturgical forms and in discipline. Unity
in multiplicity, and multiplicity in unity: in my Homily for the Solemnity of Sts Peter and Paul on 29 June last,
I insisted that full unity and true catholicity in the original sense
of the word go together. As a necessary condition for the achievement of
this coexistence, the commitment to unity must be constantly purified
and renewed; it must constantly grow and mature. (Ecumenical meeting at the Archbishopric of Cologne English)
Here is what our true popes have written on the matter of the "ecumenism of the return:"
"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. During the lapse of
centuries, the mystical Spouse of Christ has never been contaminated,
nor can she ever in the future be contaminated, as Cyprian bears
witness: "The Bride of Christ cannot be made false to her Spouse: she is
incorrupt and modest. She knows but one dwelling, she guards the
sanctity of the nuptial chamber chastely and modestly."The same
holy Martyr with good reason marveled exceedingly that anyone could
believe that "this unity in the Church which arises from a divine
foundation, and which is knit together by heavenly sacraments, could be
rent and torn asunder by the force of contrary wills." For since the
mystical body of Christ, in the same manner as His physical body, is
one, compacted and fitly joined together, it were foolish and out of
place to say that the mystical body is made up of members which are
disunited and scattered abroad: whosoever therefore is not united with
the body is no member of it, neither is he in communion with Christ its
head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Who is Catholic here? "Pope" Benedict XVI or Popes Pius IX and Pius XI?
Joseph Ratzinger/Benedict enters into a Talmudic synagogue in Cologne,
Germany, refusing to seek with urgency the unconditional conversion of
those steeped in these false religion.
At the Cologne synagogue: prayer with the Jews
October 7: Joseph Ratzinger/Benedict XVI praised his Hegelian mentor in the New Theology (which was condemned by Pope Pius XII in Humani Generis, August 12, 1950), Father Hans Urs von Balthasar:
Hans Urs von Balthasar, the Pope writes, ‘was a
theologian who put his work at the service of the Church,’ because he
was convinced that theology is useful only within the context of
Catholic practice. ‘I can testify that his life was an authentic search
for truth," the Pope adds. Pope Benedict says that he hopes the
100th-anniversary observance will stimulate a revival of interest in the
work of von Balthasar, recalling Henri de Lubac's claim that the Swiss
theologian was "the most cultured man of our century.’
The Lateran University seminar is co-sponsored by Communio, the
international theological journal that was founded by von Balthasar in
cooperation with theologians such as Joseph Ratzinger (now Pope
Benedict) and Angelo Scola (now the Patriarch of Venice). Participants
in the weekend's discussions include Cardinal Scola, Cardinal James
Stafford, and Cardinal Marc Ouellet.” (Catholic World News.com, October
December 9: Joseph Ratzinger/Benedict XVI wished "God's abundant blessings" upon the
Methodists who were attending his General Audience that day:
Since 1967, our dialogue has treated major
theological themes such as: revelation and faith, tradition and teaching
authority in the Church. These efforts have been candid in addressing
areas of difference. They have also demonstrated a considerable degree
of convergence and are worthy of reflection and study. Our dialogue and
the many ways in which Catholics and Methodists have become better
acquainted have allowed us to recognize together some of those
"Christian treasures of great value". On occasion, this recognition has
enabled us to speak with a common voice in addressing social and ethical
questions in an increasingly secularized world. I have been
encouraged by the initiative which would bring the member churches of
the World Methodist Council into association with the Joint Declaration
on the Doctrine of Justification, signed by the Catholic Church and the
Lutheran World Federation in 1999. Should the World Methodist
Council express its intent to associate itself with the Joint
Declaration, it would assist in contributing to the healing and
reconciliation we ardently desire, and would be a significant step
towards the stated goal of full visible unity in faith.
Dear friends, under the guidance of the Holy Spirit
and mindful of God’s great and abiding Mercy throughout the world, let
us seek to foster a mutual commitment to the Word of God, to
witness and to joint prayer. As we prepare our hearts and minds to
welcome the Lord in this Advent season, I invoke God’s abundant
blessings upon all of you and on Methodists throughout the world. (Address of Benedict XVI to Methodists.)
The Methodists have no
"commitment" to the Word of God as they do not accept It as It has been
entrusted exclusively by God Himself to the authority of the Catholic
Church for Its eternal safekeeping and infallible explication. The
Methodists also, just incidentally, you understand, reject entirely
Apostolic or Sacred Tradition as the other source of Divine Revelation.
"Joint prayer"? Strictly forbidden by the teaching authority and
canonical doctrine of the Catholic Church (see The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)
December 22: Joseph
Ratzinger/Benedict XVI uses a Christmas address to the members of the
conciliar curia to give his own "papal" imprimatur to the "hermeneutic
of continuity and discontinuity," blaspheming God the Holy Ghost
Himself, Who has ever guided the Catholic Church in papal teachings and
dogmatic decrees, by claiming that it was "necessary to learn" that the
immemorial teaching of the Catholic Church is subject to different
interpretations at different times:
"It is precisely in this
combination of continuity and discontinuity at different levels that the
very nature of true reform consists. In this process of innovation in
continuity we must learn to understand more practically than before that
the Church's decisions on contingent matters - for example, certain
practical forms of liberalism or a free interpretation of the Bible -
should necessarily be contingent themselves, precisely because they
refer to a specific reality that is changeable in itself. It was
necessary to learn to recognize that in these decisions it is only the
principles that express the permanent aspect, since they remain as an
undercurrent, motivating decisions from within.
"On the other hand, not so permanent are the practical forms that depend
on the historical situation and are therefore subject to change. (Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005.)
It was by the use of this
philosophically absurd and dogmatically condemned "hermeneutic of
continuity and discontinuity" that Ratzinger/Benedict justified the
errors of "religious liberty," blaspheming the martyrs of the first
centuries of the Church by saying that they were "martyrs for religious
liberty," and a "re-thinking" of the "church's" "relationship with the
'faith of Israel'" in light of the "Shoah."
Consider the teaching of the [First] Vatican Council:
Hence, that meaning of the sacred dogmata is ever
to be maintained which has once been declared by Holy Mother Church, and
there must never be an abandonment of this sense under the pretext or
in the name of a more profound understanding.... If anyone says that it
is possible that at some given time, given the advancement of knowledge,
a sense may be assigned to the dogmata propounded by the Church which
is different from that which the Church has always understood and
understands: let him be anathema." [Vatican Council, 1870.] (See also Ratzinger's War Against Catholicism and Continuity Plus Discontinuity Will Always Equal Insanity.)
November 26: The Nativity Story,
a blasphemous motion picture, produced by a Protestant, made its world
premiere at the Paul VI Audience Hall in the Vatican, introduced by the
then "Archbishop" (now "Cardinal") John Foley, the President of the
Pontifical Council for Social Communications, and approved personally by
Joseph Ratzinger/Benedict XVI. The motion picture is a blasphemous
depiction of Our Lady as a sulky, moody, rebellious teenager, thereby a
denial of her gift of perfect Integrity of body and soul that is one of
the chief doctrinal effects of her Immaculate Conception.
November 30: Joseph
Ratzinger/Benedict XVI appeared as an equal with "Patriarch" Bartholomew
I in Istanbul, Turkey, issuing a joint statement which included the
following statement, "This commitment comes from the Lord’s will and
from our responsibility as Pastors in the Church of Christ" (Common Declaration by Benedict XVI and Patriarch Bartholomew I).
Bartholomew I, who "prayed" with Ratzinger/Benedict in the Sistine
Chapel on Saturday, October 18, 2008, for an end to "fundamentalism" and
for "religious tolerance, is not a "pastor" in the Church of Christ.
The only Church of Christ is the Catholic Church, from which the heretic
Bartholomew I is in schism. He is not a "pastor" in the Church of
Christ. Of course, neither is Ratzinger/Benedict.
Benedict embraces schismatic patriarch Bartholomew I before praying together in the
November 30: Joseph
Ratzinger/Benedict XVI entered into the Blue Mosque in Istanbul,
Turkey, taking off his shoes so as to symbolize that he was in a "holy
place" and then turned in the direction of Mecca at the behest of his
Mohammedan "host," who instructed him to assume the Mohammedan prayer
position as they "prayed" together. God is offended by honor being given
to such a false religion as the souls of His faithful Catholics are
scandalized and bewildered and confused as a consequence.
Ratzinger at the Blue Mosque
April 21: The International Theological Commission issues The Hope of Salvation for Infants Who Die Without Being Baptised,
which concludes that there is every "hope" that unbaptized infants go
to Heaven. This study, which is one of those "non-binding" conciliar
documents, you understand, gave "official" expression to Joseph
Ratzinger/Benedict XVI's own view, which are in contradiction to the
consistent teaching of the Catholic Church:
Limbo was never a defined truth of faith.
Personally - and here I am speaking more as a theologian and not as
Prefect of the Congregation - I would abandon it since it was only a
theological hypothesis. It formed part of a secondary thesis in support
of a truth which is absolutely of first significance for faith, namely,
the importance of baptism. To put it in the words of Jesus to Nicodemus:
'Truly, truly, I say to you, unless one is born of water and the
Spirit, he cannot enter the Kingdom of God' (John 3:5). One should not
hesitate to give up the idea of limbo, if need be (and it is worth
noting that the very theologians who proposed 'limbo' also said that
parents could spare the child limbo by desiring its baptism and through
prayer); but the concern behind it must not be surrendered. Baptism has
never been a side issue for faith; it is not now, nor will it ever be."
(Joseph Ratzinger, as Quoted in Vittorio Messori's The Ratzinger Report.)
For who would not detest a crime [abortion] as
execrable as this — a crime whose consequence is that not just bodies,
but — still worse! — even souls, are, as it were, cast away? The soul of
the unborn infant bears the imprint of God’s image! It is a soul for
whose redemption Christ our Lord shed His precious blood, a soul capable
of eternal blessedness and destined for the company of angels! Who,
therefore, would not condemn and punish with the utmost severity the
desecration committed by one who has excluded such a soul from the
blessed vision of God? Such a one has done all he or she could possibly
have done to prevent this soul from reaching the place prepared for it
in heaven, and has deprived God of the service of this His own
creature." (Pope Sixtus V, Effrænatam, October 28, 1588 translation by Father Brian Harrison, Could Limbo Be 'Abolished'?)
June 30: Joseph Ratzinger/Benedict
XVI sells out the underground Catholics in Red China, telling them to
"reconcile" with the Communist-sponsored "Chinese Patriotic Catholic
Association," a sellout more sweeping in its scope than Giovanni
Montini/Paul VI's betrayal of the Primate of Hungary, Joseph Cardinal
Mindszenty. The "guidelines" issued by Ratzinger/Benedict were so
confusing that a "compendium" had to issue for the sake of
"clarification" in 2009. (See Red China: Workshop for the New Ecclesiology.)
July 7: Joseph Ratzinger/Benedict issues Summorum Pontificum to "liberate" the modernized version of the Immemorial Mass of
Tradition. Traditionally-minded Catholics attached to the structures of
the counterfeit church of conciliarism rejoiced that this represented an
important step in the "restoration" of what they believe to be the
Catholic Church even that Ratzinger/Benedict made it clear that they
would have to accept some of the prefaces and feast days included in the
"Ordinary Form of the Roman Rite (that is, the Protestant and Masonic Novus Ordo service), something that was reiterated recently by William "Cardinal" Levada (see Words Really Do Matter)
during his "dedication" of the new chapel at Our Lady of Guadalupe
Seminary in Denton, Nebraska, that is run by the Priestly Fraternity of
Summorum Pontificum was also premised on the
abject lie, for which Ratzinger/Benedict has never apologized, that
there is no contradiction between two "forms" of the "one" Roman Rite.
Who says that this is a lie? Ratzinger/Benedict himself, of course:
There is no contradiction between the two
editions of the Roman Missal. In the history of the liturgy there is
growth and progress, but no rupture. What earlier generations
held as sacred, remains sacred and great for us too, and it cannot be
all of a sudden entirely forbidden or even considered harmful. It
behooves all of us to preserve the riches which have developed in the
Church's faith and prayer, and to give them their proper place. Needless
to say, in order to experience full communion, the priests of the
communities adhering to the former usage cannot, as a matter of
principle, exclude celebrating according to the new books. The total
exclusion of the new rite would not in fact be consistent with the
recognition of its value and holiness (Explanatory Letter on "Summorum Pontificum.)
What happened after the Council was
something else entirely: in the place of liturgy as the fruit of
development came fabricated liturgy. We abandoned the organic, living
process of growth and development over centuries, and replaced it--as in
a manufacturing process--with a fabrication, a banal on-the-spot
product. Gamber, with the vigilance of a true prophet and the
courage of a true witness, oppose this falsification, and thanks to his
incredibly rich knowledge, indefatigably taught us about the living
fullness of a true liturgy. As a man who knew and loved history, he
showed us the multiple forms and paths of liturgical development; as a
man who looked at history form the inside, he saw in this development
and its fruit the intangible reflection of the eternal liturgy, that
which is not the object of our action but which can continue marvelously
to mature and blossom if we unite ourselves intimately with its
mystery. (Joseph Ratzinger, Preface to the French language edition of
Monsignor Klaus Gamber's The Reform of the Roman Liturgy.)
The prohibition of the missal that was now
decreed, a missal that had known continuous growth over the centuries,
starting with the sacramentaries of the ancient Church, introduced a
breach into the history of the liturgy whose consequences could only be
tragic. It was reasonable and right of the Council to order a
revision of the missal such as had often taken place before and which
this time had to be more thorough than before, above all because of the
introduction of the vernacular.
But more than this now happened: the old
building was demolished, and another was built, to be sure largely using
materials from the previous one and even using the old building plans.
There is no doubt that this new missal in many respects brought with it
a real improvement and enrichment; but setting it as a new construction
over against what had grown historically, forbidding the results of
this historical growth. thereby makes the liturgy appear to be no longer
living development but the produce of erudite work and juridical
authority; this has caused an enormous harm. For then the impression had
to emerge that liturgy is something "made", not something given in
advance but something lying without our own power of decision. (Joseph
No "restoration" of the
Catholic Church can take place on the foundation of lies, which come
from the devil, not from God, Who hates lies and is, of course, the
Author of all truth. Some adherents of the Talmud were upset
August 4: Paul "Cardinal" Poupard,
then the President of the "Pontifical" Council for Inter-Religious
Dialogue, read the following letter written by Joseph Ratzinger/Benedict
to those attending an "inter-religious" conference taking place on
Mount Hiei, Japan, a place where the Tendai sect of the false religion
known as Buddhism first established itself:
I am glad to greet you and all the religious
leaders gathered on the occasion of the Twentieth Anniversary of the
Religious Summit Meeting on Mount Hiei. I wish also to convey my best
wishes to Venerable Eshin Watanabe, and to recall your distinguished
predecessor as Supreme Head of the Tendai Buddhist Denomination,
Venerable Etai Yamada. It was he who, having participated in the Day of
Prayer for Peace in Assisi on that memorable day of 27 October 1986,
initiated the “Religious Summit Meeting” on Mount Hiei in Kyoto in order to keep the flame of the spirit of Assisi burning.
I am also happy that Cardinal Paul Poupard, President of the Pontifical
Council for Interreligious Dialogue, is able to take part in this
From the supernatural perspective we come to
understand that peace is both a gift from God and an obligation for
every individual. Indeed the world’s cry for peace, echoed by families
and communities throughout the globe, is at once both a prayer to God
and an appeal to every brother and sister of our human family. As you
assemble on the sacred Mount Hiei, representing
different religions, I assure you of my spiritual closeness. May your
prayers and cooperation fill you with God’s peace and strengthen your
resolve to witness to the reason of peace which overcomes the
irrationality of violence!
Upon you all I invoke an abundance of divine blessings of inspiration, harmony and joy.
(This used to be found on the DICI site of the Society of Saint Pius X;
it is no longer there. Surprise, surprise, surprise, Sergeant Carter: Surprise Surprise Surprise.)
To whom is Mount Hiei "sacred"? Not to the true God of Divine Revelation. To the devil, that's who.
August 27: Joseph Ratzinger/Benedict bestowed "papal" knighthood upon the pro-abortion, pro-perversity Rabbi Leon Klenicki. (see Continuing to Knight Infidels).
October 13: The Joint International
Commission for the Theological Dialogue Between the Roman Catholic
Catholic Church and the Orthodox Church issues The Ravenna Document,
which featured a longtime goal of the late Karol Wojtyla/John Paul II
and Joseph Ratzinger/Benedict XVI: proposing that the "Petrine ministry"
could be understood now as it the conciliarists contend that it was
understood during the First Millennium:
It remains for the question of the role of
the bishop of Rome in the communion of all the Churches to be studied in
greater depth. What is the specific function of the bishop of the
“first see” in an ecclesiology of koinonia and in view of what we have
said on conciliarity and authority in the present text? How should the
teaching of the first and second Vatican councils on the universal
primacy be understood and lived in the light of the ecclesial practice
of the first millennium? These are crucial questions for our dialogue and for our hopes of restoring full communion between us.
We, the members of the Joint International
Commission for the Theological Dialogue between the Roman Catholic
Church and the Orthodox Church, are convinced that the above statement
on ecclesial communion, conciliarity and authority represents positive
and significant progress in our dialogue, and that it provides a firm
basis for future discussion of the question of primacy at the universal
level in the Church. We are conscious that many difficult questions
remain to be clarified, but we hope that, sustained by the prayer of
Jesus “That they may all be one … so that the world may believe” (Jn 17,
21), and in obedience to the Holy Spirit, we can build upon the agreement already reached.
Reaffirming and confessing “one Lord, one faith, one baptism” (Eph 4,
5), we give glory to God the Holy Trinity, Father, Son and Holy Spirit,
who has gathered us together. (The Ravenna Document)
How, then are the maximum demands to be decided in
advance? Certainly, no one who claims allegiance to Catholic theology
can simply declare the doctrine of primacy null and void, especially not
if he seeks to understand the objections and evaluates with an open
mind the relative weight of what can be determined historically. Nor
it is possible, on the other hand, for him to regard as the only
possible form and, consequently, as binding on all Christians the form
this primacy has taken in the nineteenth and twentieth centuries. . . .
After all, Cardinal Humbert of Silva Candida, in
the same bull in which he excommunicated the Patriarch Michael
Cerularius and thus inaugurated the schism between East and West,
designated the Emperor and the people of Constantinople as "very
Christian and orthodox", although their concept of the Roman primary was
certainly far less different from that of Cerularius than from that,
let us say, of the First Vatican Council. In other words, Rome
must not require more from the East with respect to the doctrine of
primacy than had been formulated and was lived in the first millennium. (Joseph Ratzinger, Principles of Catholic Theology, pp. 198-199)
The Ravenna Document,
which was issued on the ninetieth anniversary of the Miracle of the Sun
in the Cova da Iria near Fatima, Portugal (the conciliarists have tried
mightily to deconstruct Our Lady's Fatima Message as they have turned
her shrine in Fatima into a celebration of "false ecumenism; see In League with the Mayor of Ourem)
and is another of those "unofficial" documents that have expressed
perfectly the Modernist mind of the current false "pontiff," Joseph
Ratzinger/Benedict XVI, takes a view of papal primacy in the First
Millennium that is at odds with the objective truth of the Catholic
First of all, then, We cast an affectionate look
upon the East, from whence in the beginning came forth the salvation of
the world. Yes, and the yearning desire of Our heart bids us conceive
and hope that the day is not far distant when the Eastern Churches, so
illustrious in their ancient faith and glorious past, will return to the
fold they have abandoned. We hope it all the more, that the distance
separating them from Us is not so great: nay, with some few exceptions,
we agree so entirely on other heads that, in defense of the Catholic
Faith, we often have recourse to reasons and testimony borrowed from the
teaching, the Rites, and Customs of the East.
The Principal subject of contention is the
Primacy of the Roman Pontiff. But let them look back to the early years
of their existence, let them consider the sentiments entertained by
their forefathers, and examine what the oldest Traditions testify, and
it will, indeed, become evident to them that Christ's Divine Utterance,
Thou art Peter, and upon this rock I will build My Church, has
undoubtedly been realized in the Roman Pontiffs. Many of these latter
in the first gates of the Church were chosen from the East, and foremost
among them Anacletus, Evaristus, Anicetus, Eleutherius, Zosimus, and
Agatho; and of these a great number, after Governing the Church in
Wisdom and Sanctity, Consecrated their Ministry with the shedding of
their blood. The time, the reasons, the promoters of the unfortunate
division, are well known. Before the day when man separated what God
had joined together, the name of the Apostolic See was held in Reverence
by all the nations of the Christian world: and the East, like the West,
agreed without hesitation in its obedience to the Pontiff of Rome, as
the Legitimate Successor of St. Peter, and, therefore, the Vicar of
Christ here on earth.
And, accordingly, if we refer to the beginning of
the dissension, we shall see that Photius himself was careful to send
his advocates to Rome on the matters that concerned him; and Pope
Nicholas I sent his Legates to Constantinople from the Eternal City,
without the slightest opposition, "in order to examine the case
of Ignatius the Patriarch with all diligence, and to bring back to the
Apostolic See a full and accurate report"; so that the history of the
whole negotiation is a manifest Confirmation of the Primacy of the Roman
See with which the dissension then began. Finally, in two great
Councils, the second of Lyons and that of Florence, Latins and Greeks,
as is notorious, easily agreed, and all unanimously proclaimed as Dogma
the Supreme Power of the Roman Pontiffs.
We have recalled those things intentionally, for
they constitute an invitation to peace and reconciliation; and with all
the more reason that in Our own days it would seem as if there were a
more conciliatory spirit towards Catholics on the part of the Eastern
Churches, and even some degree of kindly feeling. To mention an
instance, those sentiments were lately made manifest when some of Our
faithful travelled to the East on a Holy Enterprise, and received so
many proofs of courtesy and good-will.
Therefore, Our mouth is open to you, to you all of
Greek or other Oriental Rites who are separated from the Catholic
Church, We earnestly desire that each and every one of you should
meditate upon the words, so full of gravity and love, addressed by
Bessarion to your forefathers: "What answer shall we give to God when He
comes to ask why we have separated from our Brethren: to Him Who, to
unite us and bring us into One Fold, came down from Heaven, was
Incarnate, and was Crucified? What will our defense be in the eyes of
posterity? Oh, my Venerable Fathers, we must not suffer this to be, we
must not entertain this thought, we must not thus so ill provide for
ourselves and for our Brethren."
Weigh carefully in your minds and before God the nature of Our
request. It is not for any human motive, but impelled by Divine Charity
and a desire for the salvation of all, that We advise the
reconciliation and union with the Church of Rome; and We mean a perfect
and complete union, such as could not subsist in any way if nothing else
was brought about but a certain kind of agreement in the Tenets of
Belief and an intercourse of Fraternal love. The True Union between
Christians is that which Jesus Christ, the Author of the Church,
instituted and desired, and which consists in a Unity of Faith and Unity
Nor is there any reason for you to fear on that account that We or
any of Our Successors will ever diminish your rights, the privileges of
your Patriarchs, or the established Ritual of any one of your Churches.
It has been and always will be the intent and Tradition of the
Apostolic See, to make a large allowance, in all that is right and good,
for the primitive Traditions and special customs of every nation. On
the contrary, if you re-establish Union with Us, you will see how, by
God's bounty, the glory and dignity of your Churches will be remarkably
increased. May God, then, in His goodness, hear the Prayer that you
yourselves address to Him: "Make the schisms of the Churches cease," and
"Assemble those who are dispersed, bring back those who err, and unite
them to Thy Holy Catholic and Apostolic Church." May you thus return to
that one Holy Faith which has been handed down both to Us and to you
from time immemorial; which your forefathers preserved untainted, and
which was enhanced by the rival splendor of the Virtues, the great
genius, and the sublime learning of St. Athanasius and St. Basil, St.
Gregory of Nazianzum and St. John Chrysostom, the two Saints who bore
the name of Cyril, and so many other great men whose glory belongs as a
common inheritance to the East and to the West. (Pope Leo XIII, Praeclara Gratulationis Publicae,
June 20, 1894. See also the excellent discussion of the the history of
what led up to the Greek Schism that is contained in Fathers Francisco
and Dominic Radecki's Tumultuous Times.)
December 16: Joseph Ratzinger/Benedict XVI authorized a "novel" Nativity scene to be displayed in the Piazza di San Pietro:
LONDON: The traditional nativity scene built each
Christmas in front of St Peter’s Basilica has shown Jesus being born in a
stable in Bethlehem for 25 years. But, this year, the Vatican will do
away with the manger.
The Vatican has decided to abandon the traditional stable and the
straw-ladden setting, shifting it to Nazareth, and placing Jesus in his
father Joseph’s carpentry shop in a bid to reflect the more
straightforward scenario as described by St Matthew.
"It’s time for a change and a return to St Matthew’s gospel," Daily
Telegraph quoted a spokesman of the State Department of the Vatican,
which organises and builds the giant presepe, or the nativity scene, as
"In fact, in place of the sheep and hay, there will be a model of three
rooms. Jesus will lie in Joseph’s shop, complete with the typical work
tools of a carpenter...On one side, the shop will be flanked with a
covered patio, on the other there’ll be the inside of a pub, with its
hearth." The new setting was inspired by two verses in St Matthew’s
gospel, Chapter 1:24 and 1:25, the Vatican said, which state: "When
Joseph woke up, he did as the Angel of God ordered and took Mary into
his house. Without them knowing each other, a child was born and he
called his name Jesus."
But, a decision has been made to place the nativity scene in
Nazareth regardless, the spokesperson said. The traditional depiction of
Jesus in a manger comes from St Luke’s gospel, which said there was no
room at the inn”. But it is Matthew’s gospel which forms the basis for
the Angelus prayer, and the view of Jesus in a carpenter’s workshop
matches the Franciscan tradition. The nativity scene at St Peter’s for
Christmas was started by Pope John Paul II in 1982. (No more traditional nativity scene in Vatican.)
Remember what Pope Saint Pius X wrote in Pascendi Dominic Gregis (September 8, 1907)? Here it is once again?
It remains for Us now to say a few words about the Modernist as reformer. From
all that has preceded, it is abundantly clear how great and how eager
is the passion of such men for innovation. In all Catholicism there is
absolutely nothing on which it does not fasten.
February 7: Joseph
Ratzinger/Benedict unleashes a firestorm with his revised "Prayer for
the Jews" to be used in the modernized version of the "extraordinary
form of the Roman Rite" (the missal promulgated by Angelo Roncalli/John
XXIII in 1961 and then amended in 1962 with the insertion of the name of
Saint Joseph into the Canon of the Mass) as he angers a few (emphasis
on a "few") traditionally-minded Catholics attached to the conciliar
structures and finds himself facing a torrent of criticism from some
adherents of the Talmud. Ratzinger/Benedict had promised in July of
2007, shortly after the issuance of Summorum Pontificum, to
revise the Prayer for the Jews in the "1962 Missal" in response to
pressure he had received from those who he says pray to the "same Lord"
Ratzinger/Benedict's apologists tried to assure their
readers that there was nothing wrong with the revised "prayer." Father
Peter Scott of the Society of Saint Pius dissented from that view:
This prayer consequently favors ecumenism, and is
not acceptable to traditional Catholics, nor will it be used.
Traditional Catholics will not accept that the traditional Missal be
tampered with, and that Benedict XVI succeed in his plan of bringing
about an influence of the "ordinary" form, changing the "extraordinary
form" of the Roman rite, as he calls it. Just as traditional priests
retain the words "faithless" and "infidelity" that John XXIII tried to
remove, so likewise will they retain the traditional prayer for the
conversion of the Jews. (Once again, not surprisingly, the original "hot
link" to this text has been disabled by the "memory hole" minders in
the world of the Society of Saint Pius X.)
apologists also tried to contend--and with a perfectly straight
face--that the following letter from Walter "Cardinal" Kasper to Rabbi
David Rosen did not represent the mind of Ratzinger/Benedict himself:
In reformulating the prayer of the
now extraordinary liturgy, the Pope wanted to avoid formulations which
were perceived by many Jews to be offensive, but he wanted at the same
time to remain in line with the intrinsic linguistic and stylistic
structure of this liturgy and therefore not simply replace the prayer
for the prayer in the ordinary liturgy, which we must not forget is used by the vast majority of Catholic communities.
The reformulated text no longer
speaks about the conversion of the Jews as some Jewish critics wrongly
affirm. The text is a prayer inspired by Saint Paul's letter to the
Romans, chapter 11, which is the very text that speaks also of the
unbroken covenant. It takes up Paul's eschatological hope that in the
end of time all Israel will be saved. As a prayer the text lays all in
the hands of God and not in ours. It says nothing about the how and
when. Therefore there is nothing about missionary activities by which we may take Israel's salvation in our hands. ("Cardinal" Kasper's Letter to Rabbi Rosen)
Even though claims were made
that this letter did not represent the "mind" of the false "pontiff,"
Kasper was permitted to write an article in a German newspaper that was
reprinted in L'Osservatore Romano, the semi-official newspaper
of the Vatican, in which he wrote almost exactly what he had written
above to the "papal" "knight," David Rosen:
The very fact that the prayer for Good Friday in the Missal of 1970 – and therefore in the ordinary form of the Roman rite, used in the vast majority of cases – remains fully in effect,
demonstrates that the reformulated prayer for Good Friday, used by only
an extremely small part of the community, cannot signify a step
backward with respect to the declaration "Nostra Aetate" of Vatican
This is all the more true by virtue of the fact that the substance
of the declaration "Nostra Aetate" is also contained in a document
belonging to a higher formal level, the constitution on the Church
"Lumen Gentium" (no. 16), and for this reason, in principle, it cannot
be brought into question.
Furthermore, since the council there have been a great number of
direct pontifical statements, including some by the current pope,
referring to "Nostra Aetate" and confirming the importance of this
Unlike the 1970 text, the new formulation of the 1962 text speaks of
Jesus as the Christ and as the salvation of all men, and therefore also
of the Jews.
Many have understood this affirmation as new and unfriendly toward
the Jews. But this is founded on the New Testament as a whole (cf. 1
Timothy 2:4), and indicates the fundamental difference, known
everywhere, that endures for both the Christians and the Jews. Even if
it is not explicitly mentioned in "Nostra Aetate," nor in the prayer of
1970 , "Nostra Aetate" cannot be removed from the context of all the
cannot be removed from the context of all the other conciliar documents,
nor can the Good Friday prayer of the Missal of 1970 be removed from
the entirety of the liturgy of Good Friday that has as its object that
conviction of the Christian faith.
The new formulation of the prayer for Good Friday in the Missal of
1962, therefore, does not really say anything new, but only expresses
what until now was taken as obvious, but which evidently, in many
dialogues, was not sufficiently explained (2).
In the past, faith in Christ, which distinguishes Christians from
Jews, has often been transformed into a "language of disdain" (Jules
Isaac), with all of the serious consequences that derive from this. If
today we are striving for reciprocal respect, this can be founded only
on the fact that we reciprocally recognize our diversity. For this
reason, we do not expect that the Jews should agree on the Chistological
content of the prayer for Good Friday, but that they should respect the
fact that we pray as Christians according to our faith, as naturally we
do also in regard to their way of praying. In this perspective, both
sides still have something to learn.
The real controversial question is: should Christians pray for the
conversion of the Jews? Can there be a mission to the Jews?
The word conversion is not found in the reformulated prayer. But it
is indirectly included in the invocation to enlighten the Jews, so that
they may recognize Jesus Christ. Moreover, there is the fact that the
Missal of 1962 gives titles for each of the individual prayers. The
title of the prayer to the Jews has not been modified; it sounds like it
did before: "Pro conversione Judæorum," for the conversion of the Jews.
Many Jews have read the new formulation in the perspective of this
title, and this has raised the reaction already described.
In response to this, it can be noted that the Catholic Church,
unlike some "evangelical" groups, does not have an organized,
institutionalized mission to the Jews. With this reminder, however, the problem of the mission to the Jews has not, in fact, been clarified theologically yet. This is precisely the merit of the new formulation of the prayer for
Good Friday, which, in its second part, presents an initial indication
for a substantial theological response.
We pick up again from Chapter 11 of the letter to the Romans, which is fundamental also for "Nostra Aetate" (3).
The salvation of the Jews is, for Paul, a profound mystery of
election through divine grace (9:14-29). God gives without regret, and
the promises that God makes to his people, in spite of their
disobedience, have not been revoked (9:6; 11:1.29). The hardening of
Israel's heart produces salvation for the pagans. The wild branches of
the pagans have been grafted onto the holy root of Israel (11:16ff.).
But God has the power to graft on again the branches that were cut off
(11:23). When the fullness of the pagans have found salvation, then all
Israel will be saved (11:25ff.). Israel therefore remains the bearer of
the promise and of the blessing. ("Oremus pro conversione Judæorum." Cardinal Kasper Takes The Field .)
It was also the case that
"Archbishop" Gianfranco Ravasi and Rabbi Jacob Neusner wrote very much
the same way without a word of rebuke from Joseph Ratzinger/Benedict
We repeat: this is the Christian vision, and it is the hope of the Church that prays. It is not a programmatic proposal of theoretical adherence, nor is it a missionary strategy of conversion.
It is the attitude characteristic of the prayerful invocation according
to which one hopes also for the persons considered near to oneself,
those dear and important, a reality that one maintains is precious and
salvific. An important exponent of French culture in the 20th century,
Julien Green, wrote that "it is always beautiful and legitimate to wish
for the other what is for you a good or a joy: if you think you are
offering a true gift, do not hold back your hand." Of course, this must
always take place in respect for freedom and for the different paths
that the other adopts. But it is an expression of affection to wish for your brother what you consider a horizon of light and life. ("Archbishop" Gianfranco Ravasi, A Bishop and a Rabbi Defend the Prayer for the Salvation of the Jews.)
Why is all of this wrong? Consult Pope Saint Pius X, please consult (yes, yet again--repetition is the mother of learning, you know) Pope Saint Pius X's direct
contradiction of most this apostasy in the audience he gave to the
founder of international Zionism, Theodore Herzl, on January 25, 1904:
POPE: We are unable to favor
this movement [of Zionism]. We cannot prevent the Jews from going to
Jerusalem—but we could never sanction it. The ground of Jerusalem, if it
were not always sacred, has been sanctified by the life of Jesus
Christ. As the head of the Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.
HERZL: [The conflict
between Rome and Jerusalem, represented by the one and the other of us,
was once again under way. At the outset I tried to be conciliatory. I
said my little piece. . . . It didn’t greatly impress him. Jerusalem was
not to be placed in Jewish hands.] And its present status, Holy Father?
POPE: I know, it is disagreeable to see the Turks in possession of
our Holy Places. We simply have to put up with it. But to sanction the
Jewish wish to occupy these sites, that we cannot do.
HERZL: [I said that we based our movement solely on the sufferings
of the Jews, and wished to put aside all religious issues].
POPE: Yes, but we, but I as the head of the Catholic Church, cannot do this. One of two things will likely happen. Either the Jews will retain their ancient faith and continue to await
the Messiah whom we believe has already appeared—in which case they are
denying the divinity of Jesus and we cannot assist them. Or else they
will go there with no religion whatever, and then we can have nothing at
all to do with them. The Jewish faith was the foundation of our own,
but it has been superceded by the teachings of Christ, and we cannot
admit that it still enjoys any validity. The Jews who should have been
the first to acknowledge Jesus Christ have not done so to this day.
HERZL: [It was on the tip of my tongue to remark, “It happens in
every family: no one believes in his own relative.” But, instead, I
said:] Terror and persecution were not precisely the best means for
converting the Jews. [His reply had an element of grandeur in its
POPE: Our Lord came without power. He came in peace. He persecuted
no one. He was abandoned even by his apostles. It was only later that he
attained stature. It took three centuries for the Church to evolve. The
Jews therefore had plenty of time in which to accept his divinity
without duress or pressure. But they chose not to do so, and they have
not done it yet.
HERZL: But, Holy Father,
the Jews are in a terrible plight. I do not know if Your Holiness is
aware of the full extent of their tragedy. We need a land for these
POPE: Must it be Jerusalem?
HERZL: We are not asking for Jerusalem, but for Palestine—for only the secular land.
POPE: We cannot be in favor of it.
[Editor Lowenthal interjects here] Here unrelenting replacement
theology is plainly upheld as the norm of the Roman Catholic Church.
Further, this confession, along with the whole tone of the Pope in his
meeting with Herzl, indicates the perpetuation of a doctrinal emphasis
that has resulted in centuries of degrading behavior toward the Jews.
However, this response has the “grandeur” of total avoidance of that
which Herzl had intimated, namely that the abusive reputation of Roman
Catholicism toward the Jews was unlikely to foster conversion. Further,
if, “It took three centuries for the Church to evolve,” it was that very
same period of time that it took for the Church to consolidate and
launch its thrust of anti-Semitism through the following centuries.
HERZL: Does Your Holiness know the situation of the Jews?
POPE: Yes, from my days in Mantua, where there are Jews. I have
always been in friendly relations with Jews. Only the other evening two
Jews were here to see me. There are other bonds than those of religion:
social intercourse, for example, and philanthropy. Such bonds we do not
refuse to maintain with the Jews. Indeed we also pray for them, that
their spirit see the light. This very day the Church is celebrating the
feast of an unbeliever who became converted in a miraculous manner—on
the road to Damascus. And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you. (Marvin Lowenthal, The Diaries of Theodore Herzl.)
Joseph Ratzinger/Benedict XVI visits the United States of America
without ever once mentioning Our Lady's Most Holy Rosary. He personally
esteemed the symbols of five false religions at the "John Paul II
Cultural Center" in Washington, District of Columbia, Thursday, April
17, 2008, and praised the United Masonic Nations Organization on Friday,
April 18, 2008. He also went into another Talmudic synagogue, where, of
course, he refused to exhort anyone there to convert and as he listened
patiently to a Talmudic hymn that denied the Messias had come once in
time to redeem the entire human race (see No Room for Christ the King on the South Lawn, Latin and the Lector Babe, Asking Our Lady to Repair the Damage, No Room for Christ the King at the United Nations, Sorrow Beyond Description, No Room for Mary Immaculate Queen at Saint Patrick's Cathedral, No Room for Mary Immaculate Queen at Saint Joseph's Seminary, and All is Quicksand Without Our Lady.)
Ratzinger/Benedict receiving a
copy of the Koran, "John Paul II Cultural Center," Washington, District
of Columbia, Thursday, April 17, 2008. Would Our Lord receive a copy of
this blasphemous document, no less with a smile on his face? See the
video of this exercise in apostasy, (See for yourself, April 17, 2008 - 6:15 p.m. - Interreligious Gathering.)
Ratzinger/Benedict at the Park East Synagogue, Friday, April 18, 2009.
July 12-21, 2008: Ratzinger/Benedict
travels to Australia for the hootenanny known as "World Youth Day." He
praises "false ecumenism" and participates in a "liturgy" featuring
mostly naked "aboriginal" dancers. (See Nothing About Which to be Shocked and Learning from the Devil Himself.)
October 29, 2008: Joseph Ratzinger/Benedict XVI praises Angelo Roncalli/John XXIII on the fiftieth anniversary of his "election." (See Atop the Kremlin Wall, which contains a compendium of 2008 articles about conciliarism.)
January 21: An interview with Bishop
Richard Williamson of the Society of Saint Pius X that was recorded in
Regensburg, Germany, on November 2, 2008, airs on Swedish television.
The most explosive part of the interview was Bishop Williamson's
assertion that the number of Jews who were killed by the agents of the
Third Reich of Nazi Germany was far less than the figure of six million
accepted by "mainstream" historians and that none died in gas chambers.
This sets off a firestorm that has only recently resulted in Bishop
Williamson's conviction in absentia in a German court for having "denied
the holocaust," causing Joseph Ratzinger/Benedict XVI and his
conciliar "bishops" to rend their garments and pay their due obeisance
to those deny the one and only holocaust, that which was offered by Our
Blessed Lord and Saviour Jesus Christ to His Co-Equal and Co-Eternal
Father in Spirit and in Truth on the wood of the Holy Cross on Good
Friday in atonement for our sins. Bishop Williamson was also disowned
and denounced by the Superior-General of the Society of Saint Pius X,
Bishop Bernard Fellay, who has been absolutely silent about the various
apostasies and blasphemies and sacrileges committed by
Ratzinger/Benedict since the issuance of Summorum Pontificum.
January 24: The conciliar Vatican
announces the "lifting" of the "excommunications" imposed upon the four
bishops who were consecrated by the late Archbishop Marcel Lefebvre on
June 30, 1988, in Econe, Switzerland. The decree, which was signed on
January 21, 2009, that formally "lifted" the "excommunications" did not
mean that the bishops and priests of the Society of Saint Pius X could
administer the sacraments licitly in the counterfeit church of
conciliarism. The time of the announcement, coming three days after the
airing of Bishop Williamson's interview on Swedish television, incites
various members of Talmudic organizations, eager to exploit the crimes
of the Third Reich of Nazi Germany to make various demands on the
leaders of what they think is the Catholic Church, into accusing
Ratzinger/Benedict of being "insensitive" to the plight of the Jews
during World War II. (For a review of the inter-related issues of Bishop
Williamson and the reintegration of the Society of Saint Pius X into
the conciliar structures, please see: True Popes Never Need to Convert to the Faith, Negotiating To Become An Apostate, March to Oblivion, High Church, Low Church, Nothing to Negotiate, Those Who Deny The Holocaust, Recognize and Capitulate, A Little Bit "In," A Little Bit "Out", Disciples of Caiphas, Under The Bus, Nothing New Under the Conciliar Sun, Story Time in Econe, Shell Games With Souls, Pots and Kettles, One Sentence Says It All, Smashing Through the Conciliar Looking Glass, Winning at the Waiting Game, Yes, Sir, Master Scribe, No Crime Is Worse Than Deicide.)
February 4: Reeling from worldwide
criticism, the conciliar Vatican's Secretariat of State issued a
"clarification" of the "lifting" of the "excommunication of the bishops
of the Society of Saint Pius X:
In the wake of reactions to the recent Decree of the Congregation for Bishops by which the excommunication of four prelates of the Society of Saint
Pius X was remitted, and with regard to the negationist or reductionist
statements made by Bishop Williamson concerning the Shoah, it seems
opportune to clarify some aspects of the matter.
1. Remission of the Excommunication
As has already been publicly stated, the Decree of
the Congregation for Bishops, dated 21 January 2009, was an act by which
the Holy Father responded benevolently to repeated requests from the
Superior General of the Society of Saint Pius X.
His Holiness desired to remove an impediment which
was prejudicial to the opening of a door to dialogue. He now awaits a
corresponding gesture from the four bishops expressing total adherence
to the doctrine and discipline of the Church. The very grave penalty of
latae sententiae excommunication, which these bishops incurred on 30
June 1988, and which was formally declared on 1 July 1988, was a
consequence of their having been illegitimately ordained by Archbishop
The remission of the excommunication has freed the
four bishops from a very serious canonical penalty, but it has not
changed the juridical status of the Society of Saint Pius X, which
presently does not enjoy any canonical recognition by the Catholic
Church. The four bishops, even though they have been released from
excommunication, have no canonical function in the Church and do not
licitly exercise any ministry within it.
2. Tradition, Doctrine and the Second Vatican Council
A full recognition of the Second Vatican Council and the Magisterium of Popes John XXIII, Paul VI, John Paul I, John Paul IIand Benedict XVI himself is an indispensable condition for any future recognition of the Society of Saint Pius X.
As already stated in the Decree of 21 January 2009,
the Holy See will not fail, in ways judged opportune, to engage with
the interested parties in examining outstanding questions, so as to
attain a full and satisfactory resolution of the problems that caused
this painful rupture.
3. Statements about the Shoah
The positions of Bishop Williamson with regard to
the Shoah are absolutely unacceptable and firmly rejected by the Holy
Father, as he himself remarked on 28 January 2009 when, with reference to the heinous genocide, he reiterated his full
and unquestionable solidarity with our brothers and sisters who received
the First Covenant, and he affirmed that the memory of that terrible
genocide must lead "humanity to reflect upon the unfathomable power of
evil when it conquers the heart of man", adding that the Shoah remains
"a warning for all against forgetfulness, denial or reductionism,
because violence committed against one single human being is violence
In order to be admitted to function as a
Bishop within the Church, Bishop Williamson must also distance himself
in an absolutely unequivocal and public way from his positions regarding
the Shoah, which were unknown to the Holy Father at the time of the
remission of the excommunication.
The Holy Father asks for the prayerful support of
all the faithful, so that the Lord will enlighten the Church’s path. May
the commitment of the Pastors and all the faithful grow in support of
the difficult and onerous mission of the Successor of Peter the Apostle,
who "watches over the unity" of the Church. (Note from the Secretary of State concerning the four Prelates of the Society of Saint Pius X (February 4, 2009)
Apart from the fact that
Bishop Williamson's support of revisionist historical scholarship
concerning the events of World War II was just as well known to
"Cardinal" Ratzinger as was the reassignment of Father Peter Hullermann
to parish work in the Archdiocese of Munich of Freising (see Fall Guys Aren't Usually Stand-Up Guys),
it is interesting to note that the irreducible "minimum," to borrow a
phrase from a former colleague of mine, for "inclusion" as a member of
the One World Ecumenical Church of conciliarism is to accept without
question the claims made about the events of World War II by those who
have a vested interest in exploiting those claims to make sure that what
they think is the Catholic Church will continue to distance itself from
its "criminal past" of seeking to convert Jews and to teach that the
Old Covenant was superseded by the New and Eternal Covenant instituted
by Our Lord Himself at the Last Supper and ratified by the shedding of
every single drop of His Most Precious Blood on the wood of the Holy
March 10: Joseph Ratzinger/Benedict XVI issues a Letter
to the Bishops of the Catholic Church concerning the remission of the
excommunication of the four Bishops consecrated by Archbishop Lefebvre. This letter was discussed at length in Nothing New Under the Conciliar Sun.
One salient feature of this March 10, 2009, letter was
Ratzinger/Benedict's explicit expression of his desire to "break down"
the "one-sidedness" of the Society of Saint Pius X in order to effect
within its ranks the same sort of "transformation" or "pacification"
that he noted with satisfaction and contentment had occurred in the
other traditionally-minded communities (Priestly Fraternity of Saint
Peter, Institute of Christ the King, Sovereign Priest, Institute of the
Good Shepherd, the Transalpine Redemptorists, etc.). How any layman
attached to the Society of Saint Pius X cannot recognize that this is
the real goal of the false "pontiff's" desire to effect "reconciliation"
with the Society is beyond comprehension. Ratzinger/Benedict has stated
this very, very explicitly:
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
to the Bishops of the Catholic Church concerning the remission of the
excommunication of the four Bishops consecrated by Archbishop Lefebvre
(March 10, 2009)
The "broader vistas" to which
Joseph Ratzinger/Benedict was referring are none other than full
acceptance of "false ecumenism," "inter-religious dialogue,"
"inter-religious prayer" services, episcopal collegiality, "religious
liberty," "separation of Church and State, "the hermeneutic of
continuity and discontinuity," "the new ecclesiology," and, of course,
the Protestant and Masonic Novus Ordo service. One report from a
few years ago indicated that Ratzinger/Benedict personally told a
leader of the Society of Saint Pius X that he wanted the "new
theologians" (himself, Karl Rahner, Henri de Lubac, Maurice Blondel,
Hans Urs von Balthasar) taught in the Society's seminaries. "Broader
vistas," Bishop Fellay? I report. You decide.
April 11: "Archbishop" Robert
Zollitsch, the conciliar "archbishop" of Freiburg and Breisgau and the
president of the conciliar German "Bishops'" Conference, denies in an
interview that Our Blessed Lord and Saviour Jesus Christ that died on
the wood of the Holy Cross on Good Friday in atonement for our sins. He
has gone without any word of public rebuke or censure from Joseph
Ratzinger/Benedict in the ensuing three hundred seventy-seven days,
making new headlines worldwide as a result of the statements he has made
in response to the clerical scandals in the Federal Republic of
April 30: L'Osservatore Romano,
the semi-official newspaper of the Vatican, publishes an editorial
claiming that the first one hundred days of the presidency of Barack
Hussein Obama were not as "radical" as had been feared. This was the
first of a series of articles during 2009, none of which has been
criticized by Joseph Ratzinger/Benedict XVI, praising the likes of Karl
Marx, Michael Jackson, John Lennon, The Beatles, the Rolling Stones,
Oscar Wilde, John Calvin, Martin Luther, the fictional Harry Potter, and
Charles Darwin. (See Urbanely Accepting Evil, Yesterdays Evils, L'Osservatore Del Naturalista, L'Osservatore Marxista, L'Osservatore Occulto, L'Osservatore del Calvinista, Still Urbanely Accepting Evil, L'Osservatore Benedetto, L'Osservatore Di Tutte Le Cose Grezze, Big Pharm Trumps the Holy Cross and L'Osservatore Romano Di Infirmita Mentale.)
May 8-15: Joseph Ratzinger/Benedict XVI visits Jordan and Israel, making the following incredible statements while there:
Places of worship, like this splendid
Al-Hussein Bin Talal mosque named after the revered late King, stand out
like jewels across the earth’s surface. From the ancient to the modern,
the magnificent to the humble, they all point to the divine, to the
Transcendent One, to the Almighty. And through the centuries these
sanctuaries have drawn men and women into their sacred space to pause,
to pray, to acknowledge the presence of the Almighty, and to recognize
that we are all his creatures. (Speech
to Muslim religious leaders, members of the Diplomatic Corps and
Rectors of universities in Jordan in front of the mosque al-Hussein bin
Talal in Amman)
Ratzinger/Benedict at the Mosque Al-Hussein bin Talal, Amman, Jordan, Saturday, May 9, 2009.
I cordially thank the Grand
Mufti, Muhammad Ahmad Hussein, together with the Director of the
Jerusalem Islamic Waqf, Sheikh Mohammed Azzam al-Khatib al-Tamimi, and
the Head of the Awquaf Council, Sheikh Abdel Azim Salhab, for the
welcome they have extended to me on your behalf. I am deeply grateful for the invitation to visit this sacred place, and I willingly pay my respects to you and the leaders of the Islamic community in Jerusalem. (Courtesy visit to the Grand Mufti of Jerusalem at the Mount of the Temple, since when is a place of false worship "sacred" to the true God of Divine Revelation?)
XVI entering the Dome of the Rock in Jerusalem, Wednesday, May 12, 2009.
Note that the false "pontiff" has taken off his shoes once again.
Saints gave up their lives rather than to give even the appearance of such apostasy.
God of all the ages, on my
visit to Jerusalem, the “City of Peace”, spiritual home to Jews,
Christians and Muslims alike, I bring before you the joys, the hopes and
the aspirations, the trials, the suffering and the pain of all your
people throughout the world.
God of Abraham, Isaac and Jacob, hear the cry of
the afflicted, the fearful, the bereft; send your peace upon this Holy
Land, upon the Middle East, upon the entire human family; stir the
hearts of all who call upon your name, to walk humbly in the path of
justice and compassion.
“The Lord is good to those who wait for him, to the soul that seeks him” (Lam 3:25)! (Prayer at the Western Wall, May 12, 2009; one will note, of course, that there is not one reference to Our Blessed Lord and Saviour Jesus Christ.)
What's that about a picture being worth a thousand words?
An indication of the
potential of this series of meetings is readily seen in our shared
concern in the face of moral relativism and the offences it spawns
against the dignity of the human person. In approaching the most urgent
ethical questions of our day, our two communities are challenged to
engage people of good will at the level of reason, while simultaneously
pointing to the religious foundations which best sustain lasting moral
values. May the dialogue that has begun continue to generate ideas on
how Christians and Jews can work together to heighten society’s
appreciation of the distinctive contribution of our religious and ethical traditions. Here in Israel, given that Christians constitute only a small portion
of the total population, they particularly value opportunities for
dialogue with their Jewish neighbors.
Trust is undeniably an essential element of
effective dialogue. Today I have the opportunity to repeat that the
Catholic Church is irrevocably committed to the path chosen at the Second Vatican Council for a genuine and lasting reconciliation between Christians and Jews. As the Declaration Nostra Aetate makes clear, the Church continues to value the spiritual patrimony
common to Christians and Jews and desires an ever deeper mutual
understanding and respect through biblical and theological studies as
well as fraternal dialogues. May the seven Bilateral Commission
meetings which have already taken place between the Holy See and the
Chief Rabbinate stand as evidence! I am thus grateful for your
reciprocal assurance that the relationship between the Catholic Church
and the Chief Rabbinate will continue to grow in respect and
understanding in the future. (Courtesy visit to the two Chief Rabbis of Jerusalem at Hechal Shlomo Center in Jerusalem, May 12, 2009; for an elaboration on this topic, please see Respect Those Who Break the First Commandment? Respect Those Who Break the Fifth Commandment and Saint Peter and Anti-Peter.)
Wanna quick antidote to this apostasy? Back to Pope Leo XIII's Custodi Di Quella Fede once again:
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.)
May 17: Barack
Hussein Obama is granted an honorary doctorate from the University of
Notre Dame du Lac, Notre Dame, Indiana, after which he delivers the
commencement address to that year's graduates of my own master's alma
mater. The award granted to the pro-abortion Obama generates a storm of
protest. Eighty-eight people on the grounds of Our Lady's university
were arrested on the orders of the university's president,. "Father"
John I. Jenkins, C.S.C. Father Jenkins has refused to show any leniency
to the "Notre Dame 88." Joseph Ratzinger/Benedict XVI has yet to
intervene through his "apostolic nuncio," "Archbishop" Pietro Sambi, to
do urge Jenkins to do so. (Our Lady Does Not Honor Pro-Aborts, No "Common Ground" Between Truth and Error and Persecuting Those Who Defended Our Lady's Honor.)
June 5: Joseph Ratzinger/Benedict endorses the United Nations Convention on the Rights of the Child (Benedict backs U.N. push to protect children). The "convention" is a thorough assault on the rights of parents and of the due subordination of children to them:
While all of
these legal problems are caused by the nature of both our federal and
state laws, a new threat to the family has loomed on the international
horizon which, if not approached properly by the U.S. Government, may
render fruitless any efforts to correct our laws--and may have the
effect of extending the threat to families throughout the world. This is
the United Nations Convention on the Rights of the Child, which was
motivated by the thinking of, and drafted by, Western and
Western-oriented "child-savers" and has now been widely ratified by
nations around the world, some with reservations, although the U.S.
Senate has not yet done so. A detailed discussion of the Convention is
not possible here. We will merely quote from a letter the
Society of Catholic Social Scientists sent to all the members of the
Senate, urging a vote not to ratify. The letter was primarily drafted by
political scientist and journalist Dr. Thomas A. Droleskey and
contributed to by this writer (Dr. Stephen M. Krason, the President of
the Society of Catholic Social Scientists):
It is clear that the Convention on the Rights of
the Child seeks to subject parents to close bureaucratic supervision.
Parents who do not educate or raise their children according to the
dictates of the prevailing cultural trends will be subject to all kinds
of civil and criminal penalties, if not the seizure of their children.
This is a form of ideological totalitarianism.
Article 12 of the Convention states that
children have the "right" to express their own views freely in all
matters. All matters? Child-rearing? Discipline? The fact there are some
self-appointed child advocates, such as Hillary Clinton, who believe
that children as young as seven years of age can assert legal rights
indicates that it would be possible under the Convention for grammar
school students to sue their parents in order to express their views.
This is absurd. Children are children. They need to learn about life.
They need to respect their parents. They need to understand the virtues
of humility and obedience, of submission to lawful authority. Also, of
course, they will not be able to sue or otherwise oppose their parents
on their own. The state will do it for them, with "child advocates"
supplanting parents and deciding what is best for children.
Article 13 asserts that children have the right
to receive all kinds of information through the "media of the child's
choice." Parents concerned about protecting the purity and innocence of
their children would be legally barred from censoring the television
watched in the home, the movies their children choose to watch, and the
books they choose to read. And those parents who do not have a
television in their homes might be forced to secure one in order to
respect their children's "right" to receive information. Is it overkill
to point out that child pornography laws would be invalidated by this
article of the Convention? Article 17 extends this "right" to national
and international sources in the media.
Article 14 discusses the right of each child to
freedom of religion. This appears, at first glance, to be praiseworthy.
The article, however, contains an implicit threat to the rights of
parents to raise their children. Can a child who does not want to
receive religious education sue his parents for abuse because the
parents refuse to honor the child's wishes? Can parents who tell their
children to engage in family prayers be judged guilty of not respecting a
child's freedom from religion? This is an attempt on the part of the
secularists to free children from the influence of parents who desire to
pass along transcendent truths to their children.
Article 16 immunizes children from any degree of
parental censorship insofar as correspondence is concerned. While
confidentiality is an important part of correspondence, parents
nevertheless have to monitor the activities of their children,
particularly those in the adolescent years. Can one seriously suggest
that a parent has no right to determine if his child is being solicited
by a pornographer or child molester? Does a parent have no right to
determine if his child is receiving contraband drugs through the mail?
This is absurd.
Article 18 seems likely to encourage the
displacement of parents in raising their children by the state as it
calls for the expansion in the state role in providing facilities to
care for children.
Article 19 provides the basis for the
establishment of dangerous, coercive state structures to track and
pressure parents who violate the Convention’s notion of their children's
"rights." In fact, Article 43 establishes perhaps the ultimate in
distant, arrogant bureaucratic structures--an international committee of
ten "experts" to oversee the progress of the Convention’s
implementation. In other words, ten individuals will dictate to the
hundreds of millions of parents in the world how to raise their
It appears as though Article 30, which
guarantees a child the right to use his own language, might sanction the
use of profanity. A parent would be powerless to tell his child to
speak clearly and nobly, never using any vile language. And Article 31,
giving children the "right to rest and leisure," would make it difficult
for parents to command their children to do anything. All a child would
have to do to avoid chores or assignments is to say that he is entitled
to rest and leisure. (http://www.catholicsocialscientists.org/Content/Organization/PDFs/chap9Krason.pdf; see also Kindred Spirit of the New World Order)
June 29 Ratzinger/Benedict issues Caritatis in Veritate,
an "encyclical letter" in which he endorsed openly the concept of a
"world political authority," one that would, of course, respect the
principles of subsidiarity and national sovereignty, once again
demonstrating that his fundamental rejection of Scholasticism has
enveloped him in a world of such contradiction and paradox that he can't
even see how his own ideas contradict each other in full violation of
the principle of non-contradiction:
In the face of the unrelenting growth of global
interdependence, there is a strongly felt need, even in the midst of a
global recession, for a reform of the United Nations Organization, and
likewise of economic institutions and international finance, so that the
concept of the family of nations can acquire real teeth. One also
senses the urgent need to find innovative ways of implementing the
principle of the responsibility to protect and of giving poorer nations
an effective voice in shared decision-making. This seems necessary in
order to arrive at a political, juridical and economic order which can
increase and give direction to international cooperation for the
development of all peoples in solidarity. To manage the global economy;
to revive economies hit by the crisis; to avoid any deterioration of the
present crisis and the greater imbalances that would result; to bring
about integral and timely disarmament, food security and peace; to
guarantee the protection of the environment and to regulate migration: for
all this, there is urgent need of a true world political authority, as
my predecessor Blessed John XXIII indicated some years ago. Such an
authority would need to be regulated by law, to observe consistently the
principles of subsidiarity and solidarity, to seek to establish the
common good, and to make a commitment to securing authentic integral
human development inspired by the values of charity in truth.
Furthermore, such an authority would need to be universally recognized
and to be vested with the effective power to ensure security for all,
regard for justice, and respect for right. Obviously it would have to
have the authority to ensure compliance with its decisions from all
parties, and also with the coordinated measures adopted in various
international forums. Without this, despite the great progress
accomplished in various sectors, international law would risk being
conditioned by the balance of power among the strongest nations. The
integral development of peoples and international cooperation require
the establishment of a greater degree of international ordering, marked
by subsidiarity, for the management of globalization. They also require
the construction of a social order that at last conforms to the moral
order, to the interconnection between moral and social spheres, and to
the link between politics and the economic and civil spheres, as
envisaged by the Charter of the United Nations. (Caritas in veritate, June 29, 2009; see also Give Me Two Bayers, Please and Two More Bayers, Please.)
July 10: Joseph Ratzinger/Benedict XVI met in the Apostolic Palace with Barack Hussein Obama:
Pope Benedict XVI welcomed American President
Barack Obama to the Vatican today, and the two discussed world issues
addressed at the Group of Eight summit.
As they met, Mr Obama told the Pope: "It's a great honor; thank you so much."
The two sat down at a desk in the papal library
and began discussing the G8 summit which concluded that morning in
L'Aquila, Italy. The summit focused on the economic crisis, climate
change and global tensions.
Pope Benedict told the president: "You must be tired after all these discussions."
The president replied that the meetings marked "great progress" and
"something concrete". The private meeting lasted more than 30 minutes.
At the end of the meeting, Pope Benedict told the president: "A blessing on all your work and also for you." (Benedict XVI meets Obama - Catholic Herald Online; also see A "Blessing" on a Murderer and His Work.)
Two believers in one world governance.
Joseph Ratzinger/Benedict XVI expresses his admiration once again for at
least part of the work of the late Jesuit evolutionist, Father Pierre
Teilhard de Chardin, S.J. (see Revealing His Inner Teilhard Yet Again).
August 25: United States Senator
Edward Moore Kennedy, D-Massachusetts, dies at the age of seventy-seven.
He was permitted to die as a "Catholic" in "good standing" in the
counterfeit church of conciliarism despite his open, unrepentant support
for the chemical and and surgical slaughter of innocent preborn babies
and of perversity, among other evils. The same Sean "Cardinal" O'Malley
who had vigorously condemned Bishop Richard Williamson, blaspheming God
in the process by saying that the "holocaust" was the greatest crime in
human history, concelebrated Kennedy's Novus Ordo "Mass of Christian Burial." Ratzinger/Benedict does nothing to stop this travesty. (See Another Victim of Americanism; Behold The Free Rein Given to Error; Behold The Free Rein Given to Error; Unfortunate Enough to Be A Baby; Unfortunate Enough to Be A Baby; Beacon of Social Justice?; Spotlight On The Ordinary; What's Good For Teddy Is Good For Benny; Sean O'Malley: Coward and Hypocrite: More Rationalizations and Distortions.)
October 9: Speaking in behalf of
Joseph Ratzinger/Benedict XVI, "papal" spokesflack "Father" Federico
Lombardi, S.J., expressed "high hopes" upon learning that the
pro-abortion Barack Hussein Obama had been awarded the Nobel Prize for
VATICAN CITY (CNS) -- News that U.S. President
Barack Obama had been awarded the Nobel Peace Prize was met with high
hopes from the Vatican spokesman.
Jesuit Father Federico Lombardi told journalists Oct. 9 that the
news "was greeted with appreciation at the Vatican in light of the
president's demonstrated commitment to promoting peace on an
international level and, in particular, in recently promoting nuclear
"It is hoped that this very important recognition would offer greater
encouragement for such a difficult but fundamental dedication to the
future of humanity so that it may bring about the desired results," he
said in a written statement.
The new U.S. ambassador to the Vatican, Miguel Diaz, told Vatican
Radio that the president was being recognized for his efforts in working
to build understanding between people and eliminate nuclear weapons
from all parts of the world.
Winning the Nobel Peace Prize is a great encouragement to keep working toward building a better world, said Diaz.
He said that when he presented his credentials as the new U.S.
ambassador Oct. 2, Pope Benedict XVI "made clear to me how grateful he
was" that Obama was especially committed to ridding the world of nuclear
Bishops attending the Synod of Bishops for Africa also reacted to the selection of Obama.
Archbishop Wilton D. Gregory of Atlanta said it "clearly was an
unexpected honor to come to the president" and he hopes that "it leaves
an invitation for greatness."
"I hope in receiving the award, the president realizes and responds to
the great challenge that has been placed before him," he told Catholic News Service Oct. 9.
"The world has sent a signal, at least insofar as the Nobel Prize is
concerned, that it has high expectations for him and hopes he will live
up to the energy and the positive things that he has thus far set on the
world stage," said Archbishop Gregory.
Another synod participant, Archbishop Charles G. Palmer-Buckle of
Accra, Ghana, was ecstatic and "overwhelmed that (Obama) won the Nobel
Peace Prize," he told journalists Oct. 9.
"I would like the world to look at it as an encouragement, a motivation"
to recognize the talents and potential of Africans and people of
African descent, he said.
"Blacks are as talented as anyone else ... and I think the world is now
coming face to face with the fact that if we are appreciated, we can
give still more," said Archbishop Palmer-Buckle.
The archbishop told CNS that Obama "definitely deserves" the prize and that the U.S. leader is an inspiration.
He recalled Obama's visit to Ghana in July and how much he was moved
by the president's encouragement for people to take destiny into their
"He told the youths, don't look to Europe, don't look to America for
solutions to your problems. You can, yes, you can. And I think we've
taken it up ... and we are going to do it," he said.
The Norwegian Nobel Committee announced the U.S. president was
chosen "for his extraordinary efforts to strengthen international
diplomacy and cooperation between peoples."
"Only very rarely has a person to the same extent as Obama captured the
world's attention and given its people hope for a better future," it
said Oct. 9.
Speaking at the White House later the same day, Obama said he was
"surprised and deeply humbled by the decision of the Nobel committee."
"Let me be clear: I do not view it as a recognition of my own
accomplishments, but rather as an affirmation of American leadership on
behalf of aspirations held by people in all nations," he said. (Nobel Peace Prize to Obama greeted with praise, high hopes at Vatican; see also Figures of Antichrist Applauding Each Other.)
The conciliar Vatican announces that a "constitution" would be issued
concerning the "reception" of Anglicans into the structures of its own
counterfeit church. The actual constitution, Anglicanorum Coetibus,
issued on November 4, 2009, permits such "Anglo-Catholics" to retain
liturgical rites that were deemed to be heretical by Pope Saint Pius V
in Regnans in Excelsis, March 5, 1570. (See Defaming The English Martyrs and Still Defaming The English Martyrs.)
January 17: Joseph
Ratzinger/Benedict XVI commits yet another act of apostasy by entering
into the Talmudic synagogue in Rome, Italy, saying that "Christians and
Jews" pray to the same Lord, a blasphemy that has been condemned
repeatedly by Holy Mother Church, including by Saint John Chrysostom:
(2) But at any rate the Jews say that they,
too, adore God. God forbid that I say that. No Jew adores God! Who says
so? The Son of God says so. For he said: "If you were to know
my Father, you would also know me. But you neither know me nor do you
know my Father". Could I produce a witness more trustworthy than the Son
(3) If, then, the Jews fail to know the Father, if
they crucified the Son, if they thrust off the help of the Spirit, who
should not make bold to declare plainly that the synagogue is a dwelling
of demons? God is not worshipped there. Heaven forbid! From now on it
remains a place of idolatry. But still some people pay it honor as a
holy place. (Saint John Chrysostom: Eight Homilies Against the Jews; see also Saint Peter and Anti-Peter.)
Rome Synagogue, Sunday, January 17, 2010.
Joseph Ratzinger/Benedict XVI praised the 1910 "World Missionary
Conference" that took place in Edinburgh, Scotland, that began the
modern "ecumenical" movement that was condemned by Pope Pius XI in Mortalium Animos, January 6, 1928. (Getting Bolder In His Apostasy.)
March 14: Joseph Ratzinger/Benedict
XVI enters a Lutheran "church" in Rome, listening to the "sermon" given
by the Lutheran minister, saying when it was his turn to speak that "I
think we should first be thankful that there is so much unity. It's nice
that we can pray together today, sing the same hymns together, hear the
same word of God together, that we can interpret and try to understand
it together." Unity? Yes, he is one with his fellow Lutherans on many
points. (See Unity Among Lutherans; a video of this appearance can be viewed by clicking on ROME REPORTS TV News Agency - The Catholic and Lutheran.)
May 11-14: Joseph Ratzinger/Benedict
XVI traveled to Portugal. He set about his Modernist business
immediately upon arriving at the airport in Lisbon as he praised
"separation of Church and State" in Portugal:
From a wise vision of life and of the world, the
just ordering of society follows. Situated within history, the Church is
open to cooperating with anyone who does not marginalize or reduce to
the private sphere the essential consideration of the human meaning of
life. The point at issue is not an ethical confrontation between a
secular and a religious system, so much as a question about the meaning
that we give to our freedom. What matters is the value attributed to the
problem of meaning and its implication in public life. By
separating Church and State, the Republican revolution which took place
100 years ago in Portugal, opened up a new area of freedom for the
Church, to which the two concordats of 1940 and 2004 would give shape,
in cultural settings and ecclesial perspectives profoundly marked by
rapid change. For the most part, the sufferings caused by these
transformations have been faced with courage. Living amid a plurality
of value systems and ethical outlooks requires a journey to the core of
one’s being and to the nucleus of Christianity so as to reinforce the
quality of one’s witness to the point of sanctity, and to find mission
paths that lead even to the radical choice of martyrdom. (Official Reception at Lisbon Portela International Airport, Tuesday, May 11, 2010.)
Ratzinger/Benedict thus mocked
Pope Saint Pius X, who had condemned the very separation of Church and
State in Portugal that Ratzinger had praised for working in a once
Catholic land where it is now legal to kill babies and for those engaged
in perverse acts against nature to "marry:"
2. Whilst the new rulers of Portugal were affording
such numerous and awful examples of the abuse of power, you know with
what patience and moderation this Apostolic See has acted towards them.
We thought that We ought most carefully to avoid any action that could
even have the appearance of hostility to the Republic. For We clung to
the hope that its rulers would one day take saner counsels and would at
length repair, by some new agreement, the injuries inflicted on the
Church. In this, however, We have been altogether disappointed,
for they have now crowned their evil work by the promulgation of a
vicious and pernicious Decree for the Separation of Church and State.
But now the duty imposed upon Us by our Apostolic charge will not allow
Us to remain passive and silent when so serious a wound has been
inflicted upon the rights and dignity of the Catholic religion.
Therefore do We now address you, Venerable Brethren, in this letter and
denounce to all Christendom the heinousness of this deed.
3. At the outset, the absurd and monstrous
character of the decree of which We speak is plain from the fact that it
proclaims and enacts that the Republic shall have no religion, as if
men individually and any association or nation did not depend upon Him
who is the Maker and Preserver of all things; and then from the fact
that it liberates Portugal from the observance of the Catholic religion,
that religion, We say, which has ever been that nation's
greatest safeguard and glory, and has been professed almost unanimously
by its people. So let us take it that it has been their pleasure to
sever that close alliance between Church and State, confirmed though it
was by the solemn faith of treaties. Once this divorce was effected, it
would at least have been logical to pay no further attention to the
Church, and to leave her the enjoyment of the common liberty and rights
which belong to every citizen and every respectable community of
peoples. Quite otherwise, however, have things fallen out. This decree
bears indeed the name of Separation, but it enacts in reality the
reduction of the Church to utter want by the spoliation of her property,
and to servitude to the State by oppression in all that touches her
sacred power and spirit. (Pope Saint Pius X, Iamdudum, May 24, 1911.)
Who's the Catholic in this picture? "Pope" Benedict XVI or Pope Saint Pius X? (See also Mocking Pope Saint Pius X and Our Lady of Fatima.) Please read between these lines, Bishop Fellay, and tell me if your "Pope" Benedict XVI believes in the Social Reign of Christ the King and that the civil state has an obligation to recognize the Catholic Church as the true religion either in theory or in practice?
The false "pontiff" also disparaged the physical
reality of Our Lady's apparitions in the Cova da Iria near Fatima,
Portugal, on May 13, 1917, June 13, 1917, July 13, 1917, August 19,
1917, September 13, 1917, and October 13, 1917:
Brothers and sisters, in listening to these innocent and profound mystical confidences of the shepherd children,
one might look at them with a touch of envy for what they were able to
see, or with the disappointed resignation of someone who was not so
fortunate, yet still demands to see. To such persons, the Pope says, as
does Jesus: “Is not this the reason you are wrong, that you know neither
the Scriptures nor the power of God?” (Mk 12:24). The Scriptures invite
us to believe: “Blessed are those who have not seen and yet have come
to believe” (Jn 20:29), but God, who is more deeply present to me than I
am to myself (cf. Saint Augustine, Confessions, III, 6, 11) – has
the power to come to us, particularly through our inner senses, so that
the soul can receive the gentle touch of a reality which is beyond the
senses and which enables us to reach what is not accessible or visible
to the senses. For this to happen, we must cultivate an
interior watchfulness of the heart which, for most of the time, we do
not possess on account of the powerful pressure exerted by outside
realities and the images and concerns which fill our soul (cf.
Theological Commentary on The Message of Fatima, 2000). Yes! God can
come to us, and show himself to the eyes of our heart.
Moreover, that Light deep within the
shepherd children, which comes from the future of God, is the same Light
which was manifested in the fullness of time and came for us all: the
Son of God made man. (Homily at the Purported Mass on the Esplanade of the Shrine of Our Lady of Fátima.)
Permit me to provide you with a
reprise of the commentary that I offered at the time so that this
current article can be bookmarked as a reference source for future
reference without having to search through various past articles that
have appeared on this site:
It is very significant that the false "pontiff" cited his own Theological Commentary on the Fatima Message from ten years ago as he is conveying, albeit in the obscurantist
manner of a Modernism, that the Faith is purely a matter of the senses
(no room for the intellect here) and that the three shepherd children
had a "Light deep within them" that caused them to "see" Our Lady
interiorly, meaning, of course, that she was not truly physically
visible to the eyes of their bodies. And that is leaving aside the
phrase "the future of God" as no true pope has ever spoken in such a
absurd manner. A Catholic can speak about the future possession of the
glory of the Beatific Vision of God the Father, God the Son, and God the
Holy Ghost. One possessed of a Catholic mind does speak of the "future
of God" as He is without beginning or end.
How does the Theological Commentary on the Fatima Message connect with Ratzinger/Benedict's words yesterday to justify a
conclusion that he does not believe that Our Lady really appeared
physically before the eyes of Jacinta and Francisco Marto and Lucia dos
Santos? Consider this passage from that Theological Commentary on the Fatima Message:me
clarification of their anthropological (psychological) character. In
this field, theological anthropology distinguishes three forms of
perception or “vision”: vision with the senses, and hence exterior
bodily perception, interior perception, and spiritual vision (visio
sensibilis - imaginativa - intellectualis). It is clear that in
the visions of Lourdes, Fatima and other places it is not a question of
normal exterior perception of the senses: the images and forms which are
seen are not located spatially, as is the case for example with a tree
or a house. This is perfectly obvious, for instance, as regards the
vision of hell (described in the first part of the Fatima “secret”) or
even the vision described in the third part of the “secret”. But the
same can be very easily shown with regard to other visions, especially
since not everybody present saw them, but only the “visionaries”. It is
also clear that it is not a matter of a “vision” in the mind, without
images, as occurs at the higher levels of mysticism. Therefore we are
dealing with the middle category, interior perception. For the
visionary, this perception certainly has the force of a presence,
equivalent for that person to an external manifestation to the senses.
Interior vision does not mean fantasy,
which would be no more than an expression of the subjective imagination.
It means rather that the soul is touched by something real, even if
beyond the senses. It is rendered capable of seeing that which is beyond
the senses, that which cannot be seen—seeing by means of the “interior
senses”. It involves true “objects”, which touch the soul, even if these
“objects” do not belong to our habitual sensory world. This is
why there is a need for an interior vigilance of the heart, which is
usually precluded by the intense pressure of external reality and of the
images and thoughts which fill the soul. The person is led beyond pure
exteriority and is touched by deeper dimensions of reality, which become
visible to him. Perhaps this explains why children tend to be the ones
to receive these apparitions: their souls are as yet little disturbed,
their interior powers of perception are still not impaired. “On the lips
of children and of babes you have found praise”, replies Jesus with a
phrase of Psalm 8 (v. 3) to the criticism of the High Priests and
elders, who had judged the children's cries of “hosanna” inappropriate
(cf. Mt 21:16).
“Interior vision” is not fantasy but, as
we have said, a true and valid means of verification. But it also has
its limitations. Even in exterior vision the subjective element is
always present. We do not see the pure object, but it comes to us
through the filter of our senses, which carry out a work of translation.
This is still more evident in the case of interior vision, especially
when it involves realities which in themselves transcend our horizon.
The subject, the visionary, is still more powerfully involved. He sees
insofar as he is able, in the modes of representation and consciousness
available to him. In the case of interior vision, the process of
translation is even more extensive than in exterior vision, for the
subject shares in an essential way in the formation of the image of what
appears. He can arrive at the image only within the bounds of his
capacities and possibilities. Such visions therefore are never simple
“photographs” of the other world, but are influenced by the
potentialities and limitations of the perceiving subject. (Theological Commentary on the Fatima Message.)
In others, just as Modernists
contend that Faith itself is a matter of interior consciousness that
comes from within so do they believe that seers such as Saint Bernadette
Soubirous and Jacinta and Francisco Marto and Lucia dos Santos have had
real but necessarily "subjective" experiences that have no actual
visible, spatial reality with the eyes of the body.
It is important to examine the connection between the Theological Commentary on the Fatima Message of ten years ago and the "homily" given on the Esplanade of the Shrine of Our Lady of Fátima yesterday.
First, Ratzinger/Benedict made the point yesterday
that the three shepherd children of Fatima were able to "see" Our Lady
because they had "these innocent and profound mystical confidences,"
meaning that the children had to have pure, innocent souls to see
interiorly what they thought they had seen with their eyes. This
corresponds exactly to what he wrote ten years ago, that "this explains
why children tend to be the ones to receive these apparitions: their
souls are as yet little disturbed, their interior powers of perception
are still not impaired."
My friends, Joseph Ratzinger/Benedict XVI does not
believe that Our Lady physically appeared before the physical eyes of
Jacinta, Francisco, and Lucia. He has dismissed the Fatima apparitions
as an "interior vision" that are designed to move us closer to Our
Blessed Lord and Saviour Jesus Christ and have nothing at all to do with
apostasy in the ranks of those who believe themselves to be Catholics
or, Heaven forfend, the consecration of Russia to Our Lady's Immaculate
Heart by a true pope with all of the world's bishops.
Ratzinger/Benedict does not believe triumph of the
Immaculate Heart of Mary that he referred to gratuitously yesterday has
nothing at all to do with the consecration of Russia or the conversion
of souls to the true Faith, Catholicism. Why did Ratzinger/Benedict make
reference to that triumph, therefore? Because it makes life easier for
those in the Motu communities and for Bishop Fellay of the Society of
Saint Pius X as they bask in the false reassurance that their false
"pontiff" is a partisan of the Fatima Message. One cannot believe in a
request of a message that conflicts with good relations with those in
Russia, whether it be the Communists of yore (and the present day, of
course) or the Orthodox at the present time.
If what happened at Fatima was but a mere "interior
vision," then why did each of the children, when being examined by
ecclesiastical authorities, give identical testimony as to what they saw
with the physical eyes of their bodies? Each had the identical vision?
Logic has never been Ratzinger/Benedict's long suit as his rejection of
Thomism (both Thomistic Philosophy and Thomistic Theology) has opened up
to grow from young adulthood into an old man who has lived in a world
of contradiction, paradox and ambiguity which makes it almost impossible
for to him to see the fallacies in what he presents as "explanations"
of the Faith and the events associated with It.
Second, Ratzinger/Benedict said yesterday that God
"has the power to come to us, particularly through our inner senses, so
that the soul can receive the gentle touch of a reality which is beyond
the senses and which enables us to reach what is not accessible or
visible to the senses." This corresponds with his statement of ten years
It is clear that in the visions of
Lourdes, Fatima and other places it is not a question of normal exterior
perception of the senses: the images and forms which are seen are not
located spatially, as is the case for example with a tree or a house.
This is perfectly obvious, for instance, as regards the vision of hell (described in the first part of the Fatima “secret”) or even the vision described in the third part of the “secret”. . . .
It means rather that the soul is touched
by something real, even if beyond the senses. It is rendered capable of
seeing that which is beyond the senses, that which cannot be seen—seeing
by means of the “interior senses”. It involves true “objects”, which
touch the soul, even if these “objects” do not belong to our habitual
sensory world. This is why there is a need for an interior vigilance of
the heart, which is usually precluded by the intense pressure of
external reality and of the images and thoughts which fill the soul. (Theological Commentary on the Fatima Message.)
Why is it "perfectly obvious" that the images and
forms seen, to cite the false "pope's own example, by the fourteen
year-old Bernadette Soubirous and Jacinta, Francisco, and Lucia "are not
Our Lady did not actually part the earth and show
Jacinta, Francisco, and Lucia a vision of Hell that they saw with their
own eyes? This was merely an "interior" vision vision of theirs that did
not really happen in time and space?
The the buds on holm oak tree over which Our Lady
hovered as she physically appeared to Jacinta, Francisco, and Lucia did
not change their appearance as seen by eyewitnesses who came to watch
them? (On Full Display: The Modernist Mind.)
Disparaging the actual,
physical apparitions of the Mother of God at Lourdes and Fatima? Yes, by
all means, please call those of us who dissent from this blasphemy as
not being Catholic.
June 4-6: On his visit to Cyprus,
Joseph Ratzinger/Benedict XVI continued to plead for the "co-existence"
of all religions, stating that such is the basis of "true peace and
Dear brothers and sisters, given your unique
circumstances, I would also like to draw your attention to an essential
part of our Church’s life and mission, namely the search for
greater unity in charity with other Christians and dialogue with those
who are not Christians. Especially since the Second Vatican Council, the
Church has been committed to advancing along the path of greater
understanding with our fellow Christians with a view to ever stronger
ties of love and fellowship among all the baptized. Given your
circumstances, you are able to make your personal contribution to the
goal of greater Christian unity in your daily lives. Let me
encourage you to do so, confident that the Spirit of the Lord, who
prayed that his followers might be one (cf. Jn 17:21), will accompany
you in this important task.
With regard to interreligious dialogue, much still
needs to be done throughout the world. This is another area where
Catholics in Cyprus often live in circumstances which afford them
opportunities for right and prudent action. Only by patient work
can mutual trust be built, the burden of history overcome, and the
political and cultural differences between peoples become a motive to
work for deeper understanding. I urge you to help create such mutual
trust between Christians and non-Christians as a basis for building
lasting peace and harmony between peoples of different religions,
political regions and cultural backgrounds. (Meeting with the Catholic community of Cyprus at the sports field of St. Maron primary school, Nicosia, 5 June 2010.)
Catholicism alone is the only basis of true peace and unity:
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. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922; see also Catholicism Is The Only Foundation of Personal and Social Order.)
September 16-20: The false "pontiff's" journey to Scotland and England was well chronicled on this site (Calling Cesar Romero, Calling Cesar Romero, part one, Calling Cesar Romero, Calling Cesar Romero, part two, Generic Christianity Is Not Good Enough For God, Day Two of the Conciliar Circus in the United Kingdom, part one, Day Two of the Conciliar Circus in the United Kingdom, part two, Days Three and Four of the Conciliar Circus in the United Kingdom, part one, Days Three and Four of the Conciliar Circus in the United Kingdom, part two, What's The First Commandment Got To Do With Anything?, and The Cost of "Recognition" Keeps Getting Higher and Higher).
Perhaps the following images will serve as a potent reminder that
Joseph Ratzinger/Benedict XVI is the one who is not Catholic, not those
of us who point out his multiple defections from the Catholic Faith:
Layman Rowan Williams
greets Joseph Ratzinger/Benedict XVI at Westminster Abbey, Friday,
September 17, 2010. Note that Rowan Williams wore a miter. Joseph
Ratzinger/Benedict XVI, did not wear one. Obviously, neither are
bishops, although Ratzinger/Benedict is a true priest, something that
Williams is not.
Ratzinger/Benedict greets the "Reverend" Doctor Jane Hedges, the "canon steward" of Westminster Abbey (see Benedict XVI publicly shakes hand with clergywoman for first time).
Lest apologists for all things Benedict try to take false refuge in the
delusional belief that the "pope" was taken by "surprise" when he met
the "Reverend Doctor Jane Hedges, the encounter was no surprise at all.
See Anglican clergywoman to greet Benedict during visit.)
The Catholic Church has condemned such acts of apostasy:
This being so, it is clear that the
Apostolic See cannot on any terms take part in their assemblies, nor is
it anyway lawful for Catholics either to support or to work for such
enterprises; for if they do so they will be giving countenance to a
false Christianity, quite alien to the one Church of Christ. Shall We
suffer, what would indeed be iniquitous, the truth, and a truth divinely
revealed, to be made a subject for compromise? For here there
is question of defending revealed truth. Jesus Christ sent His Apostles
into the whole world in order that they might permeate all nations with
the Gospel faith, and, lest they should err, He willed beforehand that
they should be taught by the Holy Ghost: has then this doctrine of the
Apostles completely vanished away, or sometimes been obscured, in the
Church, whose ruler and defense is God Himself? If our Redeemer plainly
said that His Gospel was to continue not only during the times of the
Apostles, but also till future ages, is it possible that the object of
faith should in the process of time become so obscure and uncertain,
that it would be necessary to-day to tolerate opinions which are even
incompatible one with another? If this were true, we should have to
confess that the coming of the Holy Ghost on the Apostles, and the
perpetual indwelling of the same Spirit in the Church, and the very
preaching of Jesus Christ, have several centuries ago, lost all their
efficacy and use, to affirm which would be blasphemy. But the
Only-begotten Son of God, when He commanded His representatives to teach
all nations, obliged all men to give credence to whatever was made
known to them by "witnesses preordained by God," and also confirmed His
command with this sanction: "He that believeth and is baptized shall be
saved; but he that believeth not shall be condemned." These two
commands of Christ, which must be fulfilled, the one, namely, to teach,
and the other to believe, cannot even be understood, unless the Church
proposes a complete and easily understood teaching, and is immune when
it thus teaches from all danger of erring. In this matter, those also
turn aside from the right path, who think that the deposit of truth such
laborious trouble, and with such lengthy study and discussion, that a
man's life would hardly suffice to find and take possession of it; as if
the most merciful God had spoken through the prophets and His
Only-begotten Son merely in order that a few, and those stricken in
years, should learn what He had revealed through them, and not that He
might inculcate a doctrine of faith and morals, by which man should be
guided through the whole course of his moral life. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Let me dust off this quote from Pope Leo XIII's Satis Cognitum, June 29, 1896, that I have not used for a while:
The Church, founded on these principles and mindful
of her office, has done nothing with greater zeal and endeavour than
she has displayed in guarding the integrity of the faith. Hence she
regarded as rebels and expelled from the ranks of her children all who
held beliefs on any point of doctrine different from her own. The
Arians, the Montanists, the Novatians, the Quartodecimans, the
Eutychians, did not certainly reject all Catholic doctrine: they
abandoned only a certain portion of it. Still who does not know that
they were declared heretics and banished from the bosom of the Church?
In like manner were condemned all authors of heretical tenets who
followed them in subsequent ages. "There can be nothing more dangerous
than those heretics who admit nearly the whole cycle of doctrine, and
yet by one word, as with a drop of poison, infect the real and simple
faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been
the same, as is shown by the unanimous teaching of the Fathers, who were
wont to hold as outside Catholic communion, and alien to the Church,
whoever would recede in the least degree from any point of doctrine
proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one
of which, should any one give his assent, he is by the very fact cut off
from Catholic unity. "No one who merely disbelieves in all (these
heresies) can for that reason regard himself as a Catholic or call
himself one. For there may be or may arise some other heresies, which
are not set out in this work of ours, and, if any one holds to one
single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
November 18: In an address to the "Pontifical" Council for Promoting Christian Unity, Joseph Ratzinger/Benedict XVI explained that it was necessary to "excogitate models of unity":
Dear friends, despite the presence of new problematic situations or
difficult points for the dialogue, the aim of the ecumenical path
remains unchanged, as does the firm commitment in pursuing it. It
is not, however, a commitment according to political categories, so to
speak, in which the ability to negotiate or the greater capacity to find
compromises come into play, from which could be expected, as good
mediators, that, after a certain time, one will arrive at agreements
acceptable to all. Ecumenical action has a twofold movement. On
one hand there is the convinced, passionate and tenacious search to
find full unity in truth, to excogitate models of unity, to illumine
oppositions and dark points in order to reach unity. And this in the necessary theological dialogue, but above all in prayer and in penance, in that
spiritual ecumenism which constitutes the throbbing heart of the whole
path: The unity of Christians is and remains prayer, it resides in
prayer. On the other hand, another operative movement, which arises from the firm awareness that we
do not know the hour of the realization of the unity among all the
disciples of Christ and we cannot know it, because unity is not "made by
us," God "makes" it: it comes from above, from the unity of the Father
with the Son in the dialogue of love which is the Holy Spirit; it is a
taking part in the divine unity. And this should not make our
commitment diminish, rather, it should make us ever more attentive to
receive the signs of the times of the Lord, knowing how to recognize
with gratitude that which already unites us and working to consolidate
it and make it grow. In the end, also in the ecumenical path, it is
about leaving to God what is only his and of exploring, with
seriousness, constancy and dedication, what is our task, being aware
that to our commitment belongs the binomial of acting and suffering, of
activity and patience, of effort and joy.
We confidently invoke the Holy Spirit, so that he will guide our way and
that each one will feel with renewed vigor the appeal to work for the
ecumenical cause. I encourage all of you to continue your work; it is a
help that you render to the Bishop of Rome in fulfilling his mission at
the service of unity. As a sign of affection and gratitude, I impart to
you my heartfelt apostolic blessing. (Papal Words to Members of Christian Unity Council.)
"Excogitate models of unity"? This is the talk of an insane man. This is craziness. This is absurdity. Do you disagree, Bishop Fellay? Is this a "turning towards Tradition," a desire to "remedy errors"?
November 20-December 23: Joseph Ratzinger/Benedict XVI's book length interview with journalist Peter Seewald, The Light of the World: the Pope, The Church and Signs of The Times, is published and then becomes embroiled in controversy as the anti-Thomistic Ratzinger/Benedict endorsed the use of a certain type of prophylactic, used to prevent the conception of children, by those engaged in the selling of their bodies for immoral purposes in order to prevent the spread of the HIV/AIDS virus. Officials in the conciliar Vatican had to issue all manner of clarifications of the "pope's" views as eager defenders of all things "papal" in the "conservative" circles of the counterfeit church of conciliarism rushed to rationalize his views as perfectly compatible with Catholic moral theology. Finally, the conciliar Congregation for the Doctrine of the Faith had to issue a Note to attempt to make his "unofficial" comments made in an "unofficial" book seem "officially" Catholic. ( If Them, Why Not Others?, Let the Olympic Games of Absurdity Begin!, Razing The Last Bastions, Nothing New Under Benedict's Sun, Talk About Clothing the Emperor!, Words and Actions Without Consequences, Making a Mockery of Catholicism).
January 1: Joseph Ratzinger/Benedict XVI devotes his "Word Day of Peace" message to the promotion of "religious liberty," calling for yet another day gather of the leaders of the world's "religions" to take place at Assisi, Italy, in October to commemorate the twenty-fifth anniversary of the first such travesty that was convened by his predecessor, Karol Wojtyla/John Paul II. Here is an excerpt of what Ratzinger/Benedict said in his "World Day of Peace" message:
How can anyone deny the
contribution of the world’s great religions to the development of
civilization? The sincere search for God has led to greater respect for
human dignity. Christian communities, with their patrimony of values and
principles, have contributed much to making individuals and peoples
aware of their identity and their dignity, the establishment of
democratic institutions and the recognition of human rights and their
Today too, in an increasingly globalized society,
Christians are called, not only through their responsible involvement in
civic, economic and political life but also through the witness of
their charity and faith, to offer a valuable contribution to the
laborious and stimulating pursuit of justice, integral human development
and the right ordering of human affairs. The exclusion of religion from
public life deprives the latter of a dimension open to transcendence.
Without this fundamental experience it becomes difficult to guide
societies towards universal ethical principles and to establish at the
national and international level a legal order which fully recognizes
and respects fundamental rights and freedoms as these are set forth in
the goals – sadly still disregarded or contradicted – of the 1948 Universal Declaration of Human Rights. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace.)
As a Roman Catholic, I deny
that the "world's great religions" contributed to the development of
true civilization. Catholicism is the one and only foundation of true
and lasting personal and social order.
There is no need to "search for God." He has revealed
Himself. The Second Person of the Most Blessed Trinity became Man for
us in the Virginal and Immaculate Womb of His Most Blessed Mother by the
power of God the Holy Ghost to redeem us. He commissioned His Apostles
to proclaim His Gospel to the ends of the world. It is His Divine Will
that each man and each nation be professedly Catholic as they submit
themselves to Him, Christ the King. Indeed, it is as King that the Three
Kings of the East--Saints Caspar, Melchior and Balathsazar--worshiped
the Infant Jesus as they presented Him with gifts of gold, frankincense
and myrrh at the Epiphany.
Ratzinger/Benedict believes that this "search for
God" has lead to a "greater respect for human dignity." The man is mad.
Mad. Insane. Where is this greater respect to be found? One cannot even
find this in the Protestant and Masonic Novus Ordo service as
so-called "extraordinary ministers of the Eucharist" and lectors dress
in short skirts or tight pants and as members of the laity dress
casually and immodestly and speak or applaud almost at will? Greater
respect for human dignity? Where? In one's local pharmacy, where one can
find a variety of pills and devices to frustrate the natural end of
marriage and, at least in most instances, to chemically execute an
innocent preborn baby? Where? In local abortuaries, in hospices, in
hospitals, where elderly or chronically or terminally ill patients are
routinely denied food and water and/or are administered with such
increasingly higher doses of sedatives and palliatives that they stop
respirating? Where? In the world's entertainment industry? The "pope"
lives in a fanciful world of his own creation, a world that does not
correspond to reality in the slightest.
Ratzinger/Benedict's respect for "religions" is
indeed of the essence of Judeo-Masonry and it has been condemned in no
uncertain terms by our true popes:
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.)
Yes or no, Bishop Fellay. Who is correct? Pope Leo XIII or your "Pope" Benedict XVI? (See Another Year of the Same Conciliar Apostasy, Part One, Another Year of the Same Conciliar Apostasy, Part Two, Another Year of the Same Conciliar Apostasy, Part Three, Not Interested in Assisi III, Night and Day and in Processing Along The Path To Antichrist.)
March 2: Joseph Ratzinger/Benedict XVI's latest "unofficial" book, Jesus of Narazreth: Holy Week: From the Entrance Into
Jerusalem to the Resurrection, is released and creates yet another controversy by departing from the teaching of the Catholic Church concerning the guilt of the Jews for the death of Our Blessed Lord and Saviour Jesus Christ and going so far as to deny the simple truth that it was Saint Peter himself who uttered the words that resulted in the conversion of over three thousand Jews on the first Pentecost Sunday. This is part of what I wrote at the time, quoting directly from the book itself to illustrate the very Modernist methodology that the man whom Bishop Fellay wants us to believe is trying to "remedy the errors" in his conciliar church:
It is necessary, as
Ratzinger/Benedict sees it, to "rediscover" the true "historical figure
of Jesus" so that the men of this time can have "personal" contact with
Him, which implies that the Angelic Doctor's discourse on the events of
Our Lord's Passion, Death and Resurrection were so "cold and impersonal"
as to be incapable of reaching the hearts of men who live in what the
false "pontiff" contends is a "different historical and spiritual
In the foreword to Part One, I stated that my
concern was to present "the figure and the image of Jesus". Perhaps it
would have been good to assign these two words--figure and message--a
subtitle to the book, in order to clarify its intention. Exaggerating a
little, one could say that I set out discover the real Jesus on the
basis of whom something like a "Christology from below" would then
become possible. The quest for the "historical Jesus", as conducted in
mainstream critical exegesis in accordance with its hermeneutic
presumptions, lacks sufficient content to exert any significant
historical impact. It is focused too much on the past for it to make
possible a personal relationship with Jesus. In the combination of
the two hermeneutics of which I spoke earlier, I have attempted to
develop a way of observing and listening to the Jesus of the Gospels
that can indeed lead to personal encounter and that, through collective
listening with Jesus' disciples across the ages, can indeed attain sure
knowledge of the real historical figure of Jesus. (Joseph
Ratzinger/Benedict XVI, Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection, San Francisco: Ignatius Press, 2011. pp. xvi-xvii.)
Dismissing the ability of
Saint Thomas Aquinas and of those of his fellow Modernists who employ
what he believes to be a too "rigid" reliance upon the
historical-critical method of Biblical exegesis (see Ratzinger/Benedict
believes that he has "discovered" the hermeneutic that makes it possible
for men of this time to "encounter" and to "attain sure knowledge of
the real historical figure Jesus," a blasphemous contention that implies
that Holy Mother Church has not done this for nearly two millennia
under the inspiration of the Third Person of the Most Blessed Trinity,
God the Holy Ghost, and with the assistance of her Fathers and
Doctors whose works she has held in such high esteem and which have been
relied upon by the council fathers of her true councils, including the
Council of Trent and the [First] Vatican Council, to reflect upon the
meaning of the truths contained in the Sacred Deposit of Faith as they
have conducted their deliberations under the infallible guidance of the
same God the Holy Ghost.
Pope Saint Pius X explicated this Modernist approach to Divine Revelation in Pascendi Dominici Gregis,
stressing the fact that Modernists must assess everything about the
Faith in term of their own interior feelings and experiences, incapable
of accepting the Tradition of Holy Mother Church as It has been passed
down from time immemorial under the infallible guidance of God the Holy
Ghost as they must "revise" and "reinterpret" that which does not
correspond to their own interior dispositions and feelings:
Moreover, the first actuation,
so to speak, of every vital phenomenon -- and religion, as noted above, belongs
to this category -- is due to a certain need or impulsion; but speaking more
particularly of life, it has its origin in a movement of the heart, which
movement is called a sense. Therefore, as God is the object of religion, we must
conclude that faith, which is the basis and foundation of all religion, must
consist in a certain interior sense, originating in a need of the divine. This
need of the divine, which is experienced only in special and favorable
circumstances. cannot of itself appertain to the domain of consciousness, but is
first latent beneath consciousness, or, to borrow a term from modern philosophy,
in the subconsciousness, where also its root lies hidden and undetected. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Revise and reinterpret the
Faith according to his own "hermeneutic," of which he is so very proud
and boastful, is precisely what Joseph Ratzinger/Benedict XVI has done
throughout the course of his nearly sixty years as a priest and the
nearly six years he has spent as the head of the counterfeit church of conciliarism, indifferent to
what our last canonized pope had to say about those who disparage or to
seek to put into question the Scholasticism of Saint Thomas Aquinas. (See Impressed With His Own Originality, Accepting "Popes" As Unreliable Teachers, Coloring Everything He Says and Does, part one, Coloring Everything He Says and Does, part two and Atila Sinka Guimaraes's Benedict XVI's Different Religion).
What lines are you reading between, Bishop Fellay? Certainly not the lines of Joseph Ratzinger/Benedict XVI's own words and actions. You are merely projecting your own desires into the mind of your "pope" in the hope that there are enough traditionally-minded Catholics who will buy your reprehensible misrepresentation of truth to rationalize your desire to be "recognized" by a man whose mind is possessed of Modernism, not Catholicism.
April 30: William "Cardinal" Levada, the prefect of the conciliar Congregation for the Doctrine of the Faith, issues a "papally" approved "instruction," Universae Ecclesiae, for the "proper implementation" of Summorum Pontificum. The "instruction" reiterates Ratzinger/Benedict's contention, made at the time of the issuance of Summorum Pontificum on July 7, 2007, that there was no "rupture" between the Immemorial Mass of Tradition and the Protestant and Masonic Novus Ordo service even he, as "Cardinal" Ratzinger, had said the exact opposite (this is being repeated, Bishop Fellay, as you seem not to be bothered by this contradiction):
What happened after the Council was something
else entirely: in the place of liturgy as the fruit of development came
fabricated liturgy. We abandoned the organic, living process of growth and development over centuries, and replaced it--as in a manufacturing process--with a fabrication, a banal on-the-spot product. Gamber, with the vigilance of a true prophet and the courage of a true witness, opposed this falsification,
and thanks to his incredibly rich knowledge, indefatigably taught us
about the living fullness of a true liturgy. As a man who knew and loved
history, he showed us the multiple forms and paths of liturgical
development; as a man who looked at history form the inside, he saw in
this development and its fruit the intangible reflection of the eternal
liturgy, that which is not the object of our action but which can
continue marvelously to mature and blossom if we unite ourselves
intimately with its mystery. (Joseph "Cardinal: Ratzinger, Preface to
the French language edition of Monsignor Klaus Gamber's The Reform of the Roman Liturgy.)
The prohibition of the missal that was now
decreed, a missal that had known continuous growth over the centuries,
starting with the sacramentaries of the ancient Church, introduced a
breach into the history of the liturgy whose consequences could only be
tragic. It was reasonable and right of the Council to order a
revision of the missal such as had often taken place before and which
this time had to be more thorough than before, above all because of the introduction of the vernacular.
But more than this now happened: the old
building was demolished, and another was built, to be sure largely using
materials from the previous one and even using the old building plans.
There is no doubt that this new missal in many respects brought with it
a real improvement and enrichment; but setting it as a new construction
over against what had grown historically, forbidding the results of
this historical growth. thereby makes the liturgy appear to be no longer
living development but the produce of erudite work and juridical
authority; this has caused an enormous harm. For then the
impression had to emerge that liturgy is something "made", not something
given in advance but something lying without our own power of decision. (Joseph "Cardinal" Ratzinger, Milestones.)
Universae Ecclesiae also reiterated Ratzinger/Benedict's desire for the "extraordinary form of the 'one' Roman Rite" to include at least some of the "new prefaces" and the feast days of the "new saints."
May 1: Joseph Ratzinger/Benedict XVI "beatifies" his predecessor, Karol Wojtyla/John Paul II. (see
"Connecting" with Betrayal, "Canonizing" A Man Who Protected Moral Derelicts, Celebrating Apostasy and Dereliction of Duty, To Be Loved by the Jews, Perhaps Judas Was the First to Sing "A Kiss is Just a Kiss", Enjoy the Party, George, Enjoy the Party and Anticlimactic "Beatification" for an Antipope.)
May 16: Kurt "Cardinal" Koch, the president of the "Pontifical" Council for Promoting Christian Unity, said at a conference on Summorum Pontificum in Rome what Joseph "Cardinal" Ratzinger had said in 2003: that the "coexistence" between the "extraordinary" and "ordinary" forms of the "Roman liturgy" is not meant to last:
Cardinal Koch made the remarks at
a Rome conference on "Summorum Pontificum," Pope Benedict's 2007
apostolic letter that offered wider latitude for use of the Tridentine
rite. The cardinal's text was published the same day by L'Osservatore
Romano, the Vatican newspaper.
Cardinal Koch said Pope Benedict thinks the post-Vatican II liturgical
changes have brought "many positive fruits" but also problems, including
a focus on purely practical matters and a neglect of the paschal
mystery in the Eucharistic celebration. The cardinal said it was
legitimate to ask whether liturgical innovators had intentionally gone
beyond the council's stated intentions.
He said this explains why Pope Benedict has introduced a new reform
movement, beginning with "Summorum Pontificum." The aim, he said, is to
revisit Vatican II's teachings in liturgy and strengthen certain
elements, including the Christological and sacrificial dimensions of the
Cardinal Koch said "Summorum Pontificum" is "only the beginning of this new liturgical movement."
"In fact, Pope Benedict knows well that, in the long term, we cannot
stop at a coexistence between the ordinary form and the extraordinary
form of the Roman rite, but that in the future the church naturally will
once again need a common rite," he said.
"However, because a new liturgical reform cannot be decided
theoretically, but requires a process of growth and purification, the
pope for the moment is underlining above all that the two forms of the
Roman rite can and should enrich each other," he said. (Benedict's "reform of the reform" in liturgy to continue.)
Are you ready to "grow" and to be "purified," Bishop Fellay?
June 3: The Vice President of the United States of America, Joseph Robinette Biden, Jr., makes a "personal" visit to Joseph Ratzinger/Benedict XVI in the Apostolic Palace in the Vatican. Biden continued his "good standing" in the conciliar church thereafter despite his continued support for the chemical and surgical assassination of innocent preborn children under cover of the civil law. He has recently come out in support of "gay marriage" without suffering any penalties from conciliar officials. (See Just A Personal Visit, Abiding Biden And His Counsel and Silence In The Face Of Advancing Evils.)
Trying to "remedy the errors," Bishop Fellay?
August 18: Joseph Ratzinger/Benedict appears at World Youth Day 2011 in Madrid, Spain, telling those assembled there that they must "build up" Karol Wojtyla/John Paul II's vaunted "civilization of love:"
Dear friends, our society, which all too often questions the inestimable
value of life, of every life, needs you: in a decisive way you help to build the
civilization of love. What is more, you play a leading role in that
civilization. As sons and daughters of the Church, you offer the Lord your
lives, with all their ups and downs, cooperating with him and somehow becoming
“part of the treasury of compassion so greatly needed by the human race” (Spe
Salvi, 40) (Visit to San José Foundation for disabled youth, Madrid, 20 August 2011.)
Here's the kind of civilization that Pope Saint Pius X told us to
restore as we avoid the unremitting attacks of "insane dreamers, rebels
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.)
September 22: Joseph Ratzinger/Benedict XVI addresses members of the Talmudic community in Berlin, Germany, repeating his well-known views on the Jews and Judaism:
Alongside these important initiatives, it seems to me that we Christians must
also become increasingly aware of our own inner affinity with Judaism, to which
you made reference. For Christians, there can be no rupture in salvation
history. Salvation comes from the Jews (cf. Jn 4:22). When Jesus’
conflict with the Judaism of his time is superficially interpreted as a breach
with the Old Covenant, it tends to be reduced to the idea of a liberation that
mistakenly views the Torah merely as a slavish enactment of rituals and outward
observances. Yet in actual fact, the Sermon on the Mount does not abolish the
Mosaic Law, but reveals its hidden possibilities and allows more radical demands
to emerge. It points us towards the deepest source of human action, the heart,
where choices are made between what is pure and what is impure, where faith,
hope and love blossom forth.
The message of hope contained in the books of the Hebrew Bible and the Christian
Old Testament has been appropriated and continued in different ways by Jews and
Christians. “After centuries of antagonism, we now see it as our task to bring these two ways
of rereading the biblical texts – the Christian way and the Jewish way – into
dialogue with one another, if we are to understand God’s will and his word
aright” (Jesus of Nazareth. Part Two: From the Entrance into Jerusalem to the Resurrection, pp. 33f.). This dialogue should serve to strengthen our common hope in God in
the midst of an increasingly secularized society. Without this hope, society
loses its humanity.
All in all, we may conclude that the exchanges between the Catholic Church and
Judaism in Germany have already borne promising fruits. Enduring relations of
trust have been forged. Jews and Christians certainly have a shared
responsibility for the development of society, which always includes a religious
dimension. May all those taking part in this journey move forward together. To
this end, may the One and Almighty, Ha Kadosch Baruch Hu, grant his
blessing. I thank you. (Meeting with representatives of the Jewish community in a room of the Reichstag Building Berlin,
September 22, 2011; see also Modernist At Work, part one.)
Apostasy, Bishop Fellay? Si, si, no, no, right?
September 23: Joseph Ratzinger/Benedict XVI addresses Mohammedans in the Apostolic Nunciature in Berlin, Germany, explaining how they can how other "believers" make "contributions" to the betterment of society:
Dear friends, on the basis of what I have outlined here, it seems to me that
there can be fruitful collaboration between Christians and Muslims. In the
process, we help to build a society that differs in many respects from what we
brought with us from the past. As believers, setting out from our respective
convictions, we can offer an important witness in many key areas of life in
society. I am thinking, for example, of the protection of the family based on
marriage, respect for life in every phase of its natural course or the promotion
of greater social justice.
This is another reason why I think it important to hold a day of reflection,
dialogue and prayer for peace and justice in the world, which as you know we
plan to do on 27 October next in Assisi, twenty-five years after the historic
meeting there led by my predecessor, Blessed Pope John Paul II. Through this
gathering, we wish to express, with simplicity, that we believers have a special
contribution to make towards building a better world, while acknowledging that
if our actions are to be effective, we need to grow in dialogue and mutual
esteem. (Meeting with representatives of the Muslim community in the reception room of
the Apostolic Nunciature of Berlin, September 23, 2011.)
September 23: Having traveled to Erfurt, Germany, after Berlin, Joseph Ratzinger/Benedict addresses Lutherans in a church their hideous founder stole from the Catholic Church, speaking kind words of praise for the man who divided Christendom and set it on a course of auto-demolition with which the "Second" Vatican Council and the "magisterium" of the conciliar "popes" have aided and abetted:
As I begin to speak, I would like first of all to say how deeply
grateful I am that we are able to come together. I am particularly grateful to
you, my dear brother, Pastor Schneider, for receiving me and for the words with
which you have welcomed me here among you. You have opened your heart and
openly expressed a truly shared faith, a longing for unity. And we are also
glad, for I believe that this session, our meetings here, are also being
celebrated as the feast of our shared faith. Moreover, I would like to express
my thanks to all of you for your gift in making it possible for us to speak with
one another as Christians here, in this historic place.
As the Bishop of Rome, it is deeply moving for me to be meeting you here in the
ancient Augustinian convent in Erfurt. As we have just heard, this is where
Luther studied theology. This is where he was ordained a priest. Against his
father’s wishes, he did not continue the study of Law, but instead he studied
theology and set off on the path towards priesthood in the Order of Saint
Augustine. And on this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and
driving force of his whole life’s journey. “How do I receive the grace of
God?”: this question struck him in the heart and lay at the foundation of all
his theological searching and inner struggle. For Luther theology was no mere
academic pursuit, but the struggle for oneself, which in turn was a struggle for
and with God.
“How do I receive the grace of God?” The fact that this question was
the driving force of his whole life never ceases to make a deep impression on
me. For who is actually concerned about this today – even among Christians?
What does the question of God mean in our lives? In our preaching? Most people
today, even Christians, set out from the presupposition that God is not
fundamentally interested in our sins and virtues. He knows that we are all mere
flesh. And insofar as people believe in an afterlife and a divine judgement at
all, nearly everyone presumes for all practical purposes that God is bound to be
magnanimous and that ultimately he mercifully overlooks our small failings. The
question no longer troubles us. But are they really so small, our failings? Is
not the world laid waste through the corruption of the great, but also of the
small, who think only of their own advantage? Is it not laid waste through the
power of drugs, which thrives on the one hand on greed and avarice, and on the
other hand on the craving for pleasure of those who become addicted? Is the
world not threatened by the growing readiness to use violence, frequently
masking itself with claims to religious motivation? Could hunger and poverty so
devastate parts of the world if love for God and godly love of neighbour – of
his creatures, of men and women – were more alive in us? I could go on. No,
evil is no small matter. Were we truly to place God at the centre of our lives,
it could not be so powerful. The question: what is God’s position towards me,
where do I stand before God? – Luther’s burning question must once more,
doubtless in a new form, become our question too, not an academic question, but
a real one. In my view, this is the first summons we should attend to in our
encounter with Martin Luther.
Another important point: God, the one God, creator of heaven and earth,
is no mere philosophical hypothesis regarding the origins of the universe. This
God has a face, and he has spoken to us. He became one of us in the man Jesus
Christ – who is both true God and true man. Luther’s thinking, his whole
spirituality, was thoroughly Christocentric: “What promotes Christ’s cause” was
for Luther the decisive hermeneutical criterion for the exegesis of sacred
Scripture. This presupposes, however, that Christ is at the heart of our
spirituality and that love for him, living in communion with him, is what guides
our life. (Meeting with representatives of the German Evangelical Church Council in the
Chapter Hall of the Augustinian Convent Erfurt, Germany, September 23, 2011.)
Why should we have to encounter Martin Luther, Bishop Fellay, with anything other than total rejection? To paraphrase from Pope Saint Pius X's Notre Charge Apostolique, August 15, 1910, what is this strange respect for false religions and errors of all kinds?
Ratzinger/Benedict also addressed a whole assortment of non-Catholic Christians on the same day during an "ecumenical celebration:"
Our fundamental unity comes from the fact that we believe in God, the
Father Almighty, the maker of heaven and earth. And that we confess that he is
the triune God – Father, Son and Holy Spirit. The highest unity is not the
solitude of a monad, but rather a unity born of love. We believe in God – the
real God. We believe that God spoke to us and became one of us. To bear
witness to this living God is our common task at the present time. (Ecumenical Celebration in the church of the Augustinian Convent, Erfurt, Germany, September 23, 2011; see also Modernist At Work, part two.)
How, Bishop Fellay, is this consonant with the following words of Pope Pius XII in Mystici Corporis, June 29, 1943?
Actually only those are to be included as members of the Church
who have been baptized and profess the true faith, and who have not been
so unfortunate as to separate themselves from the unity of the Body, or
been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one
Body, whether Jews or Gentiles, whether bond or free." As therefore in
the true Christian community there is only one Body, one Spirit, one
Lord, and one Baptism, so there can be only one faith. And
therefore, if a man refuse to hear the Church, let him be considered -
so the Lord commands - as a heathen and a publican. It follows that
those who are divided in faith or government cannot be living in the
unity of such a Body, nor can they be living the life of its one Divine
Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
November 17: Joseph Ratzinger/Benedict XVI addressed the "Courtyard of the Gentiles" to encourage them to "search for the truth," a reference, of course, to his lifelong admiration of his mentor Hans Urs von Balthasar's "search for the truth:"
ROME, NOV. 17, 2011 (Zenit.org).- The search for truth is a journey that must be made united, says Benedict XVI, as he sent words of encouragement to a "Courtyard of the Gentiles" event held this week in Albania.
The Monday through Tuesday gathering was held in Tirana, and had the theme "Collaborators of the Truth."
The Holy Father referred to the event as a valuable occasion both of
encounter and confrontation, to "walk together toward the truth."
The papal message was entrusted by his secretary of state, Cardinal
Tarcisio Bertone, to Cardinal Gianfranco Ravasi, president of the
Pontifical Council for Culture and promoter of the initiative.
At the beginning of this year, the Vatican launched the "Courtyard of
the Gentiles," an initiative proposed by Benedict XVI in an address to
the Roman Curia at the end of 2009.
It is a permanent Vatican structure to promote dialogue and encounter between believers and nonbelievers.
The courtyard of the Gentiles refers to a space in the ancient Temple
of Jerusalem that was not reserved for the Jews, but rather was open to
any person independent of his culture or religion. (Ratzinger Says Do This: Search for Truth in Unity.)
Excuse me, Bishop Fellay, didn't the Apostles and those who followed them proclaim the Truth, Our Lord Himself, and Him Crucified? Search for truth? It must be proclaimed as non-Catholics, including "non-believers," must be invited to convert unconditionally to the true Church. While it is true that it might take time for individual men to respond to the graces sent to them by Our Lady as the Mediatrix of All Graces in order to convert, we must nevertheless plant the seeds for this by proclaiming the truths of the Catholic Faith.
Or do you share the views of your "pope" and his "bishops" that the work of, say, Saint Vincent Ferrer, O.P., in seeking to convert Jews and Mohammedans was wrong even though thousands of them did so as they responded to his firm preaching?
Trying to remedy errors, Bishop Fellay. Are you serious?
November 30: Joseph Ratzinger/Benedict XVI permits L'Ossevatore Romano to republish a 1998 article of his that said it might be possible to permit divorced and remarried Catholics who lack a conciliar decree of nullity to receive what purports to be Holy Communion in the conciliar liturgical services (see No Communion for Outlaws. But Benedict Is Studying Two Exceptions.)
April 5: Joseph Ratzinger/Benedict XVI referred to the ":fossilization of traditions" in his Protestant and Masonic Novus Ordo Chrism service held at the Basilica of Peter in the Vatican:
But let us not oversimplify matters. Surely Christ himself corrected human
traditions which threatened to stifle the word and the will of God? Indeed he
did, so as to rekindle obedience to the true will of God, to his ever enduring
word. His concern was for true obedience, as opposed to human caprice. Nor must
we forget: he was the Son, possessed of singular authority and responsibility to
reveal the authentic will of God, so as to open up the path for God’s word to
the world of the nations. And finally: he lived out his task with obedience and
humility all the way to the Cross, and so gave credibility to his mission. Not
my will, but thine be done: these words reveal to us the Son, in his humility
and his divinity, and they show us the true path.
Let us ask again: do not such reflections serve simply to defend inertia, the
fossilization of traditions? No. Anyone who considers the history of the
post-conciliar era can recognize the process of true renewal, which often took
unexpected forms in living movements and made almost tangible the inexhaustible
vitality of holy Church, the presence and effectiveness of the Holy Spirit. And
if we look at the people from whom these fresh currents of life burst forth and
continue to burst forth, then we see that this new fruitfulness requires being
filled with the joy of faith, the radicalism of obedience, the dynamic of hope
and the power of love. (Novus Ordo Chrism Service.)
Bishop Fellay, is this the teaching of the Catholic Church? It is not, and you know that it is not.
Bishop Fellay, your "pope" is simply aping the theology of the Orthodox that was the
model for the further corruption of the Deposit of Faith by Martin
Luther and John Calvin and the other Protestant Revolutionaries who
followed them, believes that he and the "renewal" he helped to bring
about in what he thinks is the Catholic Church has "restored" the
concept of "true" obedience to Our Lord by "correcting" the "inertia"
that was caused by the "fossilization of traditions," ascribing such a
"renewal" to none other than God the Holy Ghost. This is, of course,
quite a work of blasphemy. It is also heresy:
These firings, therefore, with all diligence and care having been formulated by us, we
define that it be permitted to no one to bring forward, or to write, or
to compose, or to think, or to teach a different faith. Whosoever shall
presume to compose a different faith, or to propose, or teach, or hand
to those wishing to be converted to the knowledge of the truth, from the
Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us,
all these, if they be Bishops or clerics let them be deposed, the
Bishops from the Episcopate, the clerics from the clergy; but if they be
monks or laymen: let them be anathematized. (Sixth Ecumenical: Constantinople III).
They [the Modernists] exercise all their ingenuity
in an effort to weaken the force and falsify the character of
tradition, so as to rob it of all its weight and authority. But
for Catholics nothing will remove the authority of the second Council of
Nicea, where it condemns those "who dare, after the impious fashion of
heretics, to deride the ecclesiastical traditions, to invent novelties
of some kind...or endeavor by malice or craft to overthrow any one of
the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We
therefore profess to preserve and guard the rules bequeathed to the
Holy Catholic and Apostolic Church, by the Holy and most illustrious
Apostles, by the orthodox Councils, both general and local, and by
everyone of those divine interpreters, the Fathers and Doctors of the
Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX,
ordered the insertion in the profession of faith of the following
declaration: "I most firmly admit and embrace the apostolic and
ecclesiastical traditions and other observances and constitutions of the
Church.'' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in
exactly the same meaning and always in the same purport. Therefore, I
entirely reject the heretical' misrepresentation that dogmas evolve and
change from one meaning to another different from the one which the
Church held previously. . . . The purpose of this is, then, not
that dogma may be tailored according to what seems better and more
suited to the culture of each age; rather, that the absolute and
immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way. (Pope Saint Pius X, The Oath Against Modernism, September 1, 1910.)
Ratzinger/Benedict has no concern for any of this. Do you, Bishop Fellay?
There just a few more "drops" of poison than just "one" drop of poison contained in the selected and hardly exclusive material cited herein.
A Few Final Observations
The examples provided above have indeed shown the public face of what most people in the world think is Catholicism, thereby deceiving the souls of Catholics and non-Catholics alike, reaffirming billions of souls outside of the bosom of Holy Mother Church into believing that there is absolutely no need for them to even consider converting to the Catholic Faith before they die. Did not Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem these poor people?
How is it any act of fidelity to Him, Christ the King, to make it appear to them that God is pleased with their false religions and their false liturgies?
Where is the precedent for this in the history of the Catholic Church.
Where is this callous disregard for the salvation of souls to be found prior to October 28, 1958?
This is all--every single last bit of it--without any precedent in the history of the Catholic Church. Although anti-sedevacantists like to disparage the canonical teaching of the Church, reiterated by a conciliar "cardinal," Mario Francesco Pompedda, shortly before John Paul II's death on April 1 or 2, 2005, by noting that a papal vacancy of half a century is without precedent and that it is to defy the teaching of the [First] Vatican Council that Saint Peter has perpetual successors to assert that this is so (see An Objection to Sedevacantism: 'Perpetual Successors' to Peter). Well, my friends, none of what has been documented above is without any kind of precedent in the history of the Church. And to continue to indemnify the conciliar "popes" as legitimate successors of Saint Peter is to assert that the Catholic Church can give us defective liturgies or liturgies that can can give rise to unprecedented acts of impiety and sacrilege and that popes can teach error when they are not defining a doctrine ex cathedra. This is simply not so.
The Catholic Church
can never give us any liturgy that is in any way defective or that is an
incentive to impiety or that can be used a means of institutionalizing
gross offenses to God. Who says so? The Council of Trent:
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.; here is but a sampling of a few of the articles on this subject in the past fifteen months or so, please see With Perfection Staring Directly At Them, Turning Perfection Aside For A More Perfect Banality, Taking The Obvious For Granted, Enough Spin To Make Our Heads Spin, Calling Cesar Romero, Calling Cesar Romero, part two, Transforming the Extraordinary Into the Ordinary, The Better Mousetrap and "Cardinals" Burke and Canizares, Meet The Council of Trent.)
Quite despite some others in the Society of Saint Pius X have contended, although errors have existed to a greater or lesser extent in the minds of Catholics during various times in the history of Holy Mother Church, she Church cannot be stained by any taint of error, as pope after pope has taught us:
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.)
Just as Christianity cannot penetrate into the
soul without making it better, so it cannot enter into public life
without establishing order. With the idea of a God Who governs all, Who
is infinitely Wise, Good, and Just, the idea of duty seizes upon the
consciences of men. It assuages sorrow, it calms hatred, it engenders
heroes. If it has transformed pagan society--and that transformation was
a veritable resurrection--for barbarism disappeared in proportion as
Christianity extended its sway, so, after the terrible shocks which
unbelief has given to the world in our days, it will be able to put that
world again on the true road, and bring back to order the States and
peoples of modern times. But the return of Christianity will not
be efficacious and complete if it does not restore the world to a
sincere love of the one Holy Catholic and Apostolic Church. 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. Legitimate dispenser of the teachings of
the Gospel it does not reveal itself only as the consoler and Redeemer
of souls, but It is still more the internal source of justice and
charity, and the propagator as well as the guardian of true liberty, and
of that equality which alone is possible here below. In applying the
doctrine of its Divine Founder, It maintains a wise equilibrium and
marks the true limits between the rights and privileges of society. The
equality which it proclaims does not destroy the distinction between the
different social classes. It keeps them intact, as nature itself
demands, in order to oppose the anarchy of reason emancipated from
Faith, and abandoned to its own devices. The liberty which it gives in
no wise conflicts with the rights of truth, because those rights are
superior to the demands of liberty. Not does it infringe upon the rights
of justice, because those rights are superior to the claims of mere
numbers or power. Nor does it assail the rights of God because they are
superior to the rights of humanity. (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.)
Please note that Pope Gregory XVI wrote that the truth can be found in the Catholic Church without "even a slight tarnish of error."
Please note that Pope Leo XIII stressed that the Catholic Church "makes
no terms with error but remains faithful to the command 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
Please note that that Pope Pius XI explained that the Catholic Church brings forth her teaching "with ease and security to the knowledge of men."
Anyone who says that this has been done by the
counterfeit church of conciliarism, which has made its "reconciliation"
with the false principles of Modernity that leave no room for the
confessionally Catholic civil state and the Social Reign of Christ the
King, is not thinking too clearly (and that is as about as charitably as
I can put the matter) or is being, perhaps more accurately, intellectually dishonest. If the conciliar church has brought forth its
teaching "with ease and security to the knowledge of men," why is there
such disagreement even between the "progressive" conciliarists and
"conservative" conciliarists concerning the proper "interpretation" of
the "Second" Vatican Council and its aftermath? Or does this depend upon
what one means by "ease and security"?
No, the Catholic Church has never endorsed error in any of her officials documents and we have never seen anything like the apostasies, blasphemies and sacrileges that have characterized the the "magisterium" of the conciliar "popes" in the past fifty-four years now.
Dom Prosper Gueranger, O.S.B., explained in but one
sentence the simple fact those steeped in error cannot have any part in
the Catholic Church, meaning that Federico Lombardi's desire to put
aside "differences" is of the devil, not of God:
There is a fatal instinct in error,
which leads it to hate the Truth; and the true Church, by its
unchangeableness, is a perpetual reproach to them that refuse to be her
children. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, commentary on the life of Saint Fidelis of Sigmaringen.)
The true Church, the Catholic Church, cannot countenance falsehood and error.
Perhaps, Bishop Fellay, you ought to watch For Greater Glory, especially the scene that depicts the bravery of Jose Luis Sanchez Del Rio after he had been tortured and before his martyrdom in defense of the Social Reign of Christ the King, which your "pope" rejects both in theory and in practice.
Young Jose Luis Sanchez Del Rio was told by his Godfather, the Mayor of Sahuayo, that all he had to do was to save his life was to say "Death to Christ the King, Long Live the Federal Government." Jose exclaimed in a loud and clear voice after he expressing his love for his mother, "Viva Cristo Rey!," an proclamation that one never hears from the lips of Joseph Ratzinger/Benedict XVI.
All you have to do, Bishop Fellay, to be recognized by the man who believes in and has publicly propagated errors aplenty is to continue saying that "Vatican II can be understood in light of Tradition." That's all you have to do. They're just words, right? The "pope" is trying to remedy the errors, right?
Just say the words, Bishop Fellay. Just say the words. Before you do so, however, you might want to take a look at Gregorius's The Chair is Still Empty
No one can be forced to "see" the truth of our situation for what it is, that the conciliar revolutionaries are not Catholic and that they belong to a counterfeit church bereft of Holy Orders and of the graces that flow therefrom. That any of our true bishops and priests, among so many others, who have seen things clearly in the past forty years, right in the midst of a most diabolically clever use of the media to convey images of Catholicism and Catholicity, is the working of the graces won for us by the shedding of every single drop of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ and that flowed into their hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces. We must remember that it is very easy to go "back," to refuse to "kick against the goad," to "conform" to what the "mainstream" believes is "respectable" and "prudent."
The "mainstream" is not to be followed.
God permitted one hundred percent of the human race to be deceived in the Garden of Eden.
God permitted all but eight members of the human race to be deceived and deluded prior to the Great Flood.
Almost all of the Chosen People who had been led out of their bondage to the slavery of the Egyptian Pharaoh by Moses built and worshiped a molten calf whilst Moses was receiving the Ten Commandments from God on Mount Sinai.
All but a handful of people stood by Our Blessed Lord and Saviour Jesus Christ as He suffered and died for us on the wood of the Holy Cross on Good Friday.
All but one bishop, Saint John Fisher of Rochester, England, defected from the Faith at the time of the Protestant Revolt in England when King Henry VIII took this thoroughly Catholic country out of the Church.
All but thirty bishops defected from the Faith at the time Queen Elizabeth I took England out of the Church once again in the 1660s following the brief restoration that took place under the reign of her half-sister, Queen Mary, from 1553 to 1558.
The "mainstream" is not be followed. We need apostolic courage in these times of apostasy and betrayal. God's greater honor and glory must be defended against the against of men who have proved themselves to be precursors of the Antichrist.
How do we think that we are going to recognize, no less resist and reject, the Antichrist when he comes we are so complacent and smug in the face of the groundwork that is being laid by his conciliar minions for his coming? Will the emotionalism of sentimentality and the delusion of positivism not prevail then in the minds and hearts of most men?
It's been over six years ago now since I began to publicly write about the plausibility of the sedevacantist thesis. I can report that those six years have been difficult ones, humanly speaking, as friendships have been strained or broken and as many former contributors stopped donating to us. Obviously, friendship is a free gift and people are free also to end non-tax-deductible donations whenever they want to do so. It is not for the "money" or for any kind of "honor" or "prestige" that one comes to recognize that the conciliar "popes" have indeed been figures of Antichrist. To embrace sedevacantism is to lose one's credibility on all subjects, including that of the defense of the Social Reign of Christ the King, in the eyes of traditionally-minded "gatekeepers" in the "resist but recognize movement," some of whom would rather turn to lifelong Protestants or to Catholic apostates turned Protestants or Mormons for "commentary" on the events of the day.
No, embracing the truth of our ecclesiastical situation does not make one any bit better than those who do not. Indeed, some of the worst witnesses in behalf of sedevacantism are sedevacantists, both clergy and laity. The bad example given by those who do see the truth of our ecclesiastical situation does not make invalidate the truth that they seek to defend despite all of the opposition that is engendered thereby.
No one has anything to gain, humanly speaking by recognizing that the conciliar "popes" are apostates and their liturgical rites are sacramentally barren and offensive to God and their doctrines have been condemned repeatedly by the authority of the Catholic Church. Yes, it is good to suffer for one's sins. It is necessary to do so in order to save one's soul. One does not embrace the truth in order to suffer, though, as that suffering will find him in due course.
Sedevacantists compose only a handful of mostly warring tribes. They are not the problem facing Holy Mother Church in this time of apostasy and betrayal. Just take a look at the evidence presented above if you believe that I am mistaken.
All the more
reason, of course, to flee from everything to do with conciliarism and
its false shepherds. If we can't see that the public esteeming of the
symbols and places of "worship" of false religions is offensive to God
and can in no way lead to any kind of authentic restoration of the
"Catholic" Church, then it is perhaps necessary to recall these words of
Saint Teresa of Avila in her Foundations:
"Know this: it is by very
little breaches of regularity that the devil succeeds in introducing the
greatest abuses. May you never end up saying: 'This is nothing, this is
an exaggeration.'" (Saint Teresa of Avila, Foundations, Chapter Twenty-nine)
We turn, as always to Our Lady, who holds us in the crossing of her arms and in the folds of her mantle. We must, as the consecrated slaves of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, through her Sorrowful and Immaculate Heart, pray as many Rosaries each day as our states-in-life permit, trusting that we might be able to plant a few seeds for the Triumph of that same Immaculate Heart.
We may not see until eternity, please God and by the graces He sends to us through the loving hands of His Most Blessed Mother, the fruit of the seeds we plant by means of our prayers and penances and sacrifices, given unto the Most Sacred Heart of Jesus through the Immaculate Heart of Mary. We must remain confident, however, that Our Blessed Lord and Saviour Jesus Christ wants to us, as unworthy as we are, to try to plant a few seeds so that more and more Catholics in the conciliar structures, both "priests" and laity alike, will recognize that it is indeed a sin to stand by He is blasphemed by Modernists, that He--and His true priesthood--are to be found in the catacombs where no concessions at all are made to conciliarism or its wolves in shepherds' clothing.
Immaculate Heart of Mary, triumph soon!
Viva Cristo Rey!
Our Lady of Fatima, pray for us!
Saint Joseph, Patron of Departing Souls, 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.
Saints Primus and Felician, pray for us.
See also: A Litany of Saints
Mr. Michael Creighton's List of the Errors of the Society of Saint Pius X
Mr. Michael Creighton has catalogued the principle
errors of the Society of Saint Pius X and the ways in which those who
assist at Society chapels justify these errors by way of responding to
an article that appeared a few years ago on the Tradition in Action website:
To briefly enumerate some of the problems in the SSPX, they are:
1 A rejection of the of the ordinary magisterium
(Vatican I; Session III - Dz1792) which must be divinely revealed. For
instance Paul VI claimed that the new mass and Vatican II were his
“Supreme Ordinary Magisterium” and John Paul II promulgated his
catechism which contains heresies and errors in Fide Depositum by his
“apostolic authority” as “the sure norm of faith and doctrine” and bound
everyone by saying who believes what was contained therein is in
“ecclesial communion”, that is in the Church.
2 A rejection of the divinely revealed teaching
expressed in Vatican I , Session IV, that the faith of Peter [the Pope]
cannot fail. Three ancient councils are quoted to support this claim.
(2nd Lyons, 4th Constantinople & Florence). Pope Paul IV’s bull Cum
Ex Apostolatus Officio teaches the same in the negative sense of this
3 A distortion of canon law opposed to virtually
all the canonists of the Church prior to Vatican II which tell us a
heretical pope ipso facto loses his office by the operation of the law
itself and without any declaration. This is expressed in Canon 188.4
which deals with the divine law and footnotes Pope Paul IV’s bull, Cum
ex Apostolatus Officio. The SSPX pretends that sections of the code on
penalties somehow apply to the pope which flatly contradicted by the law
itself. The SSPX pretends that jurisdiction remains in force when the
code clearly says jurisdiction is lost and only ‘acts’ of jurisdiction
are declared valid until the person is found out (canons 2264-2265).
This is simply to protect the faithful from invalid sacraments, not to
help heretics retain office and destroy the Church. Charisms of the
office, unlike indelible sacraments, require real jurisdiction. The SSPX
pretends that penalties of the censure of ipso facto excommunication
cannot apply to cardinals since it reserved to Holy See (canon 2227).
This is another fabrication since the law does not refer to automatic
(latae sententiae) penalties but only to penalties in which a competent
judge is needed to inflict or declare penalties on offenders. Therefore
it only refers to condemnatory and declaratory sentences but not
automatic sentences. To say that ipso facto does not mean what it says
is also condemned by Pope Pius VI in Auctorem Fidei.
4 The SSPX holds a form of the Gallican heresy
that falsely proposes a council can depose a true pope. This was already
tried by the Council of Basle and just as history condemned those
schismatics, so it will condemn your Lordship. This belief also denies
canon 1556 “The First See is Judged by no one.” This of course means in a
juridical sense of judgment, not remaining blind to apostasy, heresy
and crime which automatically takes effect.
5 The SSPX denies the visible Church must manifest
the Catholic faith. They claim that somehow these men who teach heresy
can’t know truth. This is notion has been condemned by Vatican I,
Session III, Chapter 2. It is also condemned by canon 16 of the 1917
code of canon law. Clearly LaSalette has been fulfilled. Rome is the
seat of anti-Christ & the Church is eclipsed. Clearly, our Lords
words to Sr. Lucy at Rianjo in 1931 have come to pass. His “Ministers
[Popes] have followed the kings of France into misfortune”.
6 The SSPX reject every doctor of the Church and
every Church father who are unanimous in stating a heretic ipso facto is
outside the Church and therefore cannot possess jurisdiction &
pretends that is only their opinion when St. Robert states “... it is
proven, with arguments from authority and from reason, that the manifest
heretic is ipso facto deposed.” The authority he refers to is the
magisterium of the Church, not his own opinion.
7 Pope Pius XII’s Vacantis Apostolicae Sedis is
misinterpreted by the SSPX to validly elect a heretic to office against
the divine law. A public heretic cannot be a cardinal because he
automatically loses his office. This decree only refers to cardinals and
hence it does not apply to ex-cardinals who automatically lost their
offices because they had publicly defected from the Catholic faith. The
cardinals mentioned in this decree who have been excommunicated are
still Catholic and still cardinals; hence their excommunication does not
cause them to become non-Catholics and lose their offices, as does
excommunication for heresy and public defection from the Catholic faith.
This is what the Church used to call a minor excommunication. All post
1945 canonists concur that Vacantis Apostolicae Sedis does not remove
ipso facto excommunication: Eduardus F. Regatillo (1956), Matthaeus
Conte a Coronata (1950), Serapius Iragui (1959), A. Vermeersch - I.
Creusen (1949), Udalricus Beste (1946) teach that a pope or cardinal or
bishop who becomes a public heretic automatically loses his office and a
public heretic cannot legally or validly obtain an office. Even
supposing this papal statement could apply to non-Catholics (heretics),
Pope Pius XII goes on to say “at other times they [the censures] are to
remain in vigor” Does this mean the Pope intends that a notorious
heretic will take office and then immediately lose his office? It is an
absurd conclusion, hence we must respect the interpretation of the
Church in her canonists.
Errors/Heresies typical of an SSPX chapel attendees & priests:
1) We are free to reject rites promulgated by the Church. [Condemned by Trent Session VII, Canon XIII/Vatican I, Session II]
2) The Pope can’t be trusted to make judgments on
faith and morals. We have to sift what is Catholic. [Condemned by
Vatican I, Session IV, Chapter III.]
3) We are free to reject or accept ordinary
magisterial teachings from a pope since they can be in error. This
rejection may include either the conciliar ‘popes’ when teach heresy or
the pre-conciliar popes in order to justify the validity of the
conciliar popes jurisdiction, sacraments, etc [Condemned by Vatican I
(Dz1792)/Satis Cognitum #15 of Leo XIII]
4) The Kantian doctrine of unknowability of
reality. We can’t know what is heresy, therefore we can’t judge.
[Condemned by Vatican I, Session III, Chapter 2: On Revelation, Jn7:24].
5) The faith of the Pope can fail. Frequently this
is expressed as “we work for” or “we pray for the Popes conversion to
the Catholic faith”. [condemned by Vatican I and at least 3 earlier
councils mentioned above].
6) Universal salvation, ecumenism, religious
liberty, validity of the Old Covenant, etc. can be interpreted in a
Catholic sense. [Condemned by every saint, every doctor of the Church
and every Pope who comments on such issues; for instance Pope Eugene IV
(Cantate Domino – Council of Florence)]
7) Contraries can be true. [Hegelian doctrine
against Thomistic Philosophy]. If these positions appear to be
contradictory, they are.
When I point out these positions are against the
Faith, frequently the Hegelian doctrine is employed by those in
attendance at the SSPX chapel.