Accepting Apostasy In Increments, part one

Many articles on this site have discussed how human beings fall prey to accepting an incremental increase of evil in their own lives and in the larger life of the world with a mere shrug of the shoulders and a dismissive, "Well, that's not so bad, is it?" (For a review of some of the points made in the past, see Gradually Accepting Naturalism's False Premises, Y2K's Lesser Evil Has Brought Us Great Evils, We're Not in Kansas Any More, A Country Full of Boiled Frogs, A Truly Quiet Revolution, Naturalism's Boomerang, Revolutions Have Consequences, part two, Gradually Accepting Naturalism's Informality and Without Any Rational Foundation.)

Catholics, for example, got accustomed to all manner of revolutionary changes in the Sacred Liturgy in the 1950s that were designed by the likes of Fathers Annibale Bugnini, C.M., and Ferdinando Antonelli, O.F.M., to lead to the full-scale liturgy of ecumenism that the Protestant and Judeo-Masonic liturgical service that the revolutionaries who had hijacked the Liturgical Movement in the 1920s and thereafter were hoping would see the light of day under an "enlightened 'pope.'" (For a very early look at what the revolutionaries wanted, one can take a look at the text of The Mass of the Future, which was written by Father Gerald Ellard, S.J., and published in 1948, a full year after Pope Pius XII used Mediator Dei, November 20, 1947, to warn against the very sort of developments favored by Father Ellard. Father Ellard wanted "Youth Masses," "Labor Masses," Mass facing the people, a simpler liturgy, etc.)

Liturgical changes in the 1960s increased at a more rapid pace, starting with "Saint John XXIII's" suppression of feast days and his later insertion of the name of Saint Joseph into the Canon of the Mass, changes that consituted what is called today the Mass of the "extraordinary form," albeit with adapations with the "ordinary form" that were incorporated by Joseph Ratzinger/Benedict XVI in 2012 in the futherance of his "reform of the reform," which, of course, is a completely dead issue under a true son of the spirit of Father Ralph Ellard, S.J., the lay Jesuit revolutionary named Jorge Bergoglio.

What is called the "1962 Missal" was in effect for precisely three years prior to its being supplanted in various parts of the world, including here in the United States of America, with the Giovanni Enrico Antonio Maria/Paul the Sick's Ordo Missae of 1965, which was implemented on Sunday, November 24, 1964, the First Sunday of Advent, This important bridge or stepping-stone to the Protestant and Judeo-Masonic Novus Ordo liturgical service permitted Holy Mass to be offered in the vernacular and facing people if the celebrant chose to do so. It also eliminated the Judica me (Psalm 42), meaning that every Mass began as do Masses in Passiontide and Masses offered for the dead even as late as in the 1962. This "simplification" meant that priest would go directly from Introibo ad altare Dei to Adjutorium nostrum in nomine Domini. The Last Gospel, whose reading had been mandated by Pope Saint Pius V when he issued the Missale Romanum in 1570 and had been a common practice throughout Christendom for the preceding four to five centuries depending upon local custom, and the Prayers after Low Mass, which had become merely optional in the 1962 Missal.

After all, there wasn't any need for to pray for the conversion of Russia or for the freedom of the Church in Russia in the "enlightened" 1960s, was there? And the last thing that the conciliar revolutionaries believed that what they thought was the Catholic Church needed was any kind of intercessory prayer made to Saint MIchael the Archangel. (For a review of the text of the Ordo Missae of 1965, please see 1965 Missal, Part 1 and 1965 Missal, Part 2.)

Moreover, the Ordo Missae of 1965, which permited local adaptations to be made by the new entities called episcopal converences, instituted what is called the "Prayer of the Faithful" after the recitation of the Credo on Sundays and as an option after the Gospel (or the "homily") on weekdays. As a battle-scarred veteran of the "let's fight from within to stop liturgical abuses" in the counterfeit church of concilarism,  I can attest as how to this supposed "restoration" of an ancient practice opened the doors wide to Pentecostalism as members of the laity, particularly at weekday liturgies where they were asked by the presider, who introduced the prayers before sitting down until their completion, to state their petitions, some of which went on interminably and were nothing other than excercises in maudlin self-pity.

A review of the following excerpt from Inter Oecumenici, which was issued by the then named Sacred Congregation for the Rites, will reveal that many of the revolutionary elements of the Novus Ordo were in place at least five years before the implentation of this liturgical abomination on Sunday, November 30, 1969, the First Sunday of Advent:

48. Until reform of the entire Ordo Missae, the points that follow are to be observed:

a. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.
b. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir.
c. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding.
d. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.
e. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.
f. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. R. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.
g. In recited Masses the congregation may recite the Lord's Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.
h. The embolism after the Lord's Prayer shall be sung or recited aloud.
i. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted.
j. The last gospel is omitted; the Leonine Prayers are suppressed.
k. It is lawful to celebrate a sung Mass with only a deacon assisting.
l. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.


49. In Masses celebrated with a congregation, the lessons, epistle, and gospel are to be read or sung facing the people:

a. at the lectern or at the edge of the sanctuary in solemn Masses;
b. at the altar, lectern, or the edge of the sanctuary—whichever is more convenient—in sung or recited Masses if sung or read by the celebrant; at the lectern or at the edge of the sanctuary if sung or read by someone else.

50. In nonsolemn Masses celebrated with the faithful participating a qualified reader or the server reads the lessons and epistles with the intervening chants; the celebrant sits and listens. A deacon or a second priest may read the gospel and he says the Munda cor meum, asks for the blessing, and, at the end, presents the Book of the Gospels for the celebrant to kiss.

51. In sung Masses, the lessons, epistle, and gospel, if in the vernacular, may simply be read.

52. For the reading or singing of the lessons, epistle, intervening chants, and gospel, the following is the procedure.

a. In solemn Masses the celebrant sits and listens to the lessons, the epistle, and chants. After singing or reading the epistle, the subdeacon goes to the celebrant for the blessing. At this point the celebrant, remaining seated, puts incense into the thurible and blesses it. During the singing of the Alleluia and verse or toward the end of other chants after the epistle, the celebrant rises to bless the deacon. From his place he listens to the gospel, kisses the Book of the Gospels, and, after the homily, intones the Credo, when prescribed. At the end of the Credo he returns to the altar with the ministers, unless he is to lead the prayer of the faithful.
b. The celebrant follows the same procedures in sung or recited Masses in which the lessons, epistle, intervening chants, and the gospel are sung or recited by the minister mentioned in no. 50.
c. In sung or recited Masses in which the celebrant sings or recites the gospel, during the singing or saying of the Alleluia and verse or toward the end of other chants after the epistle, he goes to the foot of the altar and there, bowing profoundly, says the Munda cor meum. He then goes to the lectern or to the edge of the sanctuary to sing or recite the gospel.
d. But in a sung or recited Mass if the celebrant sings or reads all the lessons at the lectern or at the edge of the sanctuary, he also, if necessary, recites the chants after the lessons and the epistle standing in the same place; then he says the Munda cor meum, facing the altar.

III. HOMILY (SC art. 52)

53. There shall be a homily on Sundays and holydays of obligation at all Masses celebrated with a congregation, including conventual, sung, or pontifical Masses.
On days other than Sundays and holydays a homily is recommended, especially on some of the weekdays of Advent and Lent or on other occasions when the faithful come to church in large numbers.

54. A homily on the sacred text means an explanation, pertinent to the mystery celebrated and the special needs of the listeners, of some point in either the readings from sacred Scripture or in another text from the Ordinary or Proper of the day's Mass.

55. Because the homily is part of the liturgy for the day, any syllabus proposed for preaching within the Mass during certain periods must keep intact the intimate connection with at least the principal seasons and feasts of the liturgical year (see SC art. 102-104), that is, with the mystery of redemption.


56. In places where the universal prayer or prayer of the faithful is already the custom, it shall take place before the offertory, after the Oremus, and, for the time being, with formularies in use in individual regions. The celebrant is to lead the prayer at either his chair, the altar, the lectern, or the edge of the sanctuary.
A deacon, cantor, or other suitable minister may sing the intentions or intercessions. The celebrant takes the introductions and concluding prayer, this being ordinarily the Deus, refugium nostrum et virtus (MR, Orationes diversae no. 20) or another prayer more suited to particular needs.
In places where the universal prayer or prayer of the faithful is not the custom, the competent territorial authority may decree its use in the manner indicated above and with formularies approved by that authority for the time being.


57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:

a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;
b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;
c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism.

Missals to be used in the liturgy, however, shall contain besides the vernacular version the Latin text as well.

58. The Holy See alone can grant permission for use of the vernacular in those parts of the Mass that the celebrant sings or recites alone.

59. Pastors shall carefully see to it that the Christian faithful, especially members of lay religious institutes, also know how to recite or sing together in Latin, mainly with simple melodies, the parts of the Ordinary of the Mass proper to them.


60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.

Chapter III. The Other Sacraments and Sacramentals


61. The competent territorial authority, on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular for:

a. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;
b. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions;
c. sacramentals;
d. rite of funerals.

Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution art. 40 is to be observed.

II. Elements to be Dropped in the Rite of Supplying Ceremonies for a Person Already Baptized (SC ART. 69)

62. In the rite of supplying ceremonies in the case of a baptized infant, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 6 (Exi ab eo), no. 10 (Exorcizo te, immunde spiritus - Ergo, maledicte diabole), and no. 15 (Exorcizo te, omnis spiritus) are to be dropped.

63. In the rite for supplying ceremonies in the case of a baptized adult, Rituale Romanum tit. 11, cap. 6, the exorcisms in no. 5 (Exi ab eo), no. 15 (Ergo, maledicte diabole), no. 17 (Audi, maledicte satana), no. 19 (Exorcizo te - Ergo, maledicte diabole), no. 21 (Ergo, maledicte diabole), no. 23 (Ergo, maledicte diabole), no. 25 (Exorcizo te - Ergo, maledicte diabole), no. 31 (Nec te latet), and no. 35 (Exi, immunde spiritus) are to be dropped. (INTER OECUMENICI, Sepember 26, 1964.)

One can see that all of this "innovation," which was more or less being conducted ad experimentum in various parts of the world, especially here in the United States of America, was incorporated directly into the Protestant and Masonic Novus Ordo liturgical service itself, and it was accepted with barely a peep of protest by most Catholics. The only ones who did have the prophetic insight to recognize apostasy for what it was and remain were castigated by family members and shunned by friends as being "outside of the Church."

The unceasing changes in the liturgy in the 1950s and 1960s conditioned Catholics to accept "changes" in Catholic doctrine, including rationalist "explanations" to eradicate belief in the miracles of Our Blessed Lord and Saviour Jesus Christ, including His very Bodily Resurrection on Easter Sunday, moral teaching and pastoral praxis. Most of the "changes" in these areas were accepted as the sheep went "baa, baa," coming to view the "changes" themselves as what constitutes authentic Catholic doctrine while viewing all that happened before the "Second" Vatican Council as "outdated" (see A New Sense for a New Faith, part one and A New Sense for a New Faith, part two.) As noted a little over five years ago now, most Catholics in the conciliar structures like the "changes." Yes, They Like It!.

To wit, apostasy of teaching had become so rife in the Department of Theology at Saint John's University, Jamaica, Queens, New York, in the 1970s that the university's president at the time, Father Joseph Cahill, S.J., asked the founder of the Fellowship of Catholic Scholars, Monsignor George A. Kelly, to found and to run the Institute for Advance Studies in Catholic Doctrine to do an end-run around the theology department whose direction Father Cahill has lost control of as a result of a faculty strike that lasted from January 4, 1966, to June of 1967. The Vincentian who succeeded Father Cahill in 1989, Father Donald Harrington, C.M., had no use for the Institute of Advance Studies in Catholic Doctrine, which was being run at the time by a protege of Kelly's, Monsigor Eugene V. Clark, Ph.D.

Two of the theology professors I had during my time as an undergaduate at Saint John's University were complete revolutionaries. The first was a lay woman, who taught in the Spring of 1970 that which had become very conventional conciliar doctrine by that time, namely, that the account of Special Creation in the Book of Genesis was merely allegorical. The second revolutionary was a priest of the Congregation of the Passion who really believed that Our Lord Himself was an allegorical figure, a belief that just might have cost him a wee little bit when he met Christ the King in the very face at the moment of his Particular Judgment. The priest was a complete supporter of the work of the late Father Pierre Teilhard de Chardin, S.J., and was enamored as well with the work of the likes of Fathers Hans Urs von Balthasar, Yves Congar, O.P., Karl Rahner, S.J., Edward Schilebeeckx, O.P., and a certain Joseph Ratzinger, who said as "Pope Benedict XVI" that the devil himself was nothing other than an allegorical figure (see Preparing To Spend All Eternity With His Allegorical Figure). In other words, everything was open for "reexamination" in order to be given a "new meaning" for "modern man" in light of supposedly "changed circumstances.

As has been noted in many articles on this site, including my long two-part series on the sensus fidei that wiped me out pretty thoroughly at the end of last month, false ecumenism has been one of those areas that has the most ready appeal to Catholics and non-Catholics alike as it makes quick work of the Divine Constitution of Holy Mother Church by eschewing "conversion," which is categorized as coercive proselytizing, and reaffirming "believers" in the essential goodness of their false religions and how they can contribute as "belivers" to the building of the "better world" and the realization of the "civilization of love." This is a point that has been made repeatedly on this site and is emphasized in volume one of Conversion in Reverse and will be discussed in volumes two and three as well. The most recent explication of this point on this site came a week ago today in .

In Jorge Mario Bergoglio's economy of salvation, you see, everyone is "saved" except for those Catholics who he disparages as "Pelagians" and "Pharisees" who desire to "cage the Holy Spirit."

According to Jorge, who believes in complete conformity with conciliar "doctrine," such as it is:

Protestants are in the "Church of Christ," which is larger than the Catholic Church. There is no need to seek the conversion of any of them as they are "in."

Talmudists are saved as the Old Covenant was never revoked, something that is completely heretical and is ignored by Catholics as being such only upon the peril of the loss of their own souls.

Mohammedans are saved as theirs is a "noble" religion, a veritable religion of "peace," of course.

Well, here is what the "religion of peace" has been doing lately while the conciliar revolutionaries speak of "dialogue" and "encounter:"

The Islamic State has issued an ultimatum to the Christians in the town of Mosul in northern Iraq, urging them to convert to Islam, pay a religious tax or face death.

The statement by the leader of the Islamic State, Abu Bakr al-Baghdadi, warned that the Christians had until Saturday to “leave the borders of the Islamic Caliphate.”

“After this date, there is nothing between us and them but the sword,” the statement said.

The Islamic State in Iraq and the Levant, which is the previous former name for the Islamic State, captured Mosul as part of a large-scale offensive in July, which resulted in the declaration of a “caliphate” in parts of Iraq and Syria earlier this month.

Messages warning Christians about the ultimatum were announced through loudspeakers on the city’s mosques.

Church leaders advised the few families who wanted to negotiate with militants that they should also flee for their own safety. The exodus went on in Mosul throughout Friday, with all the Christians abandoning the town by the end of the day.

“Christian families are on their way to Dohuk and Arbil, [in the neighboring autonomous region of Kurdistan],” Patriarch Louis Sako told AFP. “For the first time in the history of Iraq, Mosul is now empty of Christians.”

The head of the Chaldean Catholic Church in Iraq said that, in recent days, the Islamic State militants had been tagging Christian houses with the letter N. which stands for “Nassarah” – the way Christian are referred to in the Koran.

“We were shocked by the distribution of a statement by the Islamic State calling on Christians to convert to Islam, or to pay unspecified tribute, or to leave their city and their homes taking only their clothes and no luggage, and that their homes would then belong to the Islamic State,” Sako said.

"We have lived in this city and we have had a civilisation for thousands of years - and suddenly some strangers came and expelled us from our homes," a woman in her 60s told Reuters. On Friday, she had to flee for Hamdaniya, a mainly Christian town controlled by Kurdish security forces to the southeast of Mosul.

The events in Mosul, which is home to the tomb of the Biblical and Koranic prophet Jonah, echo the decree, which ISIS issued in the Syrian city of Raqqa in February, ordering the local Christians pay tax in gold and curb displays of their faith in return for protection.

Mosul lies across the Tigris river from the ancient city of Nineveh, at the heart of Mesopotamia. It used to have a Christian population of around 100,000 a decade ago, but the numbers decreased drastically due to waves of attacks on Christians following the 2003 US-led invasion of Iraq.

Locals estimate the town’s Christian population at around 5,000 ahead of the Islamic State takeover. But they said that all, except around 200 people, have left Mosul during the last months as it was controlled by the Islamists. (Convert, pay or die: Iraqi Christians flee Mosul after Islamic State Issues Ultimatum.)

(Vatican Radio) The last Christian families still present in Mosul are leaving the city and are heading towards Iraqi Kurdistan.

The exodus was caused by the proclamation on Thursday by the self-proclaimed Islamic Caliphate that Christians must pay a special tax or be killed.  Islamists have for the past two days been marking the doors of homes belonging to Christians and Shia Muslims living in the city.

“For the first time in the history of Iraq, Mosul is now empty of Christians,”  said Chaldean Patriarch Louis Sako in an interview with the AFP news agency.

The Patriarch said as late as last month, 35,000 Christians had lived in the city, and over 60,000 lived there before the United States invasion in 2003.

Over the past month, the so-called Islamic State has consolidated its hold over a roughly a 700 kilometer stretch of territory which reaches from the outskirts of the Syrian city of Aleppo to the edges of the Iraqi capital of Baghdad.

A report prepared by the UN Human Rights Office and the UN Mission in Iraq says over 1,500 civilians were killed during the month of June, and over 600,000 Iraqis were displaced during the same period.

The report says members of the Islamic State its associated armed groups systematically targeted civilians and civilian infrastructure with the intention of killing and wounding as many civilians as possible.

 “The report documents the untold hardship and suffering that has been imposed upon the civilian population, with large-scale killings, injuries and destruction and damage of livelihoods and property," said Ravina Shamdasani, a spokesperson for the UN Human Rights Office.

Iraqi politicians have yet to complete the formation of a new government more than three months after parliamentary elections, with Prime Minister Nuri al-Maliki facing pressure from Sunnis, Kurds, and some Shias to step aside after two terms in office. (Iraqi Patriarch: For the first time in the history of Iraq, Mosul is now empty of Christians.)

Leaving aside the fact that so few Catholics in the United States of America, including many of those who fashion themselves as traditionalists while refusing to concede that Jorge Mario Bergoglio is a true and legitimate Successor of Saint Peter, want to see that their gradual acceptance of the "lesser of two evils" as applied to the naturalist farce of elections, led them to embrace the man who is ultimately responsible for the plight of Catholics and other Christians in Iraq, namely, the phony pro-life politician, George Walker Bush, who was nothing other than a warmongering America who beieved that his unjust, immoral and unconstitutional invasion and occupation of Iraq would "stabilize" the Middle East and make it safe for those peace-loving friends of humanity who run the State of Israel, the reaction of the conciliar revolutionaries to these turn of events is striking in its detachment from reality.

Steeped as they are in the throes of false ecumenism, which almost every Catholic, save for maybe a million or so scattered warring tribes known generally as traditionalists, on the face of this earth accepts as just a natural part of Catholic teaching that is completley irreformable, the conciliar revolutionaries must insist that "dialogue" and "encounter" will save the day, refusing to admit for a single moment that Mohamemdanism is evil and that large numbers of Catholics in North Africa and the Balkans apostatized rather than be killed in Mohamemdan invaders, who have always sought convesions at the the point of the sword.

Consider Jorge's own statement, made yesterday, the Sixth Sunday after Pentecost and the Commemoration of Saint Jerome Emiliani and the Commemoration of Saint Margaret, Virgin and Martyr, during his Angelus address that made no reference to the identity of those responsible for the evil that he denounced, fearing to offend Mohammedans worldwide if he did so:

“Today our brothers are persecuted” – the Pope said – "they are banished from their homes and forced to flee without even being able to take their belongings!”

And, assured them of his closeness and constant prayer he said: “My dear brothers and sisters who are persecuted, I know how much you suffer; I know that you are deprived of all. I am with you in faith in He who conquered evil”.

The Pope then appealed to all – to those present in the Square and far beyond – to persevere in praying for peace in all situations of tension and conflict in the world, and he especially mentioned the Middle East and Ukraine.

“May the God of peace” – Francis said – “arouse in all an authentic desire for dialogue and reconciliation. Violence cannot be overcome with violence. Violence is overcome with peace!”

The Pope’s appeal followed his Sunday address to the crowds gathered in the Square for the recitation of the Angelus prayer.

Taking his cue from the Gospel reading of the day, the Pope reflected on the parable that tells of the man who sowed good seed in his field while his enemy sowed weeds. But when the man’s servants offer to pull up the weeds, the man stoped them saying “if you pull up the weeds you might uproot the wheat along with them”. 

This parable – Pope Francis explained – speaks to us of the problem of evil in the world and it highlights God’s patience.

The devil – he said – plants evil where there is good, trying to divide people, families and nations. But God – he continued – knows how to wait. He looks into the ‘field’ of each person with patience and mercy: he sees the dirt and the evil much better than we do, but he also sees the seeds of good and patiently awaits their germination.

God – Pope Francis said – is a patient father who waits with an open heart to welcome us and to forgive us. But – he pointed out – His patience does not mean He is indifferent to evil. One must not confuse good and evil. And at the end, at the time of the harvest, Jesus will judge us all separating those who have sown good seed from those who have sown weeds. And – Francis said – we will be judged with the same meter with which we judged others; we will be shown the same mercy we showed towards others. (Pope Francis prays for peace in the Middle East.)

This man is mad.

Even yet this apostate calls for "dialogue and reconciliation," showing himself to be utterly detached from reality as he is incapable constitutionally of admitting that the violence committed against Catholics and other Christians in Iraq and Syrian by the "caliphate" of the Islamic State of Iraq and Syria is being completely orthodox to its bloodthirsty, blasphemous false "prophet," Mohammed. Then again, there is no room for Charles Martel or the Crusades or for Pope Saint Pius V and the Battle of Lepanto or for King Jan Sobieski and the Battle at the Gates of Vienna. Jorge Mario Bergoglio calls for "dialogue and reconciliation" even as Catholics and other Christians are being slaughtered by Mohamemdans in Iraq and Syria and are being mistreated by another set of equally Christophobic zealouts, the Zionists of the State of Israel, who are busy committing genocide against innocent civilians, most of whom are Sunni Moslems (and thus considered heretics by the ISIS Shiites). (For recent commentaries on this site, please see Dialogue, Anyone? and Monsters of Modernism, Monsters of Modernity).

Yes, "dialogue and reconciliation."

In this absurd economy of universal salvation, you see, there is no room to believe in the Social Reign of Christ the King and no possibility at all of even considering Our Lady's Fatima Message to be relevant to these bloody event, less room even yet for any possibility of actually consecrating Russia to Our Lady's Sorrowful and Immaculate Heart with all of the world's bishops, not that Jorge is a true pope or that the conciliar "bishops" of what is said to be the Roman rite in the counterfeit church of concilairism are true bishops to be able to do so (although there are those who will continue to raise thousands upon thousands of dollars by seeking to convince Catholics that "Pope Francis" can be "convinced" to do something that, first, he has no desire to do and that, second, he lacks the power to do). No, "dialogue and reconciliation" must take the place of Christ the King and the Triumph of the Sorrowful and Immaculate Heart of Mary.

The detachment of the conciliar revolutionaries from the reality of what Mohammedanism is now and has always been from its inception as a Pan-Arab religion based upon a rejection of the doctrine of the Most Holy Trinity is such that Jean-Louis "Cardinal" Tauran can issue a "happy end of Ramadan" message right in the midst of the displacement of the remaining Chaldean Rite Catholics and the Orthodox Christians in Mosul, Iraq, and as Catholic and Orthodox churches in Iraq and Syria are being blown to smithereens by ISIS, whose soldiers in Syria most likely received covert American weaponry that had been stored at the American compound in Benghazi, Libya, which is one of the reasons some believe that the administration of Barack Hussein Obama/Barry Soetero engages yet in a systematic cover-up of the tragic events that unfolded there on Tuesday, September 11, 2012.

Here is the text of Loopey Louie's "end of Ramadan" message to the peace-loving, dialoguing and reconciling Mohammedans, which was written on June 24, 2014, and not revised in the slightest in light of events in recent days:

Dear Muslim Brothers and Sisters,

It gives us great joy to offer you our heartfelt congratulations and good wishes on the occasion of 'Id al-Fitr at the conclusion of Ramadan, a month dedicated to fasting, prayer and helping the poor.

Last year, the first year of his ministry, Pope Francis personally signed the Message addressed to you on the occasion of ‘Id al-Fitr. On another occasion, he also called you "our brothers and sisters" (Angelus, 11 August 2013). We all can recognize the full significance of these words. In fact, Christians and Muslims are brothers and sisters in the one human family, created by the One God.

Let us recall what Pope John Paul II said to Muslim religious leaders in 1982: "All of us, Christians and Muslims, live under the sun of the one merciful God. We both believe in one God who is the creator of man. We acclaim God's sovereignty and we defend man's dignity as God's servant. We adore God and profess total submission to him. Thus, in a true sense, we can call one another brothers and sisters in faith in the one God." (Kaduna, Nigeria, 14 February 1982).

We thank the Almighty for what we have in common, while remaining aware of our differences. We perceive the importance of promoting a fruitful dialogue built upon mutual respect and friendship. Inspired by our shared values and strengthened by our sentiments of genuine fraternity, we are called to work together for justice, peace and respect for the rights and dignity of every person. We feel responsible in a particular way for those most in need: the poor, the sick, orphans, immigrants, victims of human trafficking, and those suffering from any kind of addiction.

As we know, our contemporary world faces grave challenges which call for solidarity on the part of all people of good will. These include threats to the environment, the crisis of the global economy and high levels of unemployment particularly among young people. Such situations give rise to a sense of vulnerability and a lack of hope for the future. Let us also not forget the problems faced by so many families which have been separated, leaving behind loved ones and often small children.

Let us work together, then, to build bridges of peace and promote reconciliation especially in areas where Muslims and Christians together suffer the horror of war.

May our friendship inspire us always to cooperate in facing these many challenges with wisdom and prudence. In this way we will help to diminish tension and conflict, and advance the common good. We will also demonstrate that religions can be a source of harmony for the benefit of society as a whole.

Let us pray that reconciliation, justice, peace and development will remain uppermost among our priorities, for the welfare and good of the whole human family.

Together with Pope Francis, we are happy to send you our cordial best wishes for a joyful celebration and a life of prosperity in peace. (Message of the Pontifical Council for Interreligious Dialogue to Muslims for the end of Ramadan.)

Loopey Louie and Frolicking Francis live in the never-never land of conciliarism. Reality, no less Catholic truth, does not even have visitation rights in conciliarism's make-believe world of absolute absurdity and apostasy.

Jorge Mario Bergoglio and Jean-Louis Tauran do not want to be bothered with the truth of what Mohammedanism has always been, a truth to which the forces of ISIS are completley faithful. They also cannot admit that Catholics have been faced with these "convert, pay or die" commands in the past, including the ten periods of persecution by the Roman emperors between 67 A.D. and 313 A.D. as all Catholics had to do was to pay just a "little price" for being left alone (burning some grains of incense to false gods, eating meat offered up to idols, adoring the idols in some other way) or face death. Over eleven million Catholics went to their deaths as martyrs because they refused to compromise the Holy Faith or to apsostatize.

Others have done the same throughout the centuries, including the brave Catholics of England and Ireland who refused to pay the king's heavy taxes in order to continue unmolested as Catholics following Henry Tudor's break with Rome in 1534. Catholics in Ireland refused to "take the soup," choosing to starve to death rather than become members of the Church of Ireland in order to eat.

True Catholic history, however, is irreconcilable with the "dictates" of "reconciliation and encounter" and "multiplicity in unity" that are important building blocks in the mad, mad, mad, mad enterprise known as false ecumenism, which is accepted beyond question by most Catholics, most of whom today were born well after the "Second" Vatican Council and thus have no memory of a past whose true history has been replaced with deliberate misrepresentations in order to place acceptance of the conciliar agenda of apostasy as being beyond any doubt as that which is true and good and pleasing to the true God of Divine Revelation and thus in service of the "new evangelization."

Ah, but our time is coming here, my friends, the few of you who remain, that is!


Our time is here.

The civil authorities in the supposedly "civilized" United States of America, awash as it is with the blood of the innocent and polluted as it is with countless sins of state-sponsored and culturally accepted impurity, immodesty, indececeny and blasphemy, have already decided that Catholics and others who oppose various evils must "compromise" in order continue making a living, and the day will come soon enough when such compromise will be demanded to preserve our very physical freedom, if not our lives. And you had better believe that the chief voices who will be urging Catholics to compromise will be the conciliar "hierarchy" of the United States of America, men who are the successors of those who were water boys for Woodrow Wilson and Franklin Delano Roosevelt and Lyndon Baines Johnson and William Jefferson Blythe Clinton.

What will Frolicking Francis and Loopey Louie do?

Tell us to work for "reconciliation and dialogue,' and most Catholics, having grown as used to accepting apostasy in increments in the age of concilarism as they have permitted themselves to be converted by the amoral relativism of the prevailing culture, will go "baa, baa."

Part two will appear in a few days.

Keep praying as many Rosaries each day as your state-in-life permits.

The Immaculate Heart of Mary will indeed triumph in the end.

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Praxedes, pray for us.