Accepting Apostasy In Increments, part two

It is amazing that those who make a good deal of money writing on matters pertaining to the doctrine and organization of what takes place within the walls of the Occupied Vatican on the West Bank of the Tiber River seem to forget that much of what they write about is not news. May of these well paid Vaticanologists write stories that supposedly demonstrate something "new" when they are simply permitting themselves to recycle that whicih some of their conferes had reported a short while, if not weeks, before. As one lost a good deal of support when coming to recognize and accepted the true state of the Church Militant in this time of apostasy and betrayal eight years ago now, I can attest that there is no money to be had by having a relatively decent, although not nearly as good as in the past, memory of who in the Vatican has said what and when and then pointing out the facts to those who are easily agitated by the blare of current headlines.

Thus it is that a Vatican Insider news report about Jorge Mario Berogglio's desire to "reform the papacy" in accord with "synodality," is not news in the slightest as (a) this was a goal of "Saint John Paul the Great" in Ut Unum Sint, May 25, 1995, and was an explicit desire of the Polish Modernist's chief ideologue, Joseph "Cardinal" Ratzinger back in the 1980s. Ratzinger, acting in his stage role as "Pope Benedict XVI," proposed a "new way" of exercising the conciliar papacy in his misnamed book, Principles of Catholic Theology. And, quite of course, Jorge Mario Bergoglio has been using his own stage role as "Pope Francis" to tear down the last remaining bastions of the conciliar papacy as a recognizable. His crude, vulgar, visceral, narcissistic "look at me being ever so humble and touchy-feely" approach to the conciliar "Petrine ministry" has been on display for all the world to see for the past four hundred ninety-nine days.

Here is the "this is not news" report from Vatican Insider, which will be followed by my own little-read "reality check:"

The Pope plans to reform the papacy and this will benefit relations with the Orthodox,” says the Prior of the monastic community of Bose, Enzo Bianchi. Yesterday Pope Francis appointed Bianchi as one of the new consultors of the Pontifical Council for Promoting Christian Unity, the Vatican dicastery led by Cardinal Kurt Koch who is in charge of ecumenical matters. The newly appointed cleric welcomed his nomination with surprise (“I didn’t expect it, he hadn’t told me anything”), predicting a synodal evolution of the Catholic Church; he urged Christians around the world not to leave their brothers and sisters in the Middle East, particularly in Iraq and Syria, alone and emphasized the fact that the various Christian denominations that exist in Ukraine have managed to avoid a “political immersion”.

 “I didn’t expect this nomination, it caught me by surprise,” Enzo Bianchi says. “The Pope received me in audience last 2 July. It was the third time I saw him since the start of the pontificate and I was delighted; we spoke about Church unity and about what needs to be done to promote this unity. But he didn’t speak to me about this nomination.”

 Speaking about ecumenism, the Prior of Bose said: “I think the Pope has one main concern: unity is not created with the spirituality of unity, it is a command we must follow as it is Christ’s command. It is a commitment, which he sees as a priority. He sees unity with the Orthodox Church as an urgent goal. I think the Pope wants to achieve unity also through the reform of the papacy. A papacy which his no longer feared, said Ecumenical Patriarch Bartholomew with whom Francis shares a friendship.” A reform of the papacy means “a new balance between synodality and supremacy. The Orthodox Church exercise synodality not supremacy, we Catholics have papal supremacy but we lack synodality. There can be no synodality without supremacy and there can be no supremacy without synodality. This would help create a new style of papal primacy and episcopal government.” A change like this would be practical: the Synod of Bishops has been around since the Second Vatican Council” and the 9-member Council of Cardinals that advise the Pope on Curia reform was the Pope’s idea. In the future, however, there is the possibility of creating “an episcopal organization that assists the Pope in leading the Church without calling papal primacy into question.”

Enzo Bianchi, who has dedicated his life to ecumenism, drew attention to “the delicate situation” in Ukraine, where Christian communities are fragmented: “It must be said, however, that all Churches, the various Orthodox Churches, Latin Catholics and Greek Catholics have been intelligent enough not to immerse themselves in politics; this demonstrates a better ecclesial awareness than expected.” In terms of the dramatic situation faced by Christians in the Middle East, Enzo Bianchi said “they need to feel the fraternity and solidarity of fellow Christians.” The Prior of Bose reiterated the importance of an ecumenism of the blood, which Pope Francis had stressed: “I am thinking of the Christians in Iraq and Syria: never before have there been as many martyrs as today and they are Christians of all denominations. The blood of all Christians is united beyond theological and dogmatic decisions.” (Jorge wants to achieve unity by reforming the conciliar papacy.)

Enzo Bianchi has dedicated his life to apostasy, which has been accepted so willingly over the course of time by most Catholics worldwide as false ecumenism appeals to the emotional desire to avoid "conflict" and "controversy" and to find a way to "get along" with others without having to be burdened with any kind of obligation that it is necessary to pray and to work for the conversion of one's non-Catholic friends to the true Faith before they die.

Ecumenism of blood?

Well, this is what Pope Eugene IV, presiding over the Council of Florence, which did happen to meet under the infallible guidance and protection of the Third Person of the Most Blessed Trinity, God the Holy Ghost, promulgated on February 4, 1442:

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart “into everlasting fire which was prepared for the devil and his angels” [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)

Enough said about "ecumenism of blood," which is really nothing new as the soon-to-be "Blessed" Giovanni Enrico Antonio Maria Montini/Paul the Sick "canonized" Father Charles Lwanga, a convert to Catholicism in the KIngdom of Buganda (now part of Uganda), and his Catholic companions on October 18, 1964, while stating that the Anglicans who were killed at the same time were deserving of mention for having shed their blood for Our Blessed Lord and Saviour Jesus Christ. Montini/Paul VI did not "canonize" the Anglicans. However, most people today believe that he did so and it was certainly his intention to do everything possible to convey his belief that the Anglicans who were killed at the same time as Father Charles Lwanga in 1886 were deserving of veneration. Remember, the "Second" Vatican Council was in session at the time of the "canonization" of Father Lwanga, who was certainly a brave witness to the Catholic Faith against a peversely immoral king (yes, Father Lwanga "judged" the king to be guilty of unnatural vice), and many Protestants at the council were present at that canonization ceremony on the Feast of Saint Luke the Evangelist fifty years ago now. (Latinists among the twelve readers of this site can inspect Paul the Sick's "canonization decree, October 18, 1964.)

You see, my twelve readers out there in cyberspace, there is nothing really new under the conciliar sun as apostasy gets accepted increments and then becomes the basis for a new sensus fidei and a new set of "traditions" that are diabolically inspired.

As to "reforming the papacy in accord with synodality," suffice it to say that there is nothing new on this score either as Joseph "Cardinal" Ratzinger wrote the following in his very misnamed Principles of Catholic Theology thirty-two years ago now:

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 primacy 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.)

Perhaps influenced by his chief ideologist, "Cardinal" Ratzinger, Karol Wojtyla/John Paul II, this distortion of Catholic history found its way into the text of Ut Unum Sint, May 25, 1995, which was the complete and total contradiction of Pope Pius XI's Mortalium Animos, January 6, 1928: 

Whatever relates to the unity of all Christian communities clearly forms part of the concerns of the primacy. As Bishop of Rome I am fully aware, as I have reaffirmed in the present Encyclical Letter, that Christ ardently desires the full and visible communion of all those Communities in which, by virtue of God’s faithfulness, his Spirit dwells. I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in “a brotherly fraternal communion of faith and sacramental life … If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator“.

In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that “for a great variety of reasons, and against the will of all concerned, what should have been a service sometimes manifested itself in a very different light. But … it is out of a desire to obey the will of Christ truly that I recognize that as Bishop of Rome I am called to exercise that ministry … I insistently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches, that we may seek—together, of course—the forms in which this ministry may accomplish a service of love recognized by all concerned“.

This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea “that they may all be one … so that the world may believe that you have sent me” (Jn 17:21)? (Karol Wojtyla/John Paul II, Ut Unum Sint, May 25, 1995.)

It was twelve years later, October 13, 2007, the ninetieth anniversary of the Miracle of the Sun, that an "unofficial" official document, the Ravenna Document, was issued by William "Cardinal" Levada on behalf of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church that formalized the musings of Ratzinger in Principles of Catholic Theology and of Wojtyla/John Paul II in Ut Unum Sint:

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)

Joseph Ratzinger/Benedict XVI put his “papal” seal of approval on The Ravenna Document just forty-one days after its issuance on the ninetieth anniversary of the Miracle of the Sun in the Cova da Iria near Fatima, Portugal:

This year we thank God in particular for the meeting of the Joint Commission which took place in Ravenna, a city whose monuments speak eloquently of the ancient Byzantine heritage handed down to us from the undivided Church of the first millennium. May the splendour of those mosaics inspire all the members of the Joint Commission to pursue their important task with renewed determination, in fidelity to the Gospel and to Tradition, ever alert to the promptings of the Holy Spirit in the Church today.

While the meeting in Ravenna was not without its difficulties, I pray earnestly that these may soon be clarified and resolved, so that there may be full participation in the Eleventh Plenary Session and in subsequent initiatives aimed at continuing the theological dialogue in mutual charity and understanding. Indeed, our work towards unity is according to the will of Christ our Lord. In these early years of the third millennium, our efforts are all the more urgent because of the many challenges facing all Christians, to which we need to respond with a united voice and with conviction. (Letter to His Holiness Bartholomaios I, Archbishop of Constantinople, Ecumenical Patriarch, on the occasion of the feast of St. Andrew, November 23, 2007.)

So much for the “unofficial” nature of The Ravenna Document.

Everything that Jorge Mario Bergoglio has done in the past four hundred ninety-nine days has pointed to a very well thought-out plan to change the entire nature of how the conciliar Petrine ministry" is exercised while contending, perhaps with tongue in cheek, that the doctrine of Papal Primacy and Papal Infallibility will remain untouched. Only those willing to suspend all rationality can accept this gratuitius denial of what is part of the Divine Constitution of Holy Mother Church and was defined solemnly at the [First] Vatican Council on July 18, 1870:

1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence [49], which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.

To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.

All this is to be found in the acts of the ecumenical councils and the sacred canons.

2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.

3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd [50].

4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.

5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: “My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due.” [51]

6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.

7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.

8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.

9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Chapter 3, Dogmatic Constitution of the Church, Vatican Council, July 18, 1870.)

Jorge Mario Bergolio, in perfect conformity with his two immediate predecessors has expressed very repeatedly and in the most emphatic terms that the wants what he thinks is he papacy reformed, which is why the Vatican Insider news report is not news but just recycled propaganda for apostates who lost the Holy Faith, if they ever held to It, long before their apparent "elections" as they part of a false religion that makes a mockery of the very institution of the papacy by Our Blessed Lord and Saviour Jesus Christ with these words that he uttered to Simon bar Jona, Saint Peter, as the Fisherman was made the Visible Head of the Catholic Church on earth:

[13] And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? [14] But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. [15] Jesus saith to them: But whom do you say that I am?

[16] Simon Peter answered and said: Thou art Christ, the Son of the living God. [17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. [18] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. [19] And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. [20] Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. (Matthew 16: 13-20.)

Bishop Richard Challoner's commentary on the three underlined phrases found in the Douay-Rheims Bible that he translated from the Latin Vulgate explains in no uncertain terms that the counterfeit church of conciliarism is false as it has propagated heresies and errors that are impossible for the Catholic Church to be associated with in any way, not even by the slightest tarnish of error as Pope Gregory XVI in Singulari Nos, May 25, 1834, and that the conciliar "popes" have been manifest heretics for all the world to see:

[18] Thou art Peter: As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.

[18] Upon this rock: The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24, 25.

[18] The gates of hell: That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.

[19] Loose upon earth: The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted. (Bishop Richard Challoner Commentary on Matthew 16: 18, 19.)

The papacy is a monarchy. While true popes have consulted with others, they have done so as prudence dictates, not because it is required by the nature of the office that Our Lord Himself instituted upon the Rock of Saint Peter, our first pope.

Jorge Mario Bergoglio has told us repeatedly, both by his actions and words, that he means to "reform" the conciliar "Petrine ministry," which is why the Vatican Insider news report is such so much recycled garbage from the conciliar propaganda machine. Enzio Bianchi's "insight" into the apostate mind of Jorge Mario Bergolio is not "insight" at all because the Argentine Apostate has told us repeatedly throughout the course of the past four hundred ninety-nine days that he plans to "reform" what he thinks is the "papacy" to make it in conformity with the Ratzinger/Benedict's mythical view of how popes in the First Millennium exercised their authority as Successors of Saint Peter. Here is just one Here is just one recent example of Bergoglio's own expressed wishes in this regard:

Here I reiterate the hope already expressed by my predecessors for a continued dialogue with all our brothers and sisters in Christ, aimed at finding a means of exercising the specific ministry of the Bishop of Rome which, in fidelity to his mission, can be open to a new situation and can be, in the present context, a service of love and of communion acknowledged by all (cf. JOHN PAUL II, Ut Unum Sint, 95-96). (Ecumaniacal Love-In Between Jorge and Bart at the “Everybody’s OK Corral”, May 25, 2014.)

Conciliarism's mythical view of how the authority of the papacy was exercised in the Fist Millennium prior to the Greek Schism of 1094 was eviscerated by Pope Leo XIII in Praeclara Gratulationis Publicae, June 29, 1894:

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 of Government.

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. (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.)

Yet it is that Jorge Mario Bergoglio continues to propagage a myth and desires to find a way to exercise the office of what he thinks is the "Bishop of Rome" in a manner that tears to shred the letter and the spirit of the [First] Vatican Council and thus the entire received patrimony of the Catholic Church.

This all has great relevance to how Bergoglio (also known as Luther Snitkin given the propensity for disaster to happen in his wake) can view men such as the late Tony Palmer, who was a "bishop" of the "Communion of Episcopal Evangelical Churches" and was killed in a motorcycle accident in the United Kingdom on Sunday, July 20, 2014, the Sixth Sunday after Pentecost and the Commemoration of Saint Jerome Emiliani, as his "brother bishop" even though Palmer was no more a true bishop than he, Bergoglio is and believed in nothing of the Sacred Deposit of Faith as Our Blessed Lord and Saviour Jesus Christ revealed and entrusted exclusively to His Catholic Church for Its eternal safekeeping and infallible explication. Bergoglio believes that the "Bishop of Rome" is merely a presider of a "communion of love" with other Christians as he manifests his utter contempt for the simple fact that non-Catholic clergymen, including the Orthodox, have no mission from the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, to serve Him as they are separated from the body of believers both in fact and in terms of doctrine.

Tony Palmer was killed just six months after he met with Bergoglio at the Casa Santa Marta as the false "pontiff" permitted him to record a seven-minute video presentation for Palmer to play at the "Kenneth Copeland Ministries" conference in the Dallas-Fort Worth, Texas, Metropolex, wherein Jorge referred to Palmer as his "brother bishop." Palmer's tragic death, coming as it did before any public abjuration of his errors and of any known conversion to the true Faith, also came just six days before he was to appear with Bergoglio in Caserta, Italy, as the egregious heretic from Argentina offers an apology for the "oppression" that the Pentecoalists have alleged suffered at the hands of the Catholic Church, especially in the Eternal City, Rome, which was the subject of y .

Bergoglio's closeness to Tony Palmer is very telling as the latter's "Communion of Evangelical Churches" is part of the larger "Convergence Movement" whose goal is to find a "middle way" between Anglicanism's liturgical style and the supposedly "evangelical spirit" of Martin Luther.  Here is a description of what Tony Palmer's "convergence movement," which Bergoglio found so very appealing:

Those who are being drawn by the Lord into this convergence of streams are characterized by several common elements. While these are not exhaustive or in any order of importance, they seem to form the basis for the focus and direction of the Convergence Movement.

1. A restored commitment to the sacraments, especially The Lord's Table.

Those from the Evangelical and Charismatic streams of the church have not really emphasized the sacramental dimension of the church. In fact, for some churches, Holy Baptism and Holy Communion have been seen more as ordinances than sacraments - commands by the Lord that must be undertaken by the church, but for no other purpose than that of obedience.

From a more sacramental view, these two expressions of church life are seen as holy and sacred unto the Lord, a symbol with true spiritual meaning used as a point of contact between man and God. The Lord's presence and power is released in these acts as the worshiper encounters Him through the elements.

2. An increased appetite to know more about the early church.

For many Christians, a vacuum has existed between the pages of the New Testament and the contemporary church. This has left a disconnected Body with no historic heritage. Like a boat adrift, the church can no longer explain who she is, where she came from, or why she exists. A recent shift in perspective has sent her searching for her roots, in order to find a common connection to the greater whole in God's Kingdom.

Studying the early church has given many an opportunity to see New Testament church principles being applied by those who were discipled by the Twelve, and their subsequent followers. These writings provide a window into an earlier time, explaining how the early church approached faith and practice, how they worshipped, and how they gave leadership to a growing movement. The bloodline of the Body of Christ can be traced through succeeding generations - seeing both the successes and failure in faith.

3. A love and embrace for the whole church, and a desire to see the church as one.

The various expressions of Christianity have remained very distinct for many years through sectarianism and denominational separatism. Convergence churches are looking beyond these artificial barriers to encourage, appreciate, and learn more about the uniquenesses found in the various bodies of faith. Jesus' prayer in John 17 was for the church to become one... one as the Body of Christ, not through compromise of doctrine and dogma, but unity under the person of Jesus Christ - unity among our diversity. This sense of oneness does not require any church to dismiss their unique expression as Christ's Body, but calls them to appreciate and embrace the variety and beauty of the church worldwide and throughout history.

Convergence churches seem to appreciate the investment that the various streams of the Church provide. The call of CM churches is "be one," move together in portraying a people united under Christ to reach a hurting world.

4. The blending in the practices of all three streams is evident, yet each church approaches convergence from different bases of emphasis.

A church does not necessarily have to change its identity when it becomes a part of a convergence movement. Most convergence churches have a dominant base -- one particular expression of' the church that regulates the others. They can still look very Episcopalian, Orthodox, Baptist, Nazarene, independent Charismatic, etc. while expressing additional elements of worship and ministry from other streams.

With each church having a primary base, three different types of convergence churches seem to be most common today: blended churches, inclusion churches, and network churches. Blended churches have maintained their original identity, denominational connection and distinctives theologically. From this base they then are adding elements from the other two streams in their worship and ministry practices. While most common among Liturgical/Sacramental churches, blended churches are found in Evangelical and Charismatic streams as well. Overland Park Church of the Nazarene, in the Kansas City metroplex, is distinctly involved in convergence yet remains strongly identified with its denominational heritage.

Inclusion churches are those that have gone through a metamorphosis in becoming involved in the convergence. Primarily from Charismatic or Evangelical backgrounds, these churches have found themselves so closely identifying with another stream of the Church that they have re-aligned themselves and many have even become a part of Liturgical/Sacramental denominations. Church of the King, Valdosta , GA whom we mentioned earlier in the article, is probably the best known inclusion church in recent years.

Networked churches are independent churches who have become a part of the CM and have left their former associations but have chosen to remain independent. Their connections are based on strong relationships with other like-minded churches. Most of those who are networked churches have come out of the Charismatic stream.

5. An interest in integrating more structure with spontaneity in worship.

As God's Spirit continues to move powerfully in the world, new wineskins (or structure) are required to contain the power and potential of His new wine. While most Christian futurists expected these new wineskins to be composed of more open and spontaneous churches with a de-emphasized structure, the spirit of independence present, especially in North American Christians, underlines the impression that this would be like pouring wine into a fish net.

God's holy fire is now being kindled in furnaces of faith where structures such as liturgical forms are allowing power to be imparted in churches without the fear of moving into error. Liturgies are being reintroduced into the church in order to bring a balance in worship among all the elements Scripture reveals as necessary for worshipping God in spirit and truth. The word "liturgy" literally means the "work of the people." Through the implementation of liturgical elements, worship becomes the work of the body in praise, repentance, the hearing of the Word, and the celebration of Christ's death and resurrection. Within these forms room can always be found for spontaneous moves of the Spirit. The historic creeds of the church - the Apostles' Creed, the Nicene Creed, etc. - are once again giving the Body of Christ the foundational roots of orthodoxy. The Book of Common Prayer and other liturgical resources are also being blended with spontaneous praise and worship in convergence churches. The Lord's table is being celebrated with a greater understanding of the sacredness of the event, and churches are following the Christian year and church calendar more consistently as a means of taking their people on an annual journey of faith. All of these expressions give local fellowships a greater sense of connection with the church worldwide and the church through history.

5. A greater involvement of sign and symbol in worship through banners, crosses, Christian art and clerical vestments.

The contemporary church has begun to reclaim the arts for Christ. In this move, the use of sign and symbol serves as a representative of a greater truth. While banners and pageantry have found a new place in the church, other symbols are showing up as well, as contact points for bringing together two realities: the outward sign or symbol and the inward or spiritual reality. Crosses and candles now adorn processionals in some churches that for years had felt pageantry would be a signature of the death of vital faith.

Some pastors are now wearing clerical collars and vestments in various services, worship settings and celebrations of the church. The collar serves as a sign of spiritual reality in being yoked with Christ, identifying with and speaking to the church as a whole, prophetically saying, "Be one!"

6. A continuing commitment to personal salvation, Biblical teaching, and to the work and ministry of the Holy Spirit.

Some who watch this "new direction" from the Evangelical or Charismatic sidelines are still skeptical. They are concerned that convergence churches are abandoning their heritage, and that the value of Biblical infallibility and personal conversion will be lost or compromised in the pursuit of the liturgical/sacramental side of the church. Often, this concern arises out of negative prior personal experiences with certain expressions of the church or an inaccurate stereotype. Those watching from the liturgical / sacramental side are usually as concerned about their churches embracing more conservative or fundamental expressions of faith and practice.

This movement is definitely not the abandonment of a stream but a convergence. The work of God is inclusive not exclusive, bringing forth from each tributary those things which He has authenticated. Such issues as evangelism, missions, and the work of ministry by the power of the Spirit remain intact in this journey. His power continues to be released in marvelous ways in people's lives, bringing about conversion, healing, release from bondages, and life change.

The Church's rich and vital Biblical heritage in the power and primacy of the Word has been more completely undergirded as churches give more time in worship to the corporate reading of the Bible. This fulfills Paul's admonition to Timothy to "devote yourself to the public reading of Scripture, to preaching, and teaching." Ironically, on Sunday mornings more Scripture is usually read in a traditional liturgical service than most Evangelical or Charismatic gatherings.


The future of the church will be greatly impacted by the convergence movement. The walls between groups and denominations are already becoming veils which can be torn open, giving those from other branches greater opportunity to experience another's faith and practice.

As the convergence movement grows, mainline denominations will find their numbers reinforced and their churches refreshed. The huge influx of people, with various levels of contact in these churches, will bring a vitality for the ancient faith that is vibrant and strong. Their intense devotion for ancient forms will be contagious, caught by those who have lost their enthusiasm.

Formal and informal educational tracks in the various streams can become much broader in scope, addressing issues that may be found in other sections of the church, such as sacramental theology and practices, rites of initiation, the work of the Holy Spirit, etc.

The Convergence Movement will also open up greater opportunities for shared facilities and ministry since the architecture and layout of churches will be conducive to the more common worship elements of the different churches. Approaches to ministry will also become more similar, allowing a greater variety of churches to work together for evangelism, discipleship, social action, and Body life.

The final verses of the Old Testament close with a promise that the spirit of Elijah will turn the hearts of the fathers to the children and the hearts of the children to their fathers. While these verses have been used in recent days to characterize the need to return to family values, the hope also exists that a new spirit in the church will turn the hearts of this generation of believers back toward the apostolic fathers and others who formed and fashioned vital faith in the centuries following Christ's ascension. They had envisioned and worked for a Christianity that was orthodox and durable, generation upon generation, operating in strict adherence to the revelation of Christ for His church. The church of the twentieth century is now eagerly looking back to these fathers of faith and discovering new life in the forms and structures God built in their midst. (Convergence movement. Also see, if you have the stomach to do so, that is, The Theology of Convergence.)

This kind of complete madness appeals very much to Jorge Mario Bergoglio, who has shown us that he lost the Catholic Faith, much like Wojtyka and Ratzinger before him, in his formative youth. Jorge Mario Bergoglio is as bereft of any true understanding of the Catholic Faith was was his friend, the late Tony Palmer, who was as "out there" as one can get, trying to reinvent what Our Lord founded upon the Rock of Peter, the Pope, His Holy Church. Truth be told, of course, it is this process of "reinvention" that united Palmer and Bergoglio, who is likey to place Palmer in Heaven and to hold his work up in high esteem in but two days from day in Caserta, Italy.


Kurt "Cardinal" Koch seems to be paving the way for such a "papal" remembrance of his partner in false ecumenism:

In the message to his widow, Council President Cardinal Kurt Koch says Bishop Palmer’s meetings with Pope Francis over recent months “have given great impetus to ecumenical relations between the Catholic Church and Evangelical Christians.” His strong faith and his passion for unity, the Cardinal says, “reached a global audience of Christians with the message that there is no time to be wasted in division, the time for unity is now.”

During one of his visits to the Vatican in February this year, Bishop Palmer recorded an iphone message that Pope Francis wished to send to a Pentecostal group meeting in the United States. In that off-the-cuff video message, the Pope speaks frankly of his longing for unity and reconciliation, saying that all Christians share the blame for the sins of division.

Mgr Juan Usma Gomez heads the Pontifical Council desk for relations with Pentecostals, Evangelicals and Charismatic groups. He talked to us about the significant impact that Bishop Palmer’s friendship with Pope Francis has had on the worldwide ecumenical movement, saying that they first met in Argentina when Tony Palmer was part of a delegation of Pentecostals and Evangelicals that was holding talks with the Catholic Church in Buenos Aires....."when Tony Palmer was ordained bishop in the Communion of Episcopal Evangelical Churches, they received greetings from the then archbishop Bergoglio...."

Mgr Usma Gomez says Pope Francis teaches us that "to work for Christian unity you need brotherhood....and you realise that all the friends he had in Argentina continue to be his friends.......he's trying to build up not only relations of friendship but also relations of churches trying to look for the promotion of Christian unity..."

He says that the iphone message recorded by Bishop Palmer for the Pentecostal community "opened a door because it reached a really significant number of's an adventure that Pope Francis is asking us to establish.....he started it, he's way ahead of us and we're trying to follow this pattern!" (Jorge's friendship with late Evangelical leader Tony Palmer.)

In other words, Tony Palmer was in no danger of losing his immortal soul when he died suddently outside of the Catholic Church from what we are able to tell and who wa not told at any time by his friend of longstading, Jorge Mario Bergoglio, that he had to convert to the Catholic Faith according to these words of Pope IX in Iam Vos Omnes, Sepember 13, 1868:

“It is for this reason that so many who do not share ‘the communion and the truth of the Catholic Church’ must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

“It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd.” (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

As has been noted many times on site, Bergoglio treats as members of his amorphous "church" anyone who says that he "knows Jesus" even though the only way to know, to love and to serve Him is to be a member of His true Church, the Catholic Church, and to adhere to everything she teaches in His Holy Name, thus making relevant once again the following passage from Pope Pius XII's Mystici Corporis, June 29, 1946:

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.)

Jorge Mario Bergoglio's belief in "reconciled diversity" rejects such a "rigid dogmatism" even though it is part of the Sacred Deposit of Faith from which no one can dissent in the slightest withot falling from the Holy Faith in Its entirety. His belief in "reconciled diversity," recounted by evangelical "minister" Brian Stiller, who met with the false "pontiff" on June 24, 2014, the Feast of the Nativity of Saint John the Baptist, in his report for the "Global Evangelical Alliance," is orthodox heresy, that is, it is orthodox heretical doctrine in the counterfeit church of conciliarism.

Indeed, Bergoglio had told Brian Stiller that he was not interested in converting him or any "evangelical" to the Catholic Church, thereby showing himself to be an enemy of Christ the King and of the souls for whom He shed every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross to redeem:

It’s fair to ask what kind of Catholic Church we as Evangelicals want to see. At lunch I asked Pope Francis what his heart was for evangelism. He smiled, knowing what was behind my question. His comment was, “I’m not interested in converting Evangelicals to Catholicism. I want people to find Jesus in their own community.  There are so many doctrines we will never agree on. Let’s not spend our time on those. Rather, let’s be about showing the love of Jesus.” (Of course Evangelicals do evangelize Catholics and Catholics do the same to us. However, that discussion we will raise another day.)

We spoke about how in our diversity we might find unity and strength. Borrowing from Swiss Protestant theologian Oscar Cullman, we reflected how “reconciled diversity” allows us to stand within our own understandings of how Christ effects salvation. And then we press on to deal with global issues like religious freedom and justice and other matters, which affect our wellbeing. (Lunch with Jorge. See also the post at Novus Ordo Watch Wire.)

Tony Palmer was allowed to die outside of the bosom of Holy Mother Church, the only means of human salvation. Yet officials of the conciliar Vatican refer to him as a "bishop" and how Bergoglio himself sent him "greetings" when Palmer was "ordained" a "bishop" for a false church that is an agent of the devil. Then again, so is the counterfeit church of conciliarism.

The so-called "Convergence Movement" is something about which I know first-hand as it was almost exactly thirteen years ago that Sharon and I drove from her condominium in Trabuco Canyon, California, that we were the process of selling to San Clemente, California, to meet with one of these "bishops." Misinformation had been provided us by someone in our acquaintance at the time about the possibility of a group of "Anglicans" who seemed interested in adopting some form of the Immemorial Mass of Tradition. The editor of a indult-friendly magazine told me to investigate the matter, which I did. As it turned out after a long meeting with the "bishop," who said that he derived his orders from the Duarte-Costa line in Brazil and whose name I have forgotten, was a waste of time because he gave us the exact spiel that was quoted above from the "Convergence Movement's" "about us" page on its website. There was no "story" for the magazine. I had been misinformed, although that meeting certainly has relevance now, doesn't it?

The website of the American branch of what is called the International Conference of the Charismatic Episcopal Church, which is based, it appears, in Malverne, New York, which is the home of some of my former students from my days teaching at Nassau Community College between 1980 and 1983, contains a very cogent summary of its beliefs that mirrors the long explication quoted just above to show readers the extent to which Jorge Mario Bergoglio is willing to embrace anyone and everyone except those who hold to everything that has been taught without change or dimunition by Holy Mother Church from time immemorial:

A Church fully Sacramental/Liturgical: At the center of worship is the Sacrament of Holy Eucharist (Holy Communion) in which we believe is the real presence of Christ. We celebrate the living historic forms of the liturgies of the Church and the seven Sacraments of Baptism, Confirmation, Holy Eucharist (Holy Communion), Confession, Healing, Holy Orders and Holy Matrimony.

A Church fully Evangelical: We are a church holding to a high view of the Holy Scriptures of the Old and New Testaments, believing them to contain all things necessary for salvation; nothing can be taught as necessary for salvation that is not contained therein. We are committed to the preaching of the Gospel to fulfill the great commission. We believe that we are saved by grace alone and justified by faith in Christ who is calling us to a personal relationship with Him.

A Church fully Charismatic: We are a church open to the continued working of the Holy Spirit. We believe that through the baptism of the Holy Spirit all believers are empowered to participate in the fullness of ministry. The baptism of the Holy Spirit releases in the believer both the fruit and gifts of the Spirit for the building up of the Church and the advancement of the Kingdom.

Consensus Government: We are a church governed by Bishops in apostolic succession who are humbly submitted to the leading of the Holy Spirit and to each other. At all levels of government, we are a house of prayer, desiring to hear the voice of God. Decisions are made in council upon coming to consensus. The church is administered by the orders of Bishops, Priests, Deacons and Laity. All baptized Christians are ministers of the church. (Beliefs of Jorge's Friends and Admirers.)

The "Convergence Movement" is nothing other than an effort to merge the "best" of three different strains of Protestant heresies: (1) Martin Luther's commitment to an "evangelical gospel" and his rejection of Sacred Tradition as a source of Divine Revleation and his belief in "justification by faith alone; (2) Anglicanism's supposed "sacramental" system and liturgical ceremonies based upon the heretical "Common Book of Prayer" that was condemned as such as by Pope Saint Pius V in Regnans in Excelsis, March 5, 1570; and (3) Pentecostalism's openness to the supposed "movements" of the "Holy Spirit" in the hearts of each believer. Any objective obsever can see quite readily why Jorge Mario Bergoglio is attracted to such a "movement" as his false church is part and parcel of it, albeit not as a formal "member" as of yet.

It was none other than "Pope Francis's" favorite theologian, Walter "Cardinal" Kasper, who said the following in 2003 by way of telling the Anglicans that "Pope John Paul II" was committed to "reforming the papacy" and to viewing the orders of Anglicans, condemned by Pope Leo XIII as null and void in Apostolicae Curae, September 15, 1896, in a new way:

It was Pope John Paul II who opened the door to future discussion on this subject. In his encyclical Ut Unum Sint (1995) he extended an invitation to a fraternal dialogue on how to exercise the Petrine ministry in a way that is more acceptable to non-Catholic Christians. It was a source of pleasure for us that among others the Anglican community officially responded to this invitation. The Pontifical Council for Christian Unity gathered the many responses, analyzed the data, and sent its conclusions to the churches that had responded. We hope in this way to have initiated a second phase of a dialogue that will be decisive for the future of the ecumenical approach.

Nobody could reasonably expect that we could from the outset reach a phase of consensus; but what we have reached is not negligible. It has become evident that a new atmosphere and a new climate exist. In our globalized world situation the biblical testimonies on Peter and the Petrine tradition of Rome are read with new eyes because in this new context the question of a ministry of universal unity, a common reference point and a common voice of the universal church, becomes urgent. Old polemical formulas stand at odds with this urgency; fraternal relations have become the norm. Extensive research has been undertaken that has highlighted the different traditions between East and West already in the first millennium, and has traced the development in understanding and in practice of the Petrine ministry throughout the centuries. As well, the historical conditionality of the dogma of the First Vatican Council (1869-70), which must be distinguished from its remaining obligatory content, has become clear. This historical development did not come to an end with the two Vatican Councils, but goes on, and so also in the future the Petrine ministry has to be exercised in line with the changing needs of the Church.

These insights have led to a re-interpretation of the dogma of the Roman primacy. This does not at all mean that there are still not enormous problems in terms of what such a ministry of unity should look like, how it should be administered, whether and to what degree it should have jurisdiction and whether under certain circumstances it could make infallible statements in order to guarantee the unity of the Church and at the same time the legitimate plurality of local churches. But there is at least a wide consensus about the common central problem, which all churches have to solve: how the three dimensions, highlighted already by the Lima documents on Baptism, Eucharist and Ministry (1982), namely unity through primacy, collegiality through synodality, and communality of all the faithful and their spiritual gifts, can be brought into a convincing synthesis. (A Vision of Christian Unity for the Next Generation.)

What was that I was saying about Enzo Bianchi's "revelation" that Jorge Mario Bergoglio's desire to "reform the papacy" not constiuting "news" in the manner that Vatican Insider reported it as being.

As apostasy has been accepted in increments by most Catholics around the world over the course of over five decades now, what is repugnant to the Catholic Faith is considered "revolutionary" in its "simple goodness" as there certainly can be nothing more pleasing to God than to bring "brothers" "together" while agreeing to "disagree" on things, such as doctrines, that must not interfere with the work of "mission," the "new evanglization" and reaching those who live on the "existential perhipheries." This is all the devil's work, and those who are as yet convinced of this fact had better start to realize that the Catholic Church has never been in "communion" with the adversary. She alone is the spotless, virginal mystical bride of her Divine Founder, Invisible Head and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ.

Jorge Mario Bergoglio believes in a “communion of love” that can be effected if theologians, such as they are in his false church these days, can be sent to an island so that points of doctrine, which not being dismissed entirety, can be finessed for the sake of “fellowship” between two “sister churches.”

It was Our Lady who had prayed for our first pope while he was in chains. Her prayers secured the angel who rescued him miraculously from the clutches of Herod and the Jews. The event was so miraculous that the mother of Saint Mark the Evangelist, Saint Peter’s trusted disciple, saw that our first pope stood before her. Those with her refused to believe her. They refused to believe that the first pope had been miraculously rescued. Saint Peter had to continue to knock to gain entry!

The papacy is held in chains today. Our Lady will rescue the papacy just as miraculously as she rescued our first pope by means of her prayers. We must believe that she will do so as the Church Militant undergoes her Mystical Passion, Death and Burial in these our days. She is indeed our life, our sweetness and our hope. Saint Peter relied upon her. So must we!

We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.

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 Francis Solano, pray for us.

Saint James the Greater, pray for us.

Saint Christina, pray for us.