Little children, it is the last hour; and as you have heard that Antichrist cometh, even now there are become many Antichrists: whereby we know that it is the last hour.  They went out from us, but they were not of us. For if they had been of us, they would no doubt have remained with us; but that they may be manifest, that they are not all of us.  But you have the unction from the Holy One, and know all things. (2 John 2: 18-20.)
The “popes” and the “bishops” of the counterfeit church of conciliarism have proved themselves to be among the many Antichrists referred to by Saint John the Evangelist in his Second Epistle. They are not with what the One, Holy, Catholic and Apostolic Church, she who enjoys a perpetual immunity from error and heresy, has taught from time immemorial without any corruption or even the slightest taint of error. They have shown themselves to be manifest heretics as each succeeding wave of them has become bolder and bolder in their public celebration of every falsehood and error imaginable. They are truly shameless in their conceits. Moreover, the conciliar revolutionaries have not had the unction from God the Holy Ghost as they have propagated the heresy that the Third Person of the Blessed Trinity can “lead” what they assert is the Catholic Church in “new directions” that contradict articles contained within the Sacred Deposit of Faith.
Yet it is that those who steadfastly refuse to see the truth for what it is keep insisting that they “resist” a true and legitimate Successor of Saint as though he were nothing other than a president or a governor or a mayor or a county executive or town supervisor (those are the Nassau County, New York roots show right there). Such Catholics must put blinders over themselves to refuse to acknowledge, no less accept, that the “resist while recognize” position is nothing other than a contemporary recrudescence of the Gallican heresy that was condemned by Pope Pius VI in Auctorem Fidei, August 28, 1794, and rejected outright by Pope Leo XIII in Epistola Tua, June 17, 1885, and Est Sane Molestum, December 17, 1888:
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor. In this subordination and dependence lie the order and life of the Church; in it is to be found the indispensable condition of well-being and good government. On the contrary, if it should happen that those who have no right to do so should attribute authority to themselves, if they presume to become judges and teachers, if inferiors in the government of the universal Church attempt or try to exert an influence different from that of the supreme authority, there follows a reversal of the true order, many minds are thrown into confusion, and souls leave the right path . . . .
On this point what must be remembered is that in the government of the Church, except for the essential duties imposed on all Pontiffs by their apostolic office, each of them can adopt the attitude which he judges best according to times and circumstances. Of this he alone is the judge. It is true that for this he has not only special lights, but still more the knowledge of the needs and conditions of the whole of Christendom, for which, it is fitting, his apostolic care must provide. He has the charge of the universal welfare of the Church, to which is subordinate any particular need, and all others who are subject to this order must second the action of the supreme director and serve the end which he has in view. Since the Church is one and her head is one, so, too, her government is one, and all must conform to this.
When these principles are forgotten there is noticed among Catholics a diminution of respect, of veneration, and of confidence in the one given them for a guide; then there is a loosening of that bond of love and submission which ought to bind all the faithful to their pastors, the faithful and the pastors to the Supreme Pastor, the bond in which is principally to be found security and common salvation.
In the same way, by forgetting or neglecting these principles, the door is opened wide to divisions and dissensions among Catholics, to the grave detriment of union which is the distinctive mark of the faithful of Christ, and which, in every age, but particularly today by reason of the combined forces of the enemy, should be of supreme and universal interest, in favor of which every feeling of personal preference or individual advantage ought to be laid aside.
That obligation, if it is generally incumbent on all, is, you may indeed say, especially pressing upon journalists. If they have not been imbued with the docile and submissive spirit so necessary to each Catholic, they would assist in spreading more widely those deplorable matters and in making them more burdensome. The task pertaining to them in all the things that concern religion and that are closely connected to the action of the Church in human society is this: to be subject completely in mind and will, just as all the other faithful are, to their own bishops and to the Roman Pontiff; to follow and make known their teachings; to be fully and willingly subservient to their influence; and to reverence their precepts and assure that they are respected. He who would act otherwise in such a way that he would serve the aims and interests of those whose spirit and intentions We have reproved in this letter would fail the noble mission he has undertaken. So doing, in vain would he boast of attending to the good of the Church and helping her cause, no less than someone who would strive to weaken or diminish Catholic truth, or indeed someone who would show himself to be her overly fearful friend. (Pope Leo XIII, Epistola Tua, June 17, 1885.)
Not only must those be held to fail in their duty who openly and brazenly repudiate the authority of their leaders, but those, too, who give evidence of a hostile and contrary disposition by their clever tergiversations and their oblique and devious dealings. The true and sincere virtue of obedience is not satisfied with words; it consists above all in submission of mind and heart.
But since We are here dealing with the lapse of a newspaper, it is absolutely necessary for Us once more to enjoin upon the editors of Catholic journals to respect as sacred laws the teaching and the ordinances mentioned above and never to deviate from them. Moreover, let them be well persuaded and let this be engraved in their minds, that if they dare to violate these prescriptions and abandon themselves to their personal appreciations, whether in prejudging questions which the Holy See has not yet pronounced on, or in wounding the authority of the Bishops by arrogating to themselves an authority which can never be theirs, let them be convinced that it is all in vain for them to pretend to keep the honor of the name of Catholic and to serve the interests of the very holy and very noble cause which they have undertaken to defend and to render glorious.
Now, We, exceedingly desirous that any who have strayed return to soundness of mind and that deference to the sacred Bishops inhere deeply in the hearts of all men, in the Lord We bestow an Apostolic Blessing upon you, Venerable Brother, and to all your clergy and people, as a token of Our fatherly good will and charity. (Pope Leo XIII, Est Sane Molestum, December 17, 1888. The complete text may be found at: Est Sane Molestum, December 17, 1888. See also Pope Leo XIII Quashes Popular “Resist-And-Recognize Position.)
These papal letters, each of which was entered in the Acta Apostolicae Sedis, serve as a reminder of the absolute obedience that Catholics owe to a true and legitimate Successor of Saint Peter. When such obedience is lacking, therefore, “there is noticed among Catholics a diminution of respect, of veneration, and of confidence in the one given them for a guide; then there is a loosening of that bond of love and submission which ought to bind all the faithful to their pastors, the faithful and the pastors to the Supreme Pastor, the bond in which is principally to be found security and common salvation” (Epistola Tua, June 17, 1885). In other words, one must obey everything taught by “Pope Francis” if he is a true and legitimate Successor of Saint Peter. Those in the “resist while recognize” movement can believe what they want. They are, however, doing a disservice to truth by contending that a Catholic can “resist” the teaching of a man they “recognize” as a legitimate Successor of Saint Peter. They are guilty of utilizing what the late Monsignor Joseph Clifford Fenton called “shoddy tricks of minimism,” a quote one can rest assured that one will never see in any of their articles or hear in any of their video updates.
As an adherent of a false church with a false ecclesiology that is committed to the propagation of false doctrines, abominable, sacrilegious, sacramentally barren liturgical rites and unprecedented pastoral practices, Jorge Mario Bergoglio/Francis, is merely taking the conciliar revolution to the next logical step, the open and shameless celebration of sins of unnatural vice as sanctioned “officially” by what is contended to be a “synod” of Roman Catholic “bishops” as containing “elements of love” worthy of respect and admiration.
The newly appointed conciliar “archbishop” of Berlin, Heiner Koch, who was handpicked by Bergoglio and fits right in with most of the conciliar “hierarchy” in the Federal Republic of Germany, said four months ago that it would be considered “wounding” to describe “homosexuality” as sin while also indicating his support for “same-sex marriage”:
Bishop Koch is already known for his liberalizing tendencies and sympathies toward homosexual couples, as well as toward “remarried” divorcees. As the German Catholic newspaper, Die Tagespost, reported June 8, for example, Bishop Koch recently said the following: “Any bond that strengthens and holds people is in my eyes good; that applies also to same-sex relationships.”
In February 2015, Koch made comments to the German newspaper Nordwest-Zeitung (Oldenburg) that reveal more deeply his own views. He claimed that the Church needed a new language when dealing with homosexuals. “To present homosexuality as sin is wounding,” Koch said. And he continued: “I know homosexual pairs that live values such as reliability and responsibility in an exemplary way." (Jorge appoints new archbishop of Berlin.)
For all of the desire that conciliar revolutionaries have for returning to a “simpler” Christianity that relies solely upon Sacred Scripture rather than the authority of dogmatic councils and papal pronouncements that they believe have “corrupted” the purity of Holy Writ, men such as Jorge Mario Bergoglio, Walter Kasper and Heiner Koch reject or ignore those parts of Sacred Scripture that they cannot otherwise deconstruct.
To wit, Heiner Koch’s view that it would that there is “good” in “same-sex relationships” and that it is “wounding” to sodomites to refer to sodomy as sinful stands condemned by Saint Paul the Apostle in his Epistle to the Romans:
For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 18-32.)
Those who are unchaste must be exhorted to quit their immoral behavior, seeking out the Mercy of the Divine Redeemer in the Sacred Tribunal of Penance at the hands of a true priest as he acts in persona Christi as an alter Christus, resolved from thence on to live penitentially as the consecrated slaves of the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as their state-in-life permits. You will hear no such exhortations from the lips of the conciliar "bishops," staring with Jorge Mario Bergoglio himself.
We do not base human self-identification on the basis of an inclination to commit various sins. If we did, of course, perhaps we could refer to the "blasphemers' community" and the "killers' community" and the "thieves' community" and the "adulterers' community" and the "gossipers' community" and the "enviers' community." (Well, come to think of it, the counterfeit church of conciliarism is a collection of blasphemers, isn't it?) Human self-identification is not based on the inclination to commit any sins, and for the conciliar revolutionaries to reaffirm those inclined to the commission of perverse sins demonstrates that they, the conciliar revolutionaries, do not understand that true love of God requires us will the good of others. the ultimate good of others is the salvation of their immortal souls, which they conciliar revolutionaries impede, not advance, as they write about the "elements of true love" and concern that perverse sinners have for each other than can "inspire" others by the "sacrifices" they make for each other.
The conciliar revolutionaries have no concept of this because they are indeed “men of sin” who have long basked in its public celebration:
 Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition,  Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.  Remember you not, that when I was yet with you, I told you these things? (2 Thessalonians 2: 3-5.)'
These men of sin, precursors and figures of the “man of sin” who is Antichrist himself, have devoted themselves entirely to the propagation of lies and to the celebration of sin in the name of “love,” “mercy,” and “compassion.” Although many “conservatives” and traditionally-minded Catholics who are as of yet still attached to the structures of the counterfeit church of conciliarism are rending their garments and gnashing their teeth over the public celebration of adultery, fornication, perversity, cross-dressing and the bodily mutation known as “gender change,” the truth of the matter is that the conciliar revolution has long championed the cause of the sin of heresy, starting with the “new ecclesiology” that came to the forefront with the issuance of Lumen Gentium, November 21, 1964, that contained the following heretical proposition that became the basis for “inter-religious dialogue,” “inter-religious ‘prayer’ meetings” and a process of supposed “popes” treating the clergy of false religions as “sharing” in the “mission” that Our Blessed Lord and Saviour Jesus Christ gave to the Apostles, the first bishops, on Ascension Thursday:
This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him,(13*) although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. (Lumen Gentium, November 21, 1964.)
The presence of this passage in Lumen Gentium was engineered in large part by none other than a German peritus at the "Second" Vatican Council, Father Joseph Alois Ratzinger, who was acting upon a recommendation by a German Lutheran "observer" at the "Second" Vatican Council, suggested should be placed into the text of Lumen Gentium, November 21, 1964, in order to give formal recognition to the "elements" of "sanctification" that exist the "ecclesial" (Protestant) "communities" and in the Orthodox churches. In other words, the man who is considered the "great dogmatist" helped to attack the Sacred Deposit of Faith at the "Second" Vatican Council to help to give birth to the heresy that is the "new ecclesiolgy," whose principal contention was refuted prophetically by Pope Pius XII in Mystici Corporis, June 29, 1943:
Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Well, each of the supposedly "good" conciliar revolutionaries, including the now-retired Joseph Alois Ratzinger/Benedict XVI, Gerhard Ludwig Muller, Athanasius Schneider, and Raymond Leo Burke, support Lumen Gentium entirely, which is why those in the "resist while recognize" movement who are urging their conciliar "bishops" to "fight" their Sovereign Pontiff are deceiving themselves as the false ecclesiology of Lumen Gentium, is more offensive to God in the hierarchy of evils it contradicts the received teaching on the very immutable nature of Holy Mother Church's Divine Constitution.
Those who want to believe that the "heresy" threshold has not been crossed yet is living in a fantasy world, perhaps missing the memorandum on their desks about Nostra Aetate, October 28, 1965, and Gaudium et Spes and Dignitatis Humanae, December 7, 1965, is buried somewhere under Joseph Ratzinger's Principles of Catholic Theology and Introduction to Christianity.
Walter “Cardinal” Kasper, the German octogenarian juvenile delinquent who is one of an Argentinian septuagenarian juvenile delinquent’s architects and most vocal apologists, has boasted of a “retooling” of what is alleged to be the Catholic “hierarchy” in order to “listen” to the sensus fidei of the laity to shape a “pastoral” approach to matters of conjugal morality. Kasper specifically cited false ecumenism as an example of Joseph Ratzinger/Benedict XVI’s “hermeneutic of continuity” (which is Modernism's "evolution of dogma" under a different label) that can be used to justify Jorge Mario Bergoglio’s “outreach” to unrepentant sinners:
Pope Francis wants to retool the Catholic hierarchy so that it not only defines and enforces church teachings, but also listens and responds to how laypeople understand God's will, German Cardinal Walter Kasper said.
Kasper, a noted theologian whose writings are known to have influenced Francis, said the pope wants to create a "listening magisterium."
Kasper said one concept important to the pope is that of the sensus fidei, or the capacity of individual believers and the church as a whole to discern the truths of faith.
That concept, Kasper said, "was emphasized by the council ... [but] Francis now wishes to give it complete meaning.
"He wants a listening magisterium -- that makes its position, yes," the cardinal said, "but makes its position after it has heard what the Spirit says to its churches."
"Catholicity includes ... all," Kasper said. "Women and men, young and old, clergy and laity. The laity are not only recipients, but also actors. Not only objects, but much more, subjects in the church."
Kasper, the former president of the Pontifical Council for Promoting Christian Unity, spoke Saturday at Washington's National Cathedral as part of a landmark theological conference on the Second Vatican Council co-hosted by the cathedral, Georgetown University, and Marymount University in Arlington, Va.
Among other speakers at the May 21-24 conference were Cardinal Jean-Louis Tauran, the president of the Pontifical Council for Interreligious Dialogue, and Cardinal Luis Tagle, the archbishop of Manila and new president of Caritas Internationalis.
The conference was titled: "Vatican II, Remembering the Future: Ecumenical, Interfaith and Secular Perspectives on the Council's Impact and Promise." A gathering of the Ecclesiological Investigations International Research Network, the event saw an estimated 140 academics reflect on the meaning and import of the council and how its vision might be carried forward.
The Second Vatican Council was a 1962-65 global meeting of Catholic bishops that led to significant changes in the church, including modernization of the Catholic liturgy and redefining the relationship between the church and the modern world.
At a morning session Saturday that was focused primarily on hearing how Vatican II affected ecumenical relations with other Christian churches, Kasper gave a wide-ranging overview of ecumenical efforts of the past decades.
The German cardinal, who has spent much of his church career on ecumenical efforts, also outlined what he sees as problems facing such dialogues in the future and gave four perspectives he said might help overcome difficulties.
Proposing an overarching concept of apostolicity for Christian churches, Kasper related his message to the call of Francis for a church that continually goes forth.
"Again and again, we can and must allow ourselves to be surprised by God and his spirit," he said. "In this sense, ecumenism occurs not in standing still, but in moving on. Only water that flows remains fresh, while standing water turns bad and becomes stale."
"A church that goes back to its apostolic origins goes also forwards to the future," he said.
Kasper then said that concept of going forth has "great significance" and related it to a concept known as the "hermeneutic of continuity." That concept, embraced by many Vatican cardinals and Pope Benedict XVI, stresses that Vatican II did not repeal earlier church teachings or traditions.
"Ecumenically, this concept, it seems to me, to be of great significance since it frames the subject of continuity with the apostolic origins," Kasper said. "It is fundamental for our churches but evokes among the churches a conversion."
"The hermeneutic of continuity must -- for the sake of the future, the sustainability of Christianity -- always be a hermeneutic of reform," he said.
Kasper also said ecumenical language in the Catholic church has always stressed dialogue, which he said involves reciprocal listening.
"What [dialogue] signifies is not hierarchical thinking, but cross-thinking," the cardinal said. "It is to be open to value the others, seeking communalities, and entering into a reciprocal learning process in creative collaboration."
Speaking of how Francis sees the value of the different Christian churches, Kasper said: "The whole is greater than the parts and is therefore not the sum of the parts."
"For him, the mode he proposes is a ... a multifaceted prism, in which all parts form a whole, but they participate in the whole in different ways," he said. "And it is precisely because they maintain their uniqueness that they contribute to the ... beauty of the whole."
The conference was the ninth for the Ecclesiological Investigations International Research Network, a global network of theologians co-founded and led by Georgetown professor Gerard Mannion. It follows previous events in India, Belgium and England.
Among others speaking at the conference, which saw a diverse range of viewpoints: noted moral theologian Fr. Charlie Curran; former Catholic Theological Society of America presidents Richard Gaillardetz and M. Shawn Copeland; South Sudan Bishop Eduardo Hiiboro; and Nigerian Jesuit Fr. Agbonkhianmeghe Orobator.
On Friday, Tagle called on Catholics to avoid looking to the pre-Vatican II church with a sense of nostalgia and to instead embrace and live out the council's sense of openness to the modern world.
"Many people want to witness to Christ in some idealized past that they long for with nostalgia," he said. "No, we witness to Christ now, here, where we are in our world."
Focusing on ecumenical dialogue, Kasper also called for a "down-to-earth ecumenism" that is not limited to only academic theological discussions.
"The unity of the church and the unity of humanity are fatefully interwoven today," Kasper said. "Therefore, it is our sacred duty ... that we do not accept the division between Christians."
"The divisions within the church are ... structures of sin. They thwart God's plan for salvation," he said. "They are deep wounds in the body of Christ and the blame lies ... with all sides."
Commenting on the dialogues that have taken place since the council, Kasper said: "Anyone who has experienced the previous denominational estrangements ... can only be amazed on all that has grown in the last decades ... and be infinitely thankful for it."
"We have succeeded in building bridges out of the trenches ... through which people can encounter one another," he said.
But even after decades of dialogue, Kasper said, the ecumenical dialogues are at a perilous point.
"Agreement is nowhere in sight," he said. "This situation is extremely dangerous. If we are not in agreement of where we are and going, there is a great danger that we will disperse in different directions."
"The great expectations following the council have not been followed," he said. "We are at a standstill."
"An ecumenism of love, of encounter, of listening and friendship are what is needed."
Kasper ended his talk by quoting the late German Jesuit Fr. Karl Rahner, who said the council "was only the beginning of a beginning."
"With the current pontificate, a new phase of its reception has begun," he said. (Kasper Says Jorge Wants A Hierarchy That Listens to the People.)
This is perfectly “orthodox” conciliarism.
Walter Kasper is, of course, in perfect “continuity” with Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI, and Jorge Mario Bergoglio. Everything that he said at the den of heresy and impurity known as Georgetown University is a lie, including his propagating Bergoglio’s lie that the “spirit” will lead us to discover “God’s surprises,” which means that there is nothing truly fixed in the Divine Positive Law and the Natural Law that cannot be “adjusted” as is suit the times in accord with the “sense of the faithful.” Luis Tagle’s desire to avoid “nostalgia” is, of course, vintage Bergoglio, the revolutionary who had appointed the recently-deceased “Father” Fidenzio Volpi, O.F.M., to tear asunder the Franciscan Friars of the Immaculate for their “nostalgia” for the “past.”
Walter Kasper, who was elevated to the “Pontifical” Council for Promoting Christian Unity by “Saint John Paul II” on March 3, 2001, and served in this capacity as the absolute willing subordinate of his fellow German Modernist, Joseph Alois Ratzinger/Benedict XVI, until July 1, 2010, is now himself a senior architect in the anti-hierarchy of Antichrist’s Church of Lies and Sin. Bergoglio relies heavily upon Kasper for advice and direction.
It simply cannot be stressed enough that the current promotion of “acceptance” of those stepped in sins of impurity, both natural and unnatural, is just a completely logical development of the counterfeit church of conciliarism’s five decades of promoting sins against the First, Second, and Third Commandments. No “conservative” conciliar “bishop” has spoken out against such sins or has even named them as such. Each “conservative “conciliar “bishop” has participated in “inter-religious” prayer events and has spoken at “ecumenical” meetings such as the one that Jorge Mario Bergoglio held on June 6, 2015, Saturday within the Octave of Corpus Christi and the Commemoration of Saint Norbert, in Sarajevo, Bosnia and Herzgovina, which included a Noahhide Prayer to a "god" of his own heretical imagining:
I am pleased to take part in this meeting, which brings together representatives of Bosnia and Herzegovina’s religious confessions. I offer cordial greetings to each one of you and to your communities, and I thank each of those who offered the kind words and we have just heard. Your words have edified me.
Today’s meeting is a sign of our shared desire for fraternity and peace; it is a testimony to the friendship and cooperation that has been developing over the years and which you already experience daily. To be present here today is already a “message” of that dialogue which everyone seeks and strives for.
I wish especially to recall one of the fruits of this desire for encounter and reconciliation, namely, the establishment in 1997 of a local Council for Interreligious Dialogue, which brings together Muslims, Christians and Jews. I am pleased by the work which this Council does to promote dialogue, coordinate common initiatives and develop relations with State Authorities. Your work in this region is immensely important, particularly in Sarajevo, which stands as the crossroads of peoples and cultures. Here, on the one hand, diversity constitutes a great resource which has contributed to the social, cultural and spiritual development of this region, while, on the other, it has also been the cause of painful rifts and bloody wars.
It is not by chance that the birth of the Council for Interreligious Dialogue and other valuable initiatives in the area of interreligious and ecumenical work came about at the end of the war, in response to the need for reconciliation and rebuilding a society torn apart by conflict. Interreligious dialogue here, as in every part of the world, is an indispensible condition for peace, and for this reason is a duty for all believers (cf. Evangelii Gaudium, 250).
Interreligious dialogue, before being a discussion of the main themes of faith, is a “conversation about human existence” (ibid.). This conversation shares the experiences of daily life in all its concreteness, with its joys and sufferings, its struggles and hopes; it takes on shared responsibilities; it plans a better future for all. We learn to live together, respecting each other’s differences freely; we know and accept one another’s identity. Through dialogue, a spirit of fraternity is recognized and developed, which unites and favours the promotion of moral values, justice, freedom and peace. Dialogue is a school of humanity and a builder of unity, which helps to build a society founded on tolerance and mutual respect.
For this reason, interreligious dialogue cannot be limited merely to the few, to leaders of religious communities, but must also extend as far as possible to all believers, engaging the different sectors of civil society. Particular attention must be paid to young men and women who are called to build the future of this country. It is always worth remembering, however, that for dialogue to be authentic and effective, it presupposes a solid identity: without an established identity, dialogue is of no use or even harmful. I say this with the young in mind, but it applies to everyone.
I sincerely appreciate all that you have managed to accomplish up to this point and I encourage each of you in your efforts for the cause of peace of which you, as religious leaders, are the first guardians here in Bosnia and Herzegovina. I assure you that the Catholic Church will continue to offer her full support and willingness to help.
We are all aware that there is a long way yet to go. Let us not be discouraged, however, by the difficulties, but rather continue with perseverance along the way of forgiveness and reconciliation. While we seek to recall the past with honesty, thereby learning the lessons of history, we must also avoid lamentation and recrimination, letting ourselves instead be purified by God who gives us the present and the future: he is our future, he is the ultimate source of peace.
This city, which in the recent past sadly became a symbol of war and destruction, this Jerusalem of Europe, today, with its variety of peoples, cultures and religions, can become again a sign of unity, a place in which diversity does not represent a threat but rather a resource, an opportunity to grow together. In a world unfortunately rent by conflicts, this land can become a message: attesting that it is possible to live together side by side, in diversity but rooted in a common humanity, building together a future of peace and brotherhood. You can live life being a peacemaker!
I am grateful to you all for your presence and for the prayers which you will, of your goodness, offer for my ministry. For my part, I assure you that I will pray for you, for your communities, from my heart I will pray. May the Lord bless us all.
Now I invite you to say this prayer: to the Eternal, One and True Living God, to the Merciful God.
Almighty and eternal God,
good and merciful Father;
Creator of heaven and earth, of all that is visible and invisible;
God of Abraham, God of Isaac, God of Jacob,
King and Lord of the past, of the present and of the future;
sole judge of every man and woman,
who reward your faithful with eternal glory!
We, the descendents of Abraham according to our faith in you, the one God,
Jews, Christians and Muslims,
humbly stand before you
and with trust we pray to you
for this country, Bosnia and Herzegovina,
that men and women, followers of different religions, nations and cultures
may live here in peace and harmony.
We pray to you, O Father,
that it may be so in every country of the world!
Strengthen in each of us faith and hope,
mutual respect and sincere love
for all of our brothers and sisters.
Grant that we may dedicate ourselves
courageously to building a just society,
to being men and women of good will,
filled with mutual understanding and forgiveness,
patient artisans of dialogue and peace.
May each of our thoughts, words and actions
be in harmony with your holy will.
May everything be to your glory and honour and for our salvation.
Praise and eternal glory to you, our God!
One can see rather easily that Walter Kasper’s remarks last month at Georgetown University in Washington, District of Columbia, and Jorge Mario Bergoglio’s remarks five days ago in Sarajevo, Bosnia-Herzogovina, are cut from the same Judeo-Masonic cloth, which was described perfectly by Pope Leo XIII in Humanum Genus, April 20, 1888:
But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are -- the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.
When this greatest fundamental truth has been overturned or weakened, it follows that those truths, also, which are known by the teaching of nature must begin to fall -- namely, that all things were made by the free will of God the Creator; that the world is governed by Providence; that souls do not die; that to this life of men upon the earth there will succeed another and an everlasting life.
When these truths are done away with, which are as the principles of nature and important for knowledge and for practical use, it is easy to see what will become of both public and private morality. We say nothing of those more heavenly virtues, which no one can exercise or even acquire without a special gift and grace of God; of which necessarily no trace can be found in those who reject as unknown the redemption of mankind, the grace of God, the sacraments, and the happiness to be obtained in heaven. We speak now of the duties which have their origin in natural probity. That God is the Creator of the world and its provident Ruler; that the eternal law commands the natural order to be maintained, and forbids that it be disturbed; that the last end of men is a destiny far above human things and beyond this sojourning upon the earth: these are the sources and these the principles of all justice and morality.
If these be taken away, as the naturalists and Freemasons desire, there will immediately be no knowledge as to what constitutes justice and injustice, or upon what principle morality is founded. And, in truth, the teaching of morality which alone finds favor with the sect of Freemasons, and in which they contend that youth should be instructed, is that which they call "civil," and "independent," and "free," namely, that which does not contain any religious belief. But, how insufficient such teaching is, how wanting in soundness, and how easily moved by every impulse of passion, is sufficiently proved by its sad fruits, which have already begun to appear. For, wherever, by removing Christian education, this teaching has begun more completely to rule, there goodness and integrity of morals have begun quickly to perish, monstrous and shameful opinions have grown up, and the audacity of evil deeds has risen to a high degree. All this is commonly complained of and deplored; and not a few of those who by no means wish to do so are compelled by abundant evidence to give not infrequently the same testimony.
Moreover, human nature was stained by original sin, and is therefore more disposed to vice than to virtue. For a virtuous life it is absolutely necessary to restrain the disorderly movements of the soul, and to make the passions obedient to reason. In this conflict human things must very often be despised, and the greatest labors and hardships must be undergone, in order that reason may always hold its sway. But the naturalists and Freemasons, having no faith in those things which we have learned by the revelation of God, deny that our first parents sinned, and consequently think that free will is not at all weakened and inclined to evil. On the contrary, exaggerating rather the power and the excellence of nature, and placing therein alone the principle and rule of justice, they cannot even imagine that there is any need at all of a constant struggle and a perfect steadfastness to overcome the violence and rule of our passions.
Wherefore we see that men are publicly tempted by the many allurements of pleasure; that there are journals and pamphlets with neither moderation nor shame; that stage-plays are remarkable for license; that designs for works of art are shamelessly sought in the laws of a so-called verism; that the contrivances of a soft and delicate life are most carefully devised; and that all the blandishments of pleasure are diligently sought out by which virtue may be lulled to sleep. Wickedly, also, but at the same time quite consistently, do those act who do away with the expectation of the joys of heaven, and bring down all happiness to the level of mortality, and, as it were, sink it in the earth. Of what We have said the following fact, astonishing not so much in itself as in its open expression, may serve as a confirmation. For, since generally no one is accustomed to obey crafty and clever men so submissively as those whose soul is weakened and broken down by the domination of the passions, there have been in the sect of the Freemasons some who have plainly determined and proposed that, artfully and of set purpose, the multitude should be satiated with a boundless license of vice, as, when this had been done, it would easily come under their power and authority for any acts of daring. (Pope Leo XIII, Humanum Genus, April 20, 1888.)
Although it is pretty hard not to notice the omission, it should be pointed out that “Pope Francis” made not one mention of the Second Person of the Most Blessed Trinity, Our Blessed Lord and Saviour Jesus Christ, He Who is the Prince of Peace and King of men and their nations, or of the Most Holy Trinity. A generic Judeo-Masonic “god” is good enough in “mixed company” as non-Catholics are reaffirmed in their false religions, which are praised as containing “elements of good” that can “contribute” to the building of a “better” and supposedly more just world. This ignores the inconvenient little fact that there can be no peace among men within nations, no less peace among nations, unless the souls of individual human beings are at peace with God by means of Sanctifying Grace as members of the Catholic Church, outside of which there is no salvation and without which there can be no true social order.
Then again, Walter Kasper’s remarks last month at Georgetown University in Washington, District of Columbia, and Jorge Mario Bergoglio’s remarks five days ago in Sarajevo, Bosnia-Herzogovina, have been cut from the same Judeo-Masonic cloth, which was described perfectly by Pope Leo XIII in Humanum Genus, April 20, 1888:
Judeo-Masonry itself has been a means to propagate the Noahide Laws that stress the “oneness” of the human race and that non-Jews can be saved if they observe the “Seven Laws of Noah” while observing the precepts of the Torah. Noahidism has such a grip on American political and social life, for instance, that President George Herbert Walker Bush explained on March 26, 1991, that the entire ethical and social structure of all peoples is founded upon the Noahide Laws. (Also see Call Me Jorge's Francis receives ' Noahide' Laws.)
Antichrist is on the way, ladies and gentlemen, and yet it is that so many Catholics are agitated by witnessing the end results of a false religion that has unraveled along the same trajectory as “mainstream” Protestant sects such as Anglicanism, albeit doing so in a shorter, more compressed period of time.
It is ironic that Bergoglio spoke in Sarajevo just a day after the commemoration of the feast of Saint Boniface, the great Apostle to the Germans, who mocked and reviled false religions and their false idols. Pope Pius XII gave us something a glimpse into the heroism of this martyr, who sought the conversion of those steeped in false religions, something that forbidden by the lords of conciliarism:
When by the grace and favor of God this very important task was done, Boniface did not allow himself his well-earned rest. In spite of the fact that he was already burdened by so many cares, and was feeling now his advanced age and realizing that his health was almost broken by so many labors, he prepared himself eagerly for a new and no less difficult enterprise. He turned his attention again to Friesland, that Friesland which had been the first goal of his apostolic travels, where he had later on labored so much. Especially in the northern regions this land was still enveloped in the darkness of pagan error. Zeal that was still youthful led him there to bring forth new sons to Jesus Christ and to bring Christian civilization to new peoples. For he earnestly desired "that in leaving this world he might receive his reward there where he had first begun his preaching and entered upon his meritorious career." Feeling that his mortal life was drawing to a close, he confided his presentiment to his dear disciple, Bishop Lullus, and asserted that he did not want to await death in idleness. "I yearn to finish the road before me; I cannot call myself back from the path I have chosen. Now the day and hour of my death is at hand. For now I leave the prison of the body and go to my eternal reward. My dear son, . . . insist in turning the people from the paths of error, finish the construction of the basilica already begun at Fulda and there bring my body which has aged with the passage of many years.
When he and his little band had taken departure from the others, "he traveled through all Friesland, ceaselessly preaching the word of God, banishing pagan rites and extirpating immoral heathen customs. With tremendous energy he built churches and overthrew the idols of the temples. He baptized thousands of men, women and children." After he had arrived in the northern regions of Friesland and was about to administer the Sacrament of Confirmation to a large number of newly baptized converts, a furious mob of pagans suddenly attacked and threatened to kill them with deadly spears and swords. Then the holy prelate serenely advanced and "forbade his followers to resist, saying, 'Cease fighting, my children, for we are truly taught by Scripture not to return evil for evil, but rather good. The day we have long desired is now at hand; the hour of our death has come of its own accord. Take strength in the Lord, . . . be courageous and do not be afraid of those who kill the body, for they cannot slay an immortal soul. Rejoice in the Lord, fix the anchor of hope in God, Who will immediately give you an eternal reward and a place in the heavenly court with the angelic choirs'." All were encouraged by these words to embrace martyrdom. They prayed and turned their eyes and hearts to heaven where they hoped to receive soon an eternal reward, and then fell beneath the onslaught of their enemies, who stained with blood the bodies of those who fell in the happy combat of the saints." At the moment of this martyrdom, Boniface, who was to be beheaded by the sword, "placed the sacred book of the Gospels upon his head as the sword threatened, that he might receive the deadly stroke under it and claim its protection in death, whose reading he loved in life. (Pope Pius XII, Ecclesiae Fastos, June 5, 1954.)
Jorge Mario Bergoglio is just the most recent conciliar "pope" to make a mockery of the work of Saint Boniface by overturning the truths of the Catholic Faith and reaffirming non-Catholics in their falsehoods, something that is a complete inversion of Saint Boniface's overthrowing idols of the temples as he believes that "religions" of all different creeds can help to fight "irreligion" even though false religions are in se sacrilegious. Indeed, it was as Joseph "Cardinal" Ratzinger that the now-retired conciliar "pontiff" called such actions the work of "hotheads":
In the relationship with paganism quite different and varied developments took place. The mission as a whole was not consistent. There were in fact Christian hotheads and fanatics who destroyed temples, who were unable to see paganism as anything other than idolatry that had to be radically eliminated. People saw points in common with philosophy, but not in pagan religion, which was seen as corrupt. (Joseph Ratzinger, God and the World, p. 373.)
Was Saint Boniface guilty of being one of these "Christian hotheads and fanatics who destroyed temples," men "who were unable to see paganism as anything other than idolatry that had to be radically eliminated"?
The conciliar "pope" have not only blasphemed God by denying the very nature of dogmaic truth denies the nature of dogmatic truth and by esteeming the "idols and the "values" of false religions.
Dom Prosper Gueranger wrote this about God the Holy Ghost, the Spirit of Truth, in his reflection on Thursday in Whitsun Week in The Liturgical Year:
The divine Spirit has been sent to secure unity to the bride of Christ; and we have seen have faithfully He fulfils His mission by giving to the members of the Church to be one, as He Himself is one. But the bride of a God, who is, as He calls Himself, the truth, must be in the truth, and can have no fellowship with error. Jesus entrusted His teachings to her care, and has instructed her in the person of the apostles. He said to them: 'All things whatsoever I have heard of My Father, I have made known to you.' And yet, if left unaided, how can the Church preserve free from all change, during the long ages of her existence, that word which Jesus has not written, that truth which He came from came from heaven to teach her? Experiences proves that everything changes here below; that written documents are open to false interpretations; and that unwritten traditions are frequently so altered in the course of time, as to defy recognition.
Here again we have a proof of our Lord's watchful love. In order to realize the wish He had to see us one, as He and His Father are one, He sent us His Spirit; and in order to keep us in the truth, He sent us this same Spirit who is called the Spirit of truth. 'When the Spirit of truth is come,' said He, 'He will teach you all truth.' And what is the truth which this Spirit will teach us? 'He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.'
So that nothing of what the divine Word spoke to men is to be lost. The beauty of His bride is to be based on truth, for 'beauty' is the splendour of truth.' Her fidelity to her Jesus shall be of the most perfect kind; for if He be the truth, how could she ever be out of the truth? Jesus had said: 'I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever; and He shall be in you.' It is by the Holy Ghost, then, that the Church is ever to possess the truth, and that nothing can rob her of it; for this Spirit, who is sent by the Father and the Son, will abide unceasingly with and in her.
The magnificent theory of St. Augustine comes most appropriately here. According to his teaching--which, after all, is but the explanation of the texts just cited--the Holy Ghost is the principle of the Church's life; and He, being the Spirit of truth, preserves and directs her in the truth, so that both her teaching and her practice cannot be other than expressions of the truth. He makes Himself responsible for her words, just as our spirit is responsible for what our tongue utters. Hence it is that the Church, by her union with the Holy Ghost, is so identified with truth, that the apostle did not hesitate to call her 'the pillar and ground of the truth'. The Christian, therefore, may well rest on the Church in all that regards faith. He knows that the Church is never alone; that she is always with the holy Spirit who lives within her; that her word is not her own, but the word of the Spirit, which is the word of Jesus.
Now, this word of Jesus is preserved in the Church by the Holy Ghost, and in two ways. He guards it as contained in the four Gospels, which the evangelists wrote under His inspiration. It is by His watchful care that these holy writings have been kept free from all changes during the past ages. The same is to be said of the other books of the new Testament, which were also written under the guidance of the same Spirit. Those of the old Testament are equally the result of the inspiration of the Holy Ghost: and, although they do not give us the words spoken by our Saviour during His mortal life, yet do they speak of Him, and foretell His coming, and contain, moreover, the primitive revelations made by God to mankind. The Books of sacred Writ are replete with mysteries, the interpretation of which is communicated to the Church by the Holy Ghost.
The other channel of Jesus' word is tradition. It was impossible for everything to be written; and even before the Gospels were composed, the Church was in existence. Tradition, like the written word itself, is from God; but unless the Spirit of truth watch over and protect it, how can it remain pure and intact? He therefore fixes it in the memory of the Church, He preserves it from any change: it is His mission; and thanks to the fidelity wherewith He fulfils His mission, the Church remains in possession of the whole treasure left her by her Spouse.
But it is not enough that the Church possesses the word, written and traditional: she must also have the understanding of that word, in order that she may explain it to her children. Truth came down from heaven that it might be communicated to men; for it is their light, and without it they would be in darkness, knowing not whither they are going. The Spirit of truth could not, therefore, be satisfied if the word of Jesus were kept as a hidden treasure; no, He will have it thrown open to men, that they may thence draw life to their souls. Consequently, the Church will have to be infallible in her teaching; for how can she be deceived herself, or deceive others, seeing it is the Spirit of truth who guides her in al things and speaks by her mouth? He is her soul; and we have already had St. Augustine telling us that wen the tongue speaks, the soul is responsible.
The infallibility of our holy mother the Church is the direct and immediate result of her having the spirit of truth abiding within her. It is the promise of the presence of the holy Spirit.The man who does not acknowledge the Church to be infallible, should, if he is consistent, admit that the Son of God has not been able to fulfil His promise, and that the Spirit of truth is a Spirit of error. But he that reasons thus, has strayed fro the path of life; he thought he was denying a prerogative to the Church, whereas, in reality, he was refused to believe God Himself. It is this that constitutes the sin of heresy. Want of due reflection may hide the awful conclusion; but the conclusion is strictly implied in his principle. The heretic is at variance with the Holy Ghost, because he is at variance with the Church; he may become once more a living member, by humbly returning to the bride of Christ; but at present he is dead, for the soul is not animating him. Let us again give ear to the great St. Augustine: 'It sometimes happens,' he says, 'that a member--say a hand, or a finger, or foot--is cut from the human body; tell me, does the soul follow the member that is thus severed? As long as it was in the body, it lived; now that it is cut off, it is dead. In the same manner, a Christian is a Catholic so long as he lives in the body (of the Church); cut off, he is a heretic; the Spirit follows not a member that is cut off.
Glory, then, be to the holy Spirit, who has conferred upon the bride the 'splendour of truth!' With regard to ourselves: could we, without incurring the greatest of dangers, put limits to the docility with which we receive the teachings which come to us simultaneously from 'the Spirit and the bride,' who are so indissolubly united? Whether the Church imitates what we are to believe, by showing us her own practice, or by simply expressing her sentiments, or by solemnly pronouncing a definition on the subject, we must receive her word with submission of heart. Her practice is ever in harmony with the truth, ad it is the Holy Ghost, her life-giving principle, that keeps it so; the utterance of her sentiments is but an aspiration of the same Spirit, who never leaves her; and as to the definitions she decrees, it is not she alone that decrees them, but the Holy Ghost who decrees them in and by her. If it be the visible head of the Church who utters the definition, we know that Jesus prayed that peer's faith might never fail, that He obtained it from the Father, and that He gave the Holy Ghost the mission of perpetuating the precious prerogative granted to Peter. If it be the sovereign Pontiff and bishops, assembled in council, who proclaim what is the faith on any given subject, it is the Holy Ghost who speaks by this collective judgment, make truth triumph, and puts error to flight. It tis this divine Spirit that has given to the bride to crush all heresies beneath her feet; it is He that, in all ages, has raised up within her learned men, who have confuted error whensoever or wheresoever it was broached.
So that our beloved mother the Church is gifted with infallibility; she is true, always and in all things; and she is indebted to Him who proceeds eternally from the Father and the Son. But there is another glory which she owes to Him. The bride of the thrice holy God could not but be holy. She is so; and it is from the Spirit of holiness that receives her holiness. Truth and holiness are inseparably united in God. Hence it is hat our Saviour, who has willed us to be perfect as our heavenly Father is perfect, and, creatures as we are, would have us take the infinite good as our model, prayed that we might be sanctified in the truth. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Paschal Time Book III: Volume 9, pp. 393-399.)
In other words, the counterfeit church of conciliarism is not and can never be the Catholic Church. The counterfeit church of conciliarism is Antichrist’s church of lies and sin.
Do not be concerned about who sees the truth about the state of the Church Militant in this time of apostasy and betrayal. Family members may not see the truth. Former friends and acquaintances may not see the truth. We cannot ask why such people insist that the counterfeit church of conciliarism is the Catholic Church when it is in fact Antichrist’s Church of Lies and Sin. We must simply be grateful to Our Lady for sending us the graces that we need to see the true state of the Church Militant. We must beseech her daily, especially through Most Holy Rosary, entrusting all of the crosses of the present moment as the consecrated slaves of her Divine Son, Christ the King, through her own Sorrowful and Immaculate Heart, which will triumph in the end.
Seeing the truth does not make us one whit better than anyone else who does not. It is more than possible to see the truth and to lose one’s soul by being arrogantly self-righteous about having done so. We must be meek and humble of heart if we seek to take refuge in the Sacred Heart of Jesus, praying fervently for the conversion of all those who propagate the lies and errors of the present moment.
The intentions all of hearts and souls are laid bare only on the Last Day at the General Judgment of the living and the dead. It is enough for us now to plant at least a few seeds for the Triumph of the Immaculate Heart of Mary by the fulfillment of her Fatima Message by a true pope with all of the world’s true bishops without looking for results.
With complete confidence that Our Lady will use our prayers and sacrifices and acts of reparation to help souls here and now even though we may never know this in eternity, please God we persevere in state of Sanctifying Grace, that is, as we prepare ourselves today, the Octave Day of Corpus Christi and the Commemoration of Saint Barnabas, for the Feast of the Most Sacred Heart of Our Lord Jesus Christ tomorrow.
Vivat Christus Rex! Viva Cristo Rey!
Immaculate Heart of Mary, triumph soon!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Barnabas, pray for us.