The Key to Understanding Our Situation Today: The Conciliar Church is Not the Catholic Church

Credo in unum Deum, Patrem omnipot√©ntem, fact√≥rem coeli et terr√¶, visib√≠lium √≥mnium et in visib√≠lium. Et in unum D√≥minum Jesum Christum, F√≠lium Dei unig√©nitum. Et ex Patre natum ante √≥mnia saecula. Deum de Deo, lumen de l√ļmine, Deum verum de Deo vero. G√©nitum, non factum, consubstanti√°lem Patri: per quem √≥mnia facta sunt. Qui propter nos h√≥mines et propter nostram sal√ļtem desc√©ndit de coelis. Et incarn√°tus est de Sp√≠ritu Sancto ex Mar√≠a V√≠rgine: Et homo factus est. Crucif√≠xus √©tiam pro nobis: sub P√≥ntio Pil√°to passus, et sep√ļltus est. Et resurr√©xit t√©rtia die, sec√ļndum Script√ļras. Et asc√©ndit in coelum: sedet ad d√©xteram Patris. Et √≠terum vent√ļrus est cum gl√≥ria judic√°re vivos et m√≥rtuos: cujus regni non erit finis. Et in Sp√≠ritum Sanctum, D√≥minum et vivific√°ntem: qui ex Patre Fili√≥que proc√©dit. Qui cum Patre et F√≠lio simul ador√°tur et conglorific√°tur: qui loc√ļtus est per Proph√©tas. Et unam sanctam cath√≥licam et apostolicam Eccl√©siam. Conf√≠teor unum bapt√≠sma in remissi√≥nem peccat√≥rum. Et exsp√©cto resurrecti√≥nem mortu√≥rum. Et vitam vent√ļri saeculi. Amen.

No one who does not profess the Nicence-Constantinopolitan Creed as it has been explicated by the Catholic Church, she who is the one and only true Church founded by Our Blessed Lord and Saviour Jesus Christ upon the Rock of Peter, the Pope,  the true faith of the true God of Divine Revelation, the Most Blessed Trinity, please God in his "thoughts" or his "feelings" or his participation in false worship.

Jorge Mario Bergoglio possesseth not the Catholic Faith.

While this is pretty obvious by now to any Catholic who has not been brainwashed by the steady dose of the religious indifferentism that has been propagated by the conciliar ‚Äúpopes‚ÄĚ and their ‚Äúbishops‚ÄĚ in the past fifty-four years since the close of the ‚ÄúSecond‚ÄĚ Vatican Council, there are time when the Argentine Apostate feels compelled to add multiple exclamation points to the fact as if to scream, ‚ÄúLook, you fools, I am not Catholic. I believe in the One World Religion of ‚Äėlove.‚Äô I am the very personification of the following warning about me given by Pope Saint Pius X in¬†Notre Charge Apostolique, August 15, 1910:

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Everything about the counterfeit church of conciliarism is untrue, starting with its claim to be the Catholic Church when it is, of course, her counterfeit ape, a home of veritable figures of Antichrist, men who fear not to blaspheme God, reaffirm adherents of false religions in their falsehoods to the point of their very deaths, stage sacrilegious liturgical events that would have shocked even the pagans of yore, and propagate every manner of false doctrine that has been condemned solemnly by the authority of Holy Mother Church.

This is important to emphasize as so many commentators in the Gallicanist resist while recognize universe are making appeals to ‚Äúfight‚ÄĚ against the man they consider to be a true and legitimate Successor of Saint Peter. Some of these commentators have termed the man they say is their pope as a heretic, although a believing Catholic understands that a heretic has never served on the Throne of Saint Peter. The incalculable harm done by this recrudescence of Gallicanism is such that anyone who points out the simple truth that anyone who defects knowingly from a single tenet of the Catholic Faith is outside the pale of Holy Mother Church must be condemned, ridiculed and scorned as an object of derision.

The plain truth of the matter, however, is that Jorge Mario Bergoglio and his band of pagan idol worshippers, heretics, blasphemers and apostates are simply bringing the conciliar revolution to its logical conclusions by an open and unapologetic embrace of the very sort of evil practices that millions of Catholics, including numerous popes, rejected as hideous  in the sight of the true God of Divine Revelation, the Most Blessed Trinity, at the point of their very lives.

Moreover, Catholic saints and martyrs reveled in the destruction of false idols as they took seriously the dictates of the First Commandment and the words that King David wrote in Psalm 95, verse 1:

I am the LORD thy God: thou shalt not have strange Gods before me.

For all the gods of the Gentiles are devils: but the Lord made the heavens. (Psalm 95: 5)

Not for Jorge Mario Bergoglio and his henchmen. No, they consider false idols to be worthy of worship as they seek to please pagans who have rejected the simple fact the Second Person of the Most Blessed Trinity became Incarnate in the Virginal and Immaculate Womb of Our Lady by the power of God the Holy Ghost.

The conciliar reprobates do not care about the honor and glory of the Most Blessed Trinity as most of them really do not believe that a personal God revealed anything to men, which is why they must project their own heretical, blasphemous and sacrilegious conjectures onto the concept of God. In essence, you see, the Modernist revolutionaries are pagans themselves, which is why they have such affinity with the pagans of the Amazon jungles and their earth-worshipping practices. Indeed, Jorge Mario Bergoglio has done nothing to dispel atheist Eugenio Scalfari’s contention that the Argentine Apostate does not Our Blessed Lord and Saviour Jesus Christ was God during His life here on earth, which means that he does not believe in the hypostatic union of the two natures, Divine and human, in the His Person and thus cannot believe that it was God Incarnate Who suffered and died during His Passion and Death on the wood of the Holy Cross on Good Friday to pay back the debt of Adam’s sin.  

Men who do not believe in God as He has revealed Himself exclusively through His true Church are outraged only when their own false presuppositions are challenged and when the false idols they adore are subjected to the efforts of believing Catholics to take them down from the positions of honor and esteem within the conciliar structures and to symbolically ‚Äútry‚ÄĚ them and sentence them to ‚Äúdeath‚ÄĚ by throwing them off a bridge over the Tiber River in Rome (see Idol Statues Thrown in the Tiber River). This sort of legitimate Catholic action is repulsive to Jorge Mario Bergoglio and his fellow revolutionaries, which is why the Argentine Apostate felt compelled to issue the following ‚Äúapology‚ÄĚ to the heathens who were ‚Äúoffended‚ÄĚ by the removal of their idols from the Church of Santa Maria in Transpontina on the Via Della Concilizione near the Tiber River in Rome:

Good afternoon, I would like to say a word about the pachamama statues that were removed from the Church at Traspontina, which were there without idolatrous intentions and were thrown into the Tiber.

First of all, this happened in Rome and, as bishop of the diocese, I ask pardon of the people who were offended by this act.

Then, I can inform you that the statues which created so much media clamor were found in the Tiber. The statues are not damaged.

The Commander of the Carabinieri [Italian police] wished to inform us of the retrieval before the news becomes public. At the moment the news is confidential, and the statues are being kept in the office of the Commander of the Italian Carabinieri.

The leadership of the Carabinieri will be very happy to follow any indication given on the method of making the news public, and regarding the other initiatives desired in its regard, for example, the commander said, ‚Äúthe display of the statues at the closing Mass of the Synod.‚ÄĚ We‚Äôll see. ¬†

I delegate the Secretary of State to respond to this.

This is good news, thank you. (Jorge the Apostate Apologizes for What Saint Benedict Himself Had Done.)

In other words, Jorge Mario Bergoglio wants those responsible for the removal of the fertility goddesses to face criminal prosecution. One wonders if this hideous, pestilential wretch of a human being would want Saint Benedict of Nursia and Saint Francis Xavier, his own fellow Jesuit, arrested and prosecuted for supervising and/or encouraging the destruction of false idols in, respectively, Monte Cassino in Italy and India:

The castle called Cassino is situated upon the side of a high mountain which riseth in the air about three miles so that it seemed to touch the very heavens. On Monte Cassino stood an old temple where Apollo was worshiped by the foolish country people, according to the custom of the ancient heathen. Round about it, likewise grew groves, in which even until that time, the mad multitude of infidels offered their idolatrous sacrifices. The man of God, coming to that place, broke down the idol, overthrew the altar, burnt the groves and of the temple made a chapel of St. Martin; and where the profane altar had stood, he built a chapel of St. John and, by continual preaching converted many of the people thereabout.

But the old enemy, not bearing this silently, did present himself in the sight of the Father and with great cries complained of the violence he suffered, in so much that the brethren heard him, though they could see nothing. For, as the venerable Father told his disciples, the wicked fiend represented himself to his sight all on fire and, with flaming mouth and flashing eyes, seemed to rage against him. And they they all heard what he said, for first he called him by name, and when the make of God would make no answer, he fell to reviling him. And whereas before he cried, "Benedict, Benedict," and saw he could get no answer, then he cried, "Maledict, not Benedict, what hast thou to do with me, and why dost thou persecute me?" (Pope Saint Gregory the Great, The Life of Saint Benedict, republished by TAN Books and Publishers in 1995, pp. 24-25.)

Then it was that this holy man saw that the time, ordained by God's providence, had come for him to found a family of religious men and to mold them to the perfection of the Gospels. He began under most favorable auspices. "For in those parts he had gathered together a great many in the service of God, so that by the assistance of Our Lord Jesus Christ he built there 12 monasteries, in each of which he put 12 monks with their Superiors, and retained a few with himself whom he thought to instruct further".

But while things started very favorably, as We said, and yielded rich and salutary results, promising still greater in the future, Our saint with the greatest grief of soul, saw a storm breaking over the growing harvest, which an envious spirit had provoked and desires of earthly gain had stirred up. Since Benedict was prompted by divine and not human counsel, and feared lest the envy which had been aroused mainly against himself should wrongfully recoil on his followers, "he let envy take its course, and after he had disposed of the oratories and other buildings -- leaving in them a competent number of brethren with superiors -- he took with him a few monks and went to another place". Trusting in God and relying on His ever present help, he went south and arrived at a fort "called Cassino situated on the side of a high mountain . . .; on this stood an old temple where Apollo was worshipped by the foolish country people, according to the custom of the ancient heathens. Around it likewise grew groves, in which even till that time the mad multitude of infidels used to offer their idolatrous sacrifices. The man of God coming to that place broke the idol, overthrew the altar, burned the groves, and of the temple of Apollo made a chapel of St. Martin. Where the profane altar had stood he built a chapel of St. John; and by continual preaching he converted many of the people thereabout".

Cassino, as all know, was the chief dwelling place and the main theater of the Holy Patriarch's virtue and sanctity. From the summit of this mountain, while practically on all sides ignorance and the darkness of vice kept trying to overshadow and envelop everything, a new light shone, kindled by the teaching and civilization of old and further enriched by the precepts of Christianity; it illumined the wandering peoples and nations, recalled them to truth and directed them along the right path. Thus indeed it may be rightly asserted that the holy monastery built there was a haven and shelter of highest learning and of all the virtues, and in those very troubled times was, "as it were, a pillar of the Church and a bulwark of the faith". (Pope Pius XII, Fulgens Radiatur, March 21, 1947.) 

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

In the relationship with paganism quite different and varied developments took place. The mission as a whole was not consistent. There were in fact Christian hotheads and fanatics who destroyed temples, who were unable to see paganism as anything other than idolatry that had to be radically eliminated. People saw points in common with philosophy, but not in pagan religion, which was seen as corrupt. (Joseph Ratzinger, God and the World: A Conversation with Peter Seewald, Ignatius Press, 2002, p. 373.)

Was Saint Benedict guilty of being one of these ‚ÄúChristian hotheads and fanatics who destroyed temples,‚ÄĚ men ‚Äúwho were unable to see paganism as anything other than idolatry that had to be radically eliminated‚ÄĚ?

Antipope Emeritus Joseph Alois Ratzinger/Benedict XVI not only blasphemed God as he denied the nature of dogmatic truth and esteemed the symbols and the ‚Äúvalues‚ÄĚ of false religions. He blasphemed the work and the memory of the very saint who evangelized his own German ancestors, the man who is the very patron saint of Germany, his homeland, Saint Bonfiace.

Saint Boniface also knew that there was no middle ground between Catholicism and any false religion. He knew that he had to evangelize the non-Catholics to whom he had been sent without engaging in what Pope Pius XI referred to in Mortalium Animos, January 6, 1928, as obstinate wranglings with unbelievers. Pope Pius XII commented as follows about the heroic efforts of Saint Boniface to oppose false idols at the point of his own life:

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.) 

Will Jorge Mario Bergoglio apologize for the work of Saint Boniface?

How about Bergoglio’s own fellow Jesuit, Saint Francis Xavier, who was relentless in his pursuit  of the destruction of false idols:

As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)

We have in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of holy David, "from an unholy race and a wicked and crafty man deliver me, O Lord." They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people. They give out publicly that the gods command certain offerings to be made to their temples, which offerings are simply the things that the Brahmins themselves wish for, for their own maintenance and that of their wives, children, and servants. Thus they make the poor folk believe that the images of their gods eat and drink, dine and sup like men, and some devout persons are found who really offer to the idol twice a day, before dinner and supper, a certain sum of money. The Brahmins eat sumptuous meals to the sound of drums, and make the ignorant believe that the gods are banqueting. When they are in need of any supplies, and even before, they give out to the people that the gods are angry because the things they have asked for have not been sent, and that if the people do not take care, the gods will punish them by slaughter, disease, and the assaults of the devils. And the poor ignorant creatures, with the fear of the gods before them, obey them implicitly. These Brahmins have barely a tincture of literature, but they make up for their poverty in learning by cunning and malice. Those who belong to these parts are very indignant with me for exposing their tricks. Whenever they talk to me with no one by to hear them they acknowledge that they have no other patrimony but the idols, by their lies about which they procure their support from the people. They say that I, poor creature as I am, know more than all of them put together.

They often send me a civil message and presents, and make a great complaint when I send them all back again. Their object is to bribe me to connive at their evil deeds. So they declare that they are convinced that there is only one God, and that they will pray to Him for me. And I, to return the favor, answer whatever occurs to me, and then lay bare, as far as I can, to the ignorant people whose blind superstitions have made them their slaves, their imposture and tricks, and this has induced many to leave the worship of the false gods, and eagerly become Christians. If it were not for the opposition of the Brahmins, we should have them all embracing the religion of Jesus Christ. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)

My own and only Father in the Heart of Christ, I think that the many letters from this place which have lately been sent to Rome will inform you how prosperously the affairs of religion go on in these parts, through your prayers and the good bounty of God. But there seem to be certain things which I ought myself to speak about to you; so I will just touch on a few points relating to these parts of the world which are so distant from Rome. In the first place, the whole race of the Indians, as far as I have been able to see, is very barbarous; and it does not like to listen to anything that is not agreeable to its own manners and customs, which, as I say, are barbarous. It troubles itself very little to learn anything about divine things and things which concern salvation. Most of the Indians are of vicious disposition, and are adverse to virtue. Their instability, levity, and inconstancy of mind are incredible; they have hardly any honesty, so inveterate are their habits of sin and cheating. We have hard work here, both in keeping the Christians up to the mark and in converting the heathen. And, as we are your children, it is fair that on this account you should take great care of us and help us continually by your prayers to God. You know very well what a hard business it is to teach people who neither have any knowledge of God nor follow reason, but think it a strange and intolerable thing to be told to give up their habits of sin, which have now gained all the force of nature by long possession. Saint Francis Xavier, Letter on the Missions,  to St. Ignatius de Loyola, 1549.)

Saint Francis Xavier had a hatred of idolatry, and he marveled at the fact that his followers shared that hatred. The hideous Bergoglio, of course, loves false religions and thinks nothing‚ÄĒabsolutely nothing‚ÄĒof offending the true God of Divine Revelation. He is a man of sin, a man of apostasy, a man of blasphemy, a man of heresy, a man of sacrilege, impurity, indecency, filth and profanity. He is a man of the devil himself as his beliefs and actions are anti-Christ in every respect.

Once again, however, Bergoglio's Amazon Synod, is only bringing the conciliar revolution to its logical conclusions even if many ‚Äúconservative‚ÄĚ ‚Äúbishops‚ÄĚ within the structures of the counterfeit church of conciliarism are unable to see this. False ecumenism is evil. Yet it is that many of these ‚Äúconservative‚ÄĚ ‚Äúbishops‚ÄĚ have engaged in ‚Äúinter-religious‚ÄĚ prayer services and have participated in other kinds of ecumenical gatherings, heedless of the fact that they are violating the First Commandment and defying the constant teaching of the Catholic Church to seek with urgency the conversion of non-Catholics to the true Faith.

Saint Peter himself, our first pope, sought the conversion of the Jews on Pentecost Sunday:

And when the days of the Pentecost were accomplished, they were all together in one place: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven.

And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue. And they were all amazed, and wondered, saying: Behold, are not all these, that speak, Galileans? And how have we heard, every man our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, Phrygia, and Pamphylia, Egypt, and the parts of Libya about Cyrene, and strangers of Rome, Jews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God. And they were all astonished, and wondered, saying one to another: What meaneth this? But others mocking, said: These men are full of new wine. But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day:

But this is that which was spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come.

And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.

For this my heart hath been glad, and any tongue hath rejoiced: moreover my flesh also shall rest in hope. Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.

Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, Until I make thy enemies thy footstool.

Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.

They therefore that received his word, were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. And all they that believed, were together, and had all things common. Their possessions and goods they sold, and divided them to all, according as every one had need.

And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart; Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved.  (Acts 2: 1-47)

Will Jorge Mario Bergoglio apologize for Saint Peter's efforts to convert the Jews on Pentecost Sunday, no less the fact that three thousand of them actually did convert?

Well, perhaps there is no need for the Argentine Apostate to apologize as Joseph Alois Ratzinger/Benedict XVI made it clear in Jesus of Nazareth: From the Entrance into Jerusalem to the Resurrection that he doubted that Saint Peter even gave such a discourse on Pentecost Sunday:

From a theological understanding of the empty tomb, a passage from Saint Peter's Pentecost sermon strikes me as important, when Peter for the first time openly proclaims Jesus' Resurrection to the assembled crowds. He communicates it, not in his own words, but by quoting Psalm 16:8-10 as follows: "... my flesh will dwell in hope. For you will not abandon my son to Hades, nor let your Holy One see corruption. You have made known to me the ways of life" (Acts 2:26-28). Peter quotes the psalm text using the version found in the Greek Bible. The Hebrew text is slightly different: "You do not give me up to Sheol, or let your godly one see the Pit. You show me the path of life" (Ps. 16:10-11). In the Hebrew version the psalmist speaks in the certainty that God will protect him, even in the threatening situation in which he evidently finds himself, that God will shield him from death and that he may dwell securely: he will not see the grave. The version Peter quotes is different: here the psalmist is confident that he will not remain in the underworld, that he will not see corruption.

Peter takes it for granted that it was David who originally prayed this psalm, and he goes on to state that this hope was not fulfilled in David: "He both died and was buried, and his tomb is with us to this day" (Acts 2:29). The tomb containing his corpse is the proof of his not having risen. Yet the psalm text is still true: it applies to the definitive David. Indeed, Jesus is revealed here as the true David, precisely because in him this promise is fulfilled: "You will not let your Holy One see corruption."

We need not go into the question here of whether this address goes back to Peter and, if not, who else may have redacted it and precisely when and where it originated. Whatever the answer may be, we are dealing here with a primitive form of Resurrection proclamation, whose high authority in the early Church is clear from the fact that it was attributed to Saint Peter himself and was regarded as the original proclamation of the Resurrection. (Joseph Ratzinger/Benedict XVI, Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection, pp. 255-256.)

Left unaddressed in this classic piece of Modernist deconstruction of Sacred Scripture that is a blasphemous affront to God the Holy Ghost and to Saint Peter is the little matter that three thousand Jews from all over the Mediterranean converted because of the stirring words delivered by our first pope moments after he had received the Seven Gifts and Twelve Fruits of God the Holy Ghost, being blessed at that moment with the charism of infallibility of doctrine. Ratzinger/Benedict had to place into question, no matter how subtly by way of refusing address the question that he raises, the fact that Saint Peter delivered this sermon as to admit openly that it is the case is to damn himself for refusing to speak to Jews as Saint Peter did.

Moreover, as we know that Saint Peter did deliver this sermon and that the Acts of the Apostles was written by Saint Luke under the inspiration of God the Holy Ghost, to assert that Saint Peter was wrong about the authorship of Psalm 16, attributing it "incorrectly" to King David, is to mock the papal infallibility with which our first pope had just been clothed by the same God the Holy Ghost. 

Consider this fact, my friends. Consider it if only for a moment.

Antipope Emeritus Joseph Alois Ratzinger/Benedict XVI, that "master" of true Scripture exegesis who believes his insights superior to those of Holy Mother Church's Fathers and Doctors, including the Angelic Doctor, Saint Thomas Aquinas, has identified the first "papal error" for us, committed moments after Saint Peter received the Gifts and Fruits of God the Holy Ghost. If only Saint Peter had had the benefit of Ratzinger/Benedict's training with all of its "access" to sources not known to the fisherman from Galilee, he would not have made such a blunder.


Thus it is that the current conciliar "pope's" disregard for the work of our true popes far beyond those foes of liberalism such as Popes Gregory XVI and Pius IX and the the foe of Modernism, Pope Saint Pius X, as well as the sainted pontiff's predecessor, Pope Leo XIII, who taught repeatedly that the civil state has a duty to recognize the true religion and to accord her the favor and the protection of the laws. It is necessary in Ratzinger/Benedict's view to place into question the very reality of Saint Peter's Pentecost Sunday sermon as a coherent whole and to point out his "error" that is no error at all. 

And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart: [2] And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow. [3] And behold there appeared to them Moses and Elias talking with him. [4] And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. [5] And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.

[6] And the disciples hearing, fell upon their face, and were very much afraid. [7]And Jesus came and touched them: and said to them, Arise, and fear not. [8] And they lifting up their eyes saw no one but only Jesus. [9] And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead. [10] And his disciples asked him, saying: Why then do the scribes say that Elias must come first?

[11] But he answering, said to them: Elias indeed shall come, and restore all things.[12] But I say to you, that Elias is already come, and they knew him not, but have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them. [13] Then the disciples understood, that he had spoken to them of John the Baptist. (Matthew 17: 1-13.)

Elias, who will be the herald of Our Lord before His Second Coming in glory at the end of time, was the greatest of the prophets, and he appeared with Our Lord as He was transfigured in glory to confirm Saint Peter, the head of the apostolic college, Saint James, who would be the first apostle to be martyred, and Saint John, who would be the last living apostle to confirm their Faith in the truth he had prepared the way for the coming Our Lord.

This is made clear in Father George Leo Haydock’s commentary:

Ver. 3.¬†Moses and Elias.¬†Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter.¬†The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. (St. Chrysostom, hom. lvii.) --- St. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, chap. xi, though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. (Jansenius) --- It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. (St. Augustine,¬†de cur√Ę pro mort.¬†chap. xv. 16.) --- For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. (Bristow) ---¬†All interpreters agree, that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. (Haydock) ( This link no longer works.)

Father Haydock also explained the sense in which Saint John the Baptist incarnated the spirit of Elias, which in no way is to claim that Elias the Prophet will not in person to herald the Second Coming of Our Lord to judge the living and dead at the end of time:

Ver. 10. Elias must come first. The prophet Elias will come again in person before my second coming to judgment, and will re-establish all things, by the conversion of the Jews to the Christian faith, according to the common opinion. But John the Baptist who was Elias in spirit, is already come. See Matthew xi. 14. (Witham) --- This was a vulgar error spread by the Scribes among the Jewish people. It proceeded from an erroneous interpretation of Scripture. They confounded the two comings of our Saviour. The Baptist was the precursor of Christ at his first coming, and was styled by our Lord Elias, because he performed the office of Elias; and he shall go before Him in the spirit and power of Elias. (Luke i. 17.) --- But this prophet in person will be the precursor of the second coming of Christ. Whereby Malachias, predicting this coming of Christ, says: I will send to you Elias the Thesbite; thus evidently distinguishing him from the Baptist, who was also Elias in spirit and in the dignity of his office. (St. Chrysostom, hom. lviii.) --- Jesus Christ here confirms the literal sense of the prophecy; (Malachias iv. 5,) but, in the next verse, he shews a prior, though less perfect accomplishment of the same in the person of John the Baptist, who was raised by God to prepare the ways of the Lord. ( As noted just above, this link no longer works.)

Ecumenism is evil, and it has been condemned by our true popes.

What we are witnessing at present is simply the openly public manifestation of a diabolical plan that is centered upon convincing Catholics that that it is necessary to forget about converting non-Catholics in order to establish a world of ‚Äúmutual respect.‚ÄĚ

The sort of Judeo-Masonic ‚Äúrespect‚ÄĚ that has defined conciliarism in general and the entire life of Jorge Mario Bergoglio, who has worked so closely with his pro-abortion, pro-perversity pal Abraham Skorka (see¬†On the Road to Gehenna With Jorge, Abe and Omar, part one,¬†Inspired by the Same Scriptwriter,¬†On the Road to Gehenna with Jorge, Abe and Omar, part two,¬†On the Road to Gehenna with Jorge, Abe and Omar, part three,¬†On the Road to Gehenna with Jorge, Abe and Omar, part four (the end, at last),¬†Antichrist and His Anti-Pentecost¬†and¬†Antichrist Has Shown Us His Calling Card? Do You Care?)

The only difference between Jorge Mario Bergoglio and his predecessors in the counterfeit church of conciliarism is that he is making no effort to mask his belief that all religions please God and provide a sure path to salvation. His false religion, conciliarisim, is one of ‚Äúfeelings‚ÄĚ and ‚Äúuniversal salvation‚ÄĚ based on a false concept of ‚Äúmercy‚ÄĚ that reaffirms hardened sinners, including those guilty of unbelief in Our Lord‚Äôs Sacred Divinity and/or guilty of unbelief in the Catholic Church as the true Church founded by God Himself.

Yes, the apostasies of conciliarism has its roots in Judeo-Masonry, which served as progenitor of sorts to Modernism’s embrace of religious indifferentism and of reaffirming all hardened sinners in their sins, something that Pope Clement XII pointed out in In Eminenti, April 28, 1738, which was the first papal encyclical letter that condemned Freemasonry, which was then in its nascent stages after emerging in England in the year 1717:

Therefore, bearing in mind the great harm which is often caused by such Societies or Conventicles not only to the peace of the temporal state but also to the well-being of souls, and realizing that they do not hold by either civil or canonical sanctions; and since We are taught by the divine word that it is the part of faithful servant and of the master of the Lord's household to watch day and night lest such men as these break into the household like thieves, and like foxes seek to destroy the vineyard; in fact, to prevent the hearts of the simple being perverted, and the innocent secretly wounded by their arrows, and to block that broad road which could be opened to the uncorrected commission of sin and for the other just and reasonable motives known to Us; We therefore, having taken counsel of some of Our Venerable Brothers among the Cardinals of the Holy Roman Church, and also of Our own accord and with certain knowledge and mature deliberations, with the plenitude of the Apostolic power do hereby determine and have decreed that these same Societies, Companies, Assemblies, Meetings, Congregations, or Conventicles of Liberi Muratori or Francs Massons, or whatever other name they may go by, are to be condemned and prohibited, and by Our present Constitution, valid for ever, We do condemn and prohibit them. (Pope Clement XII, In Eminenti, April 28, 1738.)

True popes have always condemned the efforts to create anything approaching a ‚Äúrespect‚ÄĚ for false religions, although they have always taught us to bear ourselves kindly who are caught up in the errors that their leaders have propagated.

Pope Leo XIII condemned any and all efforts to do the work of Belial under the cover of the Gospel, which is precisely what Jorge Mario Bergoglio is doing:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)

No one should have any doubt that what has been preached about false ‚Äúecumenism‚ÄĚ and its respect for false religions‚ÄĒa preaching that the conciliar ‚Äúpopes‚ÄĚ have caused to be inserted into the¬†Acta Apostlicae Sedis¬†and are thus binding upon all Catholics to accept without reservation (see¬†Memo from Two Popes and Monsignor Joseph Clifford Fenton to Bishop Richard Williamson: No One Can Resist a True and Legitimate Successor of Saint Peter)‚ÄĒis anything other than the antithesis of Catholicism, which makes no terms with error.

Consider the words of Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Jorge’s One Word Church cares not for dogmas, is anti-hierarchical and has neither discipline for the mind, nor curb for the passions. It is not now nor can ever be the Catholic Church.

Despite all the histrionics of the moment that features all manner of anti-sedevacantists to ‚Äúfight‚ÄĚ against the man they consider as the Vicar of Christ on earth, the simple reality that Catholics must face is that the events of Jorge Mario Bergoglio‚Äôs antipapacy signify nothing other than a ratification of the truth that he is not a Catholic and the religious sect that he heads is not the Catholic Church.

Look, Angelo Roncalli/John XIII planted the seeds for the flowering of the conciliar revolution. He did not believe in the unicity of the Catholic Church, and his false beliefs paved the way for Lumen Gentium, November 21, 1964, seventeen months, eighteen days after his death on June 3, 1963. ¬†None other than ‚ÄúFather‚ÄĚ Alois, the successor of the Protestant ecumenist and founder of the Taize movement, Roger Schutz, explained what the corpulent Roncalli told Schutz in 1963 shortly before he, Roncalli, died:

Q. Did Brother Roger himself testify explicitly to that development?

A. Father Alois (Roger Schutz's successor at Taize): "He understood very early in his life that in order to pass on the Gospel to young people a reconciliation of Christians was necessary. After John XXIII and the Second Vatican Council, he considered that the time for reconciliation had come. He often told how, during his last meeting with John XXIII, in 1963, he was eager to hear a spiritual testament from the pope and he asked him about the place of Taizé in the Church. John XXIII replied, making circular gestures with his hands, 'The Catholic Church is made of concentric circles that are always bigger and bigger.' The pope did not specify in which circle he saw Taizé but Brother Roger understood that the pope wanted to say to him: you are already within, continue simply on this path. And that is what he did. (RORATE CÆLI) 

Yes, Angelo Roncalli/John XXIII desired to have a complete rupture with the past, which is why he convened the "Second" Vatican Council, which opened on October 11, 1962:

Among these documents was a note by Msgr. Loris Capovilla, secretary of John XXIII in which, on behalf of the Pope, he gave instructions for the redaction of the Bull¬†Humanae salutis, the bull that convened the Council. On the text typed by Capovilla, there are side notes handwritten by John XXIII himself. It is clearly affirmed in this text, Marco Roncalli assures us, that the Pope did not desire to follow the course of Vatican I because ‚Äúneither in its substance nor in its form would it correspond to the present day situation.‚ÄĚ We also see a rebuttal of the Church‚Äôs position on the temporal order taught by Pius IX, because now, the note emphasizes, ‚Äúthe Church demonstrates that she wants to be mater et magistra [mother and teacher].‚ÄĚ

This revelation is, in my opinion, an extraordinary confirmation that John XXIII did not want any continuity with the previous Ecumenical Council convened and directed by Pius IX. When he affirmed that Vatican II must not follow Vatican I ‚Äúeither in its substance or in its form,‚ÄĚ he was saying that it should be completely different; this is not far from saying that it should be the opposite.

Indeed, to say that the substance should be different means that the doctrine defended must be different. To say that the form should be different means that the militant character of Vatican I’s documents must be avoided. Incidentally, the reason alleged to explain a change in the Church’s position regarding the world - that now she wants to be mother and teacher - confirms that he wanted Vatican II to steer clear of the militant spirit of Vatican I. (Atila Sinka Guimaraes, John XXIII Wanted A Rupture With The Past.)

The rupture with the past began sixty-one years ago on October 28, 1958, when Roncalli appeared on the loggia of the Basilica of Saint Peter and it was furthered by his successor, Giovanni Battista Enrico Antonio Maria Montini/Paul VI, who desired that what was represented to be the Catholic liturgy be open to adaptations in the name of the ‚Äúinculturation‚ÄĚ of the Gospel. Although the conciliar revolution is indeed a rupture with the past, the seeds of its continuous degeneration were planed by Roncalli and watered by Montini, who saw to it that the first document issued by the ‚ÄúSecond‚ÄĚ Vatican Council, Sacrosanctum Concilium, November 1, 1963, provided the ‚Äúlegal‚ÄĚ foundation for the use of what became the Protestant and Judeo-Masonic Novus Ordo liturgical service as the instrument of celebrating paganism liturgically:

22. 1. Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.

2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.

3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.

23. That sound tradition may be retained, and yet the way remain open to legitimate progress Careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.

As far as possible, notable differences between the rites used in adjacent regions must be carefully avoided.

40. In some places and circumstances, however, an even more radical adaptation of the liturgy is needed, and this entails greater difficulties. Wherefore:

1) The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in this matter, carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into divine worship. Adaptations which are judged to be useful or necessary should when be submitted to the Apostolic See, by whose consent they may be introduced.

2) To ensure that adaptations may be made with all the circumspection which they demand, the Apostolic See will grant power to this same territorial ecclesiastical authority to permit and to direct, as the case requires, the necessary preliminary experiments over a determined period of time among certain groups suited for the purpose.

3) Because liturgical laws often involve special difficulties with respect to adaptation, particularly in mission lands, men who are experts in these matters must be employed to formulate them. (Sacrosanctum Concilium, December 4, 1963.)

Bergoglio dispensed with the qualifications offered in paragraphs 22 and 40.1 several years ago, thus binding the conciliar Divine Worship and the Discipline of the Sacraments to grant¬†pro forma¬†recognition of whatever changes and adaptations are approved by ‚Äúepiscopal‚ÄĚ conferences that even goes beyond the wide atitude found in paragraphs 395-399 of the¬†General Instruction to the Roman Missal:

395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed. The special norms given in the Instruction On the Roman Liturgy and Inculturation should be carefully observed.

Regarding procedures to be followed in this matter, the following should be followed:

In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.

Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. (General Instruction to the Roman Missal.)

This calls to mind what a conciliar presbyter said to me when riding from Emmaus, Pennsylvania, to Philadelphia, Pennsylvania, for Karol Wojtyla/John¬†Paul II's liturgical extravaganza at Logan Circle there on Thursday, October 4, 1979, the Feast of Saint Francis of Assisi, as he envisioned a day where ‚ÄúRome was nothing more than a clearinghouse for the ideas and liturgies developed¬†at¬†the local level.‚ÄĚ I found this idea to preposterous at the time, telling the man that this would never happen.¬†

Guess what?

I was an idiot.

The Amazonian Synod has been used a pretext to enshrine just about every heretical practice and pagan symbolism in the name of a ‚Äúchurch‚ÄĚ that has an indigenous face. This indigenous face, however, is nothing other than paganism itself. Catholics are called to convert pagans, not to be converted by them.

Indeed, The Novus Ordo's ideology is anthropocentric (man-centered), not Christocentric. The liturgical revolutionary, "Archbishop" Piero Marini, a direct acolyte of the Freemason Annibale Bugnini, C.M., has been telling us for decades that we have not yet seen the full "fruit" of the "renewal" contained within the hideous liturgical service that he helped to write and whose implementation he sought to implement in the most scandalous expansive manner possible, especially as he planned and executed the outdoor extravaganza liturgies at which Wojtyla/John Paul II presided between October 16, 1978, and April 1 (or 2, depending on when he actually died), 2005:

The Constitution on the Sacred Liturgy, Marini told the audience, was really "a matrix for other reforms" and possible changes yet to come. It is not enough, he said, to look at the written document as a manual for reforming the church's rites.

"It was an event that continues even today to mark ecclesial life," the archbishop said. "It has marked our ecclesial life so much that very little of the church today would be as it is had the council not met."

Marini, who was master of liturgical ceremonies under Blessed John Paul II, told the liturgists that Vatican II did not give the world static documents. In an ever-evolving culture, the Catholic liturgy is incomplete unless it renews communities of faith.

"The council is not behind us. It still precedes us," Marini said. (Vatican II continues to mark ecclesial life today, Marini says.)

When did Piero Marini say this?

Well, it wasn't fifty years ago. It was in Erie, Pennsylvania, during a conference of liturgical revolutionaries that was held between October 7 and 12, 2014. And guess who thinks very highly of Marini, who now serves as the president of the conciliar committee on pretended Eucharistic Congresses and served as the master of ceremonies for Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI, , from 1987 to 2007?

That's right.

You got it.

This why there have been images such as this have characterized "papal" liturgies and inter-religious "prayer" services:

Pope Benedict in a tribal ceremony with witch-doctors

The "restorer of tradition" at World Youth Day, July 2008.

(The following caption under this photograph appears on the very antisedevacantist Tradition in Action  website: 

At Sidney, a tribal Pope carries palm leaves participating in a ritual of witch-doctors.)

A photograph may worth more than a thousand words. However, the description of World Youth Day in the article containing the photograph above explained that "Pope Benedict XVI" had an agenda that was very similar to that which the Argentine Agenda was pushing at his so-called "Amazon Synod":

The World Youth Day in Sydney was marked by various gestures and statements of Benedict XVI with an ecumenical, ecologist and tribalist bent. This ensemble of statements would normally have been sufficient to definitively bury the media myth of the ‚Äúultra-conservative‚ÄĚ Pope.

Notwithstanding, despite the extensive coverage of journalists and photographers who accompanied the event and the widespread circulation of photos and articles showing the world the ‚Äúgreen,‚ÄĚ tribal, and ecumenical Pope, the myth of a conservative Ratzinger remained intact. The obvious contradiction between the myth and the reality, which normally would cause shock and perplexity in Catholic public opinion, remains comfortably installed in the confused, chaotic and relativist mentality of countless Catholics.
Ecumenism and mental pollution
One of the ecumenical events that could produce a strong mental pollution, incomparably worse than air pollution since it puts the Faith at risk, was the papal speech before representatives of different ‚ÄúChristian confessions.‚ÄĚ Catholic News Agency reported that on Friday morning, July 18, Benedict XVI met with 15 leaders of diverse ‚ÄúChristian confessions‚ÄĚ (Anglicans, Syrian Orthodox, Maronite Catholics, Indian Orthodox, Chinese Methodists and Lutherans) in the Crypt of St. Mary‚Äôs Cathedral in Sydney.
The words of the Pontiff on that occasion were surprising: ‚ÄúWe must guard against any temptation to view doctrine as divisive and hence an impediment to the seemingly more pressing and immediate task of improving the world in which we live‚ÄĚ (1).
This is disconcerting, even more so if we consider that Benedict XVI presents himself as being the Pope who combats the relativism of our times. How could he consider it a temptation to see the truth as divisive? Actually, between truth and error, good and evil, there is a profound and irreconcilable division. Truth does not divide those who accept it, but rather unites them. It frees them from sin and error: Veritas liberabit vos [The truth will make you free]. Such is the teaching of the Gospel, of Our Lord Jesus Christ, the doctrine of the Doctors of the Church and the Popes.
The truth is a source of division only for those who reject it and refuse to accept traditional Catholic doctrine. We know that ‚Äúto improve the world in which we live,‚ÄĚ before all else we must subject it to that single truth, the truth revealed by God and taught by the Holy Catholic Church.
A ‚Äúcommon Eucharist‚ÄĚ with heretics is in the making‚Ķ
Benedict XVI went on to say: ‚ÄúThe road of ecumenism ultimately points towards a common celebration of the Eucharist ... Although there are still obstacles to be overcome, we can be sure that a common Eucharist one day would only strengthen our resolve to love and serve one another‚ÄĚ (2). (Tradition in Action. My own commentary after Ratzinger/Benedict's shindig in Australia can be found in Appendix C below.)

As to the rest of the so-called "Amazonian Synod,", Pope Saint Pius X summarized the whole Modernist agenda that Jorge Mario has sought to implement to implement in its absolute entirety in the past six years, seven months, seventeen days:

38. It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to he reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized. The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?

39. It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

Despite all of the complexity that they use to make it appear that they alone have the ability to understand the ‚Äúhidden meaning‚ÄĚ of the Gospel, the method of Modernists is really quite simple to understand. Modernists simply project onto God and His Divine Revelation their own false beliefs. As unfettered by their heretical ancestors in Orthodoxy and Protestantism, Modernists claim that they are ‚Äústripping away‚ÄĚ a version of the Gospel that had been ‚Äúcorrupted‚ÄĚ by Scholasticism and by the Church‚Äôs general councils of the Second Millennium, especially the Councils of ¬†Florence and Trent and the [First] Vatican Council. The conciliar revolutionaries have no regard for anything other than their own false beliefs and endless desire to please everyone except Christ the King Himself.

As noted at the beginning of this commentary, millions of Catholic martyrs preferred death rather than make any compromises with the Holy Faith to placate heretics or infidels, and they were unstinting in refusing to offer even once small grain of incense to false idols. It is time for those in the resist while recognize movement to wake up and to recognize that the problem is not this or that ‚Äúpope.‚ÄĚ The problem is the rise of a false church that is not the Catholic Church.

Saint Peter of Verona, O.P., was killed by the heretics of his own day, the Cathars (Albingensians). Saint Peter Martyr did not practice false ecumenism with the Cathars; he sought their conversion, and he was willing to shed his very blood to defend the Holy Faith while avoiding even the appearance of giving any kind of legitimacy to the heretics and their falsehoods.

St. Peter Martyr of Verona was not the first Dominican to die in the cause of truth, but so great was he revered for his sanctity that he was canonized the year after his death; hence he became the type of fearless apostle of the Order.

More remarkable than his death is the record of his life. Born of heretical parents, and surrounded during his whole childhood with the most harmful theories and practices, Peter preserved a purity of faith and morals which was nothing short of miraculous. Continually ridiculed and harangued by his relatives, he remained untarnished in both body and soul. Sent to Bologna to the university of the age of fifteen, he met Saint Dominic, and instantly, with no backward glances at the wealth and power he was foregoing, threw himself at the saint’s feet and begged admission to the Order. He was present at the death of St. Dominic, and shared in the legacy of primitive zeal and courage passed to the sons of a saint.

While still a student, Peter underwent a severe trial. He was publicly reprimanded and placed on punishment because a brother, passing Peter‚Äôs cell late at night, thought he had heard women‚Äôs voices in the room. The voices were those of angels, who frequently visited the saint: but in his humility he thought it better to accept the punishment and say nothing about it. He was sent to another convent to do penance, and his ordination was delayed. Peter prayed and found great strength in prayer:¬†but, being human, he felt the disgrace keenly, and he one day complained to our Lord:¬†‚ÄúLord, Thou¬†knowest that I am innocent of this: why dost Thou permit them to believe it of me?‚ÄĚ A sorrowful voice replied from the crucifix: ‚ÄúAnd¬†I, Peter, what have I done that they should do this to Me?‚ÄĚ Peter complained no more. The truth was eventually¬†discovered, and Peter, reinstated¬†in the community, resumed his studies. He prayed daily for the happiness of dying a martyr‚Äôs death.

Peter soon became a celebrated preacher and engaged¬†in disputes with the heretics all over northern Italy. Many miracles were worked through his prayers, to the rage of the heretics. In one city, a¬†prominent man had been won to heresy, because the devil, taking the appearance of the Blessed Mother, appeared at the heretics‚Äô meetings and encouraged him to join them. Peter, determined to win the man back to the truth, went to the meeting of the heretics, and, when the devil appeared in his disguise, held up a small pyx in which he had placed a consecrated Host.¬†‚ÄúIf you¬†are the Mother of God,‚ÄĚ cried Peter, ‚Äúadore your Son!‚ÄĚ The devil fled in dismay, and many heretics were converted. Enraged by Peter‚Äôs success, his enemies made plans to destroy him.

Sold like his Master for thirty pieces of silver, Peter was ambushed and killed on the road to Milan. He went to his death singing, which is the traditional Dominican way to enter heaven. Undaunted by the threats of the heretics, he walked along singing the Easter Sequence, and fell unprotesting beneath the blows of the assassins. One of his murderers, touched by grace at the sight of a saint, was converted, eventually took the Dominican habit, and was popularly known as ‚ÄúBlessed‚ÄĚ Carino. To¬†him, as to us, Peter has pointed out the way to heaven when he traced on the dusty of the road, in his own blood, the creed that had highlighted his path: ‚ÄúCredo in unum Deum.‚ÄĚ (Sister Jean Mary Dorcy, O.P.,¬†Saint Dominic‚Äôs Family: Lives and Legends. Dubuque, Iowa: The Priory Press, 1964, pp. 45-46.)

Credo in unum Deum.

It is impossibe to believe in the one God of Divine Revelation, the Most Blessed Trinity, while reaffirming those who believe and worship false gods.

Saint Peter Martyr wrote the words "Credo in unum Deum" in his own very blood.

Jorge Mario Bergoglio spits on those words as he reduces religious faith to a matter of "thinking" or "feeling" "differently, rejecting the timple belief that the Catholic Faith alone is based on Divine Revelation and that unbelief in the truths of the Catholic Faith is a sin.

Dom Prosper Gueranger, O.S.B.’s inspiring account of the life and martyrdom of Saint Peter Martyr teaches us this truth in several ways:

The¬†hero deputed this day by the Church to greet our Risen Lord was so valiant in the good fight that martyrdom is part of his name. He is known as Peter the Martyr; to that we cannot speak of him without raising the echo of victory. He was put to death by heretics, and is the grand tribute paid to our Redeemer by the thirteenth century. Never was there a triumph hailed with greater enthusiasm than this. The martyrdom of St. Thomas of Canterbury excited the admiration of the faithful of the preceding century, for nothing was so dear to our forefathers as the liberty of the Church; the martyrdom of St. Peter was celebrated with a like intensity of praise and joy. Let us hearken¬†to the fervid eloquence of the great Pontiff, Innocent IV, who thus begins the Bull of the martyr‚Äôs canonization: ‚ÄėThe truth of the Christian faith, manifested, as it has been, by great and frequent miracles, is not beautified by the new merit of a new Saint.¬†Lo! a combatant of these our times comes, bringing us new and great triumphant signs. The voice of his blood shed (for Christ) is heard, and the fame of his martyrdom is trumpeted, through the world. The land is not silent that sweateth with blood; the country that produced so noble a warrior resounds with his praise; yea, the very sword that did the deed of parricide proclaims his glory. . . . Mother Church has great reason to rejoice, and abundant matter for gladness; she has cause to sing a new canticle to the Lord, and a hymn of fervent praise to her God: . . . the Christian people has cause to give forth devout songs to its Creator. A sweet fruit, gathered in the garden of faith, has been set upon the table of the eternal King: a grape-bunch taken from the vineyard of the Church has filled the royal cup with new wine. . . . The flourishing of the Order of Preachers has produced a red rose, whose sweetness is most grateful to the King; and from the Church here on earth there has been taken a stone, which, after being cut and polished, has deserved a place of honour in the temple of heaven.

Such was the language wherewith the supreme Pontiff spoke of the new martyr, and the people responded by celebrating his feast with extraordinary devotion. It was kept as were the ancient festivals, that is, all servile work was forbidden upon it. The churches served by the Fathers of the Dominican Order were crowded on his feast; and the faithful took little branches with them, that they might be blessed in memory of the triumph of Peter the Martyr. The custom is still observed; and the branches blessed by the Dominicans on this day are venerated as being a protection to the houses where they are kept.

How are we to account for all this fervent devotion of the people towards St. Peter? It was because he died in defense of the faith; and nothing was so dear to the Christians of those days as faith. Peter had received the charge to seize all the heretics who at that time were causing great disturbance and scandal in the country round about Milan. They were called Cathari, but in reality were Manicheans; their teachings were detestable, and their lives most immoral. Peter fulfilled his duty with a firmness and equity which soon secured him the hatred of the heretics; and when he fell a victim to his holy courage, a cry of admiration and gratitude was heard throughout Christendom. Nothing could be more devoid of truth than the accusations brought by the enemies of the Church and their indiscreet abettors against the measures formerly decreed by the public law of Catholic nations, in order to foil the efforts made by evil-minded men to injure the true faith. In those times, no tribunal was more popular as that whose office was to protect the faith, and to put down all them that attacked it. It was to the Order of St. Dominic that this office was mainly entrusted; and well may they be proud of the honour of having so long held one so beneficial to the salvation of mankind. How many of its members have met with a glorious death in the exercise of their stern duty! St. Peter is the first of the martyrs given by the Order for this holy cause: his name, however, head a long list of others who were his brethren in religion, his successors in the defence of the faith, and his followers to martyrdom. The coercive measures that were once, and successfully, long since ceased to be used: but for us Catholics, our judgement of them must surely be that of the Church. She bids us to-day honour as a martyr one of her Saints, who was put to death whilst resisting the wolves that threatened the sheep of Christ’s fold; should we not be guilty of disrespect to our Mother if we dared to condemn what she so highly approves? Far, then, be from us that cowardly truckling to the spirit of the age, which would make us ashamed of the courageous efforts made by our forefathers for the preservation of the faith! Far from us that childish readiness to believe the calumnies of Protestants against an institution which they naturally detest! Far from us that deplorable confusion of ideas which puts truth and error on an equality, and from the fact that error can have no rights, concludes that truth can claim none! (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Paschal Time, Book II, pp. 374-376.)

Who puts truth and error on an equality?

I think you know the answer to that question. If not, just look for the man dressed in white in a dark room illumined by but a single light, something approaching the very atmosphere in which open devil-worshipers ply their trade, including the Illuninati.

Let us turn now to Dom Prosper Gueranger, O.S.B.’s prayer to Saint Peter Martyr:

The victory was thine, O Peter! and thy zeal for the defence of the holy faith was rewarded. Thou didst ardently desire to shed thy blood for the holiest of causes, and by such a sacrifice to confirm the faithful of Christ in their religion. Our Lord satisfied thy desire; he would even have thy martyrdom be in the festive season of the Resurrection of our divine Lamb, that his glory might add lustre to the beauty of thy holocaust. When the death-blow fell upon thy venerable head, and they generous blood was flowing from the wounds, thou didst write on the ground the first words of the creed, for whose holy truth thou was giving thy life.

Protector of the Christian people! what other motive hadst thou, in all thy labours, but charity? What else but a desire to defend the weak from danger induced thee not only to preach against error, but to drive its teachers from the flock? How many simple souls, who were receiving divine truth from the teaching of the Church, have been deceived by the lying sophistry of heretical doctrine, and have lost the faith? Surely the Church would do all she could to ward off such dangers from her children; she would do all she could to defend them from enemies, who were bent on destroying the glorious inheritance which had been handed down to them by millions of martyrs! She knew the strange tendency that often exists in the heart of fallen man to love error; whereas truth, though of itself unchanging, is not sure of its remaining firmly in the mind, unless it be defended by learning or by faith, as to learning, there are but few who possess it; and as to faith, error is ever conspiring against it, and, of course, with the appearance of truth. In the Christian ages it  would have been deemed not only criminal, but absurd, to grant to error the liberty which is due only to truth; and they that were in authority considered it a duty to keep the weak from danger, by removing from them all occasions of a fall; just as the father of a family keeps his children from coming in contact with wicked companions who could easily impose on their inexperience, and lead them to evil under the name of good.

Obtain for us, O holy martyr, a keen appreciation of the precious gift of faith‚Äďthat element which¬†keeps us on the way to salvation. May we zealously do everything that lies in our power to preserve it, both in our ourselves and in them that are under our care.¬†The love of this holy faith has grown cold in so many hearts; and frequent intercourse with free-thinkers has made them think and speak of matters of faith in a very loose way. Pray for them, O Peter, that they may recover that fearless love of the truths of religion which should be one of the chief traits of the Christian character.¬†If they be living in a country where the modern system is introduced of training all religions alike‚Äďthat is, of giving equal rights to error and to truth‚Äďlet them be all the more courageous in professing the truth, and detesting the errors opposed to the truth. Pray for us, O holy martyr, that they may be enkindled within us an ardent love of that faith without which it is impossible to please God.¬†Pray that we may become all earnestness in this duty, which is of vital importance to salvation; that thus our faith may daily gain strength within us, till at length we shall merit to see in heaven what we have believed unhesitatingly on earth. (Dom Prosper Gueranger, O.S.B.,¬†The Liturgical Year: Paschal Time, Book II, pp. 378-380.)

Yes, how many simple souls, many of whom today have never received the true teaching of the Church, have been deceived by the lying sophistry of the conciliar revolutionaries, and have lost the Faith as a result?

Saint Peter Martyr was willing to lay down his life in defense of the Holy Faith.

So what if our family members and friends revile us and castigate us?

So what if complete strangers start to denounce us for our rejection of conciliarism?

So what if we are humiliated and brought low, brought to nothingness, in the sight of men?

So what?

Is not Heaven worth dying to self and to disordered self-love?

Saint Peter Martyr thought so.

What is wrong with us?

The path to Heaven can be trod only by those who are willing to bear the Cross and to lift it high in their daily lives seeking only to live in such a way that we will be ready at all times to die in a state of Sanctifying Grace as a member of the Catholic Church, outside of which there is no salvation and without which there can be no true social order, as we pray as many Rosaries each day as our state in life permits.

It’s the Faith that matters, the entire Faith without any compromises, now and for all eternity.

Aren’t we willing to suffer some more for the Most Sacred Heart of Jesus through the Immaculate Heart of Mary?

Saint Peter Martyr was willing to do eight hundred years ago.

What’s wrong with us?

Are we willing to write Credo in Unum Deum in our own blood?

We better be, and to get ready we have to rely more and more upon Our Lady's help as we make sure always to wear her Brown Scapular.

Concluding Thoughts

We must remember that God has indeed permitted large numbers of people in the past to be deceived.

God permitted one hundred percent of the human race to be deceived in the Garden of Eden.

God permitted all but eight members of the human race to be deceived and deluded prior to the Great Flood.

Almost all of the Chosen People who had been led out of their bondage to the slavery of the Egyptian Pharaoh by Moses built and worshiped a molten calf whilst Moses was receiving the Ten Commandments from God on Mount Sinai.

All but a handful of people stood by Our Blessed Lord and Saviour Jesus Christ as He suffered and died for us on the wood of the Holy Cross on Good Friday.

All but a handful of bishops remained faithful to the Church during the Arian heresy that was fought by Saint Athanasius. Saint Jerome, of those who fought Arianism, wrote "The whole world groaned, and was astonished to find itself Arian."

All but one bishop, Saint John Fisher of Rochester, England, defected from the Faith at the time of the Protestant Revolt in England when King Henry VIII took this thoroughly Catholic country out of the Church.

All but thirty bishops defected from the Faith at the time Queen Elizabeth I took England out of the Church once again in the 1560s following the brief restoration that took place under the reign of her half-sister, Queen Mary, from 1553 to 1558.

The "mainstream" is not be followed. We need apostolic courage in these times of apostasy and betrayal. God's greater honor and glory must be defended against the against of men who have proved themselves to be precursors of the Antichrist.

God does indeed permit massive numbers of people to be deceived. His greater honor and glory are defended in most cases by a relative handful of the most unlikely souls, whom He raises up to confound the mighty and the powerful and the respected.

How do we think that we are going to recognize, no less resist and reject, the Antichrist when he comes when we are so complacent and smug in the face of the groundwork that is being laid by his conciliar minions for his coming? Will the emotionalism of sentimentality and the delusion of positivism not prevail then in the minds and hearts of most men?

The Catholic Church cannot be stained by any taint of error, as pope after pope has taught us:

As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)

Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.) 

Please note that Pope Gregory XVI wrote that the truth can be found in the Catholic Church without "even a slight tarnish of error."

Please note that Pope Leo XIII stressed that the Catholic Church "makes no terms with error but remains faithful to the command which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity."

Please note that that Pope Pius XI explained that the Catholic Church brings forth her teaching "with ease and security to the knowledge of men."

Anyone who says that this has been done by the counterfeit church of concilairism, which has made its "reconciliation" with the false principles of Modernity that leave no room for the confessional Catholic civil state and the Social Reign of Christ the King, is not thinking too clearly (and that is as about as charitably as I can put the matter). If the conciliar church has brought forth its teaching "with ease and security to the knowledge of men," why is there such disagreement even between the "progressive" conciliarists and "conservative" conciliarists concerning the proper "interpretation" of the "Second" Vatican Council and its aftermath? Or does this depend upon what one means by "ease and security"?

The counterfeit church of conciliarism is not the Catholic Church. To pretend that this is not so at this late date is an exercise in self-delusion.

Now, accepting the truth of our situation makes us not one whit better than anyone else. 

Indeed, there are a handful of  sedevacantists who are so oblivious to the human sense in their dealing with others on a one-on-one basis that they make themselves to appear to be "so right that they are wrong," to paraphrase the best teacher I ever had, a professor at Saint John's University who convinced me to pursue a college teaching career in the summer of 1972, meaning that they simply do not know when to let well enough be and simply let souls find the truth on their own as they respond to the graces sent to them by Our Lady.

Each of us has enough sins of our own to make reparation for without heaping more hot coals upon our souls by casting stones at those who may be as firm in their rejecting what we tell them as many of us were for decades when we heard these same truths from the mouths of others who were truly concerned about our spiritual well-being. We must pray for each other in this time of apostasy and betrayal, trusting in the care of our dear Blessed Mother, especially by means of her Most Holy Rosary, to help us and others negotiate the troubling waters that conciliarism has produced.

We separate ourselves from the conciliarists because they offend God by defecting from the Faith, starting with their rejection of the nature of dogmatic truth and their making complex what it is: the knowledge of Him that He has deposited in Holy Mother Church.

Indeed, Jorge Mario Bergoglio makes light of heresy and attacks those who point out his own multiple heresies that expelled him from the bosom of Holy Mother Church long, long before his selection as the successor to Antipope Benedict XVI.

We, on the other hand, must hate heresy as God Himself hates it. Heresy is offense against God in that it is a rejection, whether in whole or in part of Divine Revelation, which is composed of Sacred Scripture and Sacred (Apostolic) Tradition.

The great Father Frederick Faber, who wrote many books in the sixteen years of his priestly life from the time of his conversion in 1848 to the time of his death in 1854, explained why this is so when providing a meditation on the Sixth Dolor of Our Lady, that is, the scene of the Pieta:

The love of God brings many new instincts into the heart. Heavenly and noble as they are, they bear no resemblance to what men would call the finer and more heroic developments of character. A spiritual discernment is necessary to their right appreciation. They are so unlike the growth of earth, that they must expect to meet on earth with only suspicion, misunderstanding, and dislike. It is not easy to defend them from a controversial point of view; for our controversy is obliged to begin by begging the question, or else it would be unable so much as to state its case. The axioms of the world pass current in the world, the axioms of the gospel do not. Hence the world has its own way. It talks us down. It tries us before tribunals where our condemnation is secured beforehand. It appeals to principles which are fundamental with most men but are heresies with us. Hence its audience takes part with it against us. We are foreigners, and must pay the penalty of being so. If we are misunderstood, we had no right to reckon on any thing else, being as we are, out of our own country. We are made to be laughed at. We shall be understood in heaven. Woe to those easy-going Christians whom the world can understand, and will tolerate because it sees they have a mind to compromise!

The love of souls is one of these instincts which the love of Jesus brings into our hearts. To the world it is proselytism, there mere wish to add to a faction, one of the selfish developments of party spirit. One while the stain of lax morality is affixed to it, another while the reproach of pharisaic strictness! For what the world seems to suspect least of all in religion is consistency. But the love of souls, however apostolic, is always subordinate to love of Jesus. We love souls because of Jesus, not Jesus because of souls. Thus there are times and places when we pass from the instinct of divine love to another, from the love of souls to the hatred of heresy. This last is particularly offensive to the world. So especially opposed is it to the spirit of the world, that, even in good, believing hearts, every remnant of worldliness rises in arms against this hatred of heresy, embittering the very gentlest of characters and spoiling many a glorious work of grace. Many a convert, in whose soul God would have done grand things, goes to his grave a spiritual failure, because he would not hate heresy. The heart which feels the slightest suspicion against the hatred of heresy is not yet converted. God is far from reigning over it yet with an undivided sovereignty. The paths of higher sanctity are absolutely barred against it. In the judgment of the world, and of worldly Christians, this hatred of heresy is exaggerated, bitter, contrary to moderation, indiscreet, unreasonable, aiming at too much, bigoted, intolerant, narrow, stupid, and immoral. What can we say to defend it? Nothing which they can understand. We had, therefore, better hold our peace. If we understand God, and He understands us, it is not so very hard to go through life suspected, misunderstood and unpopular. The mild self-opinionatedness of the gentle, undiscerning good will also take the world's view and condemn us; for there is a meek-loving positiveness about timid goodness which is far from God, and the instincts of whose charity is more toward those who are less for God, while its timidity is searing enough for harsh judgment. There are conversions where three-quarters of the heart stop outside the Church and only a quarter enters, and heresy can only be hated by an undivided heart. But if it is hard, it has to be borne. A man can hardly have the full use of his senses who is bent on proving to the world, God's enemy, that a thorough-going Catholic hatred of heresy is a right frame of man. We might as well force a blind man to judge a question of color. Divine love inspheres in us a different circle of life, motive, and principle, which is not only not that of the world, but in direct enmity with it. From a worldly point of view, the craters in the moon are more explicable things than we Christians with our supernatural instincts. From the hatred of heresy we get to another of these instincts, the horror of sacrilege. The distress caused by profane words seems to the world but an exaggerated sentimentality. The penitential spirit of reparation which pervades the whole Church is, on its view, either a superstition or an unreality. The perfect misery which an unhallowed  touch of the Blessed Sacrament causes to the servants of God provokes either the world's anger or its derision. Men consider it either altogether absurd in itself, or at any rate out of all proportion; and, if otherwise they have proofs of our common sense, they are inclined to put down our unhappiness to sheer hypocrisy. The very fact that they do not believe as we believe removes us still further beyond the reach even of their charitable comprehension. If they do not believe in the very existence our sacred things, how they shall they judge the excesses of a soul to which these sacred things are far dearer than itself? (Father Frederick Faber, The Foot of the Cross, published originally in England in 1857 under the title of The Dolors of Mary, republished by TAN Books and Publishers, pp. 291-295.)

The counterfeit church of conciliarism has been awash in heresy from its beginnings as it is premised upon Modernism‚Äôs condemned precept of ‚Äúthe evolution of dogma‚ÄĚ that is nothing other than a denial of the very immutability of God Himself. It is thus no exaggeration to state that the counterfeit church of conciliarism is premised upon a denial of God‚Äôs very Divine Nature as He has revealed It to us exclusively through His Catholic Church.

From the denial of God‚Äôs Divine Nature flows quite logically the heresies associated with the Divine Constitution of his Holy Catholic Church by means of the ‚Äúnew ecclesiology,‚ÄĚ false ecumenism, ‚Äúinter-religious prayer‚ÄĚ services and ‚Äúepiscopal collegiality. Similarly, the denial of God‚Äôs Divine Nature is responsible for the rejection of the Social Reign of Christ the King over men and their nations in favor of the heresy of ‚Äúreligious liberty‚ÄĚ that is so responsible for producing havoc all throughout the supposedly ‚Äúcivilized world,‚ÄĚ starting in the new places that gave birth to it, the United States of America and the ‚ÄúFirst Republic of France.‚ÄĚ

The counterfeit church of conciliarism is awash in abominable sacrileges, starting with the Protestant and Judeo-Masonic¬†Novus Ordo liturgical service and its other false sacramentally barren rites (‚Äúepiscopal consecration,‚ÄĚ ‚Äúpriestly ordination,‚ÄĚ ‚Äúconfirmation,‚ÄĚ ‚Äúanointing of the sick‚ÄĚ) and the wretched displays of wanton debauchery spawned thereby.

Ah, but our relatives, former friends and acquaintances think that we are the problem for holding fast to the truths of the true Faith that Jorge despises:

We must always remember these words of Saint Athanasius:

May God console you!...What saddens the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises -- but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: What is more important, the place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?

True, the premises are good when the Apostolic Faith is preached there -- they are holy if everything takes place there in a holy way...

You are the ones who are happy. You who remain within the Church by your faith, who hold firmly to the foundations of the Faith which has come down to us from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis.

No one, ever, will prevail against your faith, beloved brothers. And we believe that God will give us our churches back some day.

Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church, but in reality, they are the ones who are expelling themselves from It and going astray.

Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ. (Letter of St. Athanasius to his flock.)

"What is more important, the place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?"

These are words to remember. No place, not even places where the Holy Mass was once offered by true bishops and true priests, is more important than the Faith. We must seek out that true Faith today as we make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds, recognizing, of course, that we are not one whit better than anyone else and that we have much for which to make reparation as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our states-in-life permit.

Every Rosary we pray, offered up to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, will help to make reparation for our sins, which are so responsible for the state of the Church Militant on earth and for that of the world-at-large, and those of the whole world, including the conciliarists who blaspheme God regularly by means of lies such as the "hermeneutic of continuity‚ÄĚ and the alleged need to ‚Äúaccompany‚ÄĚ sinners who have no intention of repenting their sins or amending their lives of perdition.

The conciliarists lose in the end. Christ the King will emerge triumphant once again as the fruit of the triumph of the Immaculate Heart of His Mother and our Queen, Mary Immaculate. The Church Militant will rise again from her mystical death and burial.

Keep praying. Keep sacrificing. Keep fulfilling Our Lady's Fatima Message in your own lives.

August Queen of Heaven, sovereign mistress of the angels, thou who from the beginning hast received from God the power and the mission to crush the head of Satan: we humbly implore thee to send thy holy legions, so that under thy command and by thy power they may drive the devils away, everywhere fight them subduing their boldness, and thrust them down into the abyss.

Who is like unto God?

O good and tender Mother, thou willst always be our love and our hope.

O divine Mother send thy holy angels to defend me and to drive from away from me the cruel enemy.

Holy Angels and Archangels, defend us and keep us.

Isn't it time to pray a Rosary right now?

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!

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.

Appendix A

Pope Paul IV’s Cum Ex Apostolatus, February 15, 1559

By virtue of the Apostolic office which, despite our unworthiness, has been entrusted to Us by God, We are responsible for the general care of the flock of the Lord. Because of this, in order that the flock may be faithfully guarded and beneficially directed, We are bound to be diligently watchful after the manner of a vigilant Shepherd and to ensure most carefully that certain people who consider the study of the truth beneath them should be driven out of the sheepfold of Christ and no longer continue to disseminate error from positions of authority. We refer in particular to those who in this age, impelled by their sinfulness and supported by their cunning, are attacking with unusual learning and malice the discipline of the orthodox Faith, and who, moreover, by perverting the import of Holy Scripture, are striving to rend the unity of the Catholic Church and the seamless tunic of the Lord.

1.In assessing Our duty and the situation now prevailing, We have been weighed upon by the thought that a matter of this kind [i.e. error in respect of the Faith] is so grave and so dangerous that the Roman Pontiff,who is the representative upon earth of God and our God and Lord Jesus Christ, who holds the fulness of power over peoples and kingdoms, who may judge all and be judged by none in this world, may nonetheless be contradicted if he be found to have deviated from the Faith. Remembering also that, where danger is greater, it must more fully and more diligently be counteracted, We have been concerned lest false prophets or others, even if they have only secular jurisdiction, should wretchedly ensnare the souls of the simple, and drag with them into perdition, destruction and damnation countless peoples committed to their care and rule, either in spiritual or in temporal matters; and We have been concerned also lest it may befall Us to see the abomination of desolation, which was spoken of by the prophet Daniel, in the holy place. In view of this, Our desire has been to fulfil our Pastoral duty, insofar as, with the help of God, We are able, so as to arrest the foxes who are occupying themselves in the destruction of the vineyard of the Lord and to keep the wolves from the sheepfolds, lest We seem to be dumb watchdogs that cannot bark and lest We perish with the wicked husbandman and be compared with the hireling.

2 Hence, concerning these matters, We have held mature deliberation with our venerable brothers the Cardinals of the Holy Roman Church; and, upon their advice and with their unanimous agreement, we now enact as follows: In respect of each and every sentence of excommunication, suspension, interdict and privation and any other sentences, censures and penalties against heretics or schismatics, enforced and promulgated in any way whatsoever by any of Our predecessors the Roman Pontiffs, or by any who were held to be such (even by their "litterae extravagantes" i.e. private letters), or by the sacred Councils received by the Church of God, or by decrees of the Holy Fathers and the statutes, or by the sacred Canons and the Constitutions and Apostolic Ordinations - all these measures, by Apostolic authority, We approve and renew, that they may and must be observed in perpetuity and, if perchance they be no longer in lively observance, that they be restored to it. Thus We will and decree that the aforementioned sentences, censures and penalties be incurred without exception by all members of the following categories:

(i) Anysoever who, before this date, shall have been detected to have deviated from the Catholic Faith, or fallen into any heresy, or incurred schism, or provoked or committed either or both of these, or who have confessed to have done any of these things, or who have been convicted of having done any of these things.

(ii) Anysoever who (which may God, in His clemency and goodness to all, deign to avert) shall in the future so deviate or fall into heresy, or incur schism, or shall provoke or commit either or both of these.

(iii) Anysoever who shall be detected to have so deviated, fallen, incurred, provoked or committed, or who shall confess to have done any of these things, or who shall be convicted of having done any of these things.

   These sanctions, moreover, shall be incurred by all members of these categories, of whatever status, grace, order, condition and pre-eminence they may be, even if they be endowed with the Episcopal, Archiepiscopal, Patriarchal, Primatial or some other greater Ecclesiastical dignity, or with the honour of the Cardinalate and of the Universal Apostolic See by the office of Legate, whether temporary or permanent, or if they be endowed with even worldly authority or excellence, as Count, Baron, Marquis, Duke, King or Emperor.

   All this We will and decree.

3. Nonetheless, We also consider it proper that those who do not abandon evil deeds through love of virtue should be deterred therefrom by fear of punishment; and We are aware that Bishops, Archbishops, Patriarchs, Primates, Cardinals and Legates, Counts, Barons, Marquises, Dukes, Kings and Emperors (who ought to teach others and offer them a good example in order to preserve them in the Catholic Faith), by failing in their duty sin more gravely than others; since they not only damn themselves, but also drag with them into perdition and into the pit of death countless other people entrusted to their care or rule, or otherwise subject to them, by their like counsel and agreement.

   Hence, by this Our Constitution which is to remain valid in perpetuity, in abomination of so great a crime (than which none in the Church of God can be greater or more pernicious) by the fulness of our Apostolic Power, We enact, determine, decree and define (since the aforesaid sentences, censures and penalties are to remain in efficacious force and strike all those whom they are intended to strike) that:

(i) each and every member of the following categories - Bishops, Archbishops, Patriarchs, Primates, Cardinals, Legates, Counts, Barons, Marquises, Dukes, Kings and Emperors - who:

(a)hitherto (as We have already said) have been detected, or have confessed to have, or have been convicted of having, deviated [i.e. from the Catholic Faith], or fallen into heresy or incurred schism or provoked or committed either or both of these;

(b) in the future also shall [so] deviate, or fall into heresy, or incur schism, or provoke or commit either or both of these, or shall be detected or shall confess to have, or shall be convicted of having [so] deviated, or fallen into heresy, or incurred schism, or provoked or committed either or both of these;

(c) since in this they are rendered more inexcusable than the rest in addition to the aforementioned sentences, censures and penalties, shall also automatically, without any exercise of law or application of fact, be thoroughly, entirely and perpetually deprived of:- their Orders and Cathedrals, even Metropolitan, Patriarchal and Primatial Churches, the honour of the Cardinalate and the office of any embassy whatsoever, not to mention both active and passive voting rights, all authority, Monasteries, benefices and Ecclesiastical offices, be they functional or sinecures, secular or religious of whatsoever Order, which they may have obtained by any concessions whatsoever, or by Apostolic Dispensations to title, charge and administration or otherwise howsoever, and in which or to which they may have any right whatsoever, likewise any whatsoever fruits, returns or annual revenues from like fruits, returns and revenues reserved for and assigned to them, as well as Countships, Baronies, Marquisates, Dukedoms, Kingships and Imperial Power;

(ii) that, moreover, they shall be unfit and incapable in respect of these things and that they shall be held to be backsliders and subverted in every way, just as if they had previously abjured heresy of this kind in public trial; that they shall never at any time be able to be restored, returned, reinstated or rehabilitated to their former status or Cathedral, Metropolitan, Patriarchal and Primatial Churches, or the Cardinalate, or other honour, any other dignity, greater or lesser, any right to vote, active or passive, or authority, or Monasteries and benefices, or Countships, Baronies, Marquisates, Dukedoms, Kingships and positions of Imperial power; but rather that they shall be abandoned to the judgement of the secular power to be punished after due consideration, unless there should appear in them signs of true penitence and the fruits of worthy repentance, and, by the kindness and clemency of the See itself, they shall have been sentenced to sequestration in any Monastery or other religious house in order to perform perpetual penance upon the bread of sorrow and the water of affliction;

(iii) that all such individuals also shall be held, treated and reputed as such by everyone, of whatsoever status, grade, order, condition or pre-eminence he may be and whatsoever excellence may be his, even Episcopal, Archiepiscopal, Patriarchal and Primatial or other greater Ecclesiastical dignity and even the honour of the Cardinalate, or secular, even the authority of Count, Baron, Marquis, Duke, King or Emperor, and as such must be avoided and must be deprived of the sympathy of all natural kindness.

4. [By this Our Constitution, which is to remain valid in perpetuity, We] further enact, determine, decree and define:] that those who shall have claimed to have the right of patronage or of nominating suitable persons to Cathedral, Metropolitan, Patriarchal and Primatial Churches, or to Monasteries or other Ecclesiastical benefices which may be vacant by privation of this kind (in order that those which shall have been vacant for a long time may not be exposed to the unfit, but, having been rescued from enslavement to heretics, may be granted to suitable persons who would faithfully direct their people in the paths of justice), shall be bound to present other persons suitable to Churches, Monasteries and benefices of this kind, to Us, or to the Roman Pontiff at that time existing, within the time determined by law, or by their concordats, or by compacts entered into with the said See; and that, if they shall not have done so when the said period shall have elapsed, the full and free disposition of the aforesaid Churches, Monasteries and benefices shall by the fulness of the law itself devolve upon Us or upon the aforesaid Roman Pontiff.

5. [By this Our Constitution,] moreover, [which is to remain valid in perpetuity, We] also [enact, determine, decree and define:] as follows concerning those who shall have presumed in any way knowingly to receive, defend, favour, believe or teach the teaching of those so apprehended, confessed or convicted:

(i) they shall automatically incur sentence of excommunication;(ii) they shall be rendered infamous;

(iii) they shall be excluded on pain of invalidity from any public or private office, deliberation, Synod, general or provincial Council and any conclave of Cardinals or other congregation of the faithful, and from any election or function of witness, so that they cannot take part in any of these by vote, in person, by writings, representative or by any agent;

(iv) they shall be incapable of making a will;

(v) they shall not accede to the succession of heredity;

(vi) no one shall be forced to respond to them concerning any business;

(vii) if perchance they shall have been Judges, their judgements shall have no force, nor shall any cases be brought to their hearing.;

(viii) if they shall have been Advocates, their pleading shall nowise be received;

(ix) if they shall have been Notaries, documents drafted by them shall be entirely without strength or weight;

(x) clerics shall be automatically deprived of each and every Church, even Cathedral, Metropolitan, Patriarchal, Primatial, and likewise of dignities, Monasteries, benefices and Ecclesiastical offices, and even, as has been already mentioned, of qualifications, howsoever obtained by them;

(xi) laymen, moreover, in the same way - even if they be qualified, as already described, or endowed with the aforesaid dignities or anysoever Kingdoms, Duchies, Dominions, Fiefs and temporal goods possessed by them;

(xii) finally, all Kingdoms, Duchies, Dominions, Fiefs and goods of this kind shall be confiscated, made public and shall remain so, and shall be made the rightful property of those who shall first occupy them if these shall be sincere in faith, in the unity of the Holy Roman Church and under obedience to Us and to Our successors the Roman Pontiffs canonically entering office.

6. In addition, [by this Our Constitution, which is to remain valid in perpetuity We enact, determine, decree and define:] that if ever at any time it shall appear that any Bishop, even if he be acting as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some heresy;

(i) the promotion or elevation, even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void and worthless;

(ii) it shall not be possible for it to acquire validity (nor for it to be said that it has thus acquired validity) through the acceptance of the office, of consecration, of subsequent authority, nor through possession of administration, nor through the putative enthronement of a Roman Pontiff, or Veneration, or obedience accorded to such by all, nor through the lapse of any period of time in the foregoing situation;

(iii) it shall not be held as partially legitimate in any way;

(iv) to any so promoted to be Bishops, or Archbishops, or Patriarchs, or Primates or elevated as Cardinals, or as Roman Pontiff, no authority shall have been granted, nor shall it be considered to have been so granted either in the spiritual or the temporal domain;(v) each and all of their words, deeds, actions and enactments, howsoever made, and anything whatsoever to which these may give rise, shall be without force and shall grant no stability whatsoever nor any right to anyone;

(vi) those thus promoted or elevated shall be deprived automatically, and without need for any further declaration, of all dignity, position, honour, title, authority, office and power.

7. Finally, [by this Our Constitution, which is to remain valid in perpetuity, We] also [enact, determine, define and decree]: that any and all persons who would have been subject to those thus promoted or elevated if they had not previously deviated from the Faith, become heretics, incurred schism or provoked or committed any or all of these, be they members of anysoever of the following categories: the Cardinals, even those who shall have taken part in the election of this very Pontiff previously deviating from the Faith or heretical or schismatical, or shall otherwise have consented and vouchsafed obedience to him and shall have venerated him;

Castellans, Prefects, Captains and Officials, even of Our Beloved City and of the entire Ecclesiastical State, even if they shall be obliged and beholden to those thus promoted or elevated by homage, oath or security; shall be permitted at any time to withdraw with impunity from obedience and devotion to those thus promoted or elevated and to avoid them as warlocks, heathens, publicans, and heresiarchs (the same subject persons, nevertheless, remaining bound by the duty of fidelity and obedience to any future Bishops, Archbishops, Patriarchs, Primates, Cardinals and Roman Pontiff canonically entering).

   To the greater confusion, moreover, of those thus promoted or elevated, if these shall have wished to prolong their government and authority, they shall be permitted to request the assistance of the secular arm against these same individuals thus promoted or elevated; nor shall those who withdraw on this account, in the aforementioned circumstances, from fidelity and obedience to those thus promoted and elevated, be subject, as are those who tear the tunic of the Lord, to the retribution of any censures or penalties.

8. [The provisions of this Our Constitution, which is to remain valid in perpetuity are to take effect] notwithstanding any Constitutions, Apostolic Ordinations, privileges, indults or Apostolic Letters, whether they be to these same Bishops, Archbishops, Patriarchs, Primates and Cardinals or to any others, and whatsoever may be their import and form, and with whatsoever sub-clauses or decrees they may have been granted, even "motu proprio" and by certain knowledge, from the fulness of the Apostolic power or even consistorially or otherwise howsoever; and even if they have been repeatedly approved and renewed,have been included in the corpus of the Law or strengthened by any capital conclaves whatsoever (even by oath) or by Apostolic confirmation or by anysoever other endorsements or if they were legislated by ourself. By this present document instead of by express mention, We specially and expressly derogate the provisions of all these by appropriate deletion and word-for-word substitution, so that these may otherwise remain in force.

9. In order, however, that this document may be brought to the notice of all whom it concerns, We wish it or a transcription of it (to which, when made by the hand of the undersigned Public Notary and fortified by the seal of any person established in ecclesiastical dignity, We decree that complete trust must be accorded) to be published and affixed in the Basilica of the Prince of the Apostles in this City and on the doors of the Apostolic Chancery and in the pavilion of the Campus Florae by some of our couriers; [we] will [further] that a quantity of copies affixed in this place should be distributed, and that publication and affixing of this kind should suffice and be held as right, solemn and legitimate, and that no other publication should be required or awaited.

10. No one at all, therefore, may infringe this document of our approbation, re-introduction, sanction, statute and derogation of wills and decrees, or by rash presumption contradict it. If anyone, however, should presume to attempt this, let him know that he is destined to incur the wrath of Almighty God and of the blessed Apostles, Peter and Paul.

Given in Rome at Saint Peter's in the year of the Incarnation of the Lord 1559, 15th February, in the fourth year of our Pontificate.

+ I, Paul, Bishop of the Catholic Church of Rome

Appendix B

From Henry Edward Cardinal Manning’s The Present Crisis of the Holy See

As the wicked did not prevail against Him [our Lord Jesus Christ] even when they bound Him with cords, dragged Him to the judgment, blindfolded His eyes, mocked Him as a false King, smote Him on the head as a false Prophet, led Him away, crucified Him, and in the mastery of their power seemed to have absolute dominion over Him, so that He lay ground down and almost annihilated under their feet; and as, at that very time when He was dead and buried out of their sight, He was conqueror over all, and rose again the third day, and ascended into heaven, and was crowned, glorified, and invested with His royalty, and reigns supreme, King of kings and Lord of lords,‚ÄĒ¬†even so shall it be with His Church: though for a time persecuted, and, to the eyes of man, overthrown and trampled on, dethroned, despoiled, mocked, and crushed, yet in that high time of triumph the gates of hell shall not prevail. There is in store for the Church of God a resurrection and an ascension, a royalty and a dominion, a recompense of glory for all it has endured.¬†Like Jesus, it needs must suffer on the way to its crown; yet crowned it shall be with Him eternally. Let no one, then, be scandalised if the prophecy speak of sufferings to come. We are fond of imagining triumphs and glories for the Church on earth,‚ÄĒ that the Gospel is to be preached to all nations, and the world to be converted, and all enemies subdued, and I know not what,‚ÄĒ until some ears are impatient of hearing that there is in store for the Church a time of terrible trial: and¬†so we do as the Jews of old, who looked for a conqueror, a king, and for prosperity; and when their Messias came in humility and in passion, they did not know Him. So, I am afraid, many among us intoxicate their minds with the visions of success and victory, and cannot endure the thought that there is a time of persecution yet to come for the Church of God‚Ķ.

The holy Fathers who have written upon the subject of Antichrist, and of [the] prophecies of Daniel, without a single exception, as far as I know, and they are the Fathers both of the East and of the West, the Greek and the Latin Church‚ÄĒ all of them unanimously,‚ÄĒ say that in the latter end of the world, during the reign of Antichrist, the holy sacrifice of the altar will cease. In the work on the end of the world, ascribed to St. Hippolytus, after a long description of the afflictions of the last days, we read as follows: ‚ÄúThe Churches shall lament with a great lamentation, for there shall be offered no more oblation, nor incense, nor worship acceptable to God. The sacred buildings of the churches shall be as hovels; and the precious body and blood of Christ shall not be manifest in those days; the Liturgy shall be extinct; the chanting of psalms shall cease; the reading of Holy Scripture shall be heard no more. But there shall be upon men darkness, and mourning upon mourning, and woe upon woe.‚ÄĚ Then,¬†the Church shall be scattered, driven into the wilderness, and shall be for a time, as it was in the beginning, invisible, hidden in catacombs, in dens, in mountains, in lurking-places; for a time it shall be swept, as it were, from the face of the earth. Such is the universal testimony of the Fathers of the early centuries‚Ķ.

The Word of God tells us that towards the end of time the power of this world will became so irresistible and so triumphant that the Church of God will sink underneath its hand ‚ÄĒ that the Church of God will receive no more help from emperors, or kings, or princes, or legislatures, or nations, or peoples, to make resistance against the power and the might of its antagonist. It will be deprived of protection. It will be weakened, baffled, and prostrate, and will lie bleeding at the feet of the powers of this world. Henry Edward Cardinal Manning,¬†The Present Crisis of the Holy See, 1861, London: Burns and Lambert, pp. 88-90).¬†

Appendix C

From "Learning from the Devil Himself," July 21, 2009

True to the false ecumenism that he has long championed, Joseph Ratzinger/Benedict XVI has once again called upon leaders of "other religions" (that is, the particular false religions that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ) to make contributions to the building of a "better" world. He even went so far as to say that his false church, which most people think is the Catholic Church and that he is her true Visible Head on earth, wants to "listen" in inter-religious dialogue" to the "spiritual experience" of the world's "other religions" while at the same proclaiming Our Lord as the Redeemer of the world:

The Church shares these observations with other religions. Motivated by charity, she approaches dialogue believing that the true source of freedom is found in the person of Jesus of Nazareth. Christians believe it is he who fully discloses the human potential for virtue and goodness, and he who liberates us from sin and darkness. The universality of human experience, which transcends all geographical boundaries and cultural limitations, makes it possible for followers of religions to engage in dialogue so as to grapple with the mystery of life’s joys and sufferings. In this regard, the Church eagerly seeks opportunities to listen to the spiritual experience of other religions. We could say that all religions aim to penetrate the profound meaning of human existence by linking it to an origin or principle outside itself. Religions offer an attempt to understand the cosmos as coming from and returning to this origin or principle. Christians believe that God has revealed this origin and principle in Jesus, whom the Bible refers to as the "Alpha and Omega" (cf. Rev 1:8; 22:1).

My dear friends, I have come to Australia as an ambassador of peace. For this reason, I feel blessed to meet you who likewise share this yearning and the desire to help the world attain it. Our quest for peace goes hand in hand¬†with our search for meaning,¬†for it is in discovering the truth that we find the sure road to peace (cf.¬†Message for World Day of Peace,¬†2006). Our effort to bring about reconciliation between peoples springs from, and is directed to, that truth which gives purpose to life.¬†Religion offers peace, but more importantly, it arouses within the human spirit a thirst for truth and a hunger for virtue. May we encourage everyone ‚Äď especially the young ‚Äď to marvel at the beauty of life, to seek its ultimate meaning, and to strive to realize its sublime potential!

With these sentiments of respect and encouragement, I commend you to the providence of Almighty God, and I assure you of my prayers for you and your loved ones, the members of your communities, and all the citizens of Australia. (Meeting with representatives of other religions in the Chapter Hall of St. Mary’s Cathedral in Sydney, July 18, 2008.)

The Catholic Church has nothing to learn from the "experience" of false religions, each of which comes the devil and is designed to leads its adherents to Hell for all eternity. The Catholic Church does not have "observations" (!) to make to those who worship at various and sundry altars of the devil and his minions. The Catholic Church has the truths contained in the Deposit of Faith entrusted to her by her Divine Bridegroom and Invisible Head, Our Blessed Lord and Saviour Jesus Christ, for Its infallible safekeeping and eternal explication to proclaim without compromise and without hesitation as she seeks with urgency the unconditional conversion of all men and all nations to her maternal bosom, outside of which there is no salvation.

As has been noted several times on this site in the past year, the great missionaries of the Catholic Church rejected false religions, seeing in them instruments of the devil that had to be eradicated as their adherents were converted. Learning from "spiritual experience" of "other religions indeed.

Is there something incomplete in the Catholic Church that needs to be supplemented with a dose of Hinduism or Buddhism or Jainism? Is there, at this late date in salvation history, something that the Catholic Church does not know--and hence might have rejected prematurely or rashly--about any false religion, each of which has been studied over the years by her scholars? Was Saint John Chrysostom wrong in anything that he wrote in his Eight Homilies Against the Jews? Was Saint Francis Xavier wrong to have condemned the Indians as barbarous people engaged as he encouraged the destruction of their idols (see Letter from India, to the Society of Jesus at Rome, Saint Francis Xavier, Letter on the Missions,  to St. Ignatius de Loyola)? What does the Catholic Church have to learn known about the "spiritual experience" of "other religions" that was not known by Saint Francis Xavier, who spent himself tirelessly for the unconditional conversion of those steeped in paganism?

"Religion offers peace"? Peace? Peace? What kind of peace? Peace? The only kind of authentic peace is that of Our Blessed Lord and Saviour Jesus Christ, a peace beyond all surpassing which perdures in the souls of those who are in states of Sanctifying Grace:

This peace of Christ, however, surpasses all human understanding -- "the peace of God which surpasseth all understanding" (Philippians iv, 7), and for this very reason dominates our sinful passions and renders such evils as division, strife, and discord, which result solely from the unrestrained desire for earthly possessions, impossible. If the desire for worldly possessions were kept within bounds and the place of honor in our affections given to the things of the spirit, which place undoubtedly they deserve, the peace of Christ would follow immediately, to which would be joined in a natural and happy union, as it were, a higher regard for the value and dignity of human life. Human personality, too, would be raised to a higher level, for man has been ennobled by the Blood of Christ and made kin to God Himself by means of holiness and the bond of brotherly love which unites us closely with Christ, by prayer and by the reception of the Sacraments, means infallibly certain to produce this elevation to and participation in the life of God, by the desire to attain everlasting possession of the glory and happiness of heaven which is held out to all by God as our goal and final reward.

We have already seen and come to the conclusion that the principal cause of the confusion, restlessness, and dangers which are so prominent a characteristic of false peace is the weakening of the binding force of law and lack of respect for authority, effects which logically follow upon denial of the truth that authority comes from God, the Creator and Universal Law-giver.

The only remedy for such state of affairs is the peace of Christ since the peace of Christ is the peace of God, which could not exist if it did not enjoin respect for law, order, and the rights of authority. In the Holy Scriptures We read: "My children, keep discipline in peace." (Ecclesiasticus xli, 17) "Much peace have they that love the law, O Lord." (Psalms cxviii, 165) "He that feareth the commandment, shall dwell in peace." (Proverbs xiii, 13) Jesus Christ very expressly states: "Render to Caesar the things that are Caesar's." (Matt. xxii, 21) He even recognized that Pilate possessed authority from on High (John xiv, 11) as he acknowledged that the scribes and Pharisees who though unworthy sat in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In Joseph and Mary, Jesus respected the natural authority of parents and was subject to them for the greater part of His life. (Luke ii, 51) He also taught, by the voice of His Apostle, the same important doctrine: "Let every soul be subject to higher powers: for there is no power but from God." (Romans xiii, 1; cf. also 1 Peter ii, 13, 18)

If we stop to reflect for a moment that these ideals and doctrines of Jesus Christ, for example, his teachings on the necessity and value of the spiritual life, on the dignity and sanctity of human life, on the duty of obedience, on the divine basis of human government, on the sacramental character of matrimony and by consequence the sanctity of family life -- if we stop to reflect, let Us repeat, that these ideals and doctrines of Christ (which are in fact but a portion of the treasury of truth which He left to mankind) were confided by Him to His Church and to her alone for safekeeping, and that He has promised that His aid will never fail her at any time for she is the infallible teacher of His doctrines in every century and before all nations, there is no one who cannot clearly see what a singularly important role the Catholic Church is able to play, and is even called upon to assume, in providing a remedy for the ills which afflict the world today and in leading mankind toward a universal peace.

Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.

Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)

Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.

When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace. (Pope Pius IX, Ubi Arcano Dei Consilio, December 23, 1922.)

No conciliar "pontiff" has spoken thus. The conciliar "pontiffs," including Joseph Ratzinger/Benedict XVI, have stated repeatedly that "other religions" can be instruments of producing "peace" in the world. How can false religions that do not have the one and only Deposit of Faith and the one and only Treasury of Divine Grace produce such peace? How is this possible. And how is it possible that such false religions, possessed of one falsehood after another, help to "educate" the young, as Ratzinger/Benedict stated in Australia in his address the leders of "other religions," just as he had done in Washington, District of Columbia, on Thursday, April 17, 2008?

In a like vein, of course, Joseph Ratzinger/Benedict XVI spoke to leaders "representing various Christian communities" in Australia on Friday, July 18, 2008:

The road of ecumenism ultimately points towards¬†a common celebration of the Eucharist¬†(cf.¬†Ut Unum Sint,¬†23-24; 45), which Christ entrusted to his Apostles as the sacrament of the Church‚Äôs unity¬†par excellence.¬†Although there are still obstacles to be overcome, we can be sure that a common Eucharist one day would only strengthen our resolve to love and serve one another in imitation of our Lord: for Jesus‚Äô commandment to "do this in memory of me" (Lk¬†22:19) is intrinsically ordered to his admonition to "wash one another‚Äôs feet" (Jn¬†13:14). For this reason, a candid dialogue concerning the place of the Eucharist ‚Äď stimulated by a renewed and attentive study of scripture, patristic writings, and documents from across the two millennia of Christian history (cf.¬†Ut Unum Sint,¬†69-70) ‚Äď will undoubtedly help to advance the ecumenical movement and¬†unify our witness to the world.¬†(Ecumenical Meeting in the Crypt of St. Mary‚Äôs Cathedral in Sydney, July 18, 2008.)

The "road of ecumenism ultimately points towards a common celebration of the Eucharist"? Nothing about, oh, say, an unconditional conversion to the true Faith? No, Joseph Ratzinger/Benedict XVI does not want to see the "structures" and the traditions" of the Protestants disappear. He has made this abundantly clear throughout the course of his priesthood. Indeed, he believes that members of heretical and schismatic sects are "fellow citizens in the household of God" in the spreading of "Christian values," something that is apostasy as this makes absolute adherence to the Deposit of Faith and a member of the Catholic Church in good standing to be unnecessary to do the work of Our Blessed Lord and Saviour Jesus Christ:

Every element of the Church‚Äôs structure is important, yet all of them would falter and crumble without the cornerstone who is Christ. As¬†‚Äúfellow citizens‚ÄĚ of the ‚Äúhousehold of God‚ÄĚ, Christians must work together to ensure that the edifice stands strong so that others will be attracted to enter and discover the abundant treasures of grace within. As we promote Christian values, we must not neglect to proclaim their source by giving a common witness to Jesus Christ the Lord. It is he who commissioned the apostles, he whom the prophets preached, and he whom we offer to the world. (Ecumenical Meeting in the Crypt of St. Mary‚Äôs Cathedral in Sydney, July 18, 2008.)

Remember, of course, Ratzinger/Benedict believes that Protestants and the Orthodox are entitled to their own "structures," making it abundantly clear in the process that he rejects most categorically the "ecumenism of the return:"

As regards Protestantism, the maximum demand of the Catholic Church would be that the Protestant ecclesiological ministers be regarded as totally invalid and that Protestants be converted to Catholicism; the maximum demand of Protestants, on the other hand, would be that the Catholic Church accept, along with the unconditional acknowledgement of all Protestant ministries, the Protestant concept of ministry and their understanding of the Church and thus, in practice, renounce the apostolic and sacramental structure of the Church, which would mean, in practice, the conversion of Catholics to Protestantism and their acceptance of a multiplicity of distinct community structures as the historical form of the Church. While the first three maximum demands are today rather unanimously rejected by Christian consciousness, the fourth exercises a kind of fascination for it ‚Äď as it were, a certain conclusiveness that makes it appear to be the real solution to the problem. This is all the more true since there is joined to it the expectation that a Parliament of Churches, a "truly ecumenical council‚Äô, could then harmonize this pluralism and promote a Christian unity of action.¬† That no real union would result from this, but that its very impossibility would become a single common dogma, should convince anyone who examines the suggestion closely that such a way would not bring Church unity but only a final renunciation of it.¬† As a result, none of the maximum solutions offers any real hope of unity.

As a result, none of the maximum solutions offers any real hope of unity. In any event, church unity is not a political problem that can be solved by means of compromise or the weighing of what is regarded as possible or acceptable. What is at stake here is unity of belief, that is, the question of truth, which cannot be the object of political maneuvering. As long as and to the extent that the maximum solution must be regarded as a requirement of truth itself, just so long and to just that extent there will be no other recourse than simply to strive to convert one's partner in the debate. In other words, the claim of truth ought not to be raised where there is not a compelling and indisputable reason for doing so. We may not interpret as truth that which is, in reality, a historical development with a more or less close relationship to truth. Whenever, then, the weight of truth and its incontrovertibility are involved, they must be met by a corresponding sincerity that avoids laying claim to truth prematurely and is ready to search for the inner fullness of truth with the eyes of love. (Joseph Ratzinger, Principles of Catholic Theology, pp. 197-198.)

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one's own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. (Benedict XVI, Ecumenical meeting at the Archbishopric of Cologne English, August 19, 2005.)

There comes a point when pointing all of this out gets a little tiresome. Joseph Ratzinger/Benedict XVI believes that the constant teaching of the Catholic Church to seek with urgency the unconditional conversion of all men to her maternal bosom was conditioned by the "historical circumstances" in which that teaching was explicated. It is by the use of his Hegelian-Modernist-New Theology view of dogmatic truth, which is at the foundation of all that believes (which is why he has as incomplete an understanding of Our Lord and His Revelation as, say, a "patriarch" of the schismatic and heretical Orthodox Church), that Joseph Ratzinger/Benedict XVI can dismiss the following statements of perennial Catholic truth:

It is for this reason that so many who do not share ‚Äúthe communion and the truth of the Catholic Church‚ÄĚ 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.)

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. . . .

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)

A. The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)

Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63)

So also, in one of her most respected councils, held in the year 398, at which the great St. Augustine was present, she speaks thus: "None must either pray or sing psalms with heretics; and whosoever shall communicate with those who are cut off from the Communion of the Church, whether clergyman or laic, let him be excommunicated". (Coun. Carth. iv. 72 and 73)

The same is her language in all ages; and in this she shows herself to be the true mother, who will not suffer her children to be divided. She knows her heavenly spouse has declared that "no man can serve two masters; we cannot serve God and Mammon;" and therefore she must either have them to be hers entirely, or she cannot acknowledge them as such. She knows His holy apostle has protested that there can be no "participation, no fellowship, no concord, no pact, no agreement between the faithful and the unbeliever;" and therefore she never can allow any of her faithful children to have any religious communication with those of a false religion and corrupted Faith. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

There is nothing to be "negotiated," only Divine Truths to be accepted. Period. Alas, at this late date, how many times can this be pointed out to those who are not as yet convinced that the counterfeit church of conciliarism and its false "pontiffs" continue to defy God as the eternal good of souls is betrayed time and time and time again?

The false "pontiff's" addresses to leaders of "Christian communities" and to leaders of "other religions" occurred, of course, during the "rock" and "rap" filled jamboree of paganism known as "World Youth Day 2008" in Sydney, Australia. Ratzinger/Benedict's simulations of the Protestant and Judeo-Masonic Novus Ordo service included the "for you and for all" formula for the alleged consecration of the wine in the chalice into the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ, as well as the distribution of Holy Communion on the tongue to those who desired to receive in this manner from his hands while they kneeled. Organizers of "World Youth Day 2008" made it known in advance that Ratzinger/Benedict that he would indeed distribute what purports to be Holy Communion in the Novus Ordo service in the hand and to those standing if this was the preference of the recipient. In other words, like almost everything else in the synthetic world of syntheses that is the counterfeit church of conciliarism, everything was a matter of preference.

Additionally, as has been discussed on this site a few weeks ago, the "enacting" of the Stations of the Cross featured non-traditional stations designed to appeal to the sensibilities to adherents to the diabolical Talmud:

Station 1: The Last Supper with a special appearance by the Benedict XVI, St Mary's Cathedral
Performance by St Mary's Cathedral choir

Station 2: The Agony in the Garden of Gethsemane where Christ prepares for his death
The Domain

Station 3: Jesus before the Sanhedrin
The Art Gallery of NSW

Station 4: Jesus before Pontius Pilate
Sydney Opera House

Station 5: Jesus is whipped and crowned
Sydney Opera House Forecourt

Station 6:Jesus carries his Cross
Sydney Opera House Forecourt

Station 7: Jesus is helped by Simon of Cyrene

onboard a floating pontoon
Cockle Bay, Darling Harbour

Station 8: Jesus speaks to the women of Jerusalem
Barangaroo, Centre Stage

Station 9: Jesus is stripped and nailed
Barangaroo North Stage

Station 10: Jesus and the Good Thief
Barangaroo North Stage

Station 11: Jesus speaks to Mary and John
Barangaroo North Stage

Station 12: Jesus dies on the cross
Barangaroo North Stage

Station 13:The body of Jesus is brought down from the Cross
Barangaroo North Stage

Everything is subject to change in the counterfeit church of conciliarism. This is not the first time that the Way of the Cross has been altered. Novel "stations" were a regular feature of Karol Wojtyla/John Paul II's "pontificate" as he processed (or, as he got older, at least announced) the stations at the Coliseum each Good Friday (I was there on, Good Friday, April 14, 1995;  a Moravian "nun" composed one set of the stations for use by John Paul II one Good Friday, possibly the one in 1995). As Pope Saint Pius X noted in Pascendi Dominci Gregis, September 8, 1907:

It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. (Pope Saint Pius  X, Pascendi Dominci Gregis, September 8, 1907.)

And while there were, unlike Joseph Ratzinger/Benedict XVI's visit to the United States of America, several public references to the Mother God (and one address, the Angelus message of Sunday, July 20, 2008, discussing Our Lady's role in the economy of salvation), there were no references, at least not in the official texts of the various "World Youth Day 2008" "papal" addresses and "homilies" found on the conciliar Vatican's website, to Our Lady's Most Holy Rosary, no exhortations to the young Catholics of the world attached to the conciliar structures and assembled in Sydney, Australia (or watching worldwide via television or the internet), to pray Our Lady's Most Holy Rosary. This speaks for itself.

All of the verbiage, much of it repetitive, is of little, if any, value. The Most Precious Blood of the Divine Redeemer is of infinite value. We must beg that that Its infinite merits be applied onto our own undeserving souls as we offer up our acts of reparation to the Most Sacred Heart of Jesus, from Which that Blood originated and into Which It flowed to be regenerated prior to Its outpouring on the wood of the Holy Cross. We must help to make reparation for our own sins and those of the whole world. Words are useless. We must pray, pray, pray, pray, as Father Faber made clear in All for Jesus:

Now, let us look at the interests of Jesus. Let us take a view of the whole Church, which is His Spouse. Look first into Heaven, the Church Triumphant. It is the interest of Jesus that the glory of the most Holy Trinity should be increased in every possible manner and at every hour of the night and day; and this glory, which is called God's accidental glory, is increased by every good work, word and thought, every correspondence to grace, every resistance to temptation, every act of worship, every Sacrament rightly administered or humbly received, every act of homage and love to Mary, every invocation of the Saints, every bead of the Rosary, every Sign of the Cross, every drop of holy water, every pain patiently endured, every hash judgment meekly borne, every good wish, though it end only with the wishing, and never sees fulfillment--provided there be a devout intention along with all these things, and they are done in union with the merits of our sweet Lord. Every hour, at least so we trust, a new soul lands in Heaven from Purgatory or from earth, and begins its eternity of rapture and of praise. Each soul that swells the throng of worshippers, each silent voice added to the angelic choirs, is an increase to the glory of God; and so it is in the interest of Jesus to make these arrivals more frequent, and that they should bring more merits and higher degrees of love with them when they come. Even in Heaven the Confraternity [of the Most Precious Blood of Jesus] has work to do and power to do it. Heaven is one of our offices, and there is much business to be dispatched in its beautiful courts, business for the interests of Jesus, business which He has at heart, and therefore, which it behooves us to have in hand. (Father Frederick Faber, All For Jesus, published originally in 1854 and republished by TAN Books and Publishers, pp. 4-6.)

Let us be of strong heart and unite our hearts to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as the duties of our states-in-life permit. Let us not listen to the devil's minions in false religions, including the false religion of conciliarism, which is such a diabolical combination of truth and error. Let us listen only to the voice of the Divine Redeemer as It is expressed by the teaching authority of the Catholic Church, praying fervently that a least a few souls will be able to hear that same Voice and respond thereto as the sheep of His, the Good Shepherd's, One True Sheepfold.

Our Lady of Mount Carmel, pray for us.

Viva Cristo Rey!

Isn't it time to pray a Rosary now

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 Praxedes, pray for us.