One of the most stupendously absurd characteristics of the conciliar revolutionaries of the Girondist/Menshevik variety is their penchant for defending the heretical teaching of Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI against the agenda of the Jacobin/Bolsehvik conciliar revolutionaries, led by Jorge Mario Bergoglio, to replace one set of heresies with their own. The “conservative” conciliar revolutionaries are thus as blind as was Martin Luther himself, who was astounded that John Calvin could teach something other than he had done even though he, Luther, was promulgating a whole false religion that sought to scuttle the preceding fifteen hundred years of Catholic truth.
Although I could let the latest expressions of outrage by “Monsignor” Nicola Bux slide without any comment as I had dealt with similar protestations of his nine months ago in They Have Eyes, But They Do Not See the Abomination of Desolation, I suppose that is nevertheless useful to point out the obvious yet again concerning the inevitable fratricide that must break out among those who are steeped in heresy and error. Catholicism unites, heresy and error divide. This is true not only in the world but amongst the ranks of heretics who fight with each even though even believes in a number of propositions condemned by Holy Mother Church and that, in some instances, even at odds with the Natural Law, which is knowable, albeit imperfectly, by reason alone.
The following report would be laughable if it did not present itself as an effort to “defend” the teaching of two heretics against that of one of their successors. A series of comments, offered after sequentially, will highlight some of the points Bux made in recent article that was the subject of the following LifesiteNews article:
ROME, August 7, 2019 (LifeSiteNews) — A respected theologian has openly denounced the dismissal of top John Paul II professors, saying the manner in which they were removed shows that, in the Church, “we have arrived at using Stalinist methods with velvet gloves.”
He has also suggested that “perhaps the time is coming when we must stand up and move towards St. Peter’s,” to denounce the use of similar tactics at the upcoming Amazonian Synod.
In a letter published today on Stilum curae, Monsignor Nicola Bux, a theologian and former consulter to the Congregation for the Doctrine of the Faith during Benedict XVI’s pontificate, said the dismissal of former John Paul Institute chair of fundamental moral theology, Monsignor Livio Melina, and chair of specific moral theology, Fr. José Noriega, shows that “there is no more confrontation and dispute in the Church. If you don’t think as the leader does, you are identified, cataloged and excluded.
“This is the harmful effect of the ideology of dialogue, which is fine as long as you think in the same lines of the one who preaches it,” he said.
In his remarks, Msgr. Bux highlighted what he called the “backwardness” of what has happened at the John Paul II institute “compared to the Middle Ages,” when Franciscans and Dominicans engaged in theological disputes based on the strength of their arguments.
“We have arrived at using Stalinist methods with velvet gloves,” he said.
“What would happen in any other university if you did this?” Msgr. Bux asked.
“What academic prestige will be left to John Paul II?” he added, noting that the question is not simply whether the institute will continue to be a university inspired by John Paul II, but whether it will continue to be a university institution at all.
Msgr. Bux said the responsibility for the handling of the John Paul II Institute restructuring rests “in a singular way” on the shoulders of Institute president, Pierangelo Sequeri, but he added that he “certainly” acted on the orders of his superiors.
In his remarks, Msgr. Bux noted that the John Paul II institute is not the only place where “Stalinist methods with velvet gloves” are being employed. “In a brutal way or with inconsistent motivations, the same thing is happening in seminaries, in faculties, in the Congregations and in the Roman dicasteries,” he said.
The Italian theologian said “the paradox” is that “ecumenical and interreligious dialogue is propagated to the outside,” while inside the Church the “dictatorship of single thought is affirmed.”
urning to the upcoming Synod on the Amazon, Msgr. Bux suggested that “perhaps the time is coming when we must stand up and move towards St. Peter’s, from all over the world, to denounce the new latrocinium ephesinum.”
In ecclesiastical Latin, latrocinium is a pejorative term used for ecumenical councils regarded as subversive to Catholic doctrine and canon law. The term has been used particularly in reference to the second Council of Ephesus in 449, which has been dubbed the “Robber Council” (Latrocinium Ephesinum).
“As a result of the conflicts that arose [at this council] over the person of Jesus Christ, and especially of the later one of Chalcedon (451) Christian churches were divided into Chalcedonian and Pre-Chalcedonian,” Msgr. Bux explained.
“It seems right to infer that, after the next synod [on the Amazon], Jesus Christ will be declared outdated, because it seems that the Amazon and some other ‘European regions,’ no longer need him for salvation, because they are fine as they are,” said Bux, who has openly criticized the Oct. 6-27 meeting as an attempt to “create another church” by “demolishing” the true Church from within.
“Meanwhile,” he added, “the ‘moral theology’ of marriage and family desired by the Lord, which John Paul II defended and spread at great personal cost, is declared outdated.”
The “warning signs” of an impending “Ephesian brigandage” are looming on the horizon, Msgr. Bux said.
Pointing to Benedict XVI’s private meeting with Msgr. Melina last Friday, the theologian urged Catholics to take action, saying: “Let us follow Benedict XVI who expressed solidarity with the defenestrated (i.e. dismissed) president, and imagine Pope Francis and how disappointed he is by all of this, despite all his exhortations to pluralism, parresia, and synodality.”
Msgr. Bux concluded his letter with this appeal: “Let us run and try and mend the situation, first and foremost teachers and students of John Paul II, before it is too late. Everyone to St. Peter’s!” (Conciliar "monsignor" deemed a "theologian" is upset with Jorge and Company's Stalinist methods with velvet gloves.)
Comment Number One: Jorge Mario Bergoglio is only reviving the Stalinism of Giovanni Battista Enrico Antonio Maria Montini/Paul VI.
Under what rock has “Monsignor” Nicola Bux been living?
Come on, Giovanni Battista Enrico Antonio Maria/ “Saint Paul VI” used all manner of devices in the years after the “Second” Vatican Council to shut up cardinals and bishops who tried to cling to Catholic teaching by reading into that true robber council’s decrees orthodox interpretations of which they did not admit. Montini/Paul VI sought to purge these older prelates by imposing a mandatory age for retirement so that he could populate Catholic chancery offices in conciliar captivity with his own Jacobin/Bolshevik revolutionaries, who themselves would hold truly Catholic pastors and other priests to strict retirement at age seventy-five. Montini was so brutal that he stopped at nothing to advance his infamous Ostpolitik, including lying to Josef Cardinal Mindszenty, the Archbishop of Budapest and the Primate Hungary to leave the American Embassy in Budapest, where he had taken refuge in 1956 after the Hungarian Revolution was foiled by an invasion of the Red Army from the Union of Soviet Socialist Republics, by telling him that he could return to Hungary and resume his episcopacy there. Montini/Paul VI had made a deal with the Communists that left Cardinal Mindszenty out in the cold, thus beginning the populating of diocesan sees behind the Iron Curtain with Marxist sympathizers.
Many of Montini/Paul VI’s appointees in the United States of America were complete Stalinists as they sought to purge pastors and priests they deemed to be “too conservative” or “rigid” in the late-1960s and thereafter. This was even true in many communities of religious men and women. All that Jorge Mario Bergoglio has been doing in the last seventy-seven months is continuing the Stalinist purges that continued pretty much unabated even during Wojtyla/John Paul II years, noting a few instances, one in which I was involved personally, where “Rome” intervened to stop a pastoral assassination after the “hit” had been ordered by a diocesan chancery office. Bergoglio is simply making such “hits” a regular feature of his antipapacy.
Although largely anecdotal and not as of yet recounted in a systematic manner in any one place, many of us know numerous instances in which priests and religious have been sent to psychiatric reprogramming centers because they resisted the first wave of the conciliar "reforms" in the middle to latter part of the 1960s. This persecution of those deemed to be "conservative" or "rigid" has continued in many dioceses and religious communities to this very day.
We were told some eleven years ago now of some very compelling stories by a consecrated religious woman who had worked as a nurse prior to entering the religious life, one of which involved a woman religious in the 1960s who was told by her superiors to report to a psychiatrist for “evaluation” because she would not give up her community's traditional habit.
The psychiatrist knew the consecrated religious because she had worked in the same hospital for a while as a nurse. He told to get out of the hospital immediately, that there was nothing wrong with her, but that she should not return to her community as there was an effort to imprison those priests and religious who resisted the conciliar changes. The psychiatrist led the religious woman, who told the story to our narrator, herself in traditional religious life, to a door where she could exit without being noticed, although she had seen many of her “disappeared” sisters sitting in wheelchairs in a doped-up state on her way into the psychiatrist's office.
This particular story has credibility as I know of men who have been candidates for the conciliar presbyterate who have been screened out in many dioceses and religious communities because they have been deemed to suffer from "rigidity."
As I have recounted on other occasions, the secular Talmudic psychologist who screened candidates for the Diocese of Rockville Centre for many years, the late Dr. Leonard Krinsky, came to some interesting conclusions following about me in May of 1979 following a psychological evaluation of me. Dr. Krinsky, now deceased, wrote that my concept of the priesthood as the sacerdos was preconciliar and self-centered, noting that that my desire to live a priestly life of prayer, penance, self-denial and mortification were "possible signs of masochism." Dr. Krinsky’s report concluded by saying that while I was “free of any psychopathology, intelligent, creative, and had the capacity for rich, interpersonal relationships,” I “lacked the sufficient flexibility needed to adapt to the changing circumstances of a postconciliar vocation.”' In other words, I was "too rigid" in my beliefs, something that many other vocations directors, both for dioceses and religious communities told me in the 1970s and 1980s.
I know of scores of men who were persecuted for their "conservatism" after their installation as presbyters in the counterfeit church of conciliarism.
One man, the late Reverend Anthony Dandry, who was a seminarian with me at Holy Apostles Seminary during the 1983-1984 academic year, told me that he had been ordered to seek a psychological evaluation because he wore a biretta and preached about the reality of hell “too much.” Tony Dandry may not have been a true priest. However, he was very devoted to Our Lady, believing that he had been “ordained” as a priest to save souls, not to make his parishioners feel comfortable. After seeking the advice of a true priest, the late Father Benedict Groeschel, within the conciliar structures, though, he arranged to get an evaluation from a psychologist not associated with his diocese, obtaining a clean bill of mental health thereafter.
Yes, good readers, stories related in the past on this site about the abuse of psychiatry and psychology in the former Union of Soviet Socialist Republics, are very relevant to what has been happening and what continues to happen to men and to women in the counterfeit church of conciliarism who are deemed to be “rigid” and thus “mentally deficient” by the “merciful” and “non-judgmental” agents of Antichrist, to say nothing of those who are helping to expose the moral rote within a false religious sect that is doctrinally, liturgically and pastorally corrupt. Nicola Bux is delusional to think that this all began with Bergoglio, who is only using his authority as a “pope” to do as he pleases. Alas, a true pope cannot do what he pleases with the Sacred Deposit of Faith, nor has a true pope ever sanctioned or disciplined prelates who have held fast to the immutable doctrines contained therein. It is impossible for a true pope to even consider doing this.
Poor “Monsingor” Nicola Bux does not understand that, for example, Pope Saint Pius X, condemned the very principles that have been embrace by his own false religious sect that purports to be the Catholic Church. Indeed, his beloved “Pope Benedict XVI’s” much vaunted “hermeneutic of continuity” is nothing other than a re-labeled version of the dogmatic evolutionism that was condemned under the authority of Pope Pius IX at the [First] Vatican Council and by Pope Saint Pius X as follows in Pascendi Dominici Gregis, September 8, 1907:
12. We have thus reached one of the principal points in the Modernist’s system, namely, the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulas, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear knowledge of God in the consciousness. But dogma itself, they apparently hold, strictly consists in the secondary formulas.
To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sense. This will be readily perceived by anyone who holds that these formulas have no other purpose than to furnish the believer with a means of giving to himself an account of his faith. These formulas therefore stand midway between the believer and his faith; in their relation to the faith they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer they are mere instruments.
Hence it is quite impossible to maintain that they absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.
13. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and clearly flows from their principles. For among the chief points of their teaching is the following, which they deduce from the principle of vital immanence, namely, that religious formulas if they are to be really religious and not merely intellectual speculations, ought to be living and to live the life of the religious sense. This is not to be understood to mean that these formulas, especially if merely imaginative, were to be invented for the religious sense. Their origin matters nothing, any more than their number or quality. What is necessary is that the religious sense — with some modification when needful — should vitally assimilate them. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which are brought forth the .secondary formulas must proceed under the guidance of the heart. Hence it comes that these formulas, in order to be living, should be, and should remain, adapted to the faith and to him who believes. Wherefore, if for any reason this adaptation should cease to exist, they lose their first meaning and accordingly need to be changed. In view of the fact that the character and lot of dogmatic formulas are so unstable, it is no wonder that Modernists should regard them so lightly and in such open disrespect, and have no consideration or praise for anything but the religious sense and for the religious life. In this way, with consummate audacity, they criticize the Church, as having strayed from the true path by failing to distinguish between the religious and moral sense of formulas and their surface meaning, and by clinging vainly and tenaciously to meaningless formulas, while religion itself is allowed to go to ruin. “Blind’- they are, and “leaders of the blind” puffed up with the proud name of science, they have reached that pitch of folly at which they pervert the eternal concept of truth and the true meaning of religion; in introducing a new system in which “they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other and vain, futile, uncertain doctrines, unapproved by the Church, on which, in the height of their vanity, they think they can base and maintain truth itself.” (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)
Nicola Bux, who is a “hero” to the “resistance” to Bergoglio movement within even some “conservative” sectors of the counterfeit church of conciliarism, must know that his beloved “champion of Catholic teacher” and veritable “restorer of tradition” “one brick at a time,” Joseph Alois Ratzinger/Benedict XVI, has promulgated the exact false belief condemned by Pope Saint Pius X throughout the course of the sixty-eight years of his priestly life:
1971: "In theses 10-12, the difficult problem of the relationship between language and thought is debated, which in post-conciliar discussions was the immediate departure point of the dispute.
The identity of the Christian substance as such, the Christian 'thing' was not directly ... censured, but it was pointed out that no formula, no matter how valid and indispensable it may have been in its time, can fully express the thought mentioned in it and declare it unequivocally forever, since language is constantly in movement and the content of its meaning changes." (Fr. Ratzinger: Dogmatic formulas must always change.)
1990: "The text [of the document Instruction on the Theologian's Ecclesial Vocation] also presents the various types of bonds that rise from the different degrees of magisterial teaching. It affirms - perhaps for the first time with this clarity - that there are decisions of the magisterium that cannot be the last word on the matter as such, but are, in a substantial fixation of the problem, above all an expression of pastoral prudence, a kind of provisional disposition. The nucleus remains valid, but the particulars, which the circumstances of the times influenced, may need further correction.
In this regard, one may think of the declarations of Popes in the last century [19th century] about religious liberty, as well as the anti-Modernist decisions at the beginning of this century, above all, the decisions of the Biblical Commission of the time [on evolutionism]. As a cry of alarm in the face of hasty and superficial adaptations, they will remain fully justified. A personage such as Johann Baptist Metz said, for example, that the Church's anti-Modernist decisions render the great service of preserving her from falling into the liberal-bourgeois world. But in the details of the determinations they contain, they became obsolete after having fulfilled their pastoral mission at their proper time."
(Joseph Ratzinger, "Instruction on the Theologian's Ecclesial Vocation," published with the title "Rinnovato dialogo fra Magistero e Teologia," in L'Osservatore Romano, June 27, 1990, p. 6, cited at Card. Ratzinger: The teachings of the Popes against Modernism are obsolete)
Secondly, it was necessary to give a new definition to the relationship between the Church and the modern State that would make room impartially for citizens of various religions and ideologies, merely assuming responsibility for an orderly and tolerant coexistence among them and for the freedom to practise their own religion.
Thirdly, linked more generally to this was the problem of religious tolerance - a question that required a new definition of the relationship between the Christian faith and the world religions. In particular, before the recent crimes of the Nazi regime and, in general, with a retrospective look at a long and difficult history, it was necessary to evaluate and define in a new way the relationship between the Church and the faith of Israel.
These are all subjects of great importance - they were the great themes of the second part of the Council - on which it is impossible to reflect more broadly in this context. It is clear that in all these sectors, which all together form a single problem, some kind of discontinuity might emerge. Indeed, a discontinuity had been revealed but in which, after the various distinctions between concrete historical situations and their requirements had been made, the continuity of principles proved not to have been abandoned. It is easy to miss this fact at a first glance.
It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.
On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change.
Basic decisions, therefore, continue to be well-grounded, whereas the way they are applied to new contexts can change. Thus, for example, if religious freedom were to be considered an expression of the human inability to discover the truth and thus become a canonization of relativism, then this social and historical necessity is raised inappropriately to the metaphysical level and thus stripped of its true meaning. Consequently, it cannot be accepted by those who believe that the human person is capable of knowing the truth about God and, on the basis of the inner dignity of the truth, is bound to this knowledge.
It is quite different, on the other hand, to perceive religious freedom as a need that derives from human coexistence, or indeed, as an intrinsic consequence of the truth that cannot be externally imposed but that the person must adopt only through the process of conviction.
The Second Vatican Council, recognizing and making its own an essential principle of the modern State with the Decree on Religious Freedom, has recovered the deepest patrimony of the Church. By so doing she can be conscious of being in full harmony with the teaching of Jesus himself (cf. Mt 22: 21), as well as with the Church of the martyrs of all time. The ancient Church naturally prayed for the emperors and political leaders out of duty (cf. I Tm 2: 2); but while she prayed for the emperors, she refused to worship them and thereby clearly rejected the religion of the State.
The martyrs of the early Church died for their faith in that God who was revealed in Jesus Christ, and for this very reason they also died for freedom of conscience and the freedom to profess one's own faith - a profession that no State can impose but which, instead, can only be claimed with God's grace in freedom of conscience. A missionary Church known for proclaiming her message to all peoples must necessarily work for the freedom of the faith. She desires to transmit the gift of the truth that exists for one and all. (Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005.)
Joseph Alois Ratzinger learned his Hegelian dialecticalism from his mentor, the late Father Hans Urs von Balthasar, who was one of the progenitors of the “new theology” that was condemned by Pope Pius XII whilst the Reverend Mister Joseph Alois Ratzinger within ten months of his ordination to the priesthood:
34. It is not surprising that these new opinions endanger the two philosophical sciences which by their very nature are closely connected with the doctrine of faith, that is, theodicy and ethics; they hold that the function of these two sciences is not to prove with certitude anything about God or any other transcendental being, but rather to show that the truths which faith teaches about a personal God and about His precepts, are perfectly consistent with the necessities of life and are therefore to be accepted by all, in order to avoid despair and to attain eternal salvation. All these opinions and affirmations are openly contrary to the documents of Our Predecessors Leo XIII and Pius X, and cannot be reconciled with the decrees of the Vatican Council. It would indeed be unnecessary to deplore these aberrations from the truth, if all, even in the field of philosophy, directed their attention with the proper reverence to the Teaching Authority of the Church, which by divine institution has the mission not only to guard and interpret the deposit of divinely revealed truth, but also to keep watch over the philosophical sciences themselves, in order that Catholic dogmas may suffer no harm because of erroneous opinions. (Pope Pius XII, Humani Generis, August 12, 1950.)
For the likes of the late Father Hans von Balthasar, Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI to be correct, the Third Person of the Most Blessed Trinity not only hid the true meaning of doctrines for over nineteen hundred years, He permitted true popes and the Fathers of Holy Mother Church's twenty true general councils to condemn propositions that have, we are supposed to believe, only recently been "discovered" as having been true. Blasphemous and heretical.
Comment Number Two: Catholics must be one with the teaching of a true and legitimate Successor of Saint Peter.
“Monsignor” Nux, Catholics must think as a true and legitimate Successor of Saint Peter teaches as he simply echoes the voice of the Divine Redeemer. There is no such thing as “legitimate dissent” from the teaching of a true pope, who just happens to possess full, plenipotentiary powers to dismiss anyone he wants even if he does not act in accord with your false religious sect’s heretical code of canonical as a true pope is the supreme legislator of Holy Mother Church. Not even the vilest Modernist would have thought—no less dare to express—organizing a march on the Basilica of Saint Peter to protest, say, Pope Saint Pius X’s Pascendi Dominici Gregis, September 8, 1907, as most of the Modernists at that time recognized full well that the Supreme Pontiff has the authority to act as he decides against anyone under his authority.
Is Jorge Mario Bergoglio a true pope?
If he is, “Monsignor” Nicola Bux must obey him, Period.
Let me introduce “Monsignor” Bux to Pope Saint Pius X’s statement about the necessity of obeying a true pope:
Distracted with so many occupations, it is easy to forget the things that lead to perfection in priestly life; it is easy [for the priest] to delude himself and to believe that, by busying himself with the salvation of the souls of others, he consequently works for his own sanctification. Alas, let not this delusion lead you to error, because nemo dat quod nemo habet [no one gives what he does not have]; and, in order to sanctify others, it is necessary not to neglect any of the ways proposed for the sanctification of our own selves….
The Pope is the guardian of dogma and of morals; he is the custodian of the principles that make families sound, nations great, souls holy; he is the counsellor of princes and of peoples; he is the head under whom no one feels tyrannized because he represents God Himself; he is the supreme father who unites in himself all that may exist that is loving, tender, divine.
It seems incredible, and is even painful, that there be priests to whom this recommendation must be made, but we are regrettably in our age in this hard, unhappy, situation of having to tell priests: love the Pope!
And how must the Pope be loved? Non verbo neque lingua, sed opere et veritate. [Not in word, nor in tongue, but in deed, and in truth - 1 Jn iii, 18] When one loves a person, one tries to adhere in everything to his thoughts, to fulfill his will, to perform his wishes. And if Our Lord Jesus Christ said of Himself, “si quis diligit me, sermonem meum servabit,” [if any one love me, he will keep my word - Jn xiv, 23] therefore, in order to demonstrate our love for the Pope, it is necessary to obey him.
Therefore, when we love the Pope, there are no discussions regarding what he orders or demands, or up to what point obedience must go, and in what things he is to be obeyed; when we love the Pope, we do not say that he has not spoken clearly enough, almost as if he were forced to repeat to the ear of each one the will clearly expressed so many times not only in person, but with letters and other public documents; we do not place his orders in doubt, adding the facile pretext of those unwilling to obey – that it is not the Pope who commands, but those who surround him; we do not limit the field in which he might and must exercise his authority; we do not set above the authority of the Pope that of other persons, however learned, who dissent from the Pope, who, even though learned, are not holy, because whoever is holy cannot dissent from the Pope.
This is the cry of a heart filled with pain, that with deep sadness I express, not for your sake, dear brothers, but to deplore, with you, the conduct of so many priests, who not only allow themselves to debate and criticize the wishes of the Pope, but are not embarrassed to reach shameless and blatant disobedience, with so much scandal for the good and with so great damage to souls. (Pope Saint Pius X, Allocution Vi ringrazio to priests on the 50th anniversary of the Apostolic Union, November 18, 1912, as found at: RORATE CÆLI: “Love the Pope!” – no ifs, and no buts: For Bishops, priests, and faithful, Saint Pius X explains what loving the Pope really entails.)
March on the Basilica of Saint Peter?
Sure, take that up with Pope Saint Pius X.
Have these men no understanding of authentic Catholic ecclesiology?
Easy answer: Of course not.
Comment Number Three: “Dialogue” is the language of false religious sect that has nothing to do with mandate that Our Blessed Lord and Saviour Jesus Christ gave to the Eleven before He Ascended into Heaven forty days after His Resurrection.
Here is news for the hapless “Monsignor” Nicola Bux: “Dialogue” with heretics and with a world steeped in the anti-Incarnational errors. The truths of the Catholic Faith are immutable and as such are non-negotiable, including those of Primal Primacy and Papal Infallibility. Moreover, while a true pope or a true bishop may seek a clarification from a Catholic who has advanced heresy—or approximated it—in his writing or speaking, such clarification is not intended to find “common ground” but to see if the heretic is willing to abjure his heresy after receiving admonitions about his errors.
I know that that some will raise the “heresy” of Pope John XXII, who did not believe that the souls in Heaven could behold the Beatific Vision of the Most Blessed Trinity without their bodies, to demonstrate that Catholics have corrected a pope. It is important, therefore, to explode this canard once again.
Anti-sedevacantist authors, including some of those who composed the Correctio against the Argentine Apostate, assert that Pope John XXII (Jacques D'Euse) was a "heretical pope" because of his teaching about the Beatific Vision. Theologians beseeched him to correct his error on this matter, which had not yet been defined solemnly by the authority of the Catholic Church. Pope John XXII did recant his error before he died. It is important to emphasize, however, that the matter had not been declared solemnly by the authority of the Church. Pope John XXII was not, as Cardinal Manning pointed out at the [First] Vatican Council, a “heretical pope.” There is no comparison between Bux’s call to “march” on the Basilica of Saint Peter during the upcoming pagan festival that is being called the Amazonian Synod and the efforts to explain to Pope John XXII that the souls in Heaven do indeed behold the glory of the Beatific Vision without their bodies before the General Resurrection of the living and the dead on the Last Day.
It is also specious for “Monsignor” Bux to compare the theological disputations between the Dominicans and the Franciscans about the philosophical systems of Aristotle and Plato in the Thirteenth Century and their respective definitions of what constituted ecclesiastical poverty. It is certainly the case that the Scholasticism of Saint Thomas Aquinas is the official philosophy of the Catholic Church, but she has deep respect for the Augustinian school, which has its roots in Neoplatonism, as well. This a matter of legitimate debate and discussion as it is not part of the Sacred Deposit of Faith.
Similarly, the dispute that took place between the Dominicans and the Jesuits over the Divine foreknowledge of God and the existence of human free will and thus of grace is one that Holy Mother Church has never resolved. Pope Paul V permitted both systems to be taught on a matter that is a theological mystery.
The conciliar revolutionaries, on the other hand, have thrown into everything about the Catholic Faith, which is what Modernists have always done, something that Pope Saint Pius X noted very clearly and prophetically 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. 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 be 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? (Pascendi Dominici Gregis, No. 38, September 8, 1907.)
The list of "reforms" that Pope Saint Pius X knew that the Modernists wanted to implement stands out as a prophetic warning as to the agenda that was formed by Modernist theologians in the years before the "Second" Vatican Council and became the fundamental basis for the whole ethos of conciliarism. Consider the prophetic nature of Pope Saint Pius X's list of "reforms" that the Modernists wanted to implement:
1) The passion for innovation. Innovation, which the Church has always eschewed, has become the very foundation of conciliarism. Indeed, Joseph Ratzinger/Benedict XVI praised novelty and innovation repeatedly, doing so during his now infamous December 22, 2005, Christmas address to his conciliar curia. Since when has this been the case in the history of the Catholic Church? It is standard practice in the counterfeit church of conciliarism.
2) "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." This is a cogent summary of the belief of Joseph Ratzinger/Benedict XVI himself, which he outlined in Principles of Catholic Theology and in his own autobiography, Milestones.
3) "Dogmas and their evolution, they affirm, are to harmonized with science and history." Thus it is, of course, that Joseph Ratzinger/Benedict XVI told us, both before and during his false "pontificate," that such things as Pope Pius IX's The Syllabus of Errors and even Pope Saint Pius X's Pascendi Dominci Gregis, among other encyclical letters and papal pronouncements (see Witness Against Benedict XVI: The Oath Against Modernism) itself served a useful purpose at one point in history but lose their binding force over time. In other words, we must harmonize Catholicism with the events of history (the overthrow of the Social Reign of Christ the King, the institutionalization of Protestant "churches," the rise of the secular state) and not be "tied down" by a "time-centered" view of the Faith. As repetition is the mother of learning, perhaps it is good to repeat once again that this Modernist view of dogma was specifically condemned by the [First] Vatican Council. No Catholic is free to ignore these binding words and remain a Catholic in good standing:
For the doctrine of the faith which God has revealed is put forward
- not as some philosophical discovery capable of being perfected by human intelligence,
- but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
- Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.
God cannot deny himself, nor can truth ever be in opposition to truth.
The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.
Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .
3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.
And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.
But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1.)
4) "Regarding worship, they say, the number of external devotions is to be 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." This describes the liturgical thrust of conciliarism quite accurately. Indeed, the last sentence in this sentence has particular application to Joseph Alois Ratzinger/Benedict XVI, who was somewhat disposed to be "indulgent" to the symbolism of the liturgy but was nevertheless committed to "reforming" the conciliar "reform" Obviously, Jorge Mario Bergoglio comes from a more "liberated" background than his predecessor. The modernized version of the Immemorial Mass of Tradition can have its place, according to the falsehoods he published in Summorum Pontificum, July 7, 2007, for those who are "attached" to it. Bergoglio has made sure, of course, that there is no turning back on the "reform" itself, including the reduction of the saints commemorated on conciliarism's universal calendar. Indeed, then “Cardinal” Ratzinger wrote the following in Principles of Catholic Theology in 1982:
Among the more obvious phenomena of the last years must be counted the increasing number of integralist groups in which the desire for piety, for the sense of mystery, is finding satisfaction. We must be on our guard against minimizing these movements. Without a doubt, they represent a sectarian zealotry that is the antithesis of Catholicity. We cannot resist them too firmly. (Joseph Alois “Cardinal” Ratzinger, Principles of Catholic Theology, pp. 389-390)
5) "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 conciliarists have summarized Pope Saint Pius X's description of their Modernist view of Church governance very succinctly: Collegiality. It is no accident that Giovanni Battista Enrico Antonio Maria Montini/Paul VI gave away the Papal Tiara, which is on display in the crypt of the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C., and that Albino Luciani/John Paul I and Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI, and Jorge Mario Bergoglio each refused to be crowned. Ratzinger/Benedict XVI went so far as to remove the tiara from his coat-of-arms, which is reflective of episcopal collegiality with his own bishops and a gesture in the direction of those steeped in the heresies of Photius, the Orthodox. And Jorge Mario Bergoglio has divested what little remained of "papal dignity" in the conciliar Petrine Ministry in the past seventy-seven months.
6) "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." This is of the essence of Gaudium et Spes, December 7, 1965. And it is of the essence of Joseph Ratzinger/Benedict XVI's belief that the the "Second" Vatican Council represented an "official reconciliation" with the principles of 1789. Just as a little reminder so that readers with short memories do not think that I am misrepresenting the thought of the man who does not believe it to be the mission of the Catholic Church to seek with urgency the conversion of Protestants and Jews and the Orthodox and all others who are outside her maternal bosom:
Let us be content to say here that the text serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789. Only from this perspective can we understand, on the one hand, the ghetto-mentality, of which we have spoken above; only from this perspective can we understand, on the other hand, the meaning of the remarkable meeting of the Church and the world. Basically, the word "world" means the spirit of the modern era, in contrast to which the Church's group-consciousness saw itself as a separate subject that now, after a war that had been in turn both hot and cold, was intent on dialogue and cooperation. From this perspective, too, we can understand the different emphases with which the individual parts of the Church entered into the discussion of the text. While German theologians were satisfied that their exegetical and ecumenical concepts had been incorporated, representatives of Latin American countries, in particular, felt that their concerns, too, had been addressed, topics proposed by Anglo-Saxon theologians likewise found strong expression, and representatives of Third World countries saw, in the emphasis on social questions, a consideration of their particular problems. (Joseph Alois “Cardinal” Ratzinger, Principles of Catholic Theology, pp. 381-382)
Pope Saint Pius X wrote the following in Vehementer Nos, February 11, 1906, about those who would dare to contend that the Church had to "reconcile" herself to the separation of Church and State, which the Catholic Church condemned repeatedly and vigorously throughout her history prior to the "Second" Vatican Council:
That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. The same thesis also upsets the order providentially established by God in the world, which demands a harmonious agreement between the two societies. Both of them, the civil and the religious society, although each exercises in its own sphere its authority over them. It follows necessarily that there are many things belonging to them in common in which both societies must have relations with one another. Remove the agreement between Church and State, and the result will be that from these common matters will spring the seeds of disputes which will become acute on both sides; it will become more difficult to see where the truth lies, and great confusion is certain to arise. Finally, this thesis inflicts great injury on society itself, for it cannot either prosper or last long when due place is not left for religion, which is the supreme rule and the sovereign mistress in all questions touching the rights and the duties of men. Hence the Roman Pontiffs have never ceased, as circumstances required, to refute and condemn the doctrine of the separation of Church and State. Our illustrious predecessor, Leo XIII, especially, has frequently and magnificently expounded Catholic teaching on the relations which should subsist between the two societies. "Between them," he says, "there must necessarily be a suitable union, which may not improperly be compared with that existing between body and soul.-"Quaedam intercedat necesse est ordinata colligatio (inter illas) quae quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur." He proceeds: "Human societies cannot, without becoming criminal, act as if God did not exist or refuse to concern themselves with religion, as though it were something foreign to them, or of no purpose to them.... As for the Church, which has God Himself for its author, to exclude her from the active life of the nation, from the laws, the education of the young, the family, is to commit a great and pernicious error. (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)
Pope Saint Pius X condemned as "absolutely false" the thesis that the State must be separated from the Church. Absolutely false. The conciliar "popes," including Jorge Mario Bergoglio, have accepted as true and good that which a canonized pope, repeating the consistent teaching of the Catholic Church, which no one has any authority to contradict, condemned as absolutely false. Are you beginning to see, possibly, that there is a problem with the conciliarism in its entirety? Are you beginning to see, possibly, that there is no reconciling the unprecedented heresies, sacrileges, apostasies, blasphemies of novelties of conciliarism and conciliarists, with the consistent teaching of the Catholic Church?
In addition to the above-noted paragraph in Pascendi Dominici Gregis, Pope Saint Pius X went on to note the arrogance of the Modernists in their desire for novelty and in their contempt for scholastic theology and their efforts to view the Fathers in light of their own Modernist predilections:
Would that they had but displayed less zeal and energy in propagating it! But such is their activity and such their unwearying labor on behalf of their cause, that one cannot but be pained to see them waste such energy in endeavoring to ruin the Church when they might have been of such service to her had their efforts been better directed. Their artifices to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. They recognize that the three chief difficulties which stand in their way are the scholastic method of philosophy, the authority and tradition of the Fathers, and the magisterium of the Church, and on these they wage unrelenting war. Against scholastic philosophy and theology they use the weapons of ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. Let the Modernists and their admirers remember the proposition condemned by Pius IX: "The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science." They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.'' (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907, No. 42)
This paragraph is a ringing condemnation of the work of conciliarism and of its progenitors, the so-called "new theologians" (Henri de Lubac, Hans Urs von Balthasar, Karl Rahner, Joseph Ratzinger, et al.).
Look at how Pope Saint Pius X zeroed in on the three things that Joseph Ratzinger spent nearly four hundred pages trying to deconstruct and explain away in Principles of Catholic Theology: (1) The Scholastic Method of Philosophy; (2) The Authority and Tradition of the Fathers; and (3) the Magisterium of the Church The then "Cardinal" Ratzinger had to rely upon his Hegelian view of the world to explain away dogmatic pronouncements and articles contained in the Deposit of Faith that constituted part of the Church's Ordinary Magisterium. The Syllabus of Errors? Well, right for its time perhaps, Ratzinger and other conciliarists say, but we can see now that it was a "hasty" and "superficial" overreaction to events of the day. Jorge Mario Bergoglio's solution to all of this? Simple. Don't even making a passing reference five years ago to the centenary of Pope Saint Pius X's death on August 20, 1914.
As Pope Saint Pius X noted; "They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all of its weight and authority." This is so very important. The conciliar popes hae not used the word "tradition" to mean what Holy Mother Church has always taught it to mean. They have sought to "weaken the force" and to "falsify the character of tradition" precisely so as to "rob it of all its weight and authority," considering the word "tradition" to be an empty vessel into which he can pour whatever meaning these apostates have believed is appropriate for "modern man."
Jorge Mario Bergoglio’s so-called “Amazonian Synod” is simply the capstone of Modernism’s descent into outright paganism as men who purport to be Catholic ignore even the plain words of Sacred Scripture, no less, of course, Apostolic (Sacred) Tradition, to project onto Our Blessed Lord and Saviour Jesus Christ whatever they conjure up out of dark and fully diabolical phantasms of their sick, twisted minds.
Leaving aside for the moment “Monsignor” Bux’s reverence for the heretical legacy of Karol Josef Wojtyla/John Paul II, Bux’s assertion that his “Pope Francis” has to respect dissenting voices flies in the face of the simple fact that Catholics must be of one mind on all that is taught solemnly and definitively by Holy Mother Church. There can no respect for false opinions or heresies as error has no rights and cannot come forth from a true pope or the official documents that he causes to be inserted into his Acta Apostolicae Sedis:
Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
7. And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: “That they all may be one…. And there shall be one fold and one shepherd,” with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ.
8. This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost: has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another? If this were true, we should have to confess that the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of the same Spirit in the Church, and the very preaching of Jesus Christ, have several centuries ago, lost all their efficacy and use, to affirm which would be blasphemy. But the Only-begotten Son of God, when He commanded His representatives to teach all nations, obliged all men to give credence to whatever was made known to them by “witnesses preordained by God,” and also confirmed His command with this sanction: “He that believeth and is baptized shall be saved; but he that believeth not shall be condemned.” These two commands of Christ, which must be fulfilled, the one, namely, to teach, and the other to believe, cannot even be understood, unless the Church proposes a complete and easily understood teaching, and is immune when it thus teaches from all danger of erring. In this matter, those also turn aside from the right path, who think that the deposit of truth such laborious trouble, and with such lengthy study and discussion, that a man’s life would hardly suffice to find and take possession of it; as if the most merciful God had spoken through the prophets and His Only-begotten Son merely in order that a few, and those stricken in years, should learn what He had revealed through them, and not that He might inculcate a doctrine of faith and morals, by which man should be guided through the whole course of his moral life.
9. These pan-Christians who turn their minds to uniting the churches seem, indeed, to pursue the noblest of ideas in promoting charity among all Christians: nevertheless how does it happen that this charity tends to injure faith? Everyone knows that John himself, the Apostle of love, who seems to reveal in his Gospel the secrets of the Sacred Heart of Jesus, and who never ceased to impress on the memories of his followers the new commandment “Love one another,” altogether forbade any intercourse with those who professed a mutilated and corrupt version of Christ’s teaching: “If any man come to you and bring not this doctrine, receive him not into the house nor say to him: God speed you.” For which reason, since charity is based on a complete and sincere faith, the disciples of Christ must be united principally by the bond of one faith. Who then can conceive a Christian Federation, the members of which retain each his own opinions and private judgment, even in matters which concern the object of faith, even though they be repugnant to the opinions of the rest? And in what manner, We ask, can men who follow contrary opinions, belong to one and the same Federation of the faithful? For example, those who affirm, and those who deny that sacred Tradition is a true fount of divine Revelation; those who hold that an ecclesiastical hierarchy, made up of bishops, priests and ministers, has been divinely constituted, and those who assert that it has been brought in little by little in accordance with the conditions of the time; those who adore Christ really present in the Most Holy Eucharist through that marvelous conversion of the bread and wine, which is called transubstantiation, and those who affirm that Christ is present only by faith or by the signification and virtue of the Sacrament; those who in the Eucharist recognize the nature both of a sacrament and of a sacrifice, and those who say that it is nothing more than the memorial or commemoration of the Lord’s Supper; those who believe it to be good and useful to invoke by prayer the Saints reigning with Christ, especially Mary the Mother of God, and to venerate their images, and those who urge that such a veneration is not to be made use of, for it is contrary to the honor due to Jesus Christ, “the one mediator of God and men.” How so great a variety of opinions can make the way clear to effect the unity of the Church We know not; that unity can only arise from one teaching authority, one law of belief and one faith of Christians. But We do know that from this it is an easy step to the neglect of religion or indifferentism and to modernism, as they call it. Those, who are unhappily infected with these errors, hold that dogmatic truth is not absolute but relative, that is, it agrees with the varying necessities of time and place and with the varying tendencies of the mind, since it is not contained in immutable revelation, but is capable of being accommodated to human life. Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ’s believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? 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. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith.
10. So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: “The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly.” The same holy Martyr with good reason marveled exceedingly that anyone could believe that “this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills.” For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head.
11. Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, “the Mother and mistress of all Christ’s faithful”? Let them hear Lactantius crying out: “The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind.”
12. 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.)
Pope Pius XI forbade what he termed as “obstinate wrangling” the sort of “dialogue” that “Monsignor” Nicola Bux and his beloved “popes” John Paul II and Benedict XVI practiced and preached throughout the course of their false “pontificates" as they advanced false ecumenism. Both of these antipopes have praised false religions and their nonexistent ability to contribute to world peace, have entered into their false temples of worship and personally esteemed the symbols of their idols with their own priestly hands.
Non-Catholics must to convert to the Catholic Faith unconditionally, and they must be exhorted to do so.
Additionally, Catholics have to adhere to everything contained in the Sacred Deposit of Faith without dissent or qualification, and Bux’s beloved “popes” defected from the Faith on numerous points. His “Pope Francis” is only stripping away the great façade of even any vestiges of Catholicism to advance that an agenda that is designed in hell to prepare the way for the coming of Antichrist. In this regard, therefore, one can review: Antichrist Has Shown Us His Calling Card.
Comment Number Four: Making a False, Intellectually Dishonest Comparison
The proceedings of the Robber Council of Ephesus were denounced and declared null by none other than Pope Saint Leo the Great, who excommunicated everyone who had taken part in it and absolved all those it had condemned. The upcoming “Amazonian Synod” was the brainchild of none other than Bux’s “Pope Francis.” How is it possible to compare a council that had been condemned by a true pope with a supposed synod called by a veritable figure of Antichrist that Bux thinks is a true and legitimate Successor of Saint Peter?
Nicola Bux is either culpably blind, grasping at straws or intellectually honest. That is for God to know not us. All we need to know is that is comparison is ludicrously absurd and entirely preposterous.
Where, oh where, did these men ever study ecclesiology?
I’ve got news for “Monsignor” Nicola Bux: the true Robber Council of our times was the “Second” Vatican Council (see, for example,Vatican II Exposed: Counterfeit Catholicism).
Comment Number Five: Trying to preserve the legacy of Wojtyla/John Paul II’s "moral theology"
Well, it’s always good to save the best for last, and this is the time to deal with “Monsignor” Nicola Bux’s worry about preserving the legacy of “Saint John Paul II” and his heretical teaching about marriage and the family.
Perhaps it is good to repeat what Bux is quoted as saying in the LifesiteNews article, which is based upon an interview that the “monsignor” published in an Italian online journal:
“Meanwhile,” he added, “the ‘moral theology’ of marriage and family desired by the Lord, which John Paul II defended and spread at great personal cost, is declared outdated.”
The “warning signs” of an impending “Ephesian brigandage” are looming on the horizon, Msgr. Bux said.
Pointing to Benedict XVI’s private meeting with Msgr. Melina last Friday, the theologian urged Catholics to take action, saying: “Let us follow Benedict XVI who expressed solidarity with the defenestrated (i.e. dismissed) president, and imagine Pope Francis and how disappointed he is by all of this, despite all his exhortations to pluralism, parresia, and synodality.”
Msgr. Bux concluded his letter with this appeal: “Let us run and try and mend the situation, first and foremost teachers and students of John Paul II, before it is too late. Everyone to St. Peter’s!” (Conciliar "monsignor" deemed a "theologian" is upset with Jorge and Company's Stalinist methods with velvet gloves.)
Well, yes, but not in the sense that poor “Monsignor” Bux means. The counterfeit church of conciliarism holds most every Catholic worldwide in bondage to false doctrines, heretical moral teachings, sacramentally invalid liturgical rites that are offensive to God and a pantheism that would make almost every heretic of the past blush with shame.
Simply put, therefore, Montini, whose revolutionary Humanae Vitae, July 25, 1968, is still considered a defense of Catholic teaching when it was nothing of the short, Wojtyla’s phenomenal personalism and Ratzinger’s “new theology” each inverted the ends of Holy Matrimony. That is, the supposedly “orthodox” Wojtyla and Ratzinger taught heresies about the nature of the Sacrament of Holy Matrimony as they inverted the ends proper to it and to make it possible to use “natural” means to avoid the conception of children that have nothing at all to do with the strict conditions laid down by Pope Pius XII in his Address to Italian Midwives on the Nature of Their Profession, October 29, 1951. The entire fabric of the conciliar teaching on the Holy Sacrament of Matrimony is built on the quicksand of revolutionary precepts that made it possible for Jorge Mario Bergoglio to embrace an almost unrestricted celebration of every manner of impurity imaginable in the name of “love” and “mercy.”
“Monsignor” Nicola Bux seems to have taken no notice of the clear difference between the Catholic Church's Code of Canon Law on the Sacrament of Holy Matrimony and that “canon law” of the counterfeit church of conciliarism:
856. The primary object of marriage is the procreation and education of offspring; the secondary purpose is mutual assistance and the remedy of concupiscence. (This can be found on page 205 of the following link, which is the 1917 Code of Canon Law in English: 1917 Pio-Benedictine Code of Canon Law.)
Can. 1055 §1. The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized. (Canon 1055.1, 1983 code issued by John Paul II.)
The entire fabric of the counterfeit church of conciliarism’s teaching on the Sacrament of Holy Matrimony is built on the fabric of the inversion of the ends of marriage that was condemned personally by Pope Pius XII on March 29, 1944, a condemnation that he cited and reiterated in the strongest terms possible in his aforementioned Address to Italian Midwives on the Nature of Their Profession:
Certain publications concerning the purposes of matrimony, and their interrelationship and order, have come forth within these last years which either assert that the primary purpose of matrimony is not the generation of offspring, or that the secondary purposes are not subordinate to the primary purpose, but are independent of it.
In these works, different primary purposes of marriage are designated by other writers, as for example: the complement and personal perfection of the spouses through a complete mutual participation in life and action; mutual love and union of spouses to be nurtured and perfected the psychic and bodily surrender of one’s own person; and many other such things.
In the same writings a sense is sometimes attributed to words in the current documents of the Church (as for example, primary, secondary purpose), which does not agree with these words according to the common usage by theologians.
This revolutionary way of thinking and speaking aims to foster errors and uncertainties, to avoid which the Eminent and Very Fathers of this supreme Sacred Congregation, charged with the guarding of faith and morals, in a plenary session on Wednesday, the 29th of March, 1944, when the question was proposed to them: “Whether the opinion of certain writers can be admitted, who either deny that the primary purpose of matrimony is the generation of children and raising offspring, or teach that the secondary purposes are not essentially subordinate to the primary purpose, but are equally first and independent,” have decreed that the answer must be: In the negative. (As found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma–referred to as “Denziger,” by B. Herder Book Company of St. Louis, Missouri, and London, England, No. 2295, pp. 624-625.)
Pope Pius XII amplified this condemnation when he delivered his Address to Italian Midwives on the Nature of their Profession, October 29, 1951:
"Personal values" and the need to respect such are a theme which, over the last twenty years or so, has been considered more and more by writers. In many of their works, even the specifically sexual act has its place assigned, that of serving the "person" of the married couple. The proper and most profound sense of the exercise of conjugal rights would consist in this, that the union of bodies is the expression and the realization of personal and affective union.
Articles, chapters, entire books, conferences, especially dealing with the "technique" of love, are composed to spread these ideas, to illustrate them with advice to the newly married as a guide in matrimony, in order that they may not neglect, through stupidity or a false sense of shame or unfounded scruples, that which God, Who also created natural inclinations, offers them. If from their complete reciprocal gift of husband and wife there results a new life, it is a result which remains outside, or, at the most, on the border of "personal values"; a result which is not denied, but neither is it desired as the center of marital relations.
According to these theories, your dedication for the welfare of the still hidden life in the womb of the mother, and your assisting its happy birth, would only have but a minor and secondary importance.
Now, if this relative evaluation were merely to place the emphasis on the personal values of husband and wife rather than on that of the offspring, it would be possible, strictly speaking, to put such a problem aside. But, however, it is a matter of a grave inversion of the order of values and of the ends imposed by the Creator Himself. We find Ourselves faced with the propagation of a number of ideas and sentiments directly opposed to the clarity, profundity, and seriousness of Christian thought. Here, once again, the need for your apostolate. It may happen that you receive the confidences of the mother and wife and are questioned on the more secret desires and intimacies of married life. How, then, will you be able, aware of your mission, to give weight to truth and right order in the appreciation and action of the married couple, if you yourselves are not furnished with the strength of character needed to uphold what you know to be true and just?
The primary end of marriage
Now, the truth is that matrimony, as an institution of nature, in virtue of the Creator's will, has not as a primary and intimate end the personal perfection of the married couple but the procreation and upbringing of a new life. The other ends, inasmuch as they are intended by nature, are not equally primary, much less superior to the primary end, but are essentially subordinated to it. This is true of every marriage, even if no offspring result, just as of every eye it can be said that it is destined and formed to see, even if, in abnormal cases arising from special internal or external conditions, it will never be possible to achieve visual perception.
It was precisely to end the uncertainties and deviations which threatened to diffuse errors regarding the scale of values of the purposes of matrimony and of their reciprocal relations, that a few years ago (March 29, 1944), We Ourselves drew up a declaration on the order of those ends, pointing out what the very internal structure of the natural disposition reveals. We showed what has been handed down by Christian tradition, what the Supreme Pontiffs have repeatedly taught, and what was then in due measure promulgated by the Code of Canon Law. Not long afterwards, to correct opposing opinions, the Holy See, by a public decree, proclaimed that it could not admit the opinion of some recent authors who denied that the primary end of marriage is the procreation and education of the offspring, or teach that the secondary ends are not essentially subordinated to the primary end, but are on an equal footing and independent of it.
Would this lead, perhaps, to Our denying or diminishing what is good and just in personal values resulting from matrimony and its realization? Certainly not, because the Creator has designed that for the procreation of a new life human beings made of flesh and blood, gifted with soul and heart, shall be called upon as men and not as animals deprived of reason to be the authors of their posterity. It is for this end that the Lord desires the union of husband and wife. Indeed, the Holy Scripture says of God that He created man to His image and He created him male and female, and willed—as is repeatedly affirmed in Holy Writ—that "a man shall leave mother and father, and shall cleave to his wife: and they shall be two in one flesh".
All this is therefore true and desired by God. But, on the other hand, it must not be divorced completely from the primary function of matrimony—the procreation of offspring. Not only the common work of external life, but even all personal enrichment—spiritual and intellectual—all that in married love as such is most spiritual and profound, has been placed by the will of the Creator and of nature at the service of posterity. The perfect married life, of its very nature, also signifies the total devotion of parents to the well-being of their children, and married love in its power and tenderness is itself a condition of the sincerest care of the offspring and the guarantee of its realization.
To reduce the common life of husband and wife and the conjugal act to a mere organic function for the transmission of seed would be but to convert the domestic hearth, the family sanctuary, into a biological laboratory. Therefore, in Our allocution of September 29, 1949, to the International Congress of Catholic Doctors, We expressly excluded artificial insemination in marriage. The conjugal act, in its natural structure, is a personal action, a simultaneous and immediate cooperation of husband and wife, which by the very nature of the agents and the propriety of the act, is the expression of the reciprocal gift, which, according to Holy Writ, effects the union "in one flesh".
That is much more than the union of two genes, which can be effected even by artificial means, that is, without the natural action of husband and wife. The conjugal act, ordained and desired by nature, is a personal cooperation, to which husband and wife, when contracting marriage, exchange the right.
Therefore, when this act in its natural form is from the beginning perpetually impossible, the object of the matrimonial contract is essentially vitiated. This is what we said on that occasion: "Let it not be forgotten: only the procreation of a new life according to the will and the design of the Creator carries with it in a stupendous degree of perfection the intended ends. It is at the same time in conformity with the spiritual and bodily nature and the dignity of the married couple, in conformity with the happy and normal development of the child".
Advise the fiancée or the young married woman who comes to seek your advice about the values of matrimonial life that these personal values, both in the sphere of the body and the senses and in the sphere of the spirit, are truly genuine, but that the Creator has placed them not in the first, but in the second degree of the scale of values. (Pope Pius XII, Address to Midwives on the Nature of Their Profession, October 29, 1951.)
Yet it is that Giovanni Battista Enrico Antonio Maria Montini/Paul VI, Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI not only defended the very errors condemned by Pope Pius XII and the Holy Office in 1944, they used them as a means to justify what became known as “natural family planning,” thereby ceding ground to the contraceptive mentality that Humanae Vitae, July 25, 1968, aimed to oppose.
Humanae Vitae was not, however, an orthodox statement of the Catholic Faith. It is, much like everything else in the false "pontificate" of Paul VI, a revolutionary document that inverted the ends proper to marriage as the phenomenology of philosopher Dietrich von Hildebrand and the theology of Father Herbert Doms were used to assert that the "unitive" end of marriage was primary.
Humanae Vitae was also a revolutionary document in that it continued Paul VI's acceptance of a nonexistent "population crisis" as the foundation for expanding the conditions to use "natural" methods to avoid conceiving children. The hideous false "pontiff," who appointed and promoted all manner of lavender types as "bishops" throughout the conciliar structures, wrote the following in Populorum Progressio, March 26, 1967, that laid the groundwork for the further inversion of the ends of marriage to be found in Humanae Vitae by means of an more expansive view of the reasons that married couples could avoid children than provided in Pope Pius XII's Address to Midwives on the Nature of Their Profession in that wonderful year of 1951:
37. There is no denying that the accelerated rate of population growth brings many added difficulties to the problems of development where the size of the population grows more rapidly than the quantity of available resources to such a degree that things seem to have reached an impasse. In such circumstances people are inclined to apply drastic remedies to reduce the birth rate.
There is no doubt that public authorities can intervene in this matter, within the bounds of their competence. They can instruct citizens on this subject and adopt appropriate measures, so long as these are in conformity with the dictates of the moral law and the rightful freedom of married couples is preserved completely intact. When the inalienable right of marriage and of procreation is taken away, so is human dignity.
Finally, it is for parents to take a thorough look at the matter and decide upon the number of their children. This is an obligation they take upon themselves, before their children already born, and before the community to which they belong—following the dictates of their own consciences informed by God's law authentically interpreted, and bolstered by their trust in Him. (39) (Giovanni Montini/Paul VI, Populorum Progressio, March 26, 1967.)
Giovanni Battista Enrico Antonio Maria Montini/Paul VI was a Marxist sympathizer, if not a Marxist himself. Indeed, Father Michael Roach, who taught Church History at Mount Saint Mary's Seminary in Emmitsburg, Maryland, said in a class lecture in the Fall of 1981 that he had been with the then rector of the seminary, Monsignor Harry Flynn, who would later denounce Father Paul Marx, O.S.B., as an "anti-Semite" (see Disconnects), in his capacity as the conciliar "archbishop" of Saint Paul and Minneapolis, Minnesota, at the time of the death of Montini/Paul VI on August 6, 1978. According to Father Roach, the then Monsignor Flynn, a priest of the Diocese of Albany, New York, said, "Ah, yes, Paul VI. A marvelous man. A Marxist, but a marvelous man nonetheless."
The point is this: Giovanni Battista Enrico Antonio Montini/Paul VI, who betrayed the identity of Catholic priests behind the Iron Curtain when serving at the Vatican's Secretariat of State under Pope Pius XII, accepted the Malthusian myth of "overpopulation" and "depleted resources" to assert that it is parents who decide how many children they are to welcome into the world. Wrong. God decides this, not parents. God can see to it that children are conceived despite the more careful "precautions" taken against their conception, something that is as true of the use of what is called today "natural family planning" as it is of artificial contraception. God decides this matter. No one else. God is alone the Sovereign over the sanctity and the fecundity of marriage. No one else.
Pope Pius XI, writing in Casti Connubii, December 31, 1930, stated this quite explicitly:
10. Now when We come to explain, Venerable Brethren, what are the blessings that God has attached to true matrimony, and how great they are, there occur to Us the words of that illustrious Doctor of the Church whom We commemorated recently in Our Encyclical Ad salutem on the occasion of the fifteenth centenary of his death: "These," says St. Augustine, "are all the blessings of matrimony on account of which matrimony itself is a blessing; offspring, conjugal faith and the sacrament." And how under these three heads is contained a splendid summary of the whole doctrine of Christian marriage, the holy Doctor himself expressly declares when he said: "By conjugal faith it is provided that there should be no carnal intercourse outside the marriage bond with another man or woman; with regard to offspring, that children should be begotten of love, tenderly cared for and educated in a religious atmosphere; finally, in its sacramental aspect that the marriage bond should not be broken and that a husband or wife, if separated, should not be joined to another even for the sake of offspring. This we regard as the law of marriage by which the fruitfulness of nature is adorned and the evil of incontinence is restrained."
11. Thus amongst the blessings of marriage, the child holds the first place. And indeed the Creator of the human race Himself, Who in His goodness wishes to use men as His helpers in the propagation of life, taught this when, instituting marriage in Paradise, He said to our first parents, and through them to all future spouses: "Increase and multiply, and fill the earth." As St. Augustine admirably deduces from the words of the holy Apostle Saint Paul to Timothy when he says: "The Apostle himself is therefore a witness that marriage is for the sake of generation: 'I wish,' he says, 'young girls to marry.' And, as if someone said to him, 'Why?,' he immediately adds: 'To bear children, to be mothers of families'."
12. How great a boon of God this is, and how great a blessing of matrimony is clear from a consideration of man's dignity and of his sublime end. For man surpasses all other visible creatures by the superiority of his rational nature alone. Besides, God wishes men to be born not only that they should live and fill the earth, but much more that they may be worshippers of God, that they may know Him and love Him and finally enjoy Him for ever in heaven; and this end, since man is raised by God in a marvelous way to the supernatural order, surpasses all that eye hath seen, and ear heard, and all that hath entered into the heart of man. From which it is easily seen how great a gift of divine goodness and how remarkable a fruit of marriage are children born by the omnipotent power of God through the cooperation of those bound in wedlock.
13. But Christian parents must also understand that they are destined not only to propagate and preserve the human race on earth, indeed not only to educate any kind of worshippers of the true God, but children who are to become members of the Church of Christ, to raise up fellow-citizens of the Saints, and members of God's household, that the worshippers of God and Our Savior may daily increase.
14. For although Christian spouses even if sanctified themselves cannot transmit sanctification to their progeny, nay, although the very natural process of generating life has become the way of death by which original sin is passed on to posterity, nevertheless, they share to some extent in the blessings of that primeval marriage of Paradise, since it is theirs to offer their offspring to the Church in order that by this most fruitful Mother of the children of God they may be regenerated through the laver of Baptism unto supernatural justice and finally be made living members of Christ, partakers of immortal life, and heirs of that eternal glory to which we all aspire from our inmost heart.
15. If a true Christian mother weigh well these things, she will indeed understand with a sense of deep consolation that of her the words of Our Savior were spoken: "A woman . . . when she hath brought forth the child remembereth no more the anguish, for joy that a man is born into the world"; and proving herself superior to all the pains and cares and solicitudes of her maternal office with a more just and holy joy than that of the Roman matron, the mother of the Gracchi, she will rejoice in the Lord crowned as it were with the glory of her offspring. Both husband and wife, however, receiving these children with joy and gratitude from the hand of God, will regard them as a talent committed to their charge by God, not only to be employed for their own advantage or for that of an earthly commonwealth, but to be restored to God with interest on the day of reckoning. (Pope Pius XI, Casti Connubii ,December 31, 1930.)
God decides how many or how few children a Catholic married couple will have. No one else. Men may try to the thwart the natural end of marriage. They may be able to be "successful," as they count "success," perhaps even more often than not. No human means of deliberately frustrating the natural end of marriage is infallible, and no carefully planned use of the gift proper to the married state in those times during a month when a woman is more apt it to be infertile than others will avoid the conception of a new child in all instances. God is the Sovereign of the fecundity of marriage.
Trying to oppose heresy by using other the work of heretics (Montini, Wojtyla, Ratzinger) is insanity, but men such as Nicola Bux continue do as their cheerleaders in “conservative” and semi-traditional circles within the conciliar church applaud them for what they believe to be an exercise in "courage" that is in direct violation of Catholic teaching concerning the obedience that is due a true and legitimate Successor of Saint Peter.
Yes, violate the First and Second Commandments, good readers, and everything else will follow thereafter, including the Third Commandment (promulgation of a sacrilegious liturgy and other sacramentally invalid rites), the Fourth Commandment (separation of church and state, religious liberty) and the Fifth Commandment (conciliar "popes" have decried the death penalty and Bergoglio has said that there is no such thing as a just war). Why should any particular respect be given to the binding precepts of the Sixth and Ninth Commandments when the honor and glory and majesty of the Most Blessed Trinity have been undermined and mocked with complete impunity?
The veritable “house of cards” that has been constructed out of the constant erosion of the sensus Catholicus by the documents of the “Second” Vatican Council and the “magisterium” of the postconciliar “popes” has fallen down by the septuagenarian juvenile delinquent from South America, a man who delights, absolutely delights, in “making a mess” as he springs “surprises” that he dares so blasphemously to represent as coming from God when they are nothing other than the phantasms of his heretical imagination.
No, this did not all begin with Jorge Mario Bergoglio and his agenda of sin that has many Catholics in the conciliar structures who follow these developments to the point of wondering how to deal with a supposed “pope” who preaches heresy. Obviously, such a "pope" is no pope at all, and Bergoglio's heresies, including those contained in Amoris Laetitia, March 19, 2016, are just a "papal" stamp-of-approval on what he has believed and taught throughout the course of his career as a lay Jesuit revolutionary. The so-called “Amazonian Synod” is nothing other than the culmination of a long process of manifesting the inherent degeneracy of conciliarism’s false precepts.
Fall from the Faith in one thing, fall from it entirely. It is really that simple.
Folks, conciliarism is nothing other than Protestantism, Judeo-Masonry and rank paganism all rolled into one on the theological and social levels.
Nicola Bux does not realize this, which is why he will keep living in his own world of stupendous absurdity.
March on the Basilica of Saint Peter?
Sure, to demand that the conciliar revolutionaries vacate the premises as we pray for their conversion and the public abjuration of their heresies and errors, but never to try to “correct” a man who is a true and legitimate Successor of Saint Peter.
We storm Saint Peter’s Basilica figuratively by means of prayers, fasting, sacrifices, almsgiving and good works, which is why I will never tire of reminding readers of this site that we must, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, use the shield of the Brown Scapular and the weapon of the Most Holy Rosary to combat the forces of the world, the flesh and the devil in our own lives so that we might be able to plant a few seeds for the glorious day when all men and all women everywhere will exclaim:
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.
Saint Eusebius, pray for us.