The process of what the retired Joseph Alois Ratzinger/Benedict XVI called “pacifying spirits” may—or may not—be reaching a conclusion insofar as the “doctrinal discussions” between representatives of “Pontifical” Commission Ecclesia Dei and those of the Society of Saint Pius X that have been taking place at various intervals in the past seven and one-half years. As no names or signatures appear on dotted lines at this time, I take reports of the possible admission of the Society of Saint Pius X into “full communion” with the counterfeit church of conciliarism with a grain or two of salt.
The only reason that the chatter about a “papal” offer of a “personal prelature” that has been agreed to—at least in principle by the Society’s Superior General Bernard Fellay—might indicate that a denouement of the Society’s long march to oblivion may indeed be near is that Jorge Mario Bergoglio appears to be willing to put aside “doctrinal differences” in order to show his “pastoral” concern for “pastoral reasons.”
This makes sense as Jorge Mario Bergoglio lives in a completely doctrine and truth free zone. He knows that a “regularized” Society of Saint Pius X will be “pacified” according to the designs of his two immediate predecessors, Karol Josef Wojtyla/John Paul II and the aforementioned Ratzinger/Benedict, as they “permitted” what came to be known as the “Extraordinary Form” of what is supposed to be one Roman rite, thereby purchasing silence from those communities of priests and presbyters that were formed in accordance with the Ecclesia Dei Afflicta motu proprio, July 2, 1988, and Summorum Pontificum, July 7, 2007. The scheme of the conciliar “popes” in this regard can be described as “keep your friends close, and your enemies closer.”
Ratzinger/Benedict himself explained what he desired to accomplish with Summorum Pontificum:
Leading men and women to God, to the God Who speaks in the Bible: this is the supreme and fundamental priority of the Church and of the Successor of Peter at the present time. A logical consequence of this is that we must have at heart the unity of all believers. Their disunity, their disagreement among themselves, calls into question the credibility of their talk of God. Hence the effort to promote a common witness by Christians to their faith - ecumenism - is part of the supreme priority. Added to this is the need for all those who believe in God to join in seeking peace, to attempt to draw closer to one another, and to journey together, even with their differing images of God, towards the source of Light - this is inter-religious dialogue. Whoever proclaims that God is Love 'to the end' has to bear witness to love: in loving devotion to the suffering, in the rejection of hatred and enmity - this is the social dimension of the Christian faith, of which I spoke in the Encyclical 'Deus caritas est'.
"So if the arduous task of working for faith, hope and love in the world is presently (and, in various ways, always) the Church's real priority, then part of this is also made up of acts of reconciliation, small and not so small. That the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation, is a fact which we must accept. But I ask now: Was it, and is it, truly wrong in this case to meet half-way the brother who 'has something against you' and to seek reconciliation? Should not civil society also try to forestall forms of extremism and to incorporate their eventual adherents - to the extent possible - in the great currents shaping social life, and thus avoid their being segregated, with all its consequences? Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? I myself saw, in the years after 1988, how the return of communities which had been separated from Rome changed their interior attitudes; I saw how returning to the bigger and broader Church enabled them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. Can we be totally indifferent about a community which has 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university-level institutes, 117 religious brothers, 164 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 491 priests. We cannot know how mixed their motives may be. All the same, I do not think that they would have chosen the priesthood if, alongside various distorted and unhealthy elements, they did not have a love for Christ and a desire to proclaim Him and, with Him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?
"Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things - arrogance and presumptuousness, an obsession with one-sided positions, etc. Yet to tell the truth, I must add that I have also received a number of touching testimonials of gratitude which clearly showed an openness of heart. But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? At times one gets the impression that our society needs to have at least one group to which no tolerance may be shown; which one can easily attack and hate. And should someone dare to approach them - in this case the Pope - he too loses any right to tolerance; he too can be treated hatefully, without misgiving or restraint. (Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre, March 10, 2009.)
Fr Federico Lombardi, S.J., Director of the Holy See Press Office: What do you say to those who, in France, fear that the "Motu proprio' Summorum Pontificum signals a step backwards from the great insights of the Second Vatican Council? How can you reassure them?
Benedict XVI: Their fear is unfounded, for this "Motu Proprio' is merely an act of tolerance, with a pastoral aim, for those people who were brought up with this liturgy, who love it, are familiar with it and want to live with this liturgy. They form a small group, because this presupposes a schooling in Latin, a training in a certain culture. Yet for these people, to have the love and tolerance to let them live with this liturgy seems to me a normal requirement of the faith and pastoral concern of any Bishop of our Church. There is no opposition between the liturgy renewed by the Second Vatican Council and this liturgy.
On each day [of the Council], the Council Fathers celebrated Mass in accordance with the ancient rite and, at the same time, they conceived of a natural development for the liturgy within the whole of this century, for the liturgy is a living reality that develops but, in its development, retains its identity. Thus, there are certainly different accents, but nevertheless [there remains] a fundamental identity that excludes a contradiction, an opposition between the renewed liturgy and the previous liturgy. In any case, I believe that there is an opportunity for the enrichment of both parties. On the one hand the friends of the old liturgy can and must know the new saints, the new prefaces of the liturgy, etc.... On the other, the new liturgy places greater emphasis on common participation, but it is not merely an assembly of a certain community, but rather always an act of the universal Church in communion with all believers of all times, and an act of worship. In this sense, it seems to me that there is a mutual enrichment, and it is clear that the renewed liturgy is the ordinary liturgy of our time. (Interview of the Holy Father during the flight to France, September 12, 2008.)
Liturgical worship is the supreme expression of priestly and episcopal life, just as it is of catechetical teaching. Your duty to sanctify the faithful people, dear Brothers, is indispensable for the growth of the Church. In the Motu Proprio “Summorum Pontificum”, I was led to set out the conditions in which this duty is to be exercised, with regard to the possibility of using the missal of Blessed John XXIII (1962) in addition to that of Pope Paul VI (1970). Some fruits of these new arrangements have already been seen, and I hope that, thanks be to God, the necessarypacification of spirits is already taking place. I am aware of your difficulties, but I do not doubt that, within a reasonable time, you can find solutions satisfactory for all, lest the seamless tunic of Christ be further torn. Everyone has a place in the Church. Every person, without exception, should be able to feel at home, and never rejected. God, who loves all men and women and wishes none to be lost, entrusts us with this mission by appointing us shepherds of his sheep. We can only thank him for the honour and the trust that he has placed in us. Let us therefore strive always to be servants of unity! (Meeting with the French Bishops in the Hemicycle Sainte-Bernadette, Lourdes, 14 September 2008.)
Well, this is precisely what “Pope Francis” is doing at the present time as he takes whatever public opposition the bishops and the priests have to the documents of the “Second” Vatican Council and the “magisterium” of the postconciliar “popes” to the realm of closed-door discussions, knowing that there will come a time when all that will matter to the bishops, clergy and faithful of the Society of Saint Pius X is that they are “recognized.”
“Archbishop” Guido Pozzo, the head of “Pontifical” Commission Eccelsia Dei was interviewed by a German magazine, Christ and Welt, to explain the status of the interminable “discussions” on matters that are never open for debate. A translation of this interview is found at Novus Ordo Watch Wire.
Here are some salient excerpts for purposes of part one of this two-part series:
C&W: You no longer expect the SSPX to accept all of the conciliar declarations, including the texts regarding ecumenism or interreligious dialogue?
Pozzo: The Society professes adherence to the defined dogmas of the faith and the Catholic truths which were reaffirmed in the conciliar documents. These must, however, be accepted according to the degree of assent that is owed them. Doctrines of the Catholic Church that were proposed by the Second Vatican Council that must decidedly receive internal assent include, for example, the teaching of the sacramentality of episcopal consecration as the fullness of the sacrament of holy orders and the doctrine of the primacy of the Pope and the episcopal college in union with its head, as laid out by the dogmatic constitution Lumen Gentium and as interpreted by the Nota explicativa praevia [preliminary explanatory note] that the highest authority wanted [to be added to the document].
The SSPX has difficulty with some aspects of the decree Nostra aetate on interreligious dialogue, of the decree Unitatis redintegratio on ecumenism, and of the declaration Dignitatis humanae on religious freedom or with questions regarding the relationship of Christianity to modernity. These are not matters of doctrine, however, nor are they definitive statements; rather, they are instructions or statements of guidance for pastoral practice. We can continue to discuss these pastoral aspects even after a canonical recognition in order to settle [these questions]. (Personal Prelature for Society of Saint Pius X?.)
This would be news to the supposedly “Blessed” Paul the Sick, who issued the following “apostolic” brief at the end of the “Second” Vatican Council on December 8, 1965, the Feast of the Immaculate Conception of the Blessed Virgin Mary. The brief was read by the then Archbishop Pericle Felici, the general secretary of this hideous council:
APOSTOLIC BRIEF "IN SPIRITU SANCTO' FOR THE CLOSING OF THE COUNCIL - DECEMBER 8, 1965, read at the closing ceremonies of Dec. 8 by Archbishop Pericle Felici, general secretary of the council.
The Second Vatican Ecumenical Council, assembled in the Holy Spirit and under the protection of the Blessed Virgin Mary, whom we have declared Mother of the Church, and of St. Joseph, her glorious spouse, and of the Apostles SS. Peter and Paul, must be numbered without doubt among the greatest events of the Church. In fact it was the largest in the number of Fathers who came to the seat of Peter from every part of the world, even from those places where the hierarchy has been very recently established. It was the richest because of the questions which for four sessions have been discussed carefully and profoundly. And last of all it was the most opportune, because, bearing in mind the necessities of the present day, above all it sought to meet the pastoral needs and, nourishing the flame of charity, it has made a great effort to reach not only the Christians still separated from communion with the Holy See, but also the whole human family.
At last all which regards the holy ecumenical council has, with the help of God, been accomplished and all the constitutions, decrees, declarations and votes have been approved by the deliberation of the synod and promulgated by us. Therefore we decided to close for all intents and purposes, with our apostolic authority, this same ecumenical council called by our predecessor, Pope John XXIII, which opened October 11, 1962, and which was continued by us after his death.
We decided moreover that all that has been established synodally is to be religiously observed by all the faithful, for the glory of God and the dignity of the Church and for the tranquillity and peace of all men. We have approved and established these things, decreeing that the present letters are and remain stable and valid, and are to have legal effectiveness, so that they be disseminated and obtain full and complete effect, and so that they may be fully convalidated by those whom they concern or may concern now and in the future; and so that, as it be judged and described, all efforts contrary to these things by whomever or whatever authority, knowingly or in ignorance be invalid and worthless from now on.
Given in Rome at St. Peter's, under the [seal of the] ring of the fisherman, Dec. 8, on the feast of the Immaculate Conception of the Blessed Virgin Mary, the year 1965, the third year of our pontificate. (APOSTOLIC BRIEF - IN SPIRITU SANCTO.)
How can one who says he finds "mistakes" in the "Second" Vatican Council, particularly in Dignitatis Humanae (the Decree on Religious Liberty), Nostra Aetate, and Unitatis Redintegratio be said to have religiously observed them? He cannot.
Moreover, it is absurd for “Archbishop” Guido Pozzo to claim that these documents do not contain the official doctrinal teaching of what he thinks is the Catholic Church when Antipope Emeritus Benedict XVI devoted the entirety of the year of 2011 to religious liberty, going so far as to make it the theme of his World Day of Peace Message that resulted in the travesty can be called “Assisi III” on October 27, 2011. Ratzinger/Benedict’s words below clearly indicated that he considered “religious liberty” to be a fundamental “human right” and a foundation for world peace:
Religious freedom expresses what is unique about the human person, for it allows us to direct our personal and social life to God, in whose light the identity, meaning and purpose of the person are fully understood. To deny or arbitrarily restrict this freedom is to foster a reductive vision of the human person; to eclipse the public role of religion is to create a society which is unjust, inasmuch as it fails to take account of the true nature of the human person; it is to stifle the growth of the authentic and lasting peace of the whole human family.
For this reason, I implore all men and women of good will to renew their commitment to building a world where all are free to profess their religion or faith, and to express their love of God with all their heart, with all their soul and with all their mind (cf. Mt 22:37). This is the sentiment which inspires and directs this Message for the XLIV World Day of Peace, devoted to the theme: Religious Freedom, the Path to Peace.
A sacred right to life and to a spiritual life
2. The right to religious freedom is rooted in the very dignity of the human person, whose transcendent nature must not be ignored or overlooked. God created man and woman in his own image and likeness (cf. Gen 1:27). For this reason each person is endowed with the sacred right to a full life, also from a spiritual standpoint. Without the acknowledgement of his spiritual being, without openness to the transcendent, the human person withdraws within himself, fails to find answers to the heart’s deepest questions about life’s meaning, fails to appropriate lasting ethical values and principles, and fails even to experience authentic freedom and to build a just society.
Sacred Scripture, in harmony with our own experience, reveals the profound value of human dignity: “When I look at your heavens, the work of your fingers, the moon and the stars which you have established, what is man that you are mindful of him, and the son of man, that you care for him? Yet you have made him little less than God, and crowned him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:3-6).
Contemplating the sublime reality of human nature, we can experience the same amazement felt by the Psalmist. Our nature appears as openness to the Mystery, a capacity to ask deep questions about ourselves and the origin of the universe, and a profound echo of the supreme Love of God, the beginning and end of all things, of every person and people.The transcendent dignity of the person is an essential value of Judeo-Christian wisdom, yet thanks to the use of reason, it can be recognized by all. This dignity, understood as a capacity to transcend one’s own materiality and to seek truth, must be acknowledged as a universal good, indispensable for the building of a society directed to human fulfilment. Respect for essential elements of human dignity, such as the right to life and the right to religious freedom, is a condition for the moral legitimacy of every social and legal norm. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace.)
Religious freedom expresses what is unique about the human person?
What is unique about the human being is that he has a rational, immortal soul created in the very image and likeness of the Most Blessed Trinity. God has created man to know, love and to serve Him as He has revealed Himself to us exclusively through His Catholic Church. Catholicism and it alone is the only foundation of peace among men, whose immortal souls must be at peace with God by means of persisting in a state of Sanctifying Grace.
What about the binding precepts of the Divine Positive Law and the Natural Law as they have been entrusted by Christ the King solely to His Catholic Church for their eternal safekeeping and infallible explication?
Religious freedom is a condition for the moral legitimacy of every social and legal norm?
I know that many of my former colleagues in the resist and recognize movement airbrushed their past criticisms of the former Joseph "Cardinal" Ratzinger. However, a review of their own past articles and books indicates that they savaged Karol Wojtyla/John Paul II for making such clearly apostate comments time and time again during the disaster that was his 9,666 days of his "reign" that began on Monday, October 16, 1978, and Saturday, April 2, 2005 (if we accept the conciliar Vatican's official line that he died on Saturday, April 2, 2005, and not the day before when seventeen conciliar "bishops" were appointed even though the "pontiff" was comatose and near death, if not already dead).
This is what Pope Pius VI called "religious freedom," a heresy that cannot but lead to the triumph of blasphemy and religious indifferentism despite the fact that the currently governing false "pontiff" cannot recognize or accept as being so:
"The necessary effect of the constitution decreed by the Assembly is to annihilate the Catholic Religion and, with her, the obedience owed to Kings. With this purpose it establishes as a right of man in society this absolute liberty that not only insures the right to be indifferent to religious opinions, but also grants full license to freely think, speak, write and even print whatever one wishes on religious matters – even the most disordered imaginings. It is a monstrous right, which the Assembly claims, however, results from equality and the natural liberties of all men.
"But what could be more unwise than to establish among men this equality and this uncontrolled liberty, which stifles all reason, the most precious gift nature gave to man, the one that distinguishes him from animals?
"After creating man in a place filled with delectable things, didn’t God threaten him with death should he eat the fruit of the tree of good and evil? And with this first prohibition didn’t He establish limits to his liberty? When, after man disobeyed the command and thereby incurred guilt, didn’t God impose new obligations on him through Moses? And even though he left to man’s free will the choice between good and evil, didn’t God provide him with precepts and commandments that could save him “if he would observe them”? …
"Where then, is this liberty of thinking and acting that the Assembly grants to man in society as an indisputable natural right? Is this invented right not contrary to the right of the Supreme Creator to whom we owe our existence and all that we have? Can we ignore the fact that man was not created for himself alone, but to be helpful to his neighbor? …
"Man should use his reason first of all to recognize his Sovereign Maker, honoring Him and admiring Him, and submitting his entire person to Him. For, from his childhood, he should be submissive to those who are superior to him in age; he should be governed and instructed by their lessons, order his life according to their laws of reason, society and religion. This inflated equality and liberty, therefore, are for him, from the moment he is born, no more than imaginary dreams and senseless words." (Pope Pius VI, BriefQuod aliquantum, March 10, 1791; Religious Liberty, a “Monstrous Right").
The language of the conciliar revolutionaries, including the octogenarian Ratzinger/Benedict, himself a progenitor and principal apologist of all things conciliar, is that of the French Revolution, meaning that it is the language of Judeo-Masonry. Conciliarism's view of Church-State relations, hinging upon the twin falsehoods of religious liberty and separation of Church and State, is nothing new. It is but a contemporary expression of the first organized effort on the part of Catholics to attempt to "reconcile" the Catholic Faith with the "principles of the new era inaugurated in 1789." That first effort to "reconcile" the irreconcilable was made by the the proponents of The Sillon, whose false tenets, including a specious understanding of "human dignity," was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:
Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.
We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity,would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
What about the sacred rights of the Social Reign of Christ the King?
The world has heard enough of the so-called "rights of man." Let it hear something of the rights of God. That the time is suitable is proved by the very general revival of religious feeling already referred to, and especially that devotion towards Our Saviour of which there are so many indications, and which, please God, we shall hand on to the New Century as a pledge of happier times to come. But as this consummation cannot be hoped for except by the aid of divine grace, let us strive in prayer, with united heart and voice, to incline Almighty God unto mercy, that He would not suffer those to perish whom He had redeemed by His Blood. May He look down in mercy upon this world, which has indeed sinned much, but which has also suffered much in expiation! And, embracing in His loving-kindness all races and classes of mankind, may He remember His own words: "I, if I be lifted up from the earth, will draw all things to Myself" (John xii., 32). (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)
Ratzinger/Benedict's mind, shaped by the Hegelian mentality he learned from his mentor, the late Father Hans Urs von Balthasar, has long lived in such a world of contradiction and paradox that he could see that he contradicted himself at different points in this "2011 World Day of Peace Message:"
A freedom which is hostile or indifferent to God becomes self-negating and does not guarantee full respect for others. A will which believes itself radically incapable of seeking truth and goodness has no objective reasons or motives for acting save those imposed by its fleeting and contingent interests; it does not have an “identity” to safeguard and build up through truly free and conscious decisions. As a result, it cannot demand respect from other “wills”, which are themselves detached from their own deepest being and thus capable of imposing other “reasons” or, for that matter, no “reason” at all. The illusion that moral relativism provides the key for peaceful coexistence is actually the origin of divisions and the denial of the dignity of human beings. Hence we can see the need for recognition of a twofold dimension within the unity of the human person: a religious dimension and a social dimension. In this regard, “it is inconceivable that believers should have to suppress a part of themselves – their faith – in order to be active citizens. It should never be necessary to deny God in order to enjoy one’s rights”. . . .
Religious freedom is, in this sense, also an achievement of a sound political and juridical culture. It is an essential good: each person must be able freely to exercise the right to profess and manifest, individually or in community, his or her own religion or faith, in public and in private, in teaching, in practice, in publications, in worship and in ritual observances. There should be no obstacles should he or she eventually wish to belong to another religion or profess none at all. In this context, international law is a model and an essential point of reference for states, insofar as it allows no derogation from religious freedom, as long as the just requirements of public order are observed. The international order thus recognizes that rights of a religious nature have the same status as the right to life and to personal freedom, as proof of the fact that they belong to the essential core of human rights, to those universal and natural rights which human law can never deny. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace.)
Joseph Ratzinger/Benedict XVI condemned what he called a "freedom which is hostile or indifferent to God" as such "becomes self-negating and does not guarantee full respect for others" while stating simultaneously that there must be no obstacles placed in the way of those who wish "to belong to another religion or to none at all., holding that "each person must be able freely to exercise the right to profess and manifest, individually or in community, his or her own religion or faith, in public and in private, in teaching, in practice, in publications, in worship and in ritual observances." How can religious indifferentism, succeeded in its turn by hostility to God, not triumph when those who belong to false religions or to no religious belief at all are said to have a "civil right" that comes from God Himself to directly contradict Him and the Sacred Deposit of Faith that He has given exclusively to His Catholic Church for the right ordering of men and their nations? Ratzinger/Benedict has always lived in a wonderland of self-delusional absurdity.
The respect accorded to false religions by the conciliar “popes” is of the essence of Judeo-Masonry and, of course, of the Sillon that was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910.
One final excerpt from Antipope Benedict’s 2011 World Day of Peace Message will suffice to demonstrate that Guido Pozzo wants us to believe that what the conciliar “popes” have taught is part of “human rights” is not somehow a matter of doctrine and/or that the teachings objected to by the Society of Saint Pius X need to be “understood” more clearly. Any way you slice it, however, Pozzo is making a novel declaration for the sake of rank utilitarianism. Yes, yes, yes, here is that final passage from the retired “pope’s” message:
How can anyone deny the contribution of the world’s great religions to the development of civilization? The sincere search for God has led to greater respect for human dignity. Christian communities, with their patrimony of values and principles, have contributed much to making individuals and peoples aware of their identity and their dignity, the establishment of democratic institutions and the recognition of human rights and their corresponding duties.
Today too, in an increasingly globalized society, Christians are called, not only through their responsible involvement in civic, economic and political life but also through the witness of their charity and faith, to offer a valuable contribution to the laborious and stimulating pursuit of justice, integral human development and the right ordering of human affairs. The exclusion of religion from public life deprives the latter of a dimension open to transcendence. Without this fundamental experience it becomes difficult to guide societies towards universal ethical principles and to establish at the national and international level a legal order which fully recognizes and respects fundamental rights and freedoms as these are set forth in the goals – sadly still disregarded or contradicted – of the 1948 Universal Declaration of Human Rights. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace.)
As a Roman Catholic, I deny that the "world's great religions" contributed to the development of true civilization. Catholicism is the one and only foundation of true and lasting personal and social order.
There is no need to "search for God." He has revealed Himself. The Second Person of the Most Blessed Trinity became Man for us in the Virginal and Immaculate Womb of His Most Blessed Mother by the power of God the Holy Ghost to redeem us. He commissioned His Apostles to proclaim His Gospel to the ends of the world. It is His Divine Will that each man and each nation be professedly Catholic as they submit themselves to Him, Christ the King. Indeed, it is as King that the Three Kings of the East--Saints Caspar, Melchior and Balthasar—worshiped the Infant Jesus as they presented Him with gifts of gold, frankincense and myrrh at the Epiphany.
Ratzinger/Benedict thus taught that this "search for God" has led to a "greater respect for human dignity." This is madness. Insanity.
Where is this greater respect to be found? One cannot even find this in the Protestant and Judeo-Masonic Novus Ordo service as so-called "extraordinary ministers of the Eucharist" and lectors dress in short skirts or tight pants and as members of the laity dress casually and immodestly and speak or applaud almost at will? Greater respect for human dignity?
In one's local pharmacy, where one can find a variety of pills and devices to frustrate the natural end of marriage and, at least in most instances, to chemically execute an innocent preborn baby?
In local abortuaries, in hospices, in hospitals, where elderly or chronically or terminally ill patients are routinely denied food and water and/or are administered with such increasingly higher doses of sedatives and palliatives that they stop respirating?
At the World Youth Day that Jorge Mario Bergolio just presided over in Krakow, Poland?
At the Republican or Democratic nominating conventions, each of which advanced the cause of the homosexual collective?
In the world's entertainment industry?
That which is taught to be a “sacred” right is thus a matter of “doctrine,” and it is completely intellectually dishonest for Guido Pozzo to contend otherwise in order to provide some shred of respectability to what is, in essence, the conciliar Vatican’s “open borders” policy to regularize the Society of Saint Pius X as the means to neutralize its “obsession” with teachings that could never be issued by a true pope or by a true general council of Holy Mother Church.
It is thus offensive to the Divine Constitution of Holy Mother Church to insist that the Catholic Church can issue decrees and adhere to teachings that cause confusion and disarray needing elaborate discussions with a group of clerics who have long defied the authority of men they have accepted as true and legitimate Successors of Saint Peter.
The Catholic Church makes no term with error. She is the spotless, virginal Mystical Spouse of her Divine Bridegroom and Invisible Head, Our Blessed Lord and Saviour Jesus Christ. Here is what our true popes have told us:
As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Please note that Pope Gregory XVI wrote that the truth can be found in the Catholic Church without "even a slight tarnish of error."
Please note that Pope Leo XIII stressed that the Catholic Church "makes no terms with error but remains faithful to the command which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity."
Please note that that Pope Pius XI explained that the Catholic Church brings forth her teaching "with ease and security to the knowledge of men."
The “doctrinal discussions” are premised upon the fact that there are “difficulties” with teachings issued in the name of the Catholic Church, a premise so false that I, for one, am very ashamed of taking so very long to realize the truth of the matter as Holy Mother Church enjoys a perpetual immunity from error and heresy.
As it is well after Midnight on the Feast of Saint Peter’s Chains and the Commemoration of the Holy Machabees, whose relics are in the Church of Saint Peter in Chains in Rome, one additional set of questions from “Arcbhishop” Guido Pozzo’s interview will be addressed before returning to this work later today to discuss false ecumenism and relations with non-Christian religions:
C&W: So the Vatican has lowered the bar?
Pozzo: No. In the past years, we clarified what questions are essential and what topics can still be discussed later. Formerly we tried to reach immediate agreement on all questions, unfortunately without success. Now we’ve asked ourselves: What are the truly essential requirements for being Catholic? In consulation with the Pope, these requirements already mentioned are included in the doctrinal declaration that is being put before the Society.…
C&W: Who guarantees that the controversial questions will not simply be ignored after the canonical recognition?
Pozzo: The SSPX has committed itself to dialogue. The continuation of the discussion need not scare anyone and can only be enriching for the entire Church. In my talks with representatives of the Society I have encountered many open minds in this regard, even though there are also some more rigid and more skeptical attitudes [to be found] at the same time. (Personal Prelature for Society of Saint Pius X?.)
“What are the truly essential requirements for being Catholic,” Guido?
To believe in everything taught by the Catholic Church:
With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine:they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
No, “partial credit” does not cut it to retain one's membership in good standing within the maternal bosom of Holy Mother Church:
Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.
Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way." (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)
Pope Pius XI, writing in Mortalium Animos, January 6, 1928, also rejected any notion of a distinction between "fundamental" and allegedly "non-fundamental" doctrines of the Catholic Faith:
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. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
“Pope Francis” is not the “pope” as it is impossible for a Catholic to adhere to his teaching without defecting from the Catholic Faith as he did in his youth in Argentina.
Yes, it is all or nothing with Catholicism.
It is black and white.
It is yea or nay.
It is “this” or “that.”
It is truth or error.
It is Christ or chaos.
This leads me in a very circuitous manner to the very first question that was posed of "Archbishop" Guido Pozzo, who wants Catholics to accept his retired mentor's "hermeneutic of continuity" as the foundation of the "doctrinal discussions" with the Society of Saint Pius X even though that "hermeneutic" is nothing other than the same sort of dogmatic evolutionism anathematized by Pope Pius IX at the [First] Vatican Council, April 24, 1870, by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and The Oath Against Modernism, September 1, 1910, and by Pope Pius XII in Humani Generis, August 12, 1950. One will see the reason for my waiting until now to include this first question at the very end:
C&W: What has changed in the Vatican’s position since the beginning of the [current] pontificate?
Pozzo: There has been an integration of new perspectives. From 2009 to 2012, particularly the theological debate was at the forefront. There were doctrinal difficulties that hindered the canonical recognition of the Society [of St. Pius X]. However, we know that life is more than just doctrine. In the past three years, there has been the added desire to get to know and understand the Society in its concrete reality.
Life is more than just doctrine?
Guido Pozzo, you are a blasphemer as Our Lord is inseparable from His doctrine.
Catholic doctrine is our life. Our Blessed Lord and Saviour Jesus Chrsit is the Way, the Truth, and our Life. It is impossible to please Him as He has revealed Himself to u through His true Church if we do know, love and then adhere to His Sacred Doctrine by cooperating with the very graces He won for us by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Hol Cross on Calvary on Good Friday and that flow into our souls through the loving hands of Our Lady, she Who is the Mediatrix of All Graces.
God the Holy Ghost guided Saints Paul the Apostle and John the Evangelist to defend the integrity of of doctrine as follows:
 And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors,  For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:  Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ;  That henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive.  But doing the truth in charity, we may in all things grow up in him who is the head, even Christ: (Ephesians 4: 11-15.)
1] I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:  Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.  For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears:  And will indeed turn away their hearing from the truth, but will be turned unto fables.  But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Timothy 1-5.)
And this is charity, that we walk according to his commandments. For this is the commandment, that, as you have heard from the beginning, you should walk in the same: For many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh: this is a seducer and an antichrist.  Look to yourselves, that you lose not the things which you have wrought: but that you may receive a full reward.  Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine, the same hath both the Father and the Son.  If any man come to you, and bring no4 this doctrine, receive him not into the house nor say to him, God speed you.
 For he that saith unto him, God speed you, communicateth with his wicked works. Having more things to write unto you, I would not by paper and ink: for I hope that I shall be with you, and speak face to face: that your joy may be full.  The children of thy sister Elect salute thee. (2 John 1: 6-13.)
Bishop Richard Challoner provided a commentary on the care we should take to avoid familiarity with those who teach false doctrine and/or who try to make a nonexistent dichotomy between Our Blessed Lord and Saviour Jesus Christ, He Who is the Way, the Truth, and the Life, and His doctrine:
 Nor say to him, God speed you: This admonition is in general, to forewarn the faithful of the dangers which may arise from a familiarity with those who have prevaricated and gone from the true faith, and with such as teach false doctrine. But this is not forbidding a charity for all men, by which we ought to wish and pray for the eternal salvation of every one, even of our enemies.
We must avoid all familiarity with the counterfeit church of conciliarism, which means we do not accord any recognition at all to those who teach falsehood in the name of Our Lord no matter how “official” they look as they proselytize in behalf of their Judeo-Masonic naturalism.
Lacking the Principle of Unity as embodied as a true and legitimate Successor of Saint Peter, however, it is only too natural for evil to be promoted while efforts to combat evil are based in evil premises. Men and their nations need the authoritative direction that can be given only by a true pope and those true bishops who are in full communion with him.
Today is the Feast of Saint Peter's Chains and the Commemoration of Saint Paul and the Commemoration of the Holy Machabees.
Saint Peter was rescued from imprisonment by an angel after he had been arrested upon the orders of Herod. Our first pope was in chains. He was rescued miraculously:
 And at the same time, Herod the king stretched forth his hands, to afflict some of the church.  And he killed James, the brother of John, with the sword.  And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.  And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people.  Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.
 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.  And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.  And the angel said to him: Gird thyself, and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee, and follow me.  And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision.  And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him.
 And Peter coming to himself, said: Now I know in very deed, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.  And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying.  And when he knocked at the door of the gate, a damsel came to hearken, whose name was Rhode.  And as soon as she knew Peter's voice, she opened not the gate for joy, but running in she told that Peter stood before the gate.  But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.
 But Peter continued knocking. And when they had opened, they saw him, and were astonished.  But he beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison, and he said: Tell these things to James, and to the brethren. And going out, he went into another place.  Now when day was come, there was no small stir among the soldiers, what was become of Peter.  And when Herod had sought for him, and found him not; having examined the keepers, he commanded they should be put to death; and going down from Judea to Caesarea, he abode there.  And he was angry with the Tyrians and the Sidonians. But they with one accord came to him, and having gained Blastus, who was the king's chamberlain, they desired peace, because their countries were nourished by him. (Acts 12: 1-19.)
It was Our Lady who had prayed for our first pope while he was in chains. Her prayers secured the angel who rescued him miraculously from the clutches of Herod and the Jews. The event was so miraculous that the mother of Saint Mark the Evangelist, Saint Peter's trusted disciple, saw that our first pope stood before her. Those with her refused to believe her. They refused to believe that the first pope had been miraculously rescued. Saint Peter had to continue to knock to gain entry!
It is no accident that the wreteched Modernist, Angelo Roncalli/John XXIII, abolished the feast of Saint Peter's Chains in 1960. Roncalli's action could have been a subtle way for the devil to boast that the papacy was in chains at that time. The last thing in the world that the adversary wold want to do is have Catholics reminded of this true but nevertheless still prophetic event in the chapter of Holy Mother Church in her infancy.
Additionally, Roncalli was very sensitive to the feelings of the Jews, and the account in the Acts of the Apostles in today's speaks to us of the fact that Saint Peter's captivity was done at the behest of the Jews, who very pleased to see the first pope imprisoned. Well, the Talmudists of today are just as happy to have played the role in holding the papacy itself captive and in attacking those who seek to defend the truths of the Holy Faith, including the truth that Judaism is a false religion and that those who adhere to its false tenets and who observe its abolished liturgical rites need to be exhorted to convert unconditionally to the true Faith before they die. No, it is no accident at all that this feast was abolished in 1960 at the very dawning of the age of conciliarism under the Judaizer Roncalli.
The papacy is held in chains today. Our Lady will rescue the papacy just as miraculously as she rescued our first pope by means of her prayers. We must believe that she will do so as the Church Militant undergoes her Mystical Passion, Death and Burial in these our days. She is indeed our life, our sweetness and our hope. Saint Peter relied upon her. So must we!
We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did. She has given us the Brown Scapular of Mount Carmel as our shield and her Most Holy Rosary as our spiritual weapon. Let us use them wear as we fulfill the pledges associated with the Brown Scapular and pray as many Rosaries each day as our state-in-life permits.
What are we waiting for?
Our Lady is waiting to help us.
Why do we tarry to trust in her loving care?
Why do refuse to believe that the path out of this mess runs through her Sorrowful and Immaculate Heart?
Vivat Christus Rex! Viva Cristo Rey!
Immaculate Heart of Mary, pray for us now and at the hour of our death.
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.
The Holy Machabees, who refused to make any compromises with false religions,pray for us.