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                 May 31, 2009

Addendum To: Red China: Workshop for the New Ecclesiology

by Thomas A. Droleskey

[As two new sections, one rather lengthy and the other very brief, have been added to Red China: Workshop for the New Ecclesiology, I am posted this additional page so that those who have read the article, which was revised a few times after its initial posting, do not have to wade through the whole article yet again. A blessed Pentecost Sunday to you all.]

VI. Selling Out to Communists Over and Over Again

The counterfeit church of conciliarism has sold out to Communists over and over again, continuing in a much more overt manner a form of "diplomacy" that had its roots in the Vatican's Secretariat of State as early as the pontificate of Pope Saint Pius XI and continued during the pontificate of Pope Pius XII, especially by means of the machinations of one Monsignor Giovanni Battista Montini, the future antipope Paul VI. A very good history of this legacy of compromise--and of a refusal to fulfill Our Lady's Fatima Message can be find in an English language reprint of a Si, Si, No, No article, "The Blindness of Catholics and the Social Kingship of Christ."

The countefeit church of conciliarism wasted no time in turning a policy of failed diplomacy into one of outright surrender to the forces of Soviet Communism.

Angelo Roncalli/John XXIII, long a friend of Italian Communists and Socialists assisted by another friend of the Communists and Socialists, the Archbishop of Milan, the aforementioned Giovanni Montini, agreed to exchange absolute silence about evil of Communism at the "Second" Vatican Council in exchange for the presence of "observers" from the Russian Orthodox Church:

In preparation for the Council, Catholic bishops around the world were polled by mail by the Office of the Secretariat to learn their opinions on topics to be considered at the Council. Communism topped the list.

However, as documented in the previous chapter, at the instigation of Cardinal Montini, two months before the opening of the Council, Pope John XXIII approved the signing of the Metz Accord with Moscow officials, whereby the Soviets would permit two representatives from the Russian State Church to attend the Council in exchange for absolute and total silence at the Council on the subject of Communism/Marxism.

With the exceptions of Cardinal Montini, who instructed Pope John to enter into negotiations with the Soviets, Cardinal Eugene Tisserant, who signed the Accord, and Bishop Jan Willebrands, who made the final contacts with the representatives of the Russian State Church, the Church Fathers at the Council were ignorant of the existence and nature of the Metz Agreement and the horrendous betrayal that it represented. (Mrs. Randy Engel, The Rite of Sodomy, pp. 1135-1136)

Why didn’t the last Ecumenical Council condemn Communism? A secret accord made at Metz supplies an answer. 

Those who pass by the convent of the Little Sisters of the Poor in Borny - on the outskirts of the French city of Metz - never imagine that something of transcendental importance occurred in the residence of Fr. Lagarde, the convent’s chaplain. In a hall of this religious residence in August 1962 - two months before Vatican Council II opened - a secret meeting of the greatest importance between two high-ranking personalities took place.

One dignitary was a Cardinal of the Curia, Eugène Tisserant, representing Pope John XXIII; the other was metropolitan Nikodin, who spoke in the name of the Russian Schismatic Church.

This encounter had consequences that changed the direction of Council, which was already prepared to open. In effect, the meeting at Metz determined a change in the trajectory of the very History of the Church in the 20th century.

What was the matter of such great importance that was resolved at his meeting? Based on the documents that are known today, there it was established that Communism would not be condemned by Vatican Council II. In 1962, The Vatican and the Schismatic Russian Church came to an agreement. According to its terms, the Russian “Orthodox Church” agreed to send observers to Vatican II under the condition that no condemnation whatsoever of communism should be made there (1). 1. Ulysses Floridi, Moscou et le Vatican, Paris: France-Empire, Paris, 1979, pp. 147-48; Romano Amerio, Iota Unum, K.C., MO: Sarto House, 1996, pp. 75-76; Ricardo de la Cierva, Oscura rebelion en la Iglesia, Barcelona: Plaza & Janes, 1987, pp. 580-81. And why were the consequences of such a pact so far-reaching and important?

Because in the 20th century a principal enemy of the Catholic Church was Communism. As such, until Vatican II it had been condemned numerous times by the Magisterium. Moreover, in the early ’60s a new condemnation would have been quite damaging, since Communism was passing through a serious crisis, both internally and externally. On one hand, it was losing credibility inside the USSR since the people were becoming increasingly discontent with the horrendous administrative results of 45 years of Communist demagogy. On the other hand, outside the USSR Communism had not been able to persuade the workers and poor of free countries to take up its banner. In fact, up until that time it had never won a free election. Therefore, the leaders of international Communism decided that it was time to begin to change the appearances of the regime in order to retain the power they had and to experiment with new methods of conquest. So in the ‘60s President Nikita Khrushchev suddenly began to smile and talk about dialogue (2). 2. Plinio Correa de Oliveira, Unperceived Ideological Transshipment and Dialogue, New York: Crusade for a Christian Civilization, 1982, pp. 8-15. This would have been a particularly inopportune moment for the Pope or the Council to issue a formal condemnation, which could have either seriously damaged or possibly even destroyed the Communist regime..

A half secret act

Speaking about the liberty at Vatican II to deal with diverse topics, Professor Romano Amerio revealed some previously unpublished facts. “The salient and half secret point that should be noted,” he stated, “is the restriction on the Council’s liberty to which John XXIII had agreed a few months earlier, in making an accord with the Orthodox Church by which the patriarchate of Moscow accepted the papal invitation to send observers to the Council, while the Pope for his part guaranteed the Council would refrain from condemning Communism. The negotiations took place at Metz in August 1962, and all the details of time and place were given at a press conference by Mgr. Paul Joseph Schmitt, the Bishop of that Diocese [newspaper Le Lorrain, 2/9/63]. The negotiations ended in an agreement signed by metropolitan Nikodim for the Orthodox Church and Cardinal Tisserant, the Dean of the Sacred College of Cardinals, for the Holy See.    

“News of the agreement was given in the France Nouvelle, the central bulletin of the French communist party in the edition of January 16-22, 1963 in these terms: ‘Because the world socialist system is showing its superiority in an uncontestable fashion, and is strong through the support of hundreds and hundreds of millions of men, the Church can no longer be content with a crude anti-communism. As part of its dialogue with the Russian Orthodox Church, it has even promised there will be no direct attack on the Communist system at the Council.’ On the Catholic side, the daily La Croix of February 15, 1963 gave notice of the agreement, concluding: “‘As a consequence of this conversation, Msgr. Nikodim agreed that someone should go to Moscow carrying an invitation, on condition that guarantees were given concerning the apolitical attitude of the Council.’

“Moscow’s condition, namely that the Council should say nothing about Communism, was not, therefore, a secret, but the isolated publication of it made no impression on general opinion, as it was not taken up by the press at large and circulated, either because of the apathetic and anaesthetized attitude to Communism common in clerical circles or because the Pope took action to impose silence in the matter. Nonetheless, the agreement had a powerful, albeit silent, effect on the course of the Council when requests for a renewal of the condemnation of Communism were rejected in order to observe this agreement to say nothing about it” (3). 3. Romano Amerio, Iota Unum, pp. 65-66. Thus the Council, which made statements on capitalism and colonialism, said nothing specific about the greatest evil of the age, Communism. While the Vatican Monsignors were smiling at the Russian Schismatic representatives, many Bishops were in prison and innumerable faithful were either persecuted or driven underground for their fidelity to the Holy Roman Catholic Church.

The Kremlin-Vatican negotiations

This important information about Vatican-Kremlin negotiations is confirmed in an article ‘The mystery of the Rome-Moscow pact’ published in the October 1989 issue of 30 Dias, which quotes statements made by the Bishop of Metz, Paul Joseph Schmitt. In a February 9, 1963 interview with the newspaper Republicain Lorrain, Mgr. Schmitt said:

“It was in our region that the ‘secret’ meeting of Cardinal Tisserant with archbishop Nikodin occurred. The exact place was the residence of Fr. Lagarde, chaplain for the Little Sister of the Poor in Borny [on the outskirts of Metz]. Here for the first time the arrival of the prelates of the Russian Church was mentioned. After this meeting, the conditions for the presence of the Russian church’s observers were established by Cardinal Willebrands, an assistant of Cardinal Bea. Archbishop Nikodin agreed that an official invitation should be sent to Moscow, with the guarantee of the apolitical character of the Council” (4). 4. 30 Dias, October 1988, pp. 55-56.


The same source also transcribed a letter of Bishop Georges Roches regarding the Pact of Metz:

“That accord was negotiated between the Kremlin and the Vatican at the highest level .… But I can assure you …. that the decision to invite Russian Orthodox observers to Vatican Council II was made personally by His Holiness John XXIII with the encouragement of Cardinal Montini, who was counselor to the Patriarch of Venice when he was Archbishop of Milan…. Cardinal Tisserant received formal orders to negotiate the accord and to make sure that it would be observed during the Council” (5). 5. Ibid. p. 57

In a book published some time after this, German theologian Fr. Bernard Häring - who was secretary-coordinator at the Council for the redaction of Gaudium et Spes - revealed the more profound reason for the ‘pigeon-holing’ of apetition that many conciliar Fathers signed asking Paul VI and the Council to condemn Communism: “When around two dozen Bishops requested a solemn condemnation of Communism,” stated Fr. Häring, “Msgr. Glorieux …. and I were blamed like scapegoats. I have no reason to deny that I did everything possible to avoid this condemnation, which rang out clearly like a political condemnation. I knew that John XXIII had promised Moscow authorities that the Council would not condemn communism in order to assure the participation of observers of the Russian Orthodox church” (6). . . .

1. Catholic doctrine has always emphatically condemned Communism. It would be possible, should it be necessary, to publish a small book composed exclusively of anti-communist pontifical documents.

2. It would have been natural, therefore, for Vatican Council II, which met in Rome from 1962 to 1965, to have confirmed these condemnations against the greatest enemy of the Church and Christian Civilization in the 20th century.

3. In addition to this, 213 Cardinals, Archbishops, and Bishop solicited Paul VI to have the Council make such a condemnation. Later, 435 Conciliar Fathers repeated the same request. The two petitions were duly delivered within the time limits established by the Internal Guidelines of the Council. Nonetheless, inexplicably, neither petition ever came up for debate. The first was not taken into consideration. As for the second, after the Council had closed, it was alleged that it had been “lost” by Mgr. Achille Glorieux, secretary of the commission that would have been entrusted with the request.

4. The Council closed without making any express censure of Communism. Why was no censure made? The matter seemed wrapped in an enigmatic fog. Only later did these significant facts on the topic appear. The point of my article is to gather and present information from several different sources for the consideration of my reader. How can the actions of the Catholic Prelates who inspired, ordered, followed and maintained the decisions of the Pact of Metz be explained? I leave the answer to my reader.  (The Council of Metz)


The future Paul VI, Monsignor Giovanni Battista Montini, directly betrayed Catholic priests sent behind the Iron Curtain by Pope Pius XII, effectively sentencing these priests to death or imprisonment:

An elderly gentleman from Paris who worked as an official interpreter for high-level clerics at the Vatican in the early 1950s told this writer that the Soviets blackmailed Montini into revealing the names of priests whom the Vatican had clandestinely sent behind the Iron Curtain to minister to Catholics in the Soviet Union during the Cold War. The Soviet secret police were on hand as soon as the priests crossed over the Russian border and the priest infiltrators were either shot or sent to the gulag.

The extent to which Pope Paul VI was subject to blackmail by the enemies of the Church will probably never be known. It may be that, in so far as the Communists and the Socialists were concerned, blackmail was entirely unnecessary given Montini's cradle to grave fascination and affinity for the Left. On the other hand, the Italian Freemasons, M16, the OSS and later the CIA and the Mafia were likely to have used blackmail and extortion against Montini beginning early in his career as a junior diplomat, then as Archbishop of Milan and finally as Pope Paul VI. (Randy Engel, The Rite of Sodomy, p.1156.)


Giovanni Montini/Paul VI engaged in a policy of Communist surrender known as Ostpolik (East politics) wherein he appointed men as "bishops" in Communist countries behind the Iron Curtain who were friendly to, if not actual agents of, the Communist authorities in those countries. These "bishops" had a perverse "apostolic mandate," if you will, given then sub secreto by Montini: never criticize Communism or any Communist officials. In other words, be good stooges for various "people's" and "democratic" republics in exchange for promoting the false "gospel" of conciliarism.

It was also Montini/Paul VI who sold out the courageous Jozsef Cardinal Mindszenty, the Primate of Hungary and the Archbishop of Budapest, Josef Cardinal Mindszenty when the latter, after taking refuge in the American Embassy in Budapest for a decade following the Hungarian Revolution in October of 1956, was forced out of the American Embassy as a result of Vatican pressure and then, after being told by Montini/Paul VI that he remained as the Archbishop of Budapest, has his primatial see declared vacant by the theologically, liturgically and morally corrupt Montini.

This scenario is described by an sedeplenist, Dr. Steve O'Brien, in a review of two motion pictures about the life of Jozsef Cardinal Mindszenty:

The Prisoner, as it happened, was wrapped too soon because Mindszenty's story, which had seemed to be fini, had scarcely begun. By 1956 Stalin was dead and Khrushchev was making some unusual noises. In October the Hungarians rose in revolt. Mindszenty had no clue of what was happening on the street; his guards told him that the rabble outside the prison was shouting for his blood. A few days later he was released and indeed a mob of locals set upon him. But instead of ripping his flesh they grabbed at the liberated hero to kiss his clothes. When he returned to Budapest the deposed Reds quivered over this ghost who would not stay buried, but in a radio broadcast he counseled against revenge. The Soviets were not so forgiving, and tanks rumbled to crush this unpleasant incident. A marked man, Mindszenty sought asylum in the American embassy as his last resort. Now a second long Purgatory had begun. Pius spoke out repeatedly against this latest example of Soviet terror but the West, heedless of its own liberation rhetoric, was deaf.

When The Prisoner was released, the Church was still the implacable foe of communism. Frail Pius stood as a Colossus against both right and left totalitarianism. When Pius departed this world there ensued a moral void in the Vatican that has never been filled. By the early 1960s both the Western governments and the Novus Ordo popes decided that accommodation with the Communists was preferable to the archaic notions of Pius and Mindszenty. John XXIII and successor Paul VI welcomed a breath of fresh air into the Church, and that odor included cooperation with the Reds. The new Ostpolitik, managed by Paul's Secretary of State Agostino Casaroli, hadn't room for Christian warriors of Mindszenty's stamp. The position of the Hungarian government was strengthened when Casaroli entered negotiations with the appalling regime of Janos Kadar. As the Cold War thawed, the freeze was put on Mindszenty. The American government made it understood that he was no longer welcome at the embassy. Worse still, Paul sent a functionary to persuade Mindszenty to leave, but only after signing a document full of stipulations that favored the Reds and essentially blaming himself for his ordeal. The confession that the Communists could not torture out of him was being forced on him by the Pope!

Driven from his native land against his wishes, Mindszenty celebrated Mass in Rome with Paul on October 23, 1971. The Pope told him, "You are and remain archbishop of Esztergom and primate of Hungary." It was the Judas kiss. For two years Mindszenty traveled, a living testament to truth, a man who had been scourged, humiliated, imprisoned and finally banished for the Church's sake. In the fall of 1973, as he prepared to publish his Memoirs, revealing the entire story to the world, he suffered the final betrayal. Paul, fearful that the truth would upset the new spirit of coexistence with the Marxists, "asked" Mindszenty to resign his office. When Mindszenty refused, Paul declared his See vacant, handing the Communists a smashing victory.

If Mindszenty's story is that of the rise and fall of the West's resistance to communism it is also the chronicle of Catholicism's self-emasculation. In the 1950s a man such as Mindszenty could be portrayed as a hero of Western culture even though both American and English history is rife with hatred toward the Church. When the political mood changed to one of coexistence and detente rather than containment, Mindszenty became an albatross to the appeasers and so the Pilates of government were desperate to wash their hands of him. Still, politicians are not expected to act on principle, and therefore the Church's role in Mindszenty's agony is far more damning.

Since movies, for good or ill, have a pervasive influence on American culture, perhaps a serious film that told Mindszenty's whole story could have some effect on the somnolent Catholics in the West. Guilty of Treason and The Prisoner are artifacts of their day. An updated film that follows the prelate through his embassy exile and his pathetic end would be a heart-wrenching drama. But knowing what we know now, the Communists, despicable as they are, would no longer be the primary villains. (Shooting the Cardinal: Film and Betrayal in the Mindszenty Case)


As we know, of course, no true pope of the Catholic Church sold out Jozsef Cardinal Mindszenty. A conciliar revolutionary did so.

Another conciliar revolutionary, one who was present at the "beginning" of the conciliar revolution and helped to chart its course, Joseph Ratzinger, has sold out the faithful Catholics of the underground Church in Red China, justifying his June 30, 2007, Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China partially on the assertion that "progress" was being made in that country.

A report issued by another sedeplenist, Dr. Steven W. Mosher, the founder and President of the Population Research Institute, issued just nine days after Ratzinger/Benedict's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China indicated the sort of "progress" that was taking place at that time in the southern part of Red China:

The forced abortion campaign hit the southern Chinese province like a deadly hurricane. The provincial government decided that too many babies were being born. Local officials were warned that population control quotas had to be met or their heads would be on the chopping block. They reacted by hunting down and arresting hundreds of women for the crime of being pregnant. Taken by force to hospitals and clinics, these were aborted against their will. It did not matter whether the women were past the point of viability, or even whether they were already in labor. Their babies were killed all the same. 

The above could stand as an accurate description of what I witnessed in China's Guangdong province in 1979-80. In reality, it is what is happening right now in the neighboring province of Guangxi. And what has happened in county after county, province after province, over the past 27 years. The one-child terror campaign that started back in 1980 continues to the present day, violating women and tearing apart families throughout China.

Guangxi's proximity to Hong Kong allowed  word of the Communist crackdowns to leak out.

In fact, the only thing unusual about this latest campaign is how quickly news of these atrocities spread outside of China. Guangxi province is not far from Hong Kong. No sooner had the campaign begun in May of this year than word reached the former British colony and from there the outside world. Guangxi, like Guangdong and Hong Kong, is Cantonese speaking. It is also one of the more developed regions of China, where many people have cell phones and access to the Internet. It was by these means that the victims of the terror campaign communicated their suffering to the outside world.  

National Public Radio, the taxpayer-funded alternative to Rush Limbaugh, actually ran a story on the campaign on its Morning Edition show. This described in harrowing detail the plight of Guangxi resident Wei Linrong.  She and her husband, Liang Yage, already had one child but wanted a second. Mrs. Liang was arrested when she was seven months pregnant and forced to abort her child.  The Liangs are Christian, NPR reported, and do not believe in abortion.

The Hong Kong and foreign press also reported how local officials were imposing punitive fines on those who had already given birth to second children.  These fines were, in some cases, equivalent to several years' income. 

In response to these heavy-handed tactics riots broke out in 28 towns throughout the region.  Thousands went on the rampage, storming government buildings, breaking windows, smashing furniture and vandalizing vehicles. Some rioters even tried to set buildings on fire. To quell the unrest, the regional government called in hundreds of armed police.

Tian Congming, President of Xinhua News Agency.  This Agency claimed that the Chinese who rioted against the one-child policy were only to be "re-educated." 

The sympathy of the foreign press was obviously with the victims of forced abortions. NPR’s Morning Edition told not just the Liang's story, but other tales of Chinese women whose babies were aborted weeks, sometimes days before they were due to be born.  The Los Angeles Times published full-color photos of the riots and printed the stories of peasants who had “finally had enough.”  Even the New York Times finally got into the act with a long piece about the tragic inner-city abortion rates among young, unmarried Chinese women.  (It apparently took the Times several days to figure out a pro-abortion slant.)

The official Xinhua News Agency, reacting to the foreign media coverage, went into damage control mode. Xinhua claimed that only 28 people were arrested in the aftermath of the riots, a number which seems ridiculously low under the circumstances.  Xinhua also suggested that instead of jail terms the misguided villagers were to get counseling:  4,200 Communist Party cadres had been dispatched to the area to engage the villagers in dialogue about their complaints and ease tension in the 28 troubled towns. Xinhua did not reveal whether these cadres were armed.

Those arrested, whether 28 or, more likely, several hundred in number cannot expect to be treated well in jail.  A blind attorney, who has been one of the leading activists in China against forced abortions, was recently severely beaten while in jail.  Human rights groups say prison officials ordered fellow inmates to beat him after he resisted having his head shaved and insisted on his legal rights.  This is unusual only in that the officials themselves did not administer the beating.

How many more millions of women will have to suffer forced abortion before China's leaders realize the bankruptcy of the policy they adopted so long ago? (Steven W. Mosher, One-Child Terror Campaign Continues)


Additionally, episodic persecution of Catholics in the underground Church in Red China continues in some parts of that country in spite the call for "unity" by Ratzinger/Benedict. A policy of "reconciliation" based on a misrepresentations and contradictions will result in one thing and one thing alone: the silencing of those Catholics in the underground Church who have heretofore been opposed to Communism and who will learn, much so many, although not all, Catholics convinced that Summorum Pontificum represents the start of the "restoration" of the Catholic Church, how to be silent in the face of one outrage after another. Or to quote the words of the fictional John Ross Ewing, Jr., "Once you lose your integrity, the rest is easy."

VII. Caught In the Diabolical Grip of Two Revolutions

The Catholics who remained faithful to the Church in the years following the Maoist Revolution that took control of mainland China October 1, 1949, longed to cling to the Successor of Saint Peter, the Vicar of Christ on earth. Struggling to survive in the midst of terrible persecutions and to practice their Faith as faithfully as they could, Catholics in the underground Church in Red China looked to the Holy Father, Pope Pius XII, for support and consolation and encouragement in the midst of the terrible sufferings that were being visited upon them. They, like most other Catholics in the world,. believed that the men who "succeeded" Pope Pius XII were true and legitimate Successors of Saint Peter, which is why they accepted the conciliar changes.

After all, the devil's men in Peking (now rendered Beijing in English) told Catholics in Red China them that they could not adhere to the Vicar of Christ. These Catholics wanted to demonstrate their loyalty to the men whom they believed to be the Supreme Pastors during their respective false "pontificates." They went along with the changes without realizing that they had been trapped by the devil into believing that the changes he effected as a result of the "Second" Vatican Council and its "popes" thereafter were from God Himself, who is immutable, and that it was necessary to oppose his, the devil's agents in Red China by going along with the conciliar revolution against the Catholic Faith in the name of "loyalty" to the Church.

Catholics in the underground Church in Red China have been struggling to survive. They have not had access to the information that most of us in other parts of the world have been able to access. We must pray to Our Lady, the Queen of the Apostles, that the truth of our ecclesiastical situation will be made manifest to the Catholics in Red China so that they can recognize that Ratzinger/Benedict is not a true Successor of Saint Peter, simply another kind of revolutionary, one who has made war against Catholicism throughout his priesthood, as demonstrated earlier in this article. We need to pray as well that these Catholics will be the beneficiaries of the Triumph of Our Lady's Sorrowful and Immaculate Heart sooner rather than later.

VIII. Answers to Questions

I posed a series of questions in October 2005, six months before I began to write about plausibility of sedevacantism and that it applied in our circumstances, concerning the invitation that Ratzinger/Benedict XVI had made to two bishops of the Chinese Patriotic Catholic Association to attend that year's "synod"of conciliar "bishops." These questions have now been answered by Ratzinger/Benedict's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China and the recently-released Compendium:

1) Have the schismatic bishops been forced to abjure their support of the Red Chinese government's anti-life population policies?

2) Will the "reconciled" bishops who have served in the rump church be able to publicly oppose the evils of the Red Chinese government?

3) Will the Vatican demand the complete dissolution of the entire structure of the Chinese Patriotic Catholic Association?

4) If not, will "underground" bishops and priests be required to register with the Chinese Patriotic Catholic Association?

5) Is the Vatican going to require a cessation of the persecution and arrest of underground Catholics (bishops, priests, consecrated religious laity) in order to continue its "discussions" about the establishment of "diplomatic relations" with the "People's Republic" of China?

6) Will the Vatican require the marriages officiated by the bishops and the priests of the schismatic church in Red China to be regularized?

7) What will the Vatican do about the confessions heard by priests who were ordained by and associated with schismatic bishops nominated by the pro-abortion, pro-contraception, pro-sterilization, pro-torture, pro-slave-labor Red Chinese communist government?

8) Will the Red Chinese authorities be required by the Vatican to apologize for its torture, imprisonment, execution, and harassment of Catholics faithful to Rome? Will those authorities be forced by the Vatican to clear the names of all persons, living and deceased, who have been branded as "criminals" for adhering to an "illegal" religion?

9) Or will the the Vatican simply wave its bureaucratic hand and pretend, positivistically, that there has "always been one church in China" and seek to "educate" the Catholics who have been suffering in the underground church that they must accommodate themselves to the "actual reality" of the situation in their country and thus silence themselves about the evils being promoted by the government? (See There is Schism and Then There is Schism, 2005)


Question number nine has been answered very clearly in the affirmative by Ratzinger/Benedict's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China and the recently-released Compendium. If you want a nutshell summary of the meaning of Ratzinger/Benedict's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China and the recently-released Compendium, good readers, just read question nine and you will understand everything you need to know about their contents without having to wade through all of the contradictions and errors.

Even those conditions, whose letter and spirit were violated most knowingly by the lords of the counterfeit church of  conciliarism, that had been imposed in 1988 and 1998 by Karol Wojtyla/John Paul II concerning contacts between members of the underground Church in Red China were swept away by Ratzinger/Benedict in one fell swoop in his Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China:

Considering in the first place some positive developments of the situation of the Church in China, and in the second place the increased opportunities and greater ease in communication, and finally the requests sent to Rome by various Bishops and priests, I hereby revoke all the faculties previously granted in order to address particular pastoral necessities that emerged in truly difficult times.

Let the same be applied to all directives of a pastoral nature, past and recent. The doctrinal principles that inspired them now find a new application in the directives contained herein.


Positive developments?

There has been positivism in the mind of Joseph Ratzinger/Benedict XVI, reflected in the body of his Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China. Positive developments? Joseph Ratzinger's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China is a surrender of the faithful Catholics in the underground Church in Red China in an pathetic effort to advance the false premises of his "new ecclesiology." All of the verbiage in Ratzinger/Benedict's Letter to Bishops, Priests, Consecrated Persons and Lay Faithful of Red China is simply a smokescreen to sweep away the "restrictions" of the past and to place the burden of "reconciliation" in Red China upon the very Catholics who have suffered so much and for so long.


IX. As We Prepare for the Birthday of Holy Mother Church

Pentecost Sunday is celebrated two days from now. We must continue to keep Our Lady and the Apostles company in prayer as we pray our Novena to God the Holy Ghost, recognizing the Catholic Church, born on Pentecost Sunday, has grown as a result of martyrs who have been willing to shed their blood rather than to compromise one article of the Faith at any time for any reason.

We must be willing to suffer the white martyrdom of ridicule and criticism and rejection and ostracism for refusing to recognize or associate with any of the spiritual robber barons of the counterfeit church of conciliarism who are so blithe in the offenses they commit against God so regularly and who are so dismissive of the gravity of error (save for "defections" from conciliarism by fully traditional Catholics and save for any effort to review the nature and the extent of the crimes of the Third Reich as such defections are "unforgivable" errors that must be "corrected") that do so much harm to the souls for whom Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross in atonement for our sins (a truth of the Faith that "Archbishop" Robert Zollitsch denied forty-nine days ago now and has still remain in "office" without a word of protest from the kindly apostle of the toleration of error, Ratzinger/Benedict). We must cleave exclusively to true bishops and to true priests who make no concessions to conciliarism or its officials in the slightest.

Obviously, we must, as always, spend time in prayer before Our Lord's Real Presence in the Most Blessed Sacrament and pray as many Rosaries each day as our states-in-life permit, using the shield of Our Lady's Brown Scapular of Mount Carmel and the weapon of her Rosary to protect us from the contagion of apostasy and betrayal that is all around us. We must also, of course, make reparation for our own many sins by offering up all of our prayers and sufferings and sacrifices and humiliations and penances and mortifications and fastings to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.

The final victory belongs to the Immaculate Heart of Mary. We must pray to her, the Spouse of God the Holy Ghost, to cooperate with the Seven Gifts and the Twelve Fruits of the Holy Ghost so that we can be instruments, unworthy though we may be, of planting the seeds for the restoration of Holy Mother Church and of the Social Reign of Christ the King so that everyone in the whole will exclaim with hearts consecrated to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary:

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of Fatima, pray for us.


Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint 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 Mary Magdalene de Pazzi, pray for us.

See also: A Litany of Saints

Isn't it time to pray a Rosary now?


© Copyright 2009, Thomas A. Droleskey. All rights reserved.