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August 22, 2008

And Yet They Remain in Power

by Thomas A. Droleskey


So many people get bogged down in what I refer to as "trees," that is, the minutiae of the details of this or that event in the world or this or that scandal wrought by the counterfeit church of conciliarism. Oh, I get e-mails aplenty from well-meaning people who are convinced that Barack Obama is the "most pro-abortion" politician ever (ah, hello out there in cyberspace, have you ever heard of Bill and Hillary Clinton?) or that this or that conciliar "bishop" is doing lots and lots of really bad things.

Naturalists in the political order do bad things naturally. Yes, sure, there are certainly some naturalists who are well disposed to certain truths and do the best they can without the true Faith to advance the common temporal good. Point granted. It is of the nature of a naturalist, however, to do bad things as their "fundamental option," if you will, is opposed to viewing the events of daily living in light of First and Last Things as these have been entrusted exclusively to the Catholic Church for their eternal safekeeping and infallible explication. It is not of the nature of naturalists to see things supernaturally, which is why most of them recoil and/or are uncomfortable when someone speaks to them in terms of the true Faith.

Saint Paul explained this in his First Epistle to the Corinthians:

For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the Spirit of God. Now we have received not the spirit of this world, but the Spirit that is of God; that we may know the things that are given us from God. Which things also we speak, not in the learned words of human wisdom; but in the doctrine of the Spirit, comparing spiritual things with spiritual. But the sensual man perceiveth not these things that are of the Spirit of God; for it is foolishness to him, and he cannot understand, because it is spiritually examined. But the spiritual man judgeth all things; and he himself is judged of no man (1 Cor. 2: 11-15.)


The Bishop Challoner commentary found in the Douay-Rheims Bible explains this passage superbly:

Verse 14 "The sensual man"... The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections; or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man is he who, in the mysteries of religion, takes not human sense for his guide: but submits his judgment to the decisions of the church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his church, and to direct her in all things by the Spirit of truth.


Never be surprised that a naturalist acts according to the anti-Incarnational precepts of Judeo-Masonry. This is what naturalists do. And this is why they remain yet in civil power. It is precisely because most believing Catholics are unwitting naturalists that this truth has to be repeated over and over again as they permit the mindless blatherers on television and radio to whip them up into a frenzy during each election cycle and/or when some crisis or portentous event "demands" the attention of various talking heads and news anchormen. This frenzy is a very good reason to get rid of the television once and for all and to keep a radio handy only for the weather reports and, if necessary, for traffic reports. It is the devil, not God, who want us to be whipped into a frenzy about which naturalist is "better" for us to "support."

The following passage from yesterday's article will help to reinforce this point, which so many people seem to want to ignore as they head compulsively to the television each night rather than spending time praying Rosaries and reading more about the lives of the saints (or even a papal encyclical letter or two):

There is no more public morality, no more justice, you will say. These results astonish you; it should have been easy to predict. Isn't this as a pagan saying has it, that it would be easier to build a city in the air than to have a society without God. Isn't this what the Roman orator [Cicero] had said, that the stability of commerce and the greatest of virtues, which in justice, would be undermined along with loss of respect for a strong faith in the divinity? Hasn't the Holy Ghost declared in the most energetic language that when impious men rule men can expect nothing other than ruin: 'When the wicked shall bear rule, the people shall mourn' (Prov. 9: 2)

"You add: all is going, all is in decline. And still you are astonished again, this should have been easy to foresee ... Because the legislation has made a profession of neutrality and of abstention concerning the existence of God, upon what foundation will its proper authority be established? In permitting me to not acknowledge God, am I not authorized to belittle God Himself? We have not elected to place dogma in the law, you tell me. And I reply: if the dogma of the existence of God is not found in the law, then the law is no longer so in the true sense of the word, it is nothing but a pipedream." (pp. 50-53, 63).

"Neither in His Person," Card, Pie said in a celebrated pastoral instruction, "nor in the exercise of His rights, can Jesus Christ be divided, dissolved, split up; in Him the distinction of natures and operations can never be separated or opposed; the divine cannot be incompatible to the human, nor the human to the divine. On the contrary, it is the peace, the drawing together, the reconciliation; it is the very character of union which has made the two things one: 'He is our peace, Who hat made both one." (Eph. 2:14). This is why St. John told us: 'every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and is now already in the world' (1 John 4:3; cf. also 1 John 2:18, 22; 2 John: 7). "So then, Card. Pie continues, "when I hear certain talk being spread around, certain pithy statements (i.e., 'Separation of Church and State,' for one, and the enigmatic axiom 'A free Church in a free State,' for another) prevailing from day to day, and which are being introduced into the heart of societies, the dissolvent by which the world must perish, I utter this cry of alarm: Beware the Antichrist." (Selected Writings of Cardinal Pie of Poitiers, pp. 21-23.)

It is a gigantic waste of time to spend any amount of energy "worrying" about the results of various rigged elections in this supposedly "free" country. Oh, yes, sure, it's helpful to know now and again about the specifics of the lies of various naturalists (see Did Obama Lie About Born Alive Bill?). We must remember--and never forget--that this supposedly "free country" was founded a pack of naturalistic lies. Why should be surprised that a system founded on lies has produced liars in both groups of organized crime families that masquerade as "political parties" in the United States of America?

This supposedly "free country" has attempted to spread its "gospel of democracy" throughout the world while various crimes against God and man are promoted under cover of its own laws and in every aspect of its own popular culture. This is all the direct result of the "free country's" false notions of "civil" freedom and "religious liberty" and its very embrace of the false thesis of the separation of Church and State. To be in a constant state of "panic" and "alarm" about this or that "problem" is to ignore the simple fact that we need to pray more Rosaries. We need to make more sacrifices to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. We need to think more supernaturally and less naturalistically, keeping in mind these words of the late Silvio Cardinal Antoniano that were included in Pope Pius XI's Divini Illius Magistri, December 31, 1929:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity

What is true of naturalists in the civil realm is also true of the conciliarists of the counterfeit church of conciliarism. Why should we be surprised or shocked at this late date about anything they do or say? It has become almost as much a gigantic waste of time to spend any amount of energy on their nefarious words and deeds as it is to point out the various empirical examples of how the naturalists of the false opposites of the two major political parties in the United States of America threaten the common temporal good and threaten the eternal salvation of souls.

The counterfeit church of conciliarism is itself founded on a variety of false premises that are at war with the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to the one and only true Church that He founded upon the Rock of Peter, the Pope, for its eternal safekeeping and infallible explication. Although the elements of this warfare have been documented on this site even in the time before I came to write publicly about the possibility that the canonical doctrine of sedevacantism applied in this time of apostasy and betrayal, it is useful once again just to review the principal ways in which conciliarism defects against the Catholic Faith:

1) Warfare against the nature of dogmatic truth. I will go to my grave, my friends, with absolutely no qualms about the evidence I have presented on this site to demonstrate that Joseph Ratzinger/Benedict XVI believes in Hegelian concepts of dogmatic truth that have been condemned by the dogmatic authority of the Catholic Church and reiterated by true popes in such encyclical letters as Pascendi Dominci Gregis, September 8, 1907, and Humani Generis, August 12, 1950.

Here are just three examples of Joseph Ratzinger's consistent, lifelong warfare against the nature of dogmatic truth as defined by the Catholic Church:

In theses 10-12, the difficult problem of the relationship between language and thought is debated, which in post-conciliar discussions was the immediate departure point of the dispute.

The identity of the Christian substance as such, the Christian 'thing' was not directly ... censured, but it was pointed out that no formula, no matter how valid and indispensable it may have been in its time, can fully express the thought mentioned in it and declare it unequivocally forever, since language is constantly in movement and the content of its meaning changes. (Fr. Ratzinger: Dogmatic formulas must always change.)

The text [of the Second Vatican Council] also presents the various forms of bonds that rise from the different degrees of magisterial teaching. It affirms -- perhaps for the first time with this clarity -- that there are decisions of the Magisterium that cannot be a last word on the matter as such, but are, in a substantial fixation of the problem, above all an expression of pastoral prudence, a kind of provisional disposition. Its nucleus remains valid, but the particulars, which the circumstances of the times have influenced, may need further ramifications.

“In this regard, one may think of the declarations of Popes in the last century about religious liberty, as well as the anti-Modernist decisions at the beginning of this century, above all, the decisions of the Biblical Commission of the time. As a cry of alarm in the face of hasty and superficial adaptations, they will remain fully justified. A personage such as Johann Baptist Metz said, for example, that the Church's anti-Modernist decisions render the great service of preserving her from immersion in the liberal-bourgeois world. But in the details of the determinations they contain, they become obsolete after having fulfilled their pastoral mission at the proper moment.” (L'Osservatore Romano, July 2, 1990.)

Secondly, it was necessary to give a new definition to the relationship between the Church and the modern State that would make room impartially for citizens of various religions and ideologies, merely assuming responsibility for an orderly and tolerant coexistence among them and for the freedom to practise their own religion.

Thirdly, linked more generally to this was the problem of religious tolerance - a question that required a new definition of the relationship between the Christian faith and the world religions. In particular, before the recent crimes of the Nazi regime and, in general, with a retrospective look at a long and difficult history, it was necessary to evaluate and define in a new way the relationship between the Church and the faith of Israel.

These are all subjects of great importance - they were the great themes of the second part of the Council - on which it is impossible to reflect more broadly in this context. It is clear that in all these sectors, which all together form a single problem, some kind of discontinuity might emerge. Indeed, a discontinuity had been revealed but in which, after the various distinctions between concrete historical situations and their requirements had been made, the continuity of principles proved not to have been abandoned. It is easy to miss this fact at a first glance.

It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.

On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change. (Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005.)


Anyone who thinks that these views are in any way reconcilable with Catholic teaching (as well as simple logic according the light of natural reason) is either delusional or willfully blind about how Ratzinger/Benedict's views have been condemned by the authority of the Catholic Church:

Hence, that meaning of the sacred dogmata is ever to be maintained which has once been declared by Holy Mother Church, and there must never be an abandonment of this sense under the pretext or in the name of a more profound understanding.... If anyone says that it is possible that at some given time, given the advancement of knowledge, a sense may be assigned to the dogmata propounded by the Church which is different from that which the Church has always understood and understands: let him be anathema. [Vatican Council, 1870.]

Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.

It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: "These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts." On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason"; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth." Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: "Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation." (Pascendi Dominci Gregis, September 8, 1907.)

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . .

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. (The Oath Against Modernism, September 1, 1910.)


It is an act of complete insanity to try to reconcile Ratzinger/Benedict's views with these statements of Catholic truth.

2) It is also an act of complete insanity to try to reconcile Ratzinger/Benedict's embrace of the new ecclesiology and false ecumenism with the Catholic Faith, as has been demonstrated endlessly on this site. Joseph Ratzinger/Benedict XVI does not believe that the Catholic Church has a mission to seek with urgency the unconditional conversion of non-Catholics to her maternal bosom before they die. While individuals may choose to convert (a number of Anglo-Catholics are in "negotiations" with the conciliar officials about the "terms" of their possible conversion from one part of the One World Church to another) to what they think is the Catholic Church, such is a personal choice on the part of individuals, one that does not represent an absolute necessity for the salvation of souls or for the right ordering of nations:

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

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

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


This means that every pope prior to 1958 who pled for the return of Protestants and the Orthodox to the true Church were wrong or that their insistence upon the unconditional conversion of non-Catholics to the true Church was merely a "pastoral" practice that has become "outdated," which is y same thing as saying that the consistent teaching and praxis of the Catholic Church was subjectively conditioned to historical circumstances and that it no longer binds us after the "Second" Vatican Council. So much for the following reiteration of Catholic truth from Popes Pius IX and XI:

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government.

Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches.  It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation.  On the contrary, if you re-establish Union with Us, you will see how, by God's bounty, the glory and dignity of your Churches will be remarkably increased.  May God, then, in His goodness, hear the Prayer that you yourselves address to Him: "Make the schisms of the Churches cease," and "Assemble those who are dispersed, bring back those who err, and unite them to Thy Holy Catholic and Apostolic Church."  May you thus return to that one Holy Faith which has been handed down both to Us and to you from time immemorial; which your forefathers preserved untainted, and which was enhanced by the rival splendor of the Virtues, the great genius, and the sublime learning of St. Athanasius and St. Basil, St. Gregory of Nazianzum and St. John Chrysostom, the two Saints who bore the name of Cyril, and so many other great men whose glory belongs as a common inheritance to the East and to the West. (Pope Leo XIII, addressing the Orthodox in Praeclara Gratulationis Publicae, June 20, 1894.)

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

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


Our Lady's Immaculate Heart was moved to warn a Calvinist, Pierre Port-Combet, in France on March 25, 1856, that he risked the fires of Hell if he did not return to the Catholic Church. Was she wrong?


Heaven was watching over Pierre and after seven years, on March 25, 1656, Our Lady appeared to him. On that day, Pierre was working in the field and saw a Lady standing far away on a little hill. The Lady wore a white dress, a blue mantle and had a black veil over her head, which partly covered her face. As the Lady came toward Pierre, she suddenly picked up speed and in a flash, she stood beside him. With her beautiful, sweet voice, the Lady spoke to Pierre, "God be with you my friend!"

For a moment, Pierre stood in amazement. The Lady spoke again, "What is being said about this devotion? Do many people come?"

Pierre replied, "Yes many people come,"

Then the Lady said, "Where does that heretic live who cut the willow tree? Does he not want to be converted?"

Pierre mumbled an answer. The Lady became more serious, "Do you think that I do not know that you are the heretic? Realize that your end is at hand. If you do not return to the True Faith, you will be cast into Hell! But if you change your beliefs, I shall protect you before God. Tell people to pray that they may gain the good graces which, God in His mercy has offered to them." (See: If You Do Not Return to the True Faith, You Will Be Cast Into Hell!)


3) Great offenses have been committed by the conciliar "pontiffs" against the honor and glory and majesty of the Most Blessed Trinity as they have esteemed the symbols of false religions and reaffirmed, if not praised, the adherents of those false religions in their heretical views and/or idolatrous practices. The almost complete silence on the outrage of Benedict XVI's esteeming of the symbols of five false religions on Thursday, April 17, 2008, at the John Paul II Cultural Center in Washington, District of Columbia, says much about the willingness of so many traditionally-minded Catholics to see God Himself offended as they dare not utter a word in protest of the man who is at war with the Catholic Faith on so many points of revealed truth.

Who cares if God is offended greatly by acts of apostasy such as a putative "pontiff" walking into a synagogue, a canonically forbidden action according to the authentic Canon Law of the Catholic Church (which the counterfeit church of conciliarism had to change), and is treated as an inferior as adherents of the Talmud sing hymns of how they are "waiting" for the coming of the Messiah?

Who cares if God is offended as a putative "pontiff" walks into a mosque and takes off his shoes and turns in the direction of Mecca as he assumes the Mohammedan prayer position? No big deal, right?

Who cares about the late Bishop George Hay's reiteration of the consistent teaching of the Catholic Church over the course of her history from time immemorial?

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

Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)


Who cares if the conciliar "pontiffs" make a mockery of these words of Pope Pius XII as they esteem the very symbols of false religions that were destroyed by the likes of Saint Benedict of Nursia and Saint Boniface and Saint Hyacinth and Saint Francis Xavier, among so many others?

Her deportment has not changed in the course of history, nor can it change whenever or wherever, under the most diversified forms, she is confronted with the choice: either incense for idols or blood for Christ. The place where you are now present, Eternal Rome, with the remains of a greatness that was and with the glorious memories of its martyrs, is the most eloquent witness to the answer of the Church. Incense was not burned before the idols, and Christian blood flowed and consecrated the ground. But the temples of the gods lie in the cold devastation of ruins howsoever majestic; while at the tombs of the martyrs the faithful of all nations and all tongues fervently repeat the ancient Creed of the Apostles. (Pope Pius XII, Ci Riesce, December 6, 1953.)


The deportment of the counterfeit church of conciliarism is different than that of the Catholic Church as it has dared to esteem the symbols of false religions--and the very "goodness" of those false religions, daring to do so most boldly in the name of that same Catholic Church. How clear can it get? Was Pope Pius XII wrong? How can that which can never be sanctioned by the Catholic Church come from anything other than Hell itself and is thus demonstrative of a defection from the Faith?

Indeed, it has been just in past few days that Walter "Cardinal" Kasper, the President of the "Pontifical" Council for Promoting Christian Unity, has once again praised the Protestant syncretist Roger Schutz, at whose bizarre funeral he presided three years ago now:

Cardinal Kasper also addressed continued uncertainty about Brother Roger's relationships with the Catholic faith.

He explained that when the religious received holy Communion publicly at Pope John Paul II's funeral, this was nothing new, as he "received Communion on many occasions."

Roger Schutz, pastor of the Reformed Church, "already from his youth nourished his faith and spiritual life from the sources of other Christian traditions, thus crossing over certain confessional limits. His desire to follow a monastic vocation and, with that intention, to found a new community with Reformed Christians, says much about this search," the cardinal explained.

With the passing of the years, he continued, "the faith of the prior of Taizé was enriched with the patrimony of the faith of the Catholic Church. According to his own testimony, referring precisely to the mystery of the Catholic faith, he understood certain elements of the faith, such as the role of the Virgin Mary in the history of salvation, the real presence of Christ in the Eucharistic gifts and the Church's apostolic ministry. In response, the Catholic Church accepted his access to Communion."

Brother Roger "received Communion on many occasions from the hands of John Paul II, who had a bond of friendship with him since the time of the Second Vatican Council, and who was familiar with his journey in the Catholic faith," Cardinal Kasper affirmed. "In this connection, there was nothing secret or concealed in the posture of the Catholic Church, either in Taizé or in Rome."

Cardinal Kasper recalled Brother Roger's words at a European meeting of young people in Rome in 1980, in which he "described his own path and Christian identity," stating that he had found his identity "reconciling in himself the faith of his origins with the mystery of the Catholic faith, without breaking communion with anyone."

"In his conscience, he had entered into the mystery of the Catholic faith as one who grows, without the need to 'abandon' or 'break' with what he had received or lived before," said the cardinal. He added that "out of respect for the journey of faith of the prior of Taizé, it would be preferable in his case not to apply categories that he considered inappropriate for his experience and that, moreover, the Catholic Church never wished to impose on him." (ZENIT - Cardinal Says Taizé Founder Reflected Christ's Face.)


Anyone who does not see this as total apostasy has taken leave of his senses or does not want to see the truth that is before his very eyes. "Without the need to 'abandon' or 'break' with what he had received or lived before"? Of course. I get it. The Catholic Church was wrong to require converts to make an abjuration of error before they were received into her maternal bosom. There is no need to "break" from one's past. Error is pleasing to God as long as it has "elements of truth," which is to say that we must "search for unity" as we tolerate the very errors that Pope Pius XI wrote in Mortalium Animos would never be tolerated by the Catholic Church.

Walter Kasper remains yet in power despite--or, more accurately, because of his apostasy. And thus it goes with each of the conciliar 'bishops" as they subscribe to the tenets of conciliarism. They remain in "power" precisely because they are faithful to the apostasies of a false religion that apes the Catholic Faith but is actually at war with It.

With all of these various defections from the Catholic Faith, ladies and gentlemen, there is no need to elaborate ad nauseam or ad infinitum on this or that news item detailing outrages wrought by conciliarists in the practical order of things.

You see, it should not surprise us that men who are at war with articles contained in the Deposit of Faith enable the promotion of sin in their own chancery offices and parishes and schools and universities and seminaries and religious houses, no less to promote sin under cover of law and in various aspects of popular culture. It is absolutely not shocking that George Niederauer, promoted to be the conciliar "archbishop" of San Francisco by Joseph Ratzinger/Benedict XVI to replace William Levada, whom Ratzinger appointed to succeed himself as the prefect of conciliarism's Congregation for the Doctrine of the Faith, has demonstrated time and time again that he is friendly to the promotion of perverse sins in contravention of the Sixth and Ninth Commandment at Most Holy Redeemer Church in San Francisco or that his "Catholic" Charities office is still helping to place children for adoption in the care of those committed to the practice of one of the four sins that cry out to Heaven for vengeance:

The result of the adoptions “compromise” has been for Catholic Charities to subsidize, to the tune of $250,000 per year, an organization that is contractually required to increase “the number of children adopted by lesbian/ Gay/ Bisexual/Transgender (LGBT) adults.” That the organization fulfills its contract is no longer open to debate. What began as either a mistake or a deliberate but covert flouting of Church teaching (the five adoptions to LGBT couples from 2000-2005) has now become an open, ongoing, and ever-increasing policy. (California Catholic Daily - “An evolving relationship".)


If one can offend God every day by means of the Protestant and Masonic Novus Ordo service--and if one can offend God by the horrors of false ecumenism and the new ecclesiology and "inter-religious prayer services" and the incorporation of pagan rituals into what purports to be the Holy Sacrifice of the Mass, why should we be at all surprised about events such as those in the Archdiocese of San Francisco? It follows quite logically that those who have lost the Faith seek to promote sin and to place the tender souls of children in the care of those who are living lives of unrepentant sin and who will be subjected to brainwashing in behalf of a thousand vices that will lead them away for Heaven, whose very possession for all eternity is why they have been created.

Similarly, no one should be shocked at this late date that Francis "Cardinal" George, the conciliar "archbishop" of Chicago, sought to protect priests who had spiritually and physically abused children. Those who have short memories and tend not to recall past events must be reminded that Francis George, an Oblate of Mary Immaculate, helped to protect the thoroughly corrupt Daniel Leo Ryan, the now retired and disgraced predator "bishop" of Springfield in Illinois, after the courageous Stephen G. Brady, the founder and President of Roman Catholic Faithful, Inc., had exposed Ryan in November of 1996 for being an unrepentant pervert who was abusing two of his own priests. There is nothing "new" revealed in the deposition that was posted on the archdiocesan website a few days ago and was the subject of the following news story in the Chicago Sun-Times, Cardinal tried to spring abuser, changed view.

After all, it was just three months ago that George himself presided over the installation of this hideous, Buddhist-like "monstrance" at Saint Stanislaus Kostka Church in Chicago, Illinois (see F.O.B. Friends of Baal):



One who is bereft of the sensus Catholicus and who is so blind to the outrage to the Mother of God, who hates Buddhism, comes by protecting those steeped in perversity quite naturally. After all, conciliarism is a perversion of the Catholic Faith.

Those who have the grace to see that the counterfeit church of conciliarism is not the Catholic Church recognize that the likes of George Niederauer and Francis George and Walter Kasper can retain "power" because the men they have served, the false "pontiffs" of the conciliar era, are themselves in schism from the Catholic Church by their beliefs, their public utterances and their most detestable actions.

There is nothing more to add to this than what I wrote a few months ago now:

Pope Gregory XVI, who is not exactly much quoted by the conciliarists, put the matter this way in Mirari Vos, August 15, 1832:

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church."

Who are the ones who have severed themselves from the See of Peter? It is the conciliarists, not the sedevacantists. It is the conciliarists who have dared to diminish, change and add things, refusing to preserve the expression and meaning of the Church's doctrine as it has been handed down to us from time immemorial unchanged, defying anathematized propositions and sanctioning liturgical abominations that no true pope has ever--or would ever--do anything other than denounce as unbridled exercises in paganism.

Why would God permit millions of Catholics to be misled by a false pope and be denied the true sacraments? Chastisement. Chastisement is an important element of the Great Apostasy, as is taught in any course in Eschatology (the one that I took at Holy Apostles Seminary in Cromwell, Connecticut, was taught the late, great Father John Joseph Sullivan). God is permitting the Church Militant on earth, which must experience every phase of His own life on earth, to undergo its Mystical Passion, Death and Burial.

Saint John Eudes, who was devoted to the Most Sacred Heart of Jesus and to the Most Pure Heart of Mary, spoke of a chastisement involving men who were priests more in name than in deed:

The most evident mark of God’s anger and the most terrible castigation He can inflict upon the world are manifested when He permits His people to fall into the hands of clergy who are priests more in name than in deed, priests who practice the cruelty of ravening wolves rather than charity and affection of devoted shepherds ... “When God permits such things, it is a very positive proof that He is thoroughly angry with His people, and is visiting His most dreadful anger upon them. That is why He cries unceasingly to Christians, ‘Return O ye revolting children ... and I will give you pastors according to My own heart’. (Jer. 3:14,15) Thus, irregularities in the lives of priests constitute a scourge upon the people in consequence of sin.” (Saint John Eudes, The Priest: His Dignity and Obligations, P. J. Kenedy and Sons, 1947, pp. 9-10.)

Yes, God could indeed chastise His people with not only true priests who are moral reprobates and/or heretics. God can chastise us with bogus bishops and priests who appear to represent Him but who are, whether wittingly or unwittingly, but precursors of the Antichrist. Father Cekada and others have provided solid evidence in this regard. Such evidence cannot be dismissed by the use of gratuitous claims that beg the question repeatedly.

In the midst of this era of apostasy and betrayal, therefore, we have recourse, as always, to the Mother of God, Our Lady, especially by means of her Most Holy Rosary and by total consecration to her Divine Son, Our Blessed Lord and Saviour Jesus Christ, through her Sorrowful and Immaculate Heart. She promised us at Fatima that her Immaculate Heart would triumph in the end. It will. We can be assured of this. And that triumph will be glorious beyond all telling.

We must, until that Triumph of the Immaculate Heart of Mary, pray as many Rosaries each day as our states-in-life permit, entrusting our souls to true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds, being sure, of course, to make reparation for our own many sins, which have worsened the state of the Church Militant on earth and thus of the world-at-large, to the Most Sacred Heart of Jesus through that same Immaculate Heart.

We must also be most assiduous in commending our fellow Catholics, including those from whom were are estranged at the present moment because of situation created by the doctrinal and liturgical revolutionaries of conciliarism, to the Most Sacred Heart of Jesus through the Immaculate Heart of Mary. The conciliar revolutionaries have succeeded in pitting believing Catholics against each other, affording them the luxury of getting bolder and bolder in their attacks on the Faith and more and more open in their offenses given quite publicly to the honor and majesty of the Most Holy Trinity. This is one of the greatest tragedies of the past fifty years. Believing Catholics should not be pitted against each other as men posing as representatives of the Catholic Church do and say things that were never done and said by Catholics in the past.

Such is our situation, however. God has known from all eternity that we would be living in these times. The graces that He won for us on Calvary by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient for us to bear the crosses of the present time and to prosper under them as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary.

Pope Pius XI explained why God permits such trials to occur:

History, in fact, tells us that in the course of ages these festivals have been instituted one after another according as the needs or the advantage of the people of Christ seemed to demand: as when they needed strength to face a common danger, when they were attacked by insidious heresies, when they needed to be urged to the pious consideration of some mystery of faith or of some divine blessing. Thus in the earliest days of the Christian era, when the people of Christ were suffering cruel persecution, the cult of the martyrs was begun in order, says St. Augustine, "that the feasts of the martyrs might incite men to martyrdom." The liturgical honors paid to confessors, virgins and widows produced wonderful results in an increased zest for virtue, necessary even in times of peace. But more fruitful still were the feasts instituted in honor of the Blessed Virgin. As a result of these men grew not only in their devotion to the Mother of God as an ever-present advocate, but also in their love of her as a mother bequeathed to them by their Redeemer. Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men's faith, aroused from its lethargy, has shown itself more vigorous than before.. . .

It would be the duty of Catholics to do all they can to bring about this happy result [that is, the Triumph of Christ the King]. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights. (Pope Pius XI, Quas Primas, December 23, 1925.)

We may not see the restoration with our own eyes. May it be our privilege as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary to plant a few seeds for the restoration to occur sooner rather than later.

Our Lady was in the Upper Room in Jerusalem when God the Holy Ghost descended in tongues of flame upon her and the Apostles who were gathered together with her on Pentecost Sunday. She prayed for Saint Peter, the first Pope, as He preached His discourse that day to seek the unconditional conversion of the Jews. She prayed for each of the other Apostles as they commenced their work to convert men and nations in total fidelity to the mission that had been entrusted to them by her Divine Son, Our Blessed Lord and Saviour Jesus Christ, before He Ascended to His Father's right hand in glory on Ascension Thursday. She is praying for us as we seek to give to her Divine Son's Most Sacred Heart through her own Sorrowful and Immaculate Heart all of our poor efforts at this moment to plant seeds for the day when the men of all nations everywhere will exclaim with joy:


On this feast day of the Immaculate Heart of Mary, therefore, let us remember that the naturalists who have "power" in the civil realm and the apostates who have "power" in the counterfeit church of conciliarism each will be vanquished one day when Our Lady's Fatima Message is fulfilled. There will indeed be the triumph of the Sorrowful and Immaculate Heart of Mary that her Divine Son, Our Blessed Lord and Saviour Jesus Christ, has given us as a refuge and a remedy in this era of apostasy and betrayal and sacrilege and outrage and abomination.

Our job is to perform our daily penances for love of the Most Holy Trinity as we offer whatever merits we earn from those penances to that same august Trinity of Divine Persons through the Sorrowful and Immaculate Heart of Mary. And a wonderful way to increase our merits and to make reparation for our sins and those of the whole world is to pray as many Rosaries each day as our states-in-life permit.

What are we waiting for?

Isn't it time to pray a Rosary now?

Vivat Christus Rex!

Immaculate Heart of Mary, pray for us now and 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.

Saints Timothy, Hippolytus and Symphorian, pray for us.

See also: A Litany of Saints


© Copyright 2008, Thomas A. Droleskey. All rights reserved.