Another Year of the Same Conciliar Apostasy
by Thomas A. Droleskey
Joseph Ratzinger/Benedict XVI explained in his World Day of Peace 2011, Religious Freedom, the Path to Peace that was the subject of part one of this three part series on Monday, January 3, 2011, that his false church's embrace of "inter-religious dialogue" is not an exercise in syncretism while then going on to praise his predecessor's most infamous exercise in syncretism, the World Day of Peace in Assisi, Italy, on October 27, 1986:
11. For the Church, dialogue between the followers of the different religions represents an important means of cooperating with all religious communities for the common good. The Church herself rejects nothing of what is true and holy in the various religions. “She has a high regard for those ways of life and conduct, precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men and women”.
The path to take is not the way of relativism or religious syncretism. The Church, in fact, “proclaims, and is in duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14:6); in Christ, in whom God reconciled all things to himself, people find the fullness of the religious life”. Yet this in no way excludes dialogue and the common pursuit of truth in different areas of life, since, as Saint Thomas Aquinas would say, “every truth, whoever utters it, comes from the Holy Spirit”.
The year 2011 marks the twenty-fifth anniversary of the World Day of Prayer for Peace convened in Assisi in 1986 by Pope John Paul II. On that occasion the leaders of the great world religions testified to the fact that religion is a factor of union and peace, and not of division and conflict. The memory of that experience gives reason to hope for a future in which all believers will see themselves, and will actually be, agents of justice and peace.
15. The world needs God. It needs universal, shared ethical and spiritual values, and religion can offer a precious contribution to their pursuit, for the building of a just and peaceful social order at the national and international levels. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace.)
Leaving aside the inconvenient little fact that the Assisi event on October 27, 1986, was a gigantic "papal" exercise in syncretism whose imagery has burned itself deep into the consciousness of the leaders of the world's false religions and upon many ordinary Catholics and non-Catholics who have been convinced that one religion is as good another, Ratzinger/Benedict's contention that "the path to take is not the way of relativism of religious syncretism" as what he believes is the Catholic Church remains "duty bound to proclaim without fail, Christ who is the way, the truth and the life" presupposes that those who engage in the ecumania of concilairism know Who Our Blessed Lord and Saviour Christ is and what He teaches through His true Church. Obviously, the whole ethos of false ecumenism has been condemned by the Catholic Church, as has the practice of "inter-religious prayer services" that is such a cornerstone in the pursuit of what is called "spiritual ecumenism." The rejection of this teaching by the conciliar "popes," including Ratzinger/Benedict, provides us with prima facie proof that the conciliarists do not have a true knowledge of Who Our Lord is and what He has taught to us through His true Church.
The lack of knowledge as to Who Our Lord is and what He has taught to us through His true Church extends throughout the alleged "hierarchy" of the counterfeit church of conciliarism. Basic Christological heresies are rife throughout the body of conciliar "bishops" in Asia, something that was on full display at the special assembly of the "Synod of Bishops" for Asia in 1998:
Archbishop Leo J. Ikenaga of Osaka, Japan, the first bishop to address the synod on the first day of general interventions lamented before the 252 synod participants that evangelization in Asia had taken only "a few small steps" over the centuries. Baptisms are few, he said, and, more important, Christian thinking has not entered into the mainstream of Asian society. One reason, he said, is that Western Christianity, nurtured in Europe, has been preaching too masculine a God and emphasizing a division between God and the universe
The Asian church needs to stress the more "maternal traits" of God, so that Christianity can take on "a warmer, more approachable face," he said. Ikenaga went on to say that while the church traditionally preaches dogma and the catechism, Asians would be more receptive to the more "practical" approach that Jesus himself took -- such as healing the sick.
The next bishop to speak was Augustinus J. Nomura of Nagoya, Japan, who suggested the church ought to present Christ to Asian people as a "spiritual master," as a guide who becomes the way. The church needs a spirituality that is rooted in Asia and emphasizes witnessing over teaching, he said. "A gospel that is embodied in our own lives carries much more credibility and power of conviction than a gospel that has only been wrapped up in beautiful words, teachings and moral injunctions," he said.
Minutes later, Bishop Berard T. Oshikawa of Naha, Japan, told the synod that his primary concern is pastoral. He said the church does not need to look far to understand why Christianity has not grown in Japan. The reason, he said, is that "the norm for Christian life, for church discipline, for liturgical expression and theological orthodoxy continues to be that of the Western church." That may be good for the West, he said, but for places like Japan it "unfortunately becomes a very effective block" to pastoral development. He called for a new church model guided by the Asian bishops, making sure that "no imposition of any kind hinders the work of the Holy Spirit."
Oshikawa said this approach implies a redefined role for the Holy See, which should mediate church affairs with "prudence, flexibility, trust and courage." He added that this would mean "moving away from a single and uniform abstract norm that stifles genuine spirituality, Asian liturgical expression, earnest Asian theological search and real growth in maturity.
Archbishop Francis X. Kaname Shimamoto of Nagasaki, Japan, speaking on the need for an authentic Asian Christianity, but seeming to make a point that he could use a Western language, was the only synod bishop so far to address the assembly in Latin. According to an observer, the Asian bishops quickly placed earphones on their heads to listen to the translation. The pope did not use earphones. Nor did any of the members of the curia, sitting near the pope.
Cardinal D. Simon Lourdusamy, a member of the Congregation for the Evangelization of Peoples, also told the assembly that if Christianity is to take root in Asia, it must be inculturated and meaningful to local people. "The gospel cannot be proclaimed in a vacuum. Being the Word of Life, it addresses real life situations" such as poverty, disease, injustice, oppression of women and the abuse of the environment, he said.
Bishop Kuriakose Kunnacherry of the Kottayam diocese in Kerala, India, said the Second Vatican Council's call to accept and admire a variety of churches has yet to be understood and implemented. "The Asian communities are not to be disfigured as to fit in the ecclesiastical structure in the Roman pattern," he said.
Bishop Arturo M. Bastes of Romblon, Philippines, said the church needs to shift from a "Euro-centered to an authentically Asian church," from a "triumphalistic model of church to a church that identifies with the social conditions of the people." He was one of a number of bishops who spoke about growing Asian poverty under the forces of globalization and new consumerism and materialism.
While the need for greater inculturation was the dominant theme in the early sessions, other bishops spoke on other matters, including the worsening economic crisis in Asia, the need for peace, human rights, migrant needs, the family, the biblical apostolate and education.
The peace issue surfaced in the remarks of Japanese Bishop Stephen F. Hamao of Yokohama who told the synod that working for peace and promoting respect for the environment should be central concerns of the church in Asia. Peace is a Christian, interreligious and international project, he said. Respect for the environment is also a part of achieving harmony and promoting peace, in addition to being an obligation to future generations, he said. ( Asia synod opens with call for change: bishops seek greater inculturation, pp. 2-4)
I remember talking to two conciliar "priests" and one conservative newspaper editor about these interventions. Each agreed that many of the Asian "bishops" had lost the Faith. Some of the "episcopal" interventions were even worse than the ones noted above, prompting this "indulterer" at the time to wonder how the "Holy Father," Karol Wojtyla/John Paul II, could keep appointing such men to be "ordinaries" of various dioceses, thus permitting them to engage in spiritual malfeasance with the souls entrusted to their pastoral care. I still believed, in spite of all of the evidence that was right in front of my nose, that Wojtyla was "Pope" John Paul II as continued to hammer away at him throughout the 1990s and into the early part of the last decade for his "papal" and conciliar errors while cleaving to the fiction that the conciliar "popes" had not expelled themselves from the Catholic Church.
Those Asian "bishops" remained in perfectly "good standing" in the conciliar structures after this incredible display of apostasy and syncretism. Their numbers have been swelled since that time by others who are equally apostate, men who practice syncretism as the natural, logical and inevitable result of false ecumenism and its endorsement of the forbidden practice of inter-religious prayer services.
To wit, the conciliar
"archbishop" of Goa, Daman and Diu, India,
Filipe Neri Ferrao, used what is called a "pre-New Year's Day speech" to quote from a text "sacred" to those who practice the false religion of Hinduism:
During his pre-New Year speech for the Catholic population, Archbishop of Goa, Daman and Diu, Filipe Neri Ferrao, used the Hindu Maha Upanishads extensively and drew parallels between the ancient scriptures and the teachings of Jesus Christ and said that the unity of mankind had been one of the main concerns of Christ. Throughout history, humanity has been searching for unity, the same unity that Christ made his one cherished desire and that the Maha Upanishad teaches about, he said.
The archbishop quoted extensively from the Sama Veda to underline the importance of unity and brotherhood of man.
In his address, which was released to the media on Thursday, the archbishop said that the genuine development of people depended on the recognition that the human race was a single family working together in true communion for its common good, an underlying trait of the Sama Veda. “The time had come for him (Christ) to be delivered by a traitor into the hands of his enemies, who then would scourge him and nail him to a cross, until he bled to death. At this solemn moment, he has only one prayer, ‘Father, I pray that they may all be one. Unity of humankingdom his Father in heaven’,” he said. Archbishop Ferro stated that Goa, with its 26 per cent Catholic population, was considered a model secular state, which was like one big family. The Maha Upanishad states that the entire world is but one big family: Vasudhaiva kutumbakam. And the Church has consistently proclaimed and defended this universal value of unity of humankind throughout her history, the archbishop said. The Maha Upanishad is a segment of the Sama Veda, considered to be one of the four most sacred texts of Hinduism. (Goa archbishop Ferrao quotes from Upanishads.)
This bit of apostasy will, of course, go uncorrected by the conciliar "pope," Joseph Ratzinger/Benedict XVI. Indeed, the misuse of the Verse 21 from Chapter 17 of the Gospel according to Saint John is standard fare in conciliar circles. Ratzinger/Benedict has done so repeatedly, including in his "2011 world day of peace message," and Wojtyla/John Paul II, of course, used it as the title for his "encyclical letter" in behalf of false ecumenism, Ut Unum Sint, May 25, 1995, knowing full well that Pope Pius XI's Mortalium Animos, January 6, 1928, savaged the misrepresentation of that phrase by the first generation of ecumenists, which is why there was not a single reference to Mortalium Animos in Ut Unum Sint. After all, how could there have been such a reference? Ut Unum Sint is a a direct, striking contradiction of Mortalium Animos. Perhaps it is only fitting that statues of of Wojtyla/John Paul II will be placed in a compound of Holy Name Cathedral in Mumbai, India, and in Decca, India (see John Paul II statue lands in Mumbai).
The false spirit of false ecumenism that has been fostered by the ethos of conciliarism and nurtured by the conciliar "popes" and "bishops" stands in sharp contrast to the truly spirit of the Catholic Church that inspired great missionaries such as Saint Francis Xavier to go to far distant lands such as Goa, India, to seek the conversion of the Hindus to the true Faith, not to engage in exercises of syncretism that are in full violation of the First and Second Commandments and are thus straight from Hell itself. The approach of Saint Francis Xavier, which he described in letters to his superiors in Rome, is that of the Catholic Church, not of the era of falsehood, apostasy, blasphemy and sacrilege of the counterfeit church of conciliarism:
As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)
We have in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of holy David, "from an unholy race and a wicked and crafty man deliver me, O Lord." They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people. They give out publicly that the gods command certain offerings to be made to their temples, which offerings are simply the things that the Brahmins themselves wish for, for their own maintenance and that of their wives, children, and servants. Thus they make the poor folk believe that the images of their gods eat and drink, dine and sup like men, and some devout persons are found who really offer to the idol twice a day, before dinner and supper, a certain sum of money. The Brahmins eat sumptuous meals to the sound of drums, and make the ignorant believe that the gods are banqueting. When they are in need of any supplies, and even before, they give out to the people that the gods are angry because the things they have asked for have not been sent, and that if the people do not take care, the gods will punish them by slaughter, disease, and the assaults of the devils. And the poor ignorant creatures, with the fear of the gods before them, obey them implicitly. These Brahmins have barely a tincture of literature, but they make up for their poverty in learning by cunning and malice. Those who belong to these parts are very indignant with me for exposing their tricks. Whenever they talk to me with no one by to hear them they acknowledge that they have no other patrimony but the idols, by their lies about which they procure their support from the people. They say that I, poor creature as I am, know more than all of them put together.
They often send me a civil message and presents, and make a great complaint when I send them all back again. Their object is to bribe me to connive at their evil deeds. So they declare that they are convinced that there is only one God, and that they will pray to Him for me. And I, to return the favor, answer whatever occurs to me, and then lay bare, as far as I can, to the ignorant people whose blind superstitions have made them their slaves, their imposture and tricks, and this has induced many to leave the worship of the false gods, and eagerly become Christians. If it were not for the opposition of the Brahmins, we should have them all embracing the religion of Jesus Christ. (St. Francis Xavier, Letter from India, to the Society of Jesus at Rome, 1543.)
My own and only Father in the Heart of Christ, I think that the many letters from this place which have lately been sent to Rome will inform you how prosperously the affairs of religion go on in these parts, through your prayers and the good bounty of God. But there seem to be certain things which I ought myself to speak about to you; so I will just touch on a few points relating to these parts of the world which are so distant from Rome. In the first place, the whole race of the Indians, as far as I have been able to see, is very barbarous; and it does not like to listen to anything that is not agreeable to its own manners and customs, which, as I say, are barbarous. It troubles itself very little to learn anything about divine things and things which concern salvation. Most of the Indians are of vicious disposition, and are adverse to virtue. Their instability, levity, and inconstancy of mind are incredible; they have hardly any honesty, so inveterate are their habits of sin and cheating. We have hard work here, both in keeping the Christians up to the mark and in converting the heathen. And, as we are your children, it is fair that on this account you should take great care of us and help us continually by your prayers to God. You know very well what a hard business it is to teach people who neither have any knowledge of God nor follow reason, but think it a strange and intolerable thing to be told to give up their habits of sin, which have now gained all the force of nature by long possession. Saint Francis Xavier, Letter on the Missions, to St. Ignatius de Loyola, 1549.)
Saint Francis Xavier converted the inhabitants of the city of Goa, India. The conciliar "bishops" of India have been converted by that country's false religions, each of which is loathsome in the sight of the true God of Divine Revelation, the Most Holy Trinity. One does not have to look to India, however, for examples of the syncretism that has been engendered by false ecumenism and "inter-religious prayer services." Such examples abound throughout the conciliar structures, especially in Asia, Africa and Oceania. They are not, of course, unknown in Europe or in North America. Many like examples can be found throughout the entirety of Latin America under the aegis of the false slogan of "inculturation of the Gospel."
One can also find an example of this syncretism at work by the way in which the conciliar officials are permitting disaffected "Anglo-Catholics" to shift their allegiances from one part of the One World Ecumenical Church to another. That is, as has been noted in numerous articles on this site in the past fifteen months now (Defaming The English Martyrs,
Still Defaming The English Martyrs,
Sanctioning Apostasy With Sanctimony,
Words Really Do Matter,
Short And To The Catholic Point,
One of Those "Is It Really Necessary To Write This Again" Articles,
The Cost of "Recognition" Keeps Getting Higher and Higher, and
Ever Faithful To His Infidelity), Joseph Ratzinger/Benedict XVI is permitting these disaffected "Anglo-Catholics" to enter his own counterfeit church of conciliarism without demanding that they abjure the errors of Anglicanism and as he is permitting them to keep their liturgical books that were declared heretical by Pope Saint Pius V in Regnans in Excelsis, March 5, 1570.
Perhaps making advertence to the philosophically absurd and dogmatically condemned "hermeneutic of continuity and discontinuity," a proposition that Ratzinger/Benedict believes that God the Holy Ghost saw fit to "hide" from us until he, Ratzinger/Benedict, discovered it to justify the apostasies and novelties of conciliarism, the false "pontiff" believes, it would appear, that
the "passage of time" has somehow bestowed "legitimacy" on the false "traditions" of Anglicanism, including the Book of Common Prayer, which is one of the liturgical books deemed heretical by Pope Saint Pius V in the aforementioned Regnans in Excelsis.
The Anglican sect was created by a lustful king, Henry VIII, yet it is treated by Ratzinger/Benedict and his conciliar officials as having a status of a "sister church" with what they think is the Catholic Church and the Orthodox churches. This is a blasphemous contention as the Anglican sect was created out of whole cloth as a rejection of Catholicism, starting with Papal Primacy. It is not a "sister church" of the Catholic Church. It is a heretical and schismatic sect that has no right from God to exist.
Come to think of it, however, the Anglican sect is a "sister church" of the counterfeit church of conciliarism, which is why the leaders of the latter have decided to "ordain" as alleged Roman Catholic priests three "Anglo-Catholic" "bishops" who are transferring their allegiances without abjuring their errors just two weeks after they are absorbed into the conciliar structures. Two weeks. The conciliar ceremony of presbyteral installation, which is as sacramentally invalid as the Anglican ritual, for
John Broadhurst, Andrew Burnham and Keith Newton will take place at Westminster Cathedral on Saturday, January 15, 2011. Two weeks. (See Former Anglicans to be installed as presbyters two weeks after becoming conciliarists.)
Although Henry Edward Cardinal Manning was ordained to the Catholic priesthood sixty-nine days after his conversion to Catholicism on April 6, 1851, John Henry Cardinal Newman and Father Frederick William Faber had to wait two years for their ordination as Catholic priests in 1847 after having converted to the Faith. Monsignor Robert Hugh Benson studied for nine months in Rome before he was ordained to the Catholic priesthood in June of 1904 after having converted from Anglicanism on September 11, 1903. Monsignor Ronald Knox was ordained as a Catholic priest in 1918 a year after he had converted from Anglicanism. Two weeks? Two weeks?
Well, when you think about it, there is a congruence of beliefs between "Anglo-Catholics" and conciliarists. The "Anglo-Catholics" are leaving the Anglican sect because of the latter's ultra-progressivism. They would have stayed if the "Worldwide Anglican Communion" had not gone to "extremes," as they, the "Anglo-Catholics, see it, especially insofar as the decision by the "Church of England" in 2008 to permit women to be "ordained" to the Anglican "episcopacy." They have opted as a personal choice to join what they think is the Catholic Church. And while the three former non-bishops of the Anglican sect who will be non-priests in the conciliar sect by virtue of what they believe to be a de novo ordination rite, the truth is, of course, that the conciliar officials who are "receiving" them are merely giving a wink and nod in the direction of Pope Leo XIII's Apostolicae Curae, September 15, 1896, that declared Anglican orders as "null and utterly void" as conciliar officials have told us time and time again that there are ways of reconsidering Apostolicae Curae.
Walter "Cardinal" Kasper, the president of the "Pontifical" Council for Promoting Christian Unity from 2001 to 2010, quoted the late ultra-revolutionary, Jan ""Cardinal" Willebrands to explain that Pope Leo XIII's Apostolicae Curae could understood in the "new ecumenical context" of the times when he address Anglicans in England on May 24, 2003. Kasper explained also that, as discussed three days ago in part one of this series, a new way could be found to consider the exercise of what he termed as the "Petrine ministry:"
As I see the problem and its possible solution, it is not a question of apostolic succession in the sense of an historical chain of laying on of hands running back through the centuries to one of the apostles; this would be a very mechanical and individualistic vision, which by the way historically could hardly be proved and ascertained. The Catholic view is different from such an individualistic and mechanical approach. Its starting point is the collegium of the apostles as a whole; together they received the promise that Jesus Christ will be with them till the end of the world (Matt 28, 20). So after the death of the historical apostles they had to co-opt others who took over some of their apostolic functions. In this sense the whole of the episcopate stands in succession to the whole of the collegium of the apostles.
To stand in the apostolic succession is not a matter of an individual historical chain but of collegial membership in a collegium, which as a whole goes back to the apostles by sharing the same apostolic faith and the same apostolic mission. The laying on of hands is under this aspect a sign of co-optation in a collegium.
This has far reaching consequences for the acknowledgement of the validity of the episcopal ordination of another Church. Such acknowledgement is not a question of an uninterrupted chain but of the uninterrupted sharing of faith and mission, and as such is a question of communion in the same faith and in the same mission.
It is beyond the scope of our present context to discuss what this means for a re-evaluation of Apostolicae Curae (1896) of Pope Leo XIII, who declared Anglican orders null and void, a decision which still stands between our Churches. Without doubt this decision, as Cardinal Willebrands had already affirmed, must be understood in our new ecumenical context in which our communion in faith and mission has considerably grown. A final solution can only be found in the larger context of full communion in faith, sacramental life, and shared apostolic mission.
Before venturing further on this decisive point for the ecumenical vision, that is a renewed communio ecclesiology, I should speak first on another stumbling block or, better, the stumbling block of ecumenism: the primacy of the bishop of Rome, or as we say today, the Petrine ministry. This question was the sticking point of the separation between Canterbury and Rome in the 16th century and it is still the object of emotional controversies.
Significant progress has been achieved on this delicate issue in our Anglican/Roman Catholic dialogues, especially in the last ARCIC document The Gift of Authority (1998). The problem, however, is that what pleased Catholics in this document did not always please all Anglicans, and points which were important for Anglican self-understanding were not always repaid by Catholic affection. So we still have a reception problem and a challenge for further theological work.
It was Pope John Paul II who opened the door to future discussion on this subject. In his encyclical Ut Unum Sint (1995) he extended an invitation to a fraternal dialogue on how to exercise the Petrine ministry in a way that is more acceptable to non-Catholic Christians. It was a source of pleasure for us that among others the Anglican community officially responded to this invitation. The Pontifical Council for Christian Unity gathered the many responses, analyzed the data, and sent its conclusions to the churches that had responded. We hope in this way to have initiated a second phase of a dialogue that will be decisive for the future of the ecumenical approach.
Nobody could reasonably expect that we could from the outset reach a phase of consensus; but what we have reached is not negligible. It has become evident that a new atmosphere and a new climate exist. In our globalized world situation the biblical testimonies on Peter and the Petrine tradition of Rome are read with new eyes because in this new context the question of a ministry of universal unity, a common reference point and a common voice of the universal church, becomes urgent. Old polemical formulas stand at odds with this urgency; fraternal relations have become the norm. Extensive research has been undertaken that has highlighted the different traditions between East and West already in the first millennium, and has traced the development in understanding and in practice of the Petrine ministry throughout the centuries. As well, the historical conditionality of the dogma of the First Vatican Council (1869-70), which must be distinguished from its remaining obligatory content, has become clear. This historical development did not come to an end with the two Vatican Councils, but goes on, and so also in the future the Petrine ministry has to be exercised in line with the changing needs of the Church.
These insights have led to a re-interpretation of the dogma of the Roman primacy. This does not at all mean that there are still not enormous problems in terms of what such a ministry of unity should look like, how it should be administered, whether and to what degree it should have jurisdiction and whether under certain circumstances it could make infallible statements in order to guarantee the unity of the Church and at the same time the legitimate plurality of local churches. But there is at least a wide consensus about the common central problem, which all churches have to solve: how the three dimensions, highlighted already by the Lima documents on Baptism, Eucharist and Ministry (1982), namely unity through primacy, collegiality through synodality, and communality of all the faithful and their spiritual gifts, can be brought into a convincing synthesis. (A Vision of Christian Unity for the Next Generation.)
Walter Kasper was able to utter these remarks without a word of rebuke from Karol Wojtyla/John Paul II, who treated the various non-archbishops of Canterbury (Robert Runcie, George Carey and Rowan Williams) as brother "bishops" (and Wojtyla/John Paul II was a true bishop). Joseph Ratzinger/Benedict XVI has done the same with Rowan Williams, going so far as to ape his predecessor by giving a "joint blessing" with the layman Rowan Williams, doing so most recently at Westminster Abbey on Friday, September 17, 2010 (see
What's The First Commandment Got To Do With Anything?).
Conciliar actions such as the one depicted above speak far, far louder than empty protestations of "fidelity" to the teaching and pastoral praxis of the Catholic Church. For behold, my good and dwindling readership, syncretism in action at Westminster Abbey. Behold. One does not need to look to Goa for syncretism. It oozes out of the pores of the lords of conciliarism in the Vatican and elsewhere throughout the world. They are only doing in India and the rest of Asia and Africa and parts of Latin America and elsewhere what the conciliar "popes" have done themselves, leading by their perverse, apostate examples.
Let me repeat what I wrote three days ago:
We are not going to change the state of the Church Militant on earth right now. It will take a direct intervention from God at the behest of the prayers His Most Blessed Mother for this to happen as her Fatima Message is fulfilled. Even those in the conciliar structures who recognize that this "world day of peace message" is, at the very least, problematic and emblematic of concilairism are looking for the same miracle as they cannot point to a single "cardinal" in their conciliar church who is one of mind and one heart with the true popes whose encyclical letters and allocutions have been quoted in this article. No, not even from the Eastern rite churches, which are under attack now from the conciliar revolutionaries, something that will be explored in part two tomorrow. We are thus at the mercy of the good God as we suffer during this time that God has has appointed for all eternity for us to live. We must remain faithful, therefore, as best we can to the true Faith as we cling closely to Our Lady, praying as many Rosaries each day as our state-in-life permits.
We must pray for the unconditional conversion of all of those who are steeped in the world's false religions, including the false religion of conciliarism that has offended Our Blessed Lord and Saviour Jesus Christ so much and has done so much damage to the souls He redeemed by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross. We must pray daily for our own conversion away from our sins as we seek to live more penitentially as the consecrated slaves of Our Lord through His Most Blessed Mother's Sorrowful and Immaculate Heart, consoling the good God and making reparation for our sins as best as we can by praying our Rosaries.
This time of chastisement, and it is a time of chastisement, will pass. There will be the Triumph of the Immaculate Heart of Mary, and it will be a glorious triumph beyond all telling in perfect fulfillment of her Fatima Message as people of different ethnicities and races live and work united as Catholics for the greater honor and glory of the Most Holy Trinity as the clients of the Immaculate Heart of Mary to the shouts of:
Vivat Christus Rex! Viva Cristo Rey!
Yes, this is going to be another year of the same conciliar apostasy that we have seen ad nauseam, ad infinitum for the past five decades. If we want to plant a few seeds for the end of this apostasy, then we had better call upon Our Lady for the graces that we need to repeat our own sins ad nauseam, ad infinitum in this new year of Our Lord, 2011. We must make her Divine Son, Christ the King, manifest in our own lives just as she presented Him to the Three Kings from the East on this day, the Feast of the Epiphany of Our Lord. We can only do that with souls that are purified in the Sacred Tribunal of Penance, souls that seek to offer all of the tribulations of the moment to Christ the King through the Sorrowful and Immaculate Heart of Mary.
Isn't it time to pray a Rosary now?
Immaculate Heart of Mary, triumph soon.
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 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.
See also: A Litany of Saints