May 2, 2011


Anticlimactic "Beatification" For An Antipope

by Thomas A. Droleskey

There but for the grace of Our Blessed Lord and Saviour Jesus Christ I would have been amongst the multitudes in Saint Peter's Square yesterday, May 1, 2011, Low Sunday, for the "beatification" of Karol Wojtyla/John Paul II by Joseph Ratzinger/Benedict XVI. I was in that square on many occasions during the false "pontificate" of the now "beatified" "pontiff" from Poland.

Indeed, it was on Palm Sunday, April 9, 1995, that I was sitting up amongst the cardinals near the "papal" table where the Protestant and Masonic Novus Ordo service was being staged in Latin and Italian by Karol Wojtyla/John Paul II. I had obtained the choicest of tickets for the "papal" events of Holy Week in 1995 through the courtesy extended to me by a high-ranking official from the conciliar Congregation for the Doctrine of the Faith who liked my articles in The Wanderer. And it was inside of the Basilica of Saint Peter at what I thought was the Easter Vigil "Mass" six days later, Holy Saturday, April 15, 1995, that I sat directly in back o of one Joseph "Cardinal" Ratzinger, with whom I shook hands at the ceremonial "sign of peace."

Yes, indeed, my good and very few readers, I could have been present yesterday if others had not prayed for me and still others had entreated me personally to look into the true state of Holy Mother Church in this time of apostasy and betrayal as I was a papalator of the first order. Yes, my papalotry had cooled in its ardor in the wake of the granting of permission for the use of altar girls in 1994. However, it was still heady stuff to be sitting amongst men who I thought to be cardinals of the Holy Roman Catholic Church, including the man who would wind up "succeeding" Wojtyla/John Paul II ten years later. God will not be mocked, however. The bald spot on the back of the top of my rather swollen head got very badly burned from the bright, burning rays of the Mediterranean sun beating down on it that Palm Sunday in 1995. My head throbbed for weeks thereafter. God was punishing me for being so puffed up about assisting at a false liturgical service conducted by a man who mocked Him as he blasphemed Him and reinvented and distorted and misrepresented His Sacred Deposit of Faith over the course of the 9,666 days of his reign (October 16, 1978, to April 2, 2005).

Thanks be to the graces sent to me, a terrible sinner, by Our Lord through the loving hands of His Most Blessed Mother, she who is the Mediatrix of All Graces, through absolutely no merits of my own, I was not present yesterday at the "beatification" of another conciliar revolutionary. This is truly miraculous as I projected my own fondest, deeply-held desires for the restoration of the Church into the mind and heart of "Pope" John Paul II from the very moment that he stepped foot onto the balcony of Saint Peter's Basilica late in the evening, Rome time, on Monday, October 16, 1978, as I sat with my parents in their living room in Harlingen, Texas, before flying the next day to resume teaching at Illinois State University following a brief semester hiatus. Fresh with misplaced, delusional enthusiasm, I even began to organize a major conference to discuss the impact of "election" of John Paul II on world politics. That conference took place at Illinois State University, which even funded it, believe it or not, on Tuesday, April 24, 1979, and featured scholars that flew in from around the country.

One of those who spoke, though, the late Dr. Thomas Molnar (a Catholic survivor of Buchenwald), who was brought in under the auspices of the Institute for Intercollegiate Studies at the suggestion of Dr. John C. Rao, who worked for the institute at that time, was not as enthusiastic as I, who served as the conference's host and moderator, was about the new "pontificate." Dr. Molnar gave a scathing critique of the Ostpolitik of Giovanni Montini/Paul VI that resulted in the betrayal of the Primate of his homeland, Hungary, the late Josef Cardinal Mindszenty. Dr. Molnar noted that the man who engineered this betrayal, Jean "Cardinal" Villot, the conciliar Vatican's Secretary of State from 1969 to 1979, was an appeaser of Communism and a Modernist, explaining that the man John Paul II had just appointed to succeed Villot at the Vatican Secretary of State following the latter's death on March 9, 1979, the then Archbishop Agostino Casaroli, had actually helped to arrange the betrayal of Cardinal Mindszenty as Paul VI "regularized" diplomatic relations with the then communist countries of Hungary and Yugoslavia.

Perhaps most presciently, Dr. Molnar, a professor of philosophy at Brooklyn College at the time, said that Archbishop Casaroli was an admirer of the work, such as it was, of the late Father Pierre Teilhard de Chardin, S.J., whose apostate beliefs were even beyond those of Modernism as he held to a vision of the "cosmic Christ" rather than to a belief in the Second Person of the Most Blessed Trinity made Man in the Virginal and Immaculate Womb of His Most Blessed Mother in Whose hands and wounded side Saint Thomas the Apostle placed his own fingers and hand on the very first Low Sunday. Dr. Molnar knew exactly what he was talking about even though I did not grasp it all at the time. I did listen, though. And it was just a scant two years later that Casaroli praised the pantheist work of Teilhard de Chardin for being the inspiration of "Pope" John Paul II's message of "be not afraid" which was meant, Casaroli said to embrace "culture, civilization and progress:"

In 1981, on the 100th anniversary of Teilhard's birth, speculation erupted about a possible rehabilitation. It was fueled by a letter published in L'Osservatore Romano, the Vatican newspaper, by the then-Cardinal Secretary of State Agostino Casaroli, who praised the "astonishing resonance of his research, as well as the brilliance of his personality and richness of his thinking." Casaroli asserted that Teilhard had anticipated John Paul II's call to "be not afraid," embracing "culture, civilization and progress." (Benedict cites Teilhardian vision of the cosmos as a 'living host')


Although the progressive journalist who wrote this report, John Allen, Jr., of the National Catholic Reporter, noted that Ratzinger/Benedict has been of two minds (a trait that he exhibits on any number of topics and writers as his rejection of Scholasticism leads him to contradict himself endlessly and to find value in error and heresy) about the work of Teilhard de Chardin, it is nevertheless interesting to note that Chardin has been a major influence on both Wojtyla/John Paul II and Ratzinger/Benedict XVI.

Modernism is, of course, a mixture of truth and error. This is what made it so difficult for me to see through the actor Wojtyla/John Paul II's guise and why I looked the other way at events such as Assisi I until the middle to the latter part of the 1990s. Even Wojtyla/John Paul II's devotion to Our Lady that was exalted by Ratzinger/Benedict yesterday in his "homily" was based in a false conception of the living Rosary that had been started by Pauline Jaricot in honor of Saint Philomena and a false understanding of Total Marian Consecration that he had learned from a Modernist named Jan Tyranowski in Poland when he was a teenager:


Like Focolare, other syncretic sects have received, or are in the process of receiving, canonical status, allowing them to masquerade as Catholic religious orders, complete with Statutes, community life, vows and even seminaries. The Neocatechumenate alone, founded by a lay man and ex-nun, has produced 196 priests from its Redemptoris Mater diocesan seminar in Rome and more than 1,000 from its 50 seminaries across the world. Besides the priests being developed by this and other sects, many other clergy live their spirituality. Bishops have already come from their heretical ranks, ordained by John Paul II and favoured with privileged positions, some within the Roman Curia and on Pontifical Councils. It is only logical to assume that they could produce a pope, loyal only to his particular "church" or movement. The ecclesial movements comprises priests, religious, single and married laity--each movement a parallel or an anti-Church within the bosom of the Catholic Church

But we don't have to look to the future for a pope produced by a lay movement. Pope John Paul himself was the "product" and progenitor of dynamic lay groups." In 1940, Karol Wojtyla, aged 19, fell under the sway of a Polish rationalist and self-taught psychologist, Jan Tyranowski, who had "developed his own spirituality" and had the reputation of a "mystic." Quite in line with Deweyite and Jungian adult church principles, Tyranowski preached a gnostic experiential religion; "inner liberation from the faith," i.e., from Catholicism; and "transformation of personality from within," i.e., spiritual growth, through the "friendship" of a community. He also preached a life of service, especially to those of one's community, as the fruit of the "practice and the presence of God." "To bring young people into this same faith"--not Catholicism--he led weekly discussion meetings for young men he recruited, "in which theological questions were argued." (Questioning the Faith is called "critical thinking" today.)

Tyranowski formed the Living Rosary, which shared many of the characteristics of modern lay movements. Its weekly meetings were run by lay people in homes, not by priests in parish halls. By 1943, there were 60 "animates" who reported to Tyranowski. One of these group leaders was Karol Wojtyla.


It is strange that Chiara Lubich also termed her group "the living Rosary." Did she get the idea from Bishop Wojtyla, whom Focolare got to know in Poland? "The Living Rosary as created by Jan Tyranowski consisted of groups of fifteen young men, each of which was led b a more mature youngster who received personal spiritual direction ... from the mystically gifted tailor." The difference between the two "living" Rosaries is that Tyranowoski's groups represented the decades of the Rosary, whilst Lubitch's members were Hail Marys.

The inner transformation taught by Tyranowski is what New Agers today call a change in consciousness or paradigm shift, in which one synthesizes two opposing ideas, such as believing one is a good Catholic even if holding superstitious or occult beliefs. It is similar to Dewey's merger of nature and grace or Jung's "wholeness." It is an occult, gnostic, kabbalistic method of producing a personal shift in values that engenders social transformation. Inner transformation led to religious orders abandoning the supernatural focus of Catholicism for naturalistic and social activism after Vatican II.

Pope John Paul II's acceptance of the gnostic philosophy of the sects is also the product of the theatrical experiences of his youth. Theatre for Karol was "an experience of community"; but more than that, it was a serious training in gnostic transformation by Mieczyslaw Kotlarczyk, director of the Rhapsodic Theatre, which he co-founded with Karol. This Theatre, with its "theme of consciousness," provided Wojtyla's "initiation to phenomenology." Kotlarczyk, who lived for some time in the Wojtyla home, tutored Karol in his method from the time Karol was sixteen until he joined the seminary six years later. He created a "theater of the inner world" to present "universal truths and universal moral values, which . . . offered the world the possibility of authentic transformation." Plot, costumes and props were not important. Instead, speech--the "word"--was his focus, the goal being to use it to transform the consciousness of the audience (and actor). Hence Kotlarczyk, insisted on every word being pronounced just so.

That this was a training in the kabbalistic, occult use of words became clear when Kotlarczyk's book, The Art of the Living Word: Diction, Expression, Magic, was published in 1975 by the Papal Gregorian University in Rome. Cardinal Wojtyla penned the preface to this book in which Kotlarczyk listed the sources of his ideas. The included the writings of several occultists and theosophists, amongst them some of the foremost kabbalists and occultists of modern times: Russian Mason Helena Blavatsky, founder of the Theosophical Society and the New Age Movement; French occultist Eliphas Levi (who influenced Blavatsky, Albert Pike, Grand Commander of Scottish Rite Masonry, and sorcerer Aleister Crowley, long-time head of the high Masonic Ordo Templi Orientis or OTO); and Rudolph Steiner. Illuminatus, Rosicrucian, theosophist, OTO member, Communist and founder of the Anthroposophical Society and Waldorf Schools. Theosophy had been condemned by the Church in 1919, the Holy Office stating one could not "read [theosophists'] books, daily papers, journals and writings.

Kotlarczyk believed he was an "archpriest of drama," his living word method being a religion and "vocation," with the actor as priest. As with theosophists who use the title "Master" for highly evolved humans who guide humanist, he called himself "Master of the Word." He saw theater "as ritual" and "understood the liturgical character of theatrical action, . .. offering the possibility of entering into a new dimension. . . ." Theater could be "a way of perfection" if "the word" had absolute priority" over "externals and spectacles."

Compare Kotlarczyk's ideas with Anthroposophy or "Christian Illuminism," which is a Luciferian initiation" that forms the enlightened or "deified" man with occult abilities. Anthroposophy teaches that occult knowledge, or the "inner meaning" of realities can be obtained through a "disciplined use of the arts, words, colour, music and eurhythmic ("universal harmony"), a way of dance that Steiner (1861-1925) created to express the inner meanings of sound. The explosion in the Church today of theatrics, "creative liturgy," and eurhthmic-style"liturgical dance" (even at Papal Masses) as an experiential means of teaching the Faith, denotes both a Jungian and Steinerian influence. (Steiner's techniques are actually a "subversive" form of hypnosis applied to religious, political and educational groups to make them tools for effecting the Masonic Universal Republic. Destroying rational thought, they produce the "false idealist" and "soft peacemonger" who lives by feelings, finds goodness and beauty in ugliness and evil, does not criticized error, gives up his personality, and blends with another. He is then easily controlled and even obsessed.)

Karol and his friends committed themselves to "the dramatic exploration of the interior life" under Kotlarczyk. Amongst his man roles, Karol was the "Seer John" in Steiner's arrangement of the Apocalypse. Other esoteric works in which he acted or which had "significance in his spiritual formation" included productions by Juliusz Slowacki (1809-49) and Adam Mickiewicz (1789-1855). Slowacki was an evolutionist and reincarnationalist who believed Poland's political sufferings were "karma." Mickiewicz was a kabbalist and Martinist (a form of occultism). Both men subscribed to Polish Messianism, which was intertwined with Jewish Messianism and occultism. Their ideas were incorporated into other plays. To "rebuke" Pius IX, who did not support Polish nationalism and the Masonic revolution in Italy, Slowacki also composed a poem about a future "Slavic Pope" who would head a "reformed papacy," and would be tough, but "a brother of the people." As Pope John Paul II, Karol would later apply this poem to himself.

The following comment by Father Wojtyla (under a pseudonym) in 1958 shows how the Rhapsodic Theatre solidified his rejection of individualism in favour of the one mind enforced in the new ecclesial sects:

This theater ... defends the young actors against developing a destructive individualism, because it will not let them impose on the text anything of their own; it gives them inner discipline. A group of people, collectively, somehow unanimously, subordinated to the great poetic word, evoke ethical associations; this solidarity of people in the word reveals particularly strongly and accentuates the reverence that is the point of departure of the rhapsodists' word and the secret of their style.


After his ordination, Father Wojtyla created his own youth group, "Little Family," whose members called him "Uncle." Little Family became the core of a larger community known as Srodowisko or "milieu," which he led until elected Pope. The seeds for World Youth Day lay in the co-ed hiking across Poland, sleeping in barns, discussing anything, singing, praying, and attending his outdoor Masses. His good friend, Fr. Mieczyslaw Malinski, another Tyranowski graduate, admiringly referred to him as "Wojtyla the revolutionary," who shocked "the entire Cracow diocese." He was also the type of priest Focolare likes, "wholly devoid of clericalism." Tyranowski's training taught him to highly value the laity, and he tested his philosophical ideas on Srodowisko friends and his Lublin University doctoral students, encouraging a "mutual exchange" of ideas, happy to learn from them.

Having gone from lay leader to Pope, it is no surprise that John Paul became the greatest promoter and protector of the lay movements, starting with gaining them official recognition at Vatican II. Furthermore, Focolare, Neocatechumenal Way, Communion and Liberation and Light-Life (for Oasis) were well-established in Communist Poland, where Karol Wojtyla got to know them; and he championed them since his days as Archbishop of Cracow. He saw the movements as crucial "for achieving his vision": they are "privileged channels for the formation and promotion of an active laity ..." The following statement he made to Communion and Liberation in 1979 encapsulates the continuity of thought between his Tyranowski days and the modern sects: "the true liberation of man comes about, therefore, in the experience of ecclesial  communion. . . ."

Pope John Paul's Apostolic Letter for the Year of the Eucharist (October 2004-October 2005) shows that Vatican II was a bridge for this continuity. Citing Vatican II's Lumen Gentium, Pope John Paul says the Eucharist is a sign and instrument of "the unity of the whole human race"--i.e., it is meant to bring about the pantheistic Masonic one-world community! It should inspire Christians to "become promoters [sic] of dialogue and communion," and communities to "building a more just and fraternal society." (Cornelia Ferreira and John Vennari, World Youth Day: From Catholicism to Counterchurch, Toronto, Ontario, Canada, Canisius Books, 2005, pp. 126-133.)


It is no accident that the cries of "Santo Subito" ("Saint Now") that roared from the crowds in Rome during and after the so-called "Mass of Christian Burial" for John Paul II on April 8, 2005, were inspired by Focolare members who, acting according to the dictates of group psychology, started chants with their adherents so that others would join them for a chorus of voices demanding the instant "canonization" of one of their very own number.

Yes, Karol Wojtyla/John Paul II did indeed lose the Faith in his youth, and not even the praise of his devotion to the Mother of God, whose Most Holy Rosary he saw fit to alter according to his Modernist lights, heaped on him yesterday by Ratzinger/Benedict XVI can mask the fact that Wojtyla/John Paul II promoted the sort of false ecumenism that a priest he "canonized," the courageous foe of all forms of naturalism by the name of Father Maximilian Kolbe, M.I., called "today's ecumenism" an an enemy of the Immaculata that must be opposed and destroyed:

"Only until all schismatics and Protestants profess the Catholic Creed with conviction, when all Jews voluntarily ask for Holy Baptism – only then will the Immaculata have reached its goals.”

In other words” Saint Maximilian insisted, “there is no greater enemy of the Immaculata and her Knighthood than today’s ecumenism, which every Knight must not only fight against, but also neutralize through diametrically opposed action and ultimately destroy. We must realize the goal of the Militia Immaculata as quickly as possible: that is, to conquer the whole world, and every individual soul which exists today or will exist until the end of the world, for the Immaculata, and through her for the Most Sacred Heart of Jesus.” (Father Karl Stehlin, Immaculata, Our Ideal, Kansas City, Missouri, Angelus Press, 2007, p. 37.)


The Mother of God has never praised false religions and she has never reaffirmed anyone in such religions. Indeed, quite the opposite is true:

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

Pierre [Port-Combet, who had become a Calvinist] 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."

Pierre was filled with sorrow and shame and moved away from the Lady. Suddenly realizing that he was being rude, Pierre stepped closer to her, but she had moved away and was already near the little hill. He ran after her begging, "Please stop and listen to me. I want to apologize to you and I want you to help me!"

The Lady stopped and turned. By the time Pierre caught up to her, she was floating in the air and was already disappearing from sight. Suddenly, Pierre realized that the Most Blessed Virgin Mary had appeared to him! He fell to his knees and cried buckets of tears, "Jesus and Mary I promise you that I will change my life and become a good Catholic. I am sorry for what I have done and I beg you please, to help me change my life…"

On August 14, 1656, Pierre became very sick. An Augustinian priest came to hear his confession and accepted him back into the Catholic Church. Pierre received Holy Communion the next day on the Feast of the Assumption. After Pierre returned to the Catholic Faith, many others followed him. His son and five daughters came back to the Catholic Church as well as many Calvinists and Protestants. Five weeks later on September 8, 1656, Pierre died and was buried under the miraculous willow tree, just as he had asked. (Our Lady of the Willow Tree.)


"When I traversed the church, I arrived at the spot where they were getting ready for the funeral. Suddenly I felt interiorly disturbed, and saw in front of me something like a veil. It seemed to me that the entire church had been swallowed up in shadow, except one chapel. It was as thought all the light was concentrated in that single place. I looked over towards this chapel whence so much light shone and above the altar I saw a living figure standing, tall, majestic, beautiful and full of mercy. It was the most Holy Virgin Mary, resembling her figure on the Miraculous Medal of the Immaculate. At this sight I fell on my knees right where I stood; several times I attempted to lift my eyes towards the Most Blessed Virgin, but respect and the blinding light forced me to lower my gaze; this, however, did not prevent me from seeing the luminosity of the apparition. I fixed my glance on her hands, and in them I could read the expression of mercy and pardon. In the presence of the most Blessed Virgin, even though she did not speak a word to me, I understood the frightful situation I was in, the heinousness of sin, the beauty of the Catholic religion . . . in a word, I understood everything.

"When he returned, M. de Bussieres found me kneeling, my head resting on the railing of the chapel where the most Blessed Virgin had appeared, and bathed in tears. I do not understand how I managed to get to the railing, because I had fallen to my knees on the other side of the nave, and the catafalque stood between me and the chapel. I must add that the feeling that accompanied my weeping was one of gratitude towards the Blessed Virgin and of pity for my family, buried in the darkness of Judaism, for heretics and for sinners. M. de Bussieres raised me up and, still weeping, I told him, 'Oh, that person must have prayed very much for me,' thinking of the deceased Count de Laferronays. [Father Kolbe note: "M. de Bussieres had in fact recommended Ratisbonne to the prayers of M. de Laferronays."]

"He asked me several questions, but I could not answer, so deeply was I moved. So he took me by the hand, led me out of the church to the carriage and helped me to get in. Then he asked me where I wanted to go.

"Take me wherever you like," I said, "after what I have seen, I will do anything you want."

"'But what did you see?' he asked me.

"I cannot tell you; but please bring me to a confessor, and I will tell him everything on my knees."

"He brought me to the church of the Gesu, to a Jesuit, Father Villefort, to whom in the presence of M. de Bussieres, I related all that had happened to me."

(In his letter he continues.)

"All I can say of myself comes down to this: that in an instant a veil fell from my eyes; or rather not a single veil, but many of the veils which surrounded me were dissipated one after the other, like snow, mud and ice under the burning rays of the sun. I felt as though I were emerging from a tomb, from a dark grave; that I was beginning to be a living being, enjoying a real life. And yet I wept. I could see into the depths of my frightful misery, from which infinite mercy had liberated me. My whole being shivered at the sight of my transgressions; I was shaken, overcome by amazement and gratitude. I thought of my brother with indescribable joy; and to my tears of love there were joined tears of compassion. How many persons in this world, alas, are going down unknowingly into the abyss, their eyes shut by pride and indifference!They are being swallowed up alive by those horrifying shadows; and among them are my family, my fiancee, my poor sisters. What a bitter thought! My mind turned to you, whom I love so much; for you I offered my first prayers. Will you some day raise your eyes towards the Savior of the world, whose blood washed away original sin? How monstrous is the stain of that sin, because of which man no longer bears the resemblance to God!

"They asked me now I had come to know these truths, since they all knew that I had never so much as opened a book dealing with religion, head not even read a single page of the Bible, while the dogma of original sin, entirely forgotten or denied by modern Jews, had never occupied my mind for a single instant. I am no sure that I had even heard its name. So how had I come to know these truths? I cannot tell' all I know is that when I entered the church, I was ignorant of all this, whereas when I left I could see it all with blinding clarity. I cannot explain this change except by comparing myself to a man who suddenly awakens from deep sleep or to someone born blind who suddenly acquires sight. He sees, even though he cannot describe his sensations or pinpoint what enlightens him and makes it possible for him to admire the things around him. If we cannot adequately explain natural light, how can we describe a light the substance of which is truth itself? I think I am expressing myself correctly when I say that I did not have any verbal knowledge, but had come to possess the meaning and spirit of the dogmas, to feel rather than see these things, to experience them with the help of the inexpressible power which was at work within me.

"The love of God had taken the place of all other loves, to such an extent that I loved even my fiancee, but in a different way. I loved her like someone whom God held in his hands, like a precious gift which inspires an even greater love for the giver."

(As they wanted to delay his Baptism, Ratisbonne pleaded.)

"What? The Jews who heard the preaching of the apostles were baptized at once; and you wish to delay Baptism for me who have heard the Queen of the apostles?"

"My emotion, my ardent desires and my prayers finally induced these good men to fix a date for my Baptism. I awaited the appointed day with impatience, because I realized how displeasing I was in the eyes of God.

(Finally the 31st of January came. He described his Baptism.)

"Immediately after Baptism I felt myself filled with sentiments of veneration and filial love for the Holy Father; I considered myself fortunate when I was told that I would be granted an audience with the Pontiff, accompanied by the General of the Jesuits. In spite of all this I was quite nervous, because I had never frequented the important people of this world; although these important people seemed to me too insignificant when compared to true grandeur. I must confess that I included among these great ones of the world the one who on this earth holds God's highest power, i.e., the pope, the successor of Jesus Christ himself, whose indestructible chair he occupies.

"Never will I forget my trepidation and the beatings of my heart when I entered the Vatican and traversed the spacious courtyards and majestic halls leading to the sacred premises where the pope resides. When I beheld him, though, my nervousness suddenly gave way to amazement. He was so simple, humble and paternal. This was no monarch, but a father who with unrestrained love treated me like a cherished son.

"O good God! Will it be thus when I appear before you to give you an account of the graces I hare received? Awe fills me at the mere thought of God's greatness, and I tremble before his justice; but at the sight of his mercy my confidence revives, and with confidence so will my love and unbounded gratitude.

"Yes, gratitude will from now on be my law and my life . I cannot express it in words; so I shall strive to do so in deeds. The letters received from my family give me full liberty; I wish to consecrate this liberty to God, and I offer it to him from this very moment, along with my whole life, to serve the Church and my brothers under the protection of the most Blessed Virgin Mary." (An account of the miraculous conversion of Alphonse Ratisbonne by Our Lady in the Church of San Andrea delle Fratte on January 20, 1842, as found in: Father Anselm W. Romb, OFM Conv., Commentator and Editor, The Writings of St. Maximilian M. Kolbe, OFM Conv.: The Kolbe Reader, pp. 22-31.)


Yet it was yesterday that Ratzinger/Benedict praised his predecessor for his commitment to the "Second" Vatican Council that Wojtyla/John Paul II had made clear at the beginning of his false "pontificate:"

In his Testament, the new Blessed wrote: “When, on 16 October 1978, the Conclave of Cardinals chose John Paul II, the Primate of Poland, Cardinal Stefan Wyszyński, said to me: ‘The task of the new Pope will be to lead the Church into the Third Millennium’”. And the Pope added: “I would like once again to express my gratitude to the Holy Spirit for the great gift of the Second Vatican Council, to which, together with the whole Church – and especially with the whole episcopate – I feel indebted. I am convinced that it will long be granted to the new generations to draw from the treasures that this Council of the twentieth century has lavished upon us. As a Bishop who took part in the Council from the first to the last day, I desire to entrust this great patrimony to all who are and will be called in the future to put it into practice. For my part, I thank the Eternal Shepherd, who has enabled me to serve this very great cause in the course of all the years of my Pontificate”. And what is this “cause”? It is the same one that John Paul II presented during his first solemn Mass in Saint Peter’s Square in the unforgettable words: “Do not be afraid! Open, open wide the doors to Christ!” What the newly-elected Pope asked of everyone, he was himself the first to do: society, culture, political and economic systems he opened up to Christ, turning back with the strength of a titan – a strength which came to him from God – a tide which appeared irreversible. By his witness of faith, love and apostolic courage, accompanied by great human charisma, this exemplary son of Poland helped believers throughout the world not to be afraid to be called Christian, to belong to the Church, to speak of the Gospel. In a word: he helped us not to fear the truth, because truth is the guarantee of liberty. To put it even more succinctly: he gave us the strength to believe in Christ, because Christ is Redemptor hominis, the Redeemer of man. This was the theme of his first encyclical, and the thread which runs though all the others. (Benedict's homily" "beatifying Karol Wojtyla/John Paul II.)


Readers of this site know full well that the "fruit" of the "Second" Vatican Council has been nothing other than a new theology with its own false liturgy and false pastoral praxis that has offended God on a daily basis and served as the ruination of so many hundreds of millions of souls as what appears to be the Catholic Church to most people has made its "reconciliation" with the anti-Incarnational principles of Modernity that have made efforts by Wojtyla/John Paul II and Ratzinger/Benedict XVI to oppose "secularizing" trends as absurd as they have preached a false view of the world that is not founded on the necessity of the conversion of every man and nation to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, no less of taking seriously Our Lady's Fatima Message and the specific request that she made to Sister Lucia for the collegial consecration of Russia to her Sorrowful and Immaculate Heart by a pope with all of the world's bishops. Even the Fatima Message had to be deconstructed and turned into a vessel for conciliarism and its false ecumenism (see A New Fatima For A New Religion).

John Paul II stated his commitment to ecumenism at the very beginning of his tenure. He also made it clear that he was committed to "finding" the "hidden" or "implicit" messages of the "Second" Vatican Council, making it even the more inexcusable for "conservatives" such as yours truly at the time:

First of all, we wish to point out the unceasing importance of the Second Vatican Ecumenical Council, and we accept the definite duty of assiduously bringing it into affect. Indeed, is not that universal Council a kind of milestone as it were, an event of the utmost importance in the almost two thousand year history of the Church, and consequently in the religious and cultural history of the world.

However, as the Council is not limited to the documents alone, neither is it completed by the ways applying it which were devised in these post-conciliar years. Therefore we rightly consider that we are bound by the primary duty of most diligently furthering the implementation of the decrees and directive norms of that same Universal Synod. This indeed we shall do in a way that is at once prudent and stimulating. We shall strive, in particular, that first of all an appropriate mentality may flourish. Namely, it is necessary that, above all, outlooks must be at one with the Council so that in practice those things may be done that were ordered by it, and that those things which lie hidden in it or—as is usually said—are "implicit" may become explicit in the light of the experiments made since then and the demands of changing circumstances. Briefly, it is necessary that the fertile seeds which the Fathers of the Ecumenical Synod, nourished by the word of God, sowed in good ground (cf. Mt 13: 8, 23)—that is, the important teachings and pastoral deliberations should be brought to maturity in that way which is characteristic of movement and life. (First Urbi et Orbi Radio message, October 17, 1978.)


It means nothing that one apostate antipope has praised another in the process of "beatifying" him in order to provide more "saints" for the conciliar revolution. Nor does Ratzinger/Benedict's praise yesterday for Wojtyla/John Paul II's role in "ending" communism is nothing other than a delusion, which was pointed out in "Beatifying" Yet Another Conciliar Revolutionary:

What about the "end of Communism" that was precipitated in large measure because of Karol Wojtyla/John Paul II's firm stand in support of Lech Walesa's Solidarity movement whose creation was inspired by a "homily" that the false "pontiff" gave in Gdansk, Poland, during an outdoor staging of the Protestant and Masonic Novus Ordo service in Gdansk, Poland, in June of 1979? Well, what about that?

Communism did not "end" when the Berlin Wall came down on November 9, 1989, or when the flag of the Union of Soviet Socialist Republics was taken down in Moscow on December 25, 1991. The apparent end of Communism provided Karol Wojtyla/John Paul II with the opportunity to send Modernist Jesuit "missionaries" to "evangelize" Catholics behind the Iron Curtain about the "Second" Vatican Council and the Protestant and Masonic Novus Ordo service. One diabolical ideology, which had done gone away and is still present in the countries of the former Soviet bloc, including Russia itself, was replaced with another. Such is not the stuff of beatification or canonization.

Although much more can be written, the hour is late. Those who want to see the truth of the matter will do so. I do, however, want to note the continued arrogance of the conciliar revolutionaries as exemplified by Ratzinger/Benedict's asserting the following in his "homily" yesterday:

He restored to Christianity its true face as a religion of hope, to be lived in history in an “Advent” spirit, in a personal and communitarian existence directed to Christ, the fullness of humanity and the fulfillment of all our longings for justice and peace. (Benedict's homily" "beatifying Karol Wojtyla/John Paul II.)


"He restored to Christianity its true face as a religion of hope"? Excuse me, Antipope Benedict, when had Catholicism lost its true face as a religion of hope?

Under the pontificate of Pope Pius VI?

Under the pontificate of Pope Pius VII?

Under the pontificate of Pope Leo XII?

Under the pontificate of Pope Gregory XVI?

Under the pontificate of Pope Pius IX?

Under the pontificate of Pope Leo XIII?

Under the pontificate of Pope Saint Pius X?

Under the pontificate of Pope Benedict XV?

Under the pontificate of Pope Pius XI?

Under the pontificate of Pope Pius XII?

When, precisely, did Catholicism lose its "true face as a religion of hope."

And when, pray tell, did the "fullness of humanity" and "justice and peace" replace the salvation of souls as the first law of the Catholic Church.

The chimerical slogans of "human dignity" and "justice and peace" were mouthed a century ago by the leaders of the Sillon in France who had the support of one Father Angelo Roncalli, the future "Pope" John XXIII, and they were mocked as sophistries by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholics of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)


Conciliarism is Sillonism and no attempts to legitimize its revolutionary precepts by "beatifying" and "canonizing" its proponents have any other source than the devil himself, who mocks the Catholic Faith by placing his minions, whether witting or unwitting, in positions of power in Its counterfeit ape that is replete with its false, sacrilegious liturgical rites and its false doctrines and its false pastoral praxis.

When all is said and done, though, yesterday's party in Rome was indeed an anticlimactic day as the apostasies of antipope were celebrated and raised to the liturgical tables of the counterfeit church of conciliarism. How much different will the "canonization" be when it takes place?

"As one perceptive reader of this site asked rhetorically, "I wonder if the Koran he kissed is now considered a 'relic!' Good question. I've got my own: Am I a relic of some sort for having shaken his hand on six different occasions and for having served as his lector as he staged the Novus Ordo service in his private chapel in the Apostolic Palace on Wednesday, May 26, 1993? Is the Rosary he gave me after that liturgical service a "relic"?

Yes, absurd questions. The whole situation is absurd. 

It does not matter that only a tiny fraction of Catholics in the world have drawn those conclusions as truth does not depend upon how many people see it. How many people saw the truth in Noe's admonitions? No one outside of his family. How many people saw the truth that those who opposed Arianism, such as Saint Athanasius, whose feast is commemorated today on the transferred Feast of Saints Philip and James, were correct? How many bishops in England remained faithful to Holy Mother Church at the time of Henry VIII's revolt against Christ the King? Just one. Truth does not depend upon the fact that a tiny fraction of mostly warring Catholics now. It is that simple.

Once again, seeing the truth does not make anyone one whit better than those who do not. Each of us must work out our salvation in fear and in trembling. We must persevere in Charity and to perform the Supernatural and Corporal Works of Mercy. We must spend time in prayer before Our Lord's Real Presence in the Most Blessed Sacrament. And we must  pray our Rosaries with fervor and devotion as we keep shielding ourselves with her Brown Scapular and trust in the power of her Miraculous Medal. We are not assured of our salvation just because we have been sent the graces by Our Lady to understand that the counterfeit church of conciliarism is false and is a tool of the adversary to lead souls away from sanctity as they become convinced that Holy Mother Church can contradict herself or that it is possible for true popes, whether now or in the past, to give his error and defective liturgies.


Karol Wojtyla/John Paul II kept his word to be faithful to the "Second" Vatican Council. Perhaps that is reason enough for the conciliarists to have "beatified" him yesterday no matter those false rites and doctrines and no matter his track record of "episcopal" appointments and the protection of men who were as morally derelict in the discharge of their duties as he was of his. Revolutionaries must always seek to lionize their own.

We must remain confident that the Triumph of her Sorrowful and Immaculate Heart will vanquish the foes of the Faith in the world and in the counterfeit church of conciliarism once and for all. Every Rosary we pray, offered to the Most Holy Trinity through that same Sorrowful and Immaculate Heart, will plant a few seeds for this triumph.

Immaculate Heart of Mary, triumph soon.


Our Lady of the Rosary, pray for us!


Saint Joseph, Patron of Departing Souls, 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 Philip and James, pray for us.

Saint Athanasius, pray for us.

See also: A Litany of Saints

Isn't it time to pray a Rosary now?

© Copyright 2011, Thomas A. Droleskey. All rights reserved.