Before Our Very Eyes
Thomas A. Droleskey
These words, written by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, are unfolding as true before our very eyes:
When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.
We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.
The One-World Church which is being begotten by Joseph Ratzinger and his fellow conciliarists has long been the dream of the scions of Judeo-Masonry, as can be demonstrated in John Vennari's The Permanent Instruction of the Alta Vendita:
In other words, since Freemasonry cannot completely obliterate Christ's Church, it plans not only to eradicate the influence of Catholicism in society, but also to use the Church's structure as an instrument of "renewal," "progress" and "enlightenment" to further many of its own principles and goals.
The strategy advanced in The Permanent Instruction of the Alta Vendita is astonishing in its audacity and cunning. From the start, the document tells of a process that will take decades to accomplish. Those who drew up the document knew that they would not see its fulfillment. They were inaugurating a work that would be carried on by succeeding generations of the initiated. The Permanent Instruction says, "In our ranks the soldier dies and the struggle goes on."
The Instruction called for the dissemination of liberal ideas and axioms throughout society and within the institutions of the Catholic Church so that laity, seminarians, clerics and prelates would, over the years, gradually be imbued with progressive principles.
In time, this mind-set would be so pervasive that priests would be ordained, bishops would be consecrated and cardinals would be nominated whose thinking was to be in step with the modern thought rooted in the French Revolution's Declaration of the Rights of Man and other "Principles of 1789" (equality of religions, separation of Church and State, religious pluralism, etc.)
Eventually, a Pope would be elected from these ranks who would lead the Church on the path of "enlightenment" and "renewal." They stated that it was not their aim to place a Freemason on the Chair of Peter. Their goal was to effect an environment that would eventually produce a Pope and a hierarchy won over to the ideas of liberal Catholicism, all the while believing themselves to be faithful Catholics.
These Catholic leaders, then, would no longer oppose the modern ideas of the Revolution (as had been the consistent practice of the Popes from 1789 until 1958--the death of Pope Pius XII--who condemned these liberal principles) but would amalgamate them into the Church. The end result would be a Catholic clergy and laity marching under the banner of the Enlightenment, all the while thinking they are marching under the banner of the Apostolic keys. [John Vennari, The Permanent Instruction of the Alta Vendita: A Masonic Blueprint for the Subversion of the Catholic Church, pp. 1-3.]
Specifically, Mr. Vennari goes on to state that some cardinals had recognized the success of this plan of infiltration as early as the pontificate of Pope Pius XI (1922-1939):
A little-known drama that unfolded during the reign of Pope Pius XI demonstrates that the underground current of Modernist thought was alive and well in the immediate post-Pius X period.
Father Raymond Dulac relates that at the secret consistory of May 23, 1923, Pope Pius XI questioned the thirty Cardinals of the Curia on the timeliness of summoning an ecumenical council. In attendance were such illustrious prelates as Cardinals Merry del Val, De Lai, Gasparri, Boggiani and Billot. The Cardinals advised against it.
Cardinal Billot warned, "The existence of profound differences in the midst of the episcopacy itself cannot be concealed . . . [They] run the risk of giving place to discussions that will be prolonged indefinitely."
Boggiani recalled the Modernist theories from which, he said, a part of the clergy and of the bishops were not exempt. "This mentality can incline certain Fathers to present motions, to introduce methods incompatible with Catholic traditions."
Billot was even more precise. He expressed his fear of seeing the council "maneuvered" by the worst enemies of the Church, the Modernists, who are already getting ready, as certain indications show, to bring forth the revolution in the Church, a new 1789."
In discouraging the idea of a council for such reasons, these Cardinals showed themselves more apt at recognizing the "signs of the times" than all the post-Vatican II theologians combined. Yet their caution may have been rooted in something deeper. They may also have been haunted by the writings of the infamous illumine, the excommunicated Canon Roca (1830-1893), who preached revolution and Church "reform" and who predicted a subversion of the Church that would be brought about by a council. [John Vennari, The Permanent Instruction of the Alta Vendita: A Masonic Blueprint for the Subversion of the Catholic Church, pp. 15-16.]
With most lay Catholics in the conciliar structures utterly unfamiliar with the truths of the Faith and believing in all sincerity the conciliar party line that Catholic liturgy and doctrine can "evolve" in such fundamentally ways on a never-ending basis, the wolves in shepherds' clothing in the counterfeit church of conciliarism have acted with particular alacrity in the past two years in forging ahead with the plans for the triumph of their syncretist schemes. As noted in yesterday's posting, Thoroughly Orthodox?, Joseph Ratzinger/Benedict XVI termed the heretical and schismatic"patriarch" of Constantinople a fellow "pastor" in the "Church of Christ during his pilgrimage to Turkey last year. Ratzinger has long envisioned a "reconciliation" with the Orthodox churches that does not require its leaders to assent to the canons of the Second Council of Lyons or the Council of Florence or the Council of Trent and the [First] Vatican Council, to say nothing of requiring them to assent to the doctrine of Our Lady's Immaculate Conception. A "reconciliation" with the Orthodox can take place without demanding from them complete assent to all that the Catholic Church has been inspired by the Holy Ghost to declare dogmatically is contained in the Deposit of Faith that her Divine Bridegroom, Our Blessed Lord and Saviour Jesus Christ, deposited exclusively in her maternal bosom, thus demonstrating Ratzinger's own heterodoxy, founded in his Hegelian view of truth and its evolution over time.
Not surprisingly at all, the same sort of schemata is being discussed for a possible "reunion" between the heretical and schismatic Church of England (the Anglican Church) and the conciliar church that bears so many hallmarks of Anglicanism, including the Novus Ordo Missae. A forty-two page report has been prepared by the International Anglican-Catholic Commission for Unity and Mission (IACCUM). While the obstacles to the implementation of an Anglo-Conciliar Church "reunion" are considerable, especially from within the much-divided ranks of Anglicanism, which has female "priests" and "permissive" views on matters of conjugal morality, it is clear that Ratzinger/Benedict would not require the reordination of Anglican clergy, whether "bishops" or "priests," and that he would not require the Anglicans to assent to Catholic dogmatic pronouncements that have been rejected over the course of nearly five hundred years by Anglicans. In particular, one can almost guarantee that Ratzinger/Benedict would not require the Anglicans to abandon its 1930 Lambeth Committee's endorsement of the use of contraception by married couples in "extraordinary" circumstances. Ratzinger has made no demands of the Orthodox to abandon their support for contraception or to abandon their support for the direct, intentional killing of preborn babies in cases where it is alleged that a mother's life is endangered. He will make no such demands of the Anglicans if negotiations ever proceed to the stage of devising a formal agreement.
Obviously, there are some particular ironies that present themselves in the specter of a possible union at some point in the future of the Anglican Church with the counterfeit church of conciliarism. The Novus Ordo Missae is indeed based in large part on the "Mass" devised by Thomas Cranmer in the Sixteenth Century. The 1968 Rite of Episcopal Consecration in the conciliar church suffers from some of the same defects in the Anglican rite of "episcopal consecration" that were condemned by Pope Leo XIII in Apostolicae Curae, September 15, 1896, making all further talk of the reordination of the Anglican "clergy" an essentially moot point, I suppose. Thus it would be seen that the "reordination" of Anglican "priests" who have converted to the conciliar church in the past twenty-seven years was done to placate conservative Catholics and not because of any doubt as to the validity of Anglican orders. After all, how can the conciliar pontiffs claim that Anglican orders are in doubt when they have asked the "archbishops" of Canterbury, who are nothing more than lay men having a gigantic costume party, to give "blessings" with them?
An Anglo-Conciliar Catholic accord that openly admitted the legitimacy of Anglican orders would fly in the face of this infallible declaration of Pope Leo XIII, contained in Apostolicae Curae:
Then, considering that this matter, although already decided, had been by certain persons for whatever reason recalled into discussion, and that thence it might follow that a pernicious error would be fostered in the minds of many who might suppose that they possessed the Sacrament and effects of Orders, where these are nowise to be found, it seemed good to Us in the Lord to pronounce our judgment.
Wherefore, strictly adhering, in this matter, to the decrees of the pontiffs, our predecessors, and confirming them most fully, and, as it were, renewing them by our authority, of our own initiative and certain knowledge, we pronounce and declare that ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void.
It remains for Us to say that, even as we have entered upon the elucidation of this grave question in the name and in the love of the Great Shepherd, in the same we appeal to those who desire and seek with a sincere heart the possession of a hierarchy and of Holy Orders.
Perhaps until now aiming at the greater perfection of Christian virtue, and searching more devoutly the divine Scriptures, and redoubling the fervor of their prayers, they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ, which so long has interiorly admonished them. Now they see clearly whither He in His goodness invites them and wills them to come. In returning to His one only fold, they will obtain the blessings which they seek, and the consequent helps to salvation, of which He has made the Church the dispenser, and, as it were, the constant guardian and promoter of His redemption amongst the nations. Then, indeed, "They shall draw waters in joy from the fountains of the Savior", His wondrous Sacraments, whereby His faithful souls have their sins truly remitted, and are restored to the friendship of God, are nourished and strengthened by the heavenly Bread, and abound with the most powerful aids for their eternal salvation. May the God of peace, the God of all consolation, in His infinite tenderness, enrich and fill with all these blessings those who truly yearn for them.
We wish to direct our exhortation and our desires in a special way to those who are ministers of religion in their respective communities. They are men who from their very office take precedence in learning and authority, and who have at heart the glory of God and the salvation of souls. Let them be the first in joyfully submitting to the divine call and obey it, and furnish a glorious example to others. Assuredly, with an exceeding great joy, their Mother, the Church, will welcome them, and will cherish with all her love and care those whom the strength of their generous souls has, amidst many trials and difficulties, led back to her bosom. Nor could words express the recognition which this devoted courage will win for them from the assemblies of the brethren throughout the Catholic world, or what hope or confidence it will merit for them before Christ as their Judge, or what reward it will obtain from Him in the heavenly kingdom! And we, ourselves, in every lawful way, shall continue to promote their reconciliation with the Church in which individuals and masses, as we ardently desire, may find so much for their imitation. In the meantime, by the tender mercy of the Lord our God, we ask and beseech all to strive faithfully to follow in the path of divine grace and truth.
We decree that these letters and all things contained therein shall not be liable at any time to be impugned or objected to by reason of fault or any other defect whatsoever of subreption or obreption of our intention, but are and shall be always valid and in force and shall be inviolably observed both juridically and otherwise, by all of whatsoever degree and preeminence, declaring null and void anything which, in these matters, may happen to be contrariwise attempted, whether wittingly or unwittingly, by any person whatsoever, by whatsoever authority or pretext, all things to the contrary notwithstanding.
Even the schemata proposed by the joint Anglican-Conciliar Catholic impugns the infallibility of Apostolicae Curae. What's one more apostasy for conciliarists, who feel free to ignore anything and everything from the Catholic past he considers to be "irrelevant" to the "needs" of "modern" man, especially in the headlong plunge in the direction of the One World Church.
Here is story on the joint commission's report as found in the London Times online, February 19, 2007:
Radical proposals to reunite Anglicans with the Roman Catholic Church under the leadership of the Pope are to be published this year, The Times has learnt.
The proposals have been agreed by senior bishops of both churches.
In a 42-page statement prepared by an international commission of both churches, Anglicans and Roman Catholics are urged to explore how they might reunite under the Pope.
The statement, leaked to The Times, is being considered by the Vatican, where Catholic bishops are preparing a formal response.
It comes as the archbishops who lead the 38 provinces of the Anglican Communion meet in Dar es Salaam, Tanzania, in an attempt to avoid schism over gay ordination and other liberal doctrines that have taken hold in parts of the Western Church.
The 36 primates at the gathering will be aware that the Pope, while still a cardinal, sent a message of support to the orthodox wing of the Episcopal Church of the US as it struggled to cope with the fallout after the ordination of the gay bishop Gene Robinson.
Were this week’s discussions to lead to a split between liberals and conservatives, many of the former objections in Rome to a reunion with Anglican conservatives would disappear. Many of those Anglicans who object most strongly to gay ordination also oppose the ordination of women priests.
Rome has already shown itself willing to be flexible on the subject of celibacy when it received dozens of married priests from the Church of England into the Catholic priesthood after they left over the issue of women’s ordination.
There are about 78 million Anglicans, compared with a billion Roman Catholics, worldwide. In England and Wales, the Catholic Church is set to overtake Anglicanism as the predominant Christian denomination for the first time since the Reformation, thanks to immigration from Catholic countries.
As the Anglicans’ squabbles over the fundamentals of Christian doctrine continue — with seven of the conservative primates twice refusing to share Communion with the other Anglican leaders at their meeting in Tanzania — the Church’s credibility is being increasingly undermined in a world that is looking for strong witness from its international religious leaders.
The Anglicans will attempt to resolve their differences today by publishing a new Anglican Covenant, an attempt to provide a doctrinal statement under which they can unite.
But many fear that the divisions have gone too far to be bridged and that, if they cannot even share Communion with each other, there is little hope that they will agree on a statement of common doctrine.
The latest Anglican-Catholic report could hardly come at a more sensitive time. It has been drawn up by the International Anglican-Roman Catholic Commission for Unity and Mission, which is chaired by the Right Rev David Beetge, an Anglican bishop from South Africa, and the Most Rev John Bathersby, the Catholic Archbishop of Brisbane, Australia.
The commission was set up in 2000 by the former Archbishop of Canterbury, Lord Carey of Clifton, and Cardinal Edward Cassidy, then head of the Vatican’s Council for Christian Unity. Its aim was to find a way of moving towards unity through “common life and mission”.
The document leaked to The Times is the commission’s first statement, Growing Together in Unity and Mission. The report acknowledges the “imperfect communion” between the two churches but says that there is enough common ground to make its “call for action” about the Pope and other issues.
In one significant passage the report notes: “The Roman Catholic Church teaches that the ministry of the Bishop of Rome [the Pope] as universal primate is in accordance with Christ’s will for the Church and an essential element of maintaining it in unity and truth.” Anglicans rejected the Bishop of Rome as universal primate in the 16th century. Today, however, some Anglicans are beginning to see the potential value of a ministry of universal primacy, which would be exercised by the Bishop of Rome, as a sign and focus of unity within a reunited Church.
In another paragraph the report goes even further: “We urge Anglicans and Roman Catholics to explore together how the ministry of the Bishop of Rome might be offered and received in order to assist our Communions to grow towards full, ecclesial communion.”
Other recommendations include inviting lay and ordained members of both denominations to attend each other’s synodical and collegial gatherings and conferences. Anglican bishops could be invited to accompany Catholic ones on visits to Rome.
The report adds that special “protocols” should also be drawn up to handle the movement of clergy from one Church to the other. Other proposals include common teaching resources for children in Sunday schools and attendance at each other’s services, pilgrimages and processions.
Anglicans are also urged to begin praying for the Pope during the intercessionary prayers in church services, and Catholics are asked also to pray publicly for the Archbishop of Canterbury.
In today’s Anglican Church, it is unlikely that a majority of parishioners would wish to heal the centuries-old rift and return to Rome.
However, the stance of the Archbishop of Canterbury over the present dispute dividing his Church gives an indication of how priorities could be changing in light of the gospel imperative towards church unity.
Dr Rowan Williams, who as Primate of the Church of England is its “focus for unity”, has in the past supported a liberal interpretation of Scripture on the gay issue. But he has made it clear that church unity must come before provincial autonomy. A logical extension of that, once this crisis is overcome either by agreement or schism, would be to seek reunion with the Church of England's own mother Church. London Times on Anglican-Conciliar Catholic Church Reunion.
Fearful that the London Times story would upset liberals in the "Anglican Communion" and conservatives in the conciliar church as "discussions" continue between the two schismatic sects on the specifics of the forty-two page report, the officials of the Anglican and conciliar church who direct the joint commission issued a statement to the effect that the forty-two page report is merely one stage in the direction of the "search for "visible unity," containing nothing radical at all:
LONDON, FEB. 19, 2007 ( Zenit.org).- The co-chairs of an Anglican-Catholic dialogue commission said that an article in the Times newspaper, headlined "Churches Back Plan to Unite Under Pope," sensationalizes and misrepresents the truth.
The article by Ruth Gledhill reports information supposedly leaked to the Times regarding an unpublished document entitled "Growing Together in Unity and Mission," to be released by the International Anglican-Roman Catholic Commission for Unity and Mission.
Gledhill's article, published today, claimed: "Radical proposals to reunite Anglicans with the Roman Catholic Church under the leadership of the Pope are to be published this year, The Times has learnt."
The prelates that co-chair the commission have clarified the reporting in Gledhill's article. They released this statement (adapted here):
"Growing Together in Unity and Mission" is being published as an agreed statement of IARCCUM (the International Anglican-Roman Catholic Commission for Unity and Mission), and is to be published under the commission’s authority, not as an official statement of the Catholic Church and the Anglican Communion. It is being put forward to foster discussion and reflection, as the statement clearly states.
The statement was recently completed by IARCCUM, and is scheduled to be published by the commission as soon as a Catholic commentary to accompany the document has been completed; an Anglican commentary has already been prepared for publication.
The text was made available to the Joint Standing Committee of the Primates and the Anglican Consultative Council and to the Anglican primates, currently meeting in Tanzania. The primates were also presented with a copy of the agreed statement of the International Commission of the Anglican-Orthodox Theological Dialogue, entitled "The Church of the Triune God."
Through these two texts, Anglican leaders were able to look at the recent results of important international dialogues with which the Anglican Communion is currently engaged. Both of these texts address the theology of the Church, and given that the Anglican primates are currently discussing the nature of the Church, it was felt that the dialogue documents had something to contribute to those discussions.
"Growing Together in Unity and Mission" has not yet been officially published. It is unfortunate that its contents have been prematurely reported in a way which misrepresents its intentions and sensationalizes its conclusions.
The first part of the document, which treats doctrinal matters, is an attempt to synthesize the work of ARCIC (the Anglican-Roman Catholic International Commission) over the past 35 years. It identifies the level of agreement which has been reached by ARCIC, but is also very clear in identifying ongoing areas of disagreement, and in raising questions which still need to be addressed in dialogue.
Those ongoing questions and areas of disagreement are highlighted in boxed sections interspersed throughout the text. It is a very honest document assessing the state of Anglican-Roman Catholic relations at the present moment.
Both the heading of the article ("Churches back plan to unite under Pope") and its opening sentence, which speaks of "radical proposals to reunite Anglicans with the Roman Catholic Church under the leadership of the Pope," need to be put into proper perspective.
For 35 years this dialogue has addressed questions of authority, including the papacy. The so-called "radical proposals" found in "Growing Together in Unity and Mission" are the same proposals which ARCIC has been putting forward over the past 35 years.
What this document says about the Petrine Ministry is not new, but a synthesis of what is said in ARCIC's documents on authority ("Authority in the Church I," 1976; "Authority in the Church II," 1981; "The Gift of Authority," 1999).
While it is encouraging that a document of this kind can be produced and that practical day-to-day cooperation between Catholics and Anglicans can be strengthened, talk of plans to reunite the two communions is, sadly, much exaggerated.
The second part of the document sets forward proposals for concrete initiatives, identifying aspects of common mission, common study, common prayer which are for the most part already permitted according to authoritative sources of the Catholic Church and the provinces of the Anglican Communion.
Most of these proposals aren't new, and some of them have been implemented for decades in some places. The document draws together a series of proposals which IARCCUM's members believe are possible in the present context given the degree of faith we share. But it also says that local bishops in each part of the world will need to discern what is appropriate locally, given that the context and dynamics of relationships between Anglicans and Roman Catholics differ widely across the world.
The Times article speculates about the Catholic Church's response to a possible schism within the Anglican Communion. It should be pointed out that the Pontifical Council for Promoting Christian Unity has consistently spoken of the value of the Anglican Communion remaining a communion, rooted in the Apostolic faith, as indicated in this statement from 2004: "It is our overwhelming desire that the Anglican Communion stays together, rooted in the historic faith which our dialogue and relations over four decades have led us to believe that we share to a large degree."
During the visit of the Archbishop of Canterbury to Pope Benedict in November, 2006, the Holy Father noted: "It is our fervent hope that the Anglican Communion will remain grounded in the Gospels and the Apostolic Tradition which form our common patrimony and are the basis of our common aspiration to work for full visible unity."
We hope that when published, "Growing Together in Unity and Mission" invites a good deal of discussion, and that it will be a helpful instrument on the long journey towards full communion which has been the stated goal of Anglican-Roman Catholic relations for the past 40 years.
From Archbishop John Bathersby, Catholic Co-chair of IARCCUM
and Bishop David Beetge, Anglican Co-chair of IARCCUM
Nothing in the protestations of conciliar Archbishop Bathersby and the Anglican "Bishop" Beetge should give comfort to believing Catholics. Ratzinger/Benedict's desire to "work for full visible unity" with the "Anglican Communion" accepts the schismatic and heretical "church" as legitimate and possessing of "traditions" that are worthy of respect. Indeed, the Anglican "traditions" of the nearly past five hundred years are worthy of all due respect in the eyes of conciliarists. Anglicanism helped, among many other things, to pave the way for the ecclesiogenesis of the counterfeit church of conciliarism. There is no need to "work for full visible unity." There is only the need of the Anglican "church" to cease and desist and for its false shepherds to convert to the Catholic Faith the way that the Druid chieftains in Ireland converted to the Faith. There is no true conversion to Catholicism unless one is willing to abjure all errors and to embrace everything taught by the Catholic Church in its entirety.
As the counterfeit church of conciliarism rejects the necessity of unconditional conversion to the Catholic Faith and considers as disposable many past papal pronouncements and dogmatic decrees, it is thus all too logical for the International Anglican-Roman Catholic Commission on Unity and Mission to seek areas of "agreement" in order to forge a false sense of "unity" in a nonexistent common "mission." The Anglican "church" was started by a lustful king to serve his own craven purposes. It has been responsible for the bloody persecution of thousands upon thousands of Catholics. Over 72,000 were put to their deaths between 1534 and the time of Henry's death in 1547, fully 3.1 percent of the population of England at the time. More Catholics were hounded and killed during the reign of Elizabeth I, who used such notorious "priest-catchers" as Richard Topcliffe to torture Catholic priests who risked their lives to offer the Immemorial Mass of Tradition that was outlawed in England (and is so hated in our own day by the conciliarist revolutionaries) to those Catholics who remained faithful to the Faith of our fathers.
Pope Pius XI stated in Mortalium Animos that there is one path to the unity of Christians: a return to the one and only Church of Christ, the Catholic Church:
Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."
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."
You, Venerable Brethren, understand how much this question is in Our mind, and We desire that Our children should also know, not only those who belong to the Catholic community, but also those who are separated from Us: if these latter humbly beg light from heaven, there is no doubt but that they will recognize the one true Church of Jesus Christ and will, at last, enter it, being united with us in perfect charity. While awaiting this event, and as a pledge of Our paternal good will, We impart most lovingly to you, Venerable Brethren, and to your clergy and people, the apostolic benediction.
Those outside of the Catholic Church must not expect her to "cast side the integrity of the faith and tolerate their errors, but, on the contrary" they must "submit to its teaching and government." Joseph Ratzinger/Benedict XVI does not believe this, which is why he and his immediate predecessors have engaged in the sort of "obstinate wrangling" specifically condemned by Pope Pius XI in Mortalium Animos. The work of the International Anglican-Roman Catholic Commission for Unity and Mission may never produce the precise sort of results predicted in the London Times story. It is nevertheless true, however, that Ratzinger/Benedict is more than willing to dispose of certain doctrinal points in order to forge "unity" as he seeks a "critical synthesis of Faith" in the very movement in the direction of a One-World Church condemned by Pope Saint Pius X in Notre Charge Apostolique. Anyone who thinks that Ratzinger/Benedict is unwilling to dispose of defined points of Catholic dogma need look no further than his calling the "patriarch" of Constantinople a "pastor in the Church of Christ" and the Joint Lutheran-Catholic Declaration on Justification (analyzed very well by Bishop Donald Sanborn in
Critical Analysis of the Joint Declaration on the Doctrine of Justification and amplified in His Excellency's
Communion: Ratzingers's Ecumenical One-World Church).
An excerpt from the concluding portion of Bishop Sanborn's Communion: Ratzingers's Ecumenical One-World Church, written in 1992, puts this whole matter into its proper perspective very succinctly:
Understanding that (a) communion means incorporation into the Mystical Body of Christ, and (b) the Mystical Body of Christ is, exclusively, the Roman Catholic Church, (c) the term communion always refers to the external, visible membership in the Roman Catholic Church, we may now apply the notion of communion so understood to the quotations given at the beginning of our article:
(1) We have already seen that the doctrine of JP 2, expounded by Vatican II and developed by Ratzinger, is nothing less than a declaration that he is in the same church as schismatics and heretics. This is an explicit declaration of self-alienation from the Catholic Church, of public defection from the Faith. For he has declared himself to be united to bodies of schismatics and heretics which do not profess the Catholic Faith, which profession is one of the criteria of incorporation into the Mystical Body of Christ. By the standards of the Catholic Church, he has publicly declared himself to be outside the Catholic Church. We pray God that we live to see the day when Wojtyla’s defection from the Faith and from the Roman Catholic Church will be legally recognized and declared.
We have also seen that the Vatican II Kirchanschaung is no different from condemned nineteenth century heretical inventions.
(2) Fr. [Franz] Schmidberger’s [then the Superior General of the Society of Saint Pius X] declaration that they are not in communion with a counterfeit church, the “Conciliar Church” which identifies itself by the Novus Ordo Missæ, is equally an implicit declaration that JP 2 is not a member of the Roman Catholic Church, nor the hierarchy in communion with him. But if not a member of the Roman Catholic Church, it is impossible that he be the Pope, since, as Pope Leo XIII said in Satis Cognitum, “it is absurd to imagine that he who is outside can command in the Church...”
(3) The twelve priests, in their refusal of ecclesial communion to the Modernists, is an implicit statement that they, the Modernists, are not members of the Roman Catholic Church. Since the “Princeps Modernistarum” is JP 2, it obviously concludes that JP 2 is not the Pope.
That both sides in the Anglican-Conciliar negotiations are willing to demonstrate their "bona fides" to each others to build "communion" is incontestable.
Rowan Williams, the "archbishop" of Canterbury, is willing evidently to forgo certain of his "liberal" principles to effect some kind of Anglican-Conciliar "communion." And William Cardinal Levada, the Prefect of the Conciliar Congregation for the Doctrine of the Faith, is willing to make it easier for the "gay-friendly" Williams to engage in negotiations with the conciliar church at a time when his own "communion" is in much turmoil. It is thus my surmise that Levada's decision to "permit" practicing sodomites and lesbians to have their own "Mass" in a Catholic church (our churches are still our churches even though they are in conciliarist captivity at the present time) has a great deal to do with making it more possible for Rowan Williams to acknowledge "progress" is being made between the Anglican "church" and the Conciliar "church," demonstrating that that the conciliar church, while supposedly opposing practicing perverted behavior, wants to demonstrate its "openness" to all people regardless of their "lifestyles." This "openness" has much to do with the "push" for "communion" with the schismatic and heretical Anglicans, although it should be noted that the Vatican in conciliarist captivity is very friendly in its own well-established way with perverts in the conciliar clergy (see Law, Bernard; Niederauer, George; Mahony, Roger. Ryan, Daniel; Ziemann, Patrick, et al.).
Here is the article from the London Telegraph:
Homosexual rights campaigners have gained permission from the head of the Catholic Church in England and Wales to hold Mass for gay parishioners.
While the Church has allowed celibate gays to receive holy communion, traditionalist Catholics believe that practising homosexuals should be barred from the sacramental rite because their way of life defies Church teaching.
Now, however, Cardinal Cormac Murphy-O'Connor has taken the controversial step of allowing fortnightly Masses in his Westminster diocese specifically for homosexuals.
A statement from the diocese stressed that the move did not represent a shift in Church teaching, which says that homosexual practice is a sin and that non-celibate gay people should not be given communion.
However, traditionalists fear that by endorsing these services the Cardinal has implicitly sanctioned "sacrilegious" Masses and that it may make it far easier for practising homosexuals to take communion in church. It is also thought that the move could act as a blueprint for other dioceses to follow.
"The mission of the Church is to minister to all people," said the statement from the archdiocese. "The Church utterly condemns all forms of unjust discrimination, violence, harassment or abuse directed against people who are homosexual."
Sources close to the Cardinal said he was keen to authorise the services in order to be more inclusive of the gay community. It represents an attempt to end tension between the Cardinal's office and the Soho Masses Pastoral Council, an influential group of gay Catholics who had campaigned to have their own services formally recognised by the Church.
They will hold their first official service at Our Lady of the Assumption in Soho, London, next month after having met for the past eight years in an Anglican church in west London.
A leading gay Catholic campaigner claims that the Cardinal had to obtain the backing of the Congregation for the Doctrine of the Faith in Rome, the most powerful of the Vatican's departments, before taking his sensitive decision.
Mark Dowd, the chairman of Quest, a liberal group, said that the statement issued by the Cardinal was repeatedly rejected before gaining final approval.
Senior Catholics fear the Cardinal's decision will upset traditionalists. He had previously received complaints that the unofficial Masses held under the auspices of the Lesbian and Gay Christian Movement were being used to campaign for a change in the Church's teaching on homosexual practice.
"Homosexuals can attend their own parish church, so having a separate and distinct Mass looks like they are trying to make a statement," said Michael Akerman, of Pro Ecclesia et Pontifice, a traditionalist Catholic group.
Even putting aside the issue of the validity of the Novus Ordo Missae and the legitimacy of the conciliar church, the conciliarists themselves believe that the Novus Ordo Missae is valid and that they are legitimate shepherds of the Catholic Church. Their actions in this matter (as in so many other matters) demonstrates how far they have fallen from the Catholic Faith. It matters nothing to these reprobates that individuals who are steeped, objectively speaking, in unrepentant, perverted actions opposed to the Sixth and Ninth Commandments are going to approach the reception of what is believed to be Holy Communion without first going to the Sacrament of Penance.
There is no need to be "more inclusive" of the "gay community," which is well-represented in the ranks of the conciliar clergy and hierarchy. There is no need to offer special "Masses" for any one group of sinners who have no intention of amending their lives? Why isn't there a need to have such "Masses" for embezzlers or idolaters, both of which are in steady supply in the ranks of the conciliar structures? Why isn't there a need to have such "Masses" for blasphemers, many of whom preach from conciliar pulpits and teach in conciliar universities and colleges and seminaries? Why isn't there a need to have such "Masses" for pro-abortion and pro-contraception and pro-perversion "Catholics" who hold public office? (All right, I know. They do get their special "Masses" now and again. See, Pelosi, Nancy.) The catering to men and women who commit sins that cry out to Heaven for vengeance shows at one and the same time the utter Catholic bankruptcy of the counterfeit church of conciliarism and a bent to show itself "compassionate" to a world-at-large, including to Protestant heretics and schismatics such as the Anglicans, people who are in desperate need of conversion to the Catholic Faith.
This, however, is the crux of the matter: the conciliarists believe that no one needs to "convert" save for the nasty group of people who believe that the God the Holy Ghost is immutable and thus cannot be the author of the sacrileges and blasphemies and errors and heresies emanating from conciliarist, Modernist Rome and its satellite offices in dioceses worldwide. All we need is the late Father Hans Urs von Balthasar's concept of "love" as everyone assuages himself in the knowledge that it is in God's plan for everyone to be saved universally regardless of their membership in the Catholic Church and regardless as to whether they are in states of Sanctifying Grace at the moment of their deaths.
Many people ask me what they can do to help their friends escape from the Novus Ordo structures of the counterfeit church of conciliarism once and for all and to see that its moves in the direction of the One-World Church are not of God. Information is important to provide. Many people argued with me until they were blue in the face as early as 1976. I was pretty dense. Indeed, the late father of Father Francis Miller, O.F.M., who is hosting my current lecture series at Christ the King Church in Lafayette, Louisiana, remarked to his son shortly before he died as to why I, Thomas Droleskey, had not "gotten it" as of then. "We'll just have to pray him in all the way," Mr. Miller told his son, Father Francis. I took a step back when I heard that story recounted to me on Sunday, February 18, 2007, Quinquagesima Sunday. You just never know who is praying for you, either living or deceased!
Yes, looking at our ecclesiastical situation is more than a matter of providing information. It is a matter of the working of the graces won for us by the shedding of every single drop of Our Lord's 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.
We live in terribly confusing times. It is only natural for a believing Catholic to look at what is going on and to find himself lost for answers--or unwilling to accept the answers that are in full accord with Catholic doctrine. It is indeed a terrible thing to have to face our situation clearly and to recognize that we are in the midst of an unprecedented apostasy, one that combines all of the errors and heresies of the past into the exact synthesis of all heresies, Modernism, as Pope Saint Pius X declared in Pascendi Dominci Gregis, September 8, 1907:
It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies.
In the midst of these incredible events unfolding before our very eyes, therefore, we must make up our Catholic minds to live a truly penitential Lent, withdrawing from the world as far as is possible given the duties of our state-in-life, praying fervently to our dear Blessed Mother as the consecrated slaves of her Sorrowful and Immaculate Heart, especially through her Most Holy Rosary, that we may come to detest our own past sins so much that that the very thought of sin, which caused her Divine Son to suffer so cruelly during His Passion and Death and which pierced her own Sorrowful and Immaculate Heart with Seven Swords of Sorrow, will become repugnant to us. We must ask Our Lady to send us the graces to be saints, especially in this time of apostasy, as we come to recognize that God has no abandoned us and that He will indeed restore Holy Mother Church in all of her glory as the fruit of the Triumph of her own Immaculate Heart.
The things that are unfolding before our eyes will fade. They will fade from our own lives when we breathe our last breaths and come to face the moment of our own Particular Judgments. And they will indeed fade from this mortal vale of tears, doing so quite miraculously. The minions of the present moment will be consigned to the dustbin of history. Those courageous bishops and priests in the underground who are sacrificing much, especially in the way of human respect, as they defend the fullness of the Faith of our fathers will be raised to the altars so that future generations can pay them homage for guiding the sheep so well at a time when the chief shepherd has been stricken and so many sheep are scattered.
The life of the body ends in a flash. So will be perils of the present time. May our prayers and penances, offered to the Blessed Trinity as the consecrated slaves of the Immaculate Heart of Mary, help to plant a few seeds for these perils to be wiped away sooner rather than later.
Vivat Christus Rex!
Our Lady, Help of Christians, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saint Jude, pray for us.
Saint John the Beloved, pray for us.
Saint John Bosco, pray for us.
Saint Dominic Savio, pray for us.
Saint Scholastica, pray for us.
Saint Benedict, pray for us.
Saint Anthony of Padua, pray for us.
Saint Francis of Assisi, pray for us.
Saint Thomas Aquinas, pray for us.
Saint Bonaventure, pray for us.
Saint Augustine, pray for us.
Saint Bernard of Clairvaux, pray for us.
Saint Frances Xavier Cabrini, pray for us.
Saint Lucy, pray for us.
Saint Monica, pray for us.
Saint Agatha, pray for us.
Saint Philomena, pray for us.
Saint Cecilia, pray for us.
Saint John Mary Vianney, pray for us.
Saint Vincent de Paul, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Athanasius, pray for us.
Saint Margaret Mary Alacoque, pray for us.
Saint Isaac Jogues, pray for us.
Saint Rene Goupil, pray for us.
Saint John Lalonde, pray for us.
Saint Gabriel Lalemont, pray for us.
Saint Noel Chabanel, pray for us.
Saint Charles Garnier, pray for us.
Saint Anthony Daniel, pray for us.
Saint John DeBrebeuf, pray for us.
Saint Alphonsus de Liguori, pray for us.
Saint Dominic, pray for us.
Saint Hyacinth, pray for us.
Saint Basil, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Sebastian, pray for us.
Saint Tarcisius, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Gerard Majella, pray for us.
Saint John of the Cross, pray for us.
Saint Teresa of Avila, pray for us.
Saint Bernadette Soubirous, pray for us.
Saint Genevieve, pray for us.
Saint Vincent de Paul, pray for us.
Pope Saint Pius X, pray for us
Pope Saint Pius V, pray for us.
Saint Rita of Cascia, pray for us.
Venerable Anne Catherine Emmerich, pray for us.
Venerable Pauline Jaricot, pray for us.
Father Miguel Augustin Pro, pray for us.
Francisco Marto, pray for us.
Jacinta Marto, pray for us.
Juan Diego, pray for us.
The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888
O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
Verse: Behold the Cross of the Lord; be scattered ye hostile powers.
Response: The Lion of the Tribe of Juda has conquered the root of David.
Verse: Let Thy mercies be upon us, O Lord.
Response: As we have hoped in Thee.
Verse: O Lord hear my prayer.
Response: And let my cry come unto Thee.
Verse: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls.