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June 4, 2013



Blackbirds Of A Feather Do Stick Together, Don't They?

by Thomas A. Droleskey

There are simply not enough hours in the day to keep up with Francis the Motor Mouth, who makes me, voted the "most talkative" of the Class of 1969 at Oyster Bay High School, sound like a veritable Carthusian by way of comparison. The sheer volume of apostasy that is being spewed out of the Occupy Vatican Movement at this time is exhausting to have to read, no less to attempt to explain as such to the readership of this site.

Apostasy is of the devil, who becomes bolder and bolder over time as more and more people come to accept and embrace it. This is, of course, how heresies propagated by renegade Catholics have been able to spread and take hold over time, although it is very safe to say that there has never been a time before that of the counterfeit church of conciliarism when most people in the world, Catholics and non-Catholics alike, have come to believe that what appears to be the Catholic Church is an agent of "change," no less ceaseless change, and of "reconciliation" with "contemporary culture" and with propositions that have been condemned solemnly by our true popes, whether acting on their own or when promulgating decrees of Holy Mother Church's true general councils.

Thus it is that the false religion of conciliarism has led to the madness of an almost undisciplined embrace of every diabolical aspect of what passes for "popular culture" in the world today.

We have seen L'Osservatore Romano, the semi-official newspaper of the Vatican, has published articles or editorials that have praised The Simpsons, The Beatles, Harry Potter, John Calvin, Galileo Galileo, Charles Darwin and, among many others, Karl Marx and his contemporary disciple, Barack Hussein Obama/Barry Soetoro (see Urbanely Accepting Evil, Yesterdays Evils, L'Osservatore Del Naturalista, L'Osservatore Marxista, L'Osservatore Occulto, L'Osservatore del Calvinista, Still Urbanely Accepting Evil, L'Osservatore Benedetto, L'Osservatore Di Tutte Le Cose Grezze, Big Pharm Trumps the Holy Cross and L'Osservatore Romano Di Infirmita Mentale).

We have seen the conciliar "popes" and their "bishops" attempt to give "joint blessings" with the clergy of non-Catholic religions and to even make available their own church buildings and cathedrals for the use by Protestants and Jews and other false religions, something that Daniel "Cardinal" DiNardo did a week ago today, Wednesday, May 28, 2013, the Feast of Saint Augustine of Canterbury, recently in the Archdiocese of Galveston-Houston, when he permitted the Methodists to hold one of their own hootenannies, a "ordination" ceremony, mind you, in the Co-Cathedral of the Sacred Heart in Houston, Texas. In doing this, of course, "Cardinal" DiNardo was in complete conformity to what passes for "orthodoxy" in his own false church as expressed in the Conciliar Ecumenical Directory released in 1993 under the authority of Karol Wojtyla/John Paul II:

137. Catholic churches are consecrated or blessed buildings which have an important theological and liturgical significance for the Catholic community. They are therefore generally reserved for Catholic worship. However, if priests, ministers or communities not in full communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan Bishop may allow them the use of a church or a Catholic building and also lend them what may be necessary for their services. Under similar circumstances, permission may be given to them for interment or for the celebration of services at Catholic cemeteries.

138. Because of developments in society, the rapid growth of population and urbanization, and for financial motives, where there is a good ecumenical relationship and understanding between the communities, the shared ownership or use of church premises over an extended period of time may become a matter of practical interest.

139. When authorization for such ownership or use is given by the diocesan Bishop, according to any norms which may be established by the Episcopal Conference or the Holy See, judicious consideration should be given to the reservation of the Blessed Sacrament, so that this question is resolved on the basis of a sound sacramental theology with the respect that is due, while also taking account of the sensitivities of those who will use the building, e.g., by constructing a separate room or chapel.

140. Before making plans for a shared building, the authorities of the communities concerned should first reach agreement as to how their various disciplines will be observed, particularly in regard to the sacraments. Furthermore, a written agreement should be made which will clearly and adequately take care of all questions which may arise concerning financial matters and the obligations arising from church and civil law.

141. In Catholic schools and institutions, every effort should be made to respect the faith and conscience of students or teachers who belong to other Churches or ecclesial Communities. In accordance with their own approved statutes, the authorities of these schools and institutions should take care that clergy of other Communities have every facility for giving spiritual and sacramental ministration to their own faithful who attend such schools or institutions. As far as circumstances allow, with the permission of the diocesan Bishop these facilities can be offered on the Catholic premises, including the church or chapel. (DIRECTORY FOR THE APPLICATION OF PRINCIPLES AND NORMS ON ECUMENISM, March 25, 1993.)


No one should be that upset by "Cardinal" DiNardo's "ecumania" as it is a perfect expression of the conciliar spirit.

Daniel DiNardo is a perfectly faithful son of the "Second" Vatican Council and the "magisterium" of the conciliar "popes," something that was made clear to me when I visiting the then "Bishop" DiNardo in Sioux City, Iowa, in early-2000, a meeting arranged at the behest of friends I had first met in 1992 when teaching at Morningside College in Sioux City, to see if he had any interest in hosting the founding of an institute for the teaching of the Social Reign of Christ the King at a local college under his nominal authority. DiNardo made it clear that he did not approve even of the Christendom College model of "conservative" conciliarism, proceeding to explain that my Wanderer news articles and commentaries were very "unfair" to his brother "bishops." DiNardo said that he found my writing to be very "funny" and "witty," but very unfair to the American "bishops."

Well, I had not expected much from the meeting as I knew going into it that DiNardo, who is a layman, of course, was a product of the horrific nest of moral corruption known as the Diocese of Pittsburgh and a protege of the egregious Donald "Cardinal" Wuerl, now the conciliar "archbishop" of Washington, District of Columbia, who has been and continues to be one of the primary activists in behalf of textbooks and programs providing school children with explicit instruction in matters pertaining to the Sixth and Ninth Commandments. I got exactly what I expected I would, and that is exactly what the Archdiocese of Galveston-Houston has gotten in the past seven years since he replaced the protege of the late Joseph "Cardinal" Bernardin, Joseph Fiorenza.

Never mind, of course, the simple fact that what passes for conciliar "orthodoxy" and thus does not have to be "clarified" by the Gunther Toody-Francis Muldoon team of "Fathers" Federico Lombardi, S.J., and Thomas Rosica, C.S.B., that served as the "legal" basis for DiNardo's opening up the historic Co-Cathedral of the Sacred Heart in Houston, Texas, to the United Methodists a week ago has been completely condemned by the authority of the Catholic Church, she who makes no terms with error of any kind:


Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)

Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like?

From this passage the learned translators of the Rheims New Testament, in their note, justly observe, "That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them." And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better. (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

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

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



"So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. . . .  Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is 'the root and womb whence the Church of God springs,' not with the intention and the hope that 'the Church of the living God, the pillar and ground of the truth' will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be 'careful to keep the unity of the Spirit in the bond of peace.'" (Pope Pius XI, Mortalium Animos, January 6, 1928.)

The ecumania of the conciliar "popes" and their "bishops," including the likes of Daniel Nicholas "Cardinal" DiNardo, has served as a powerful means of teaching Catholics and non-Catholics alike to accept religious indifferentism (one religion is as good as another) no matter how many different times and in how many different ways the conciliar authorities try convince us that this is not so. Actions and images speak far louder than their empty, hallow words, especially since conciliar itself specifically condemns "proselytism" as an offense against "religious liberty" and "individual conscience," thus damaging "ecumenical dialogue.

The chief means, though, by which the diabolically-inspired doctrines of conciliarism have been communicated to ordinary Catholics is that singular vessel of perdition, the Protestant and Masonic Novus Ordo service and the entire art, architecture and music that has been created to destroy the sensus Catholicus and to "open up" new "vistas" of thinking by tearing down those "bastions" of the Catholic "past" that held "progress" at bay for so long.

Witness, for example the rantings of Gianfranco Ravasi, the President of the "Pontifical" Council for Culture, who was boasting of the Occupy Vatican Movement's participating in an art exhibit at the Venice Biennale, said to be the world' s "pre-eminent contemporary art festival," that has and continues to feature images of the occult, including Tarot cards, and works of artists, architects and sculptors that are no less diabolically inspired than the Protestant and Masonic Novus Ordo service itself, into which Ravasi desire to incorporate more of the diabolical influences of Modern art and architecture:


Art may have become the new religion, to judge by the queues for many of our major exhibitions, but now it looks as though religion is going to become the new focus of artists.

The Vatican has revealed that it is going to spend millions of euros on building new churches, and it wants to commission the world's greatest contemporary artists to furnish them.

This year marks the 500th anniversary of Michelangelo's Creation of Adam on the ceiling of the Sistine Chapel, and yesterday Cardinal Gianfranco Ravasi, the president of the Pontifical Council for Culture, said that it was time for the church to re-establish its role as a major patron of contemporary art. "Art and faith are sisters," he said. "They both have the same aim of discovering the foundations of reality – not just reflecting the superficial."

He was speaking at the opening of the Venice Biennale, the world's pre-eminent contemporary art festival, in which the Holy See has taken part for the first time. It has spent 750,000 [Euros] on building a pavilion in one of the most prominent positions on the exhibition site and filled it with the first of the cutting-edge art pieces it has commissioned. Interactive films made by the Milanese art group Studio Azzurro, based on the Book of Genesis, feature deaf performers enacting the creation of animals and prisoners that of man. It leads on to a room of photographs showing man's destruction of the environment, by the Czech artist Josef Koudelka, and concludes with a painting covered in ice that is slowly melting, by the American-Italian artist Lawrence Carroll.

"Our presence at the Biennale is the first step in a long journey that involves not only the building of churches in a contemporary style, but the creation of new liturgical objects," Cardinal Ravasi said. He confirmed that contemporary artists will be paid to design new altars, baptismal fonts, tabernacles and lecterns. Among his favourite architects, he said, are the Spanish Santiago Calatrava and the Japanese Tadao Ando, as well as past Modernist masters, Le Corbusier and Alvar Aalto. "We will get artists from all continents involved and in particular we need women artists; they have another language." A plan to fill one of the rooms of the pavilion in Venice with work by the Colombian-born sculptor Doris Salcedo, featuring flowers of the Amazon, was thwarted by incessant rain over the last week in the Italian city, he said.

The move into contemporary art and architecture is a clear attempt by the Vatican to open its doors at a time when, rocked by scandal, it stands accused of being out of touch and secretive. The cardinal, who writes his own tweets, has criticised priests in the past for their "boring" and "irrelevant" sermons, and is one of the prime movers in the effort to make the church more relevant to the secular society of Western Europe. In an effort to embrace other aspects of popular culture, he is also launching a Vatican cricket team. He was ordained in 1966, is a former professor and archeological scholar, and was widely tipped to become the new pope earlier this year.

His affection for paintings developed, he said, when as the prefect of the Ambrosian library for 20 years he saw, on an almost daily basis, a Caravaggio painting of a fruit basket that hung on the library's walls. "It pushed me into a surprising new form of linguistics," he said.

The programme of designing the new churches will begin next year, to be followed by the fine art commissions thereafter. "For 20 centuries art and faith walked together, but in the last 50 years they have been separated," Cardinal Ravasi concluded. "It is time now to get over that divorce." (Vatican to spend millions on new churches... and on artists to furnish them.)

Pure pantheism.

Do you want to see two quick examples of the "architecture" that appeals to Gianfranco "Cardinal" Ravasi?

Well, remember, you asked for it? (Be patient as I am not a "graphics" man and it would take more time than I have available to make edit the photograph to fit better on this page. I am sorry. All I can do is to write, provide a few links and copy and paste photographs. Oh, you want the typographical errors removed as well? Well, so do I. Just be patient as the two examples of the work that Ravasi likes will come up if you scroll down.)

This is a piece designed by Santiago Calatrava.

Gianfranco Ravasi is mad.

Oh yes, "Cardinal" DiNardo, I know that you might consider that to be "unfair" and "uncharitable.

Let me rephrase the matter once again.

Gianfranco Ravasi is stark raving mad.

How's that?

As a columnist in The Guardian newspaper of the United Kingdom noted, the Venice Biannale art exhibit this year has continued its ignominious tradition of hosting works that are simply Satanic from beginning to end:


When Roberto Cuoghi was in his mid-20s, he gave up art and transformed himself into his own father. He grew a beard, dyed his hair white, put on weight, started wearing his father's clothes and adopting his mannerisms. After seven years in this perverse role, the Italian artist then reversed his premature ageing process, studied the ancient Assyrian language, and began making art once again, including a monstrous sculpture that sits in the Arsenale in Venice.

Cuoghi's Belinda is one of the many bizarre, unsettling and peculiar things that have been brought together by Massimiliano Gioni, director and curator of the current Venice Biennale's keynote exhibition, The Encyclopedic Palace. A colossal enlargement of a microscopic life-form, Cuoghi's sculpture was made by a 3D printer, then coated in so much stone dust that it is unrecognisable as anything at all, except perhaps a monument to futility. It is a great misshapen lump. That it exists is what seems to matter, and it is one of many works in The Encyclopedic Palace whose interest lies as much in the artist's backstory as in the work itself.

The Encyclopedic Palace begins in the Giardini's General Pavilion and ends several hundred yards away. As the Biennale's themed exhibitions always do, it feels interminable. That said, Gioni has given it a surging flow, filling it with surprises and electrifying moments. We go from the spiritual to sex, from the biblical to the angst-ridden, from the trees to the stars. Watch out for Pawel Althamer's room of flayed figures, and avoid them if you can. Linger over Cindy Sherman's photographs of 1970s transvestites living a life of suburban normality in upstate New York. And marvel at French philosopher Roger Caillois's gorgeous collection of cut and polished rocks.

Among all this, there are so many private cosmologies, outsider artists and strange savants who have gone off the rails, so many hallucinatory and florid visions, that I felt quite giddy. So much needs looking into from very close up, as though you were being sucked through a wormhole into a not-quite parallel universe. You long for the world as it is, rather than how others see it.

We begin with a room devoted to the annotated drawings of Carl Jung, the pioneering Swiss psychoanalyst, and continue through a huge open space dominated by Rudolf Steiner's blackboard drawings, a major influence on Joseph Beuys. Surrounded by these inscrutable diagrams, a trio of Tino Sehgal's performers, including a young boy, gabble, chant and sing, while making odd gestures and dance moves. They seem to be speaking in tongues, but I'm sure I heard a slow-mo version of Gangnam Style among the gobbledegook. He's a sly one, that Sehgal.

Throughout Gioni's exhibition, we are asked where meaning lies. So many artists here seem to be speaking private languages only they can understand: here is a Theosophist, there is a Shaker, and over there are some horrible occult tarot drawings by Aleister Crowley, the satanist once described as the most evil man in the world. Crowley's drawings, made with the help of his painter companion Frieda Harris, certainly are diabolical. As art, they're stilted rubbish. What unites this vast rag-bag of sculptures, tantric blobs, errant modernists with esoteric beliefs, and outsiders who fill drawing after drawing with lurching interior worlds, is a sense that everyone here is trying to make sense of the incomprehensible. Much of the time, they just add to it. (Venice Biennale: how much is that fox in the mini-mart?)

Gianfranco Ravasi is mad.

Gianfranco Ravasi is stark raving mad.

Yet is that the the President of "Pontifical" Council for Culture chose to spend 750,000 Euros of the Vatican's money on building a pavilion at this diabolical exhibit.


Blackbirds of a feather do stick together, don't they.

The "opening to the world" that Angelo Roncalli/John XXIII, who died fifty years ago, that is, on June 3, 1963, and was eulogized once again by his disciple, Jorge Mario Bergoglio/Francis (you will have to wait until Friday for that commentary), started has led to this madness. Alas, there is nowhere else where Roncalli/John XXIII's "opening to the world" could have led as it is as diabolically inspired as the work of Aleister Crowley himself.

Too harsh?

Not if you understand the horror of false, sacramentally barren liturgical rites and of heretical doctrines and erroneous propositions through the eyes of God, Who hates falsehood of every kind, especially those that lead people to believe that He has given his approval to them by means of the officials of the Catholic Church.

The Feast of Saint Boniface, who mocked the devils worshipped by the pagan Germans whom he was sent from England to evangelize in the Eighth Century, is commemorated today during this Octave of Corpus Christi.


Saint Boniface knew that there was no middle ground between Catholicism and any false religion. He knew that he had to evangelize the non-Catholics to whom he had been sent without engaging in what Pope Pius XI referred to in Mortalium Animos, January 6, 1928, as obstinate wranglings with unbelievers.

Pope Pius XII described the great missionary zeal of Saint Boniface in the aforementioned Ecclesiae Fastos:

Winfred, afterwards named Boniface by Pope St. Gregory II, was undoubtedly outstanding among the missionaries for his apostolic zeal and fortitude of soul, combined with gentleness of manner. Together with a small but courageous band of companions, he began that work of evangelization to which he had so long looked forward, setting sail from Britain and landing in Friesland. However, the tyrant who ruled that country vehemently opposed the Christian religion, so that the attempt of Boniface and his companions failed, and after fruitless labors and vain efforts they were obliged to return home.

Nevertheless he was not discouraged. He determined, after a short while, to go to Rome and visit the Apostolic See. There he would humbly ask the Vicar of Jesus Christ himself for a sacred mandate. Fortified with this and by the grace of God he would more readily attain the difficult goal of his most ardent desires. "He came, therefore, without mishap to the home of the Blessed Apostle Peter," and having venerated with great piety the tomb of the Prince of the Apostles, begged for an audience with Our predecessor of holy memory, Gregory II.

He was willingly received by the Pontiff, to whom "he related in detail the occasion of his journey and visit, and manifested the desire which for long had been consuming him. The Holy Pope immediately smiled benignly on him,"encouraged him to confidence in this praiseworthy enterprise, and armed him with apostolic letters and authority.

The receiving of a mandate from the Vicar of Jesus Christ was to Boniface a mark of the divine assistance. Relying on this he feared no difficulties from men or circumstances; and now with the prospect of happier results he hoped to carry out his long cherished design. He traversed various parts of Germany and Friesland. Wherever there were no traces of Christianity, but all was wild and savage, he generously scattered the Gospel seed, and labored and toiled that it might fructify wherever he found Christian communities utterly abandoned for want of a lawful pastor, or being driven by corrupt and ignorant churchmen far from the path of genuine faith and good life, he became the reformer of public and private morality, prudent and keen, skilful and tireless, stirring up and inciting all to virtue.

The success of the apostle was reported to Our predecessor already mentioned, who called him to Rome, and despite the protest of his modesty, "intimated his desire to raise him to the Episcopate, in order that he could with greater firmness correct the erring and bring them back to the way of truth, the greater the authority of his apostolic rank; and would be more acceptable to all in his office of preaching, the more evident it should be that he had been ordained to it by his apostolic superior."

Therefore he was consecrated "regional bishop" by the Sovereign Pontiff himself, and having returned to the vast territories of his jurisdiction, with the authority which his new office conferred on him, devoted himself with increased earnestness to his apostolic labor.

Just as Boniface was dear to St. Gregory II for the eminence of his virtue and his burning zeal for the spread of Christ's kingdom, he was likewise to his successors: namely, to Pope St. Gregory III, who, for his conspicuous merits, named him archbishop and honored him with the sacred pallium, giving him the power to establish lawfully or reform the ecclesiastical hierarchy in this territory, and to consecrate new bishops "in order to bring the light of Faith to Germany;" to Pope St. Zachary also, who in an affectionate letter confirmed his office and warmly praised him; finally, to Pope Stephen II, to which Pontiff shortly after his election, when already coming to the end of his life's span, he wrote a letter full of reverence.

Backed by the authority and support of these Pontiffs, throughout the period of his apostolate Boniface traversed immense regions with ever-growing zeal, shedding the Gospel's light on lands until then steeped in darkness and error; with untiring effort he brought a new era of Christian civilization to Friesland, Saxony, Austrasia, Thuringia, Franconia, Hesse, Bavaria. All these lands, he tirelessly cultivated and brought forth to that new life which comes from Christ and is fed by His grace. He was also eager to reach "old Saxony," which he looked on as the birthplace of his ancestors; however, this hope he was unable to realize.

To begin and carry out successfully this tremendous undertaking, he earnestly called for companions from the Benedictine monasteries in his own land, then flourishing in learning, faith and charity, -- for monks and nuns too, among whom Lioba was an outstanding example of evangelical perfection. They readily answered his call, and gave him precious help in his mission. And in those same lands there were not wanting those who, once the light of the Gospel had reached them, eagerly embraced the faith, and then strove mightily to bring it to all whom they could reach. Thus were those regions gradually transformed after Boniface, supported, as we have said, by the authority of the Roman Pontiffs, undertook the task; "like a new archimandrite he began everywhere to plant the divine seed and root Out the cockle, to build monasteries and churches, and to put worthy shepherds in charge of them." Men and women flocked to hear him preach, and hearing him were touched by grace; they abandoned their ancient superstitions, and were set afire with love for the Redeemer; by contact with his teaching their rude and corrupt manners were changed; cleansed by the waters of baptism, they entered an entirely new way of life. Here were erected monasteries for monks and nuns, which were centers not only of religion, but also of Christian civilization, of literature, of liberal arts; there dark and unknown and impenetrable forests were cleared, or completely cut down, and new lands put to cultivation for the benefit of all; in various places dwellings were built, which in the course of centuries would grow to be populous cities.

Thus the untamed Germanic tribes, so jealous of their freedom that they would submit to no one, undismayed even by the mighty weight of Roman arms, and never remaining for long under their sway, once they were visited by the unarmed heralds of the Gospel, docilely yielded to them; they were drawn, stirred and finally penetrated by the beauty and truth of the new doctrine, and at last, embracing the sweet yoke of Jesus Christ, willingly surrendered to Him.

Through the activity of St. Boniface, what was certainly a new era dawned for the German people; new not only for the Christian religion, but also for Christian civilization. Consequently this nation should rightly consider and regard him as their father, to whom they should be ever grateful and whose outstanding virtues they should zealously imitate. "For it is not only almighty God Who is called Father in the spiritual order, but also all those whose teaching and example lead us to the truth and encourage us to be strong in our religion. . . Thus the holy bishop Boniface can be called the father of all Germans, since he was the first to bring them forth in Christ by his holy preaching and to strengthen them by the example of his virtue, then finally to lay down his life for them, greater love than which no man can show."

Among the various monasteries (and he had many built in those regions) the monastery of Fulda certainly holds first place; to the people it was as a beacon which with its beaming light shows ships the way through the waves of the sea. Here was founded as it were a new city of God, in which, generation after generation, innumerable monks were carefully and diligently instructed in human and divine learning, prepared by prayer and contemplation for their future peaceful battles, and finally sent forth like swarms of bees after they had drawn the honey of wisdom from their sacred and profane books, to impart generously that sweetness far and wide to others. Here none of the sciences of liberal arts were unknown. Ancient manuscripts were eagerly collected, carefully copied, brilliantly illuminated in color, and explained with careful commentaries. Thus it can justly be maintained that the sacred and profane studies Germany so excels in today had their venerable origins here.

What is more, innumerable Benedictines went forth from these monastic walls and with cross and plow, by prayer, that is, and labor, brought the light of Christian civilization to those lands as yet wrapped in darkness. By their long untiring labors, the forests, once the vast domain of wild beasts, almost inaccessible to man, were turned into fruitful land and cultivated fields; and what had been up to that time separate, scattered tribes of rough barbarous customs became in the course of time a nation, tamed by the gentle power of the Gospel and outstanding for its Christianity and civilization. (Pope Pius XII, Ecclesiae Fastos, June 5, 1954.)


Saint Boniface is indeed the father of the German people. One of his spiritual sons, Joseph Ratzinger/Benedict XVI, however, is the very antithesis of the zeal that he exhibited for the unconditional conversion of pagans and barbarians to the true Faith as he, Saint Boniface, destroyed the idols and the temples of the false gods. It cannot be the case that the father of the German people, Saint Boniface, and a wayward son, Ratzinger/Benedict, are both correct.

Conciliarism is not Catholicism. It's that simple.

Saint Boniface observed the First Commandment and sought to convert others so that they could do so themselves as they learned how to love and serve God as He has revealed Himself to men exclusively through the Catholic Church, outside of which there is no salvation and without which there can be no true social order.

Jorge Mario Bergoglio/Francis and minions of his such as Gianfranco Ravasi and Daniel DiNardo violate the First Commandment as they esteem the symbols of false religions and praise their "values" as being able to help "build" the "better world."


Catholicism or conciliarism. It cannot be both.

Saint Boniface was faithful to the mission of the Church that was begun on the first Pentecost Sunday when the first pope, Saint Peter, preached to convert the Jews gathered in Jerusalem. The conciliarists, including Gianfranco Ravasi and Daniel DiNardo, are unfaithful to that mission.

This is what Ravasi, for example, said about the construction of a mosque in Italy in 2008:

Vatican City - A top Vatican official said Thursday Muslims should be allowed to build new mosques in Italy, where the country's interior minister, citing terrorism fears, is pushing to ban such initiatives.

On Wednesday Interior Minister Roberto Maroni a member of the anti-immigration Northern League party, proposed a moratorium on the building of mosques following the arrest of two Moroccans suspected of planning a series of bomb attacks.

But Monsignor Gianfranco Ravasi who heads the Holy See's culture department, suggested such a ban would be counterproductive.

"A place of worship if used as such, is always a source of communion and dialogue," Ravasi was quoted as saying by the ANSA news agency.

However, Ravasi said that "controls" should be put in place to ensure such venues are used for genuine religious activity, "since if they become something else then civil society has the right to intervene and verify." (Beliefnet)


Ravasi also does not believe that the Jews have to be converted to save their souls:


We repeat: this is the Christian vision, and it is the hope of the Church that prays. It is not a programmatic proposal of theoretical adherence, nor is it a missionary strategy of conversion. It is the attitude characteristic of the prayerful invocation according to which one hopes also for the persons considered near to oneself, those dear and important, a reality that one maintains is precious and salvific. An important exponent of French culture in the 20th century, Julien Green, wrote that "it is always beautiful and legitimate to wish for the other what is for you a good or a joy: if you think you are offering a true gift, do not hold back your hand." Of course, this must always take place in respect for freedom and for the different paths that the other adopts. But it is an expression of affection to wish for your brother what you consider a horizon of light and life. ("Archbishop" Gianfranco Ravasi, A Bishop and a Rabbi Defend the Prayer for the Salvation of the Jews.)

It's one or the other. Catholicism or conciliarism. It cannot be both.

It was a conciliar official, now deceased, who recognized that the See of Peter would be vacant in the case of heresy even though he, the late Mario Pompedda "Cardinal" Francesco, did not believe that the situation obtained at the time that he spoke (in February of 2005 as Karol Wojtyla/John Paul II was dying of Stage III Parkinson's Disease). Yes, sedevacantism is a canonical doctrine of the Catholic Church:

It is true that the canonical doctrine states that the see would be vacant in the case of heresy. ... But in regard to all else, I think what is applicable is what judgment regulates human acts. And the act of will, namely a resignation or capacity to govern or not govern, is a human act. (Cardinal Says Pope Could Govern Even If Unable to Speak, Zenit, February 8, 2005; see also see also Gregorius's The Chair is Still Empty.)


Unlike what many traditionally-minded Catholics have heard from the theologians of the Society of Saint Pius X, however, Pompedda was intellectually honest enough to admit that sedevacantism is indeed a part of the canonical doctrine of the Catholic Church. Only a handful of Catholics, priests and laity alike, accepted this doctrine and recognized that it applied in our circumstances in the immediate aftermath of the "Second" Vatican Council. I was not one of them.

We separate ourselves from the conciliarists because they offend God by defecting from the Faith, starting with their rejection of the nature of dogmatic truth and their making complex what it is: the knowledge of Him that He has deposited in Holy Mother Church.

Although there are those who tell us that we should "stay and fight" in once Catholic parishes that now in the hands of apostates (or their enablers who refuse to speak out against them), we must recognize that offenses against the doctrines of the Faith and offenses against the moral order are never the foundations upon which God will choose to restore His Holy Church. Truth in the moral order is as black and white as truth in the doctrinal realm. Conciliarism consists of its very nature in a rejection of various parts of the Catholic Faith, and it is this rejection that leads in turn to the same sort of despair and hopelessness in the souls of so many men now as existed at the time before the First Coming of Our Lord at His Incarnation and, nine months later, His Nativity.

We do not need to conduct a "search" for the "true meaning" of the doctrines contained the Sacred Deposit of Faith. We accept what has been handed down to us as docile children of Holy Mother Church.

We must remember at all times because the crosses of the present moment, no matter their source, are fashioned to us from the very hand of God Himself to be the means of our participating in Our Lord's Easter victory over the power of sin and eternal death. It matters not what anyone thinks of us for refusing to accept the conciliarists as representatives of the Catholic Church or for refusing to associate with those who believe act in a de facto manner as the authority of the Church while looking the other way at grave abuses of the moral order and indemnifying wrong-doers time and time again. All that matters is that we carry our cross as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, looking for no other consolation than that which is given to the souls of the elect upon the Particular Judgment and that is ratified for all to see at General Judgment of the Living and the Dead:

Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. (Matthew 25: 21.)


We never have to "understand" apostasy. We just have to recognize it and then flee from it.

Invoking the intercession of Saint Boniface within the Octave of Corpus Christi, may we ask him to beg the conversion of the conciliar minions to the true Faith before they day, asking Saint Boniface as well to help us to make reparation for our own many sins by giving everything do and everything we suffer to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. May Saint Boniface help us to remain faithful to the Catholic Church without once making any further concessions to conciliarism or its false shepherds who violate the First commandments so regularly, so openly and so egregiously.

At the same time, of course, we must make reparation to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, especially through her Most Holy Rosary, for our own sins that have worsened the state of the Church Militant on earth and thus of the world-at-large in ways that we may never fully grasp in this passing, mortal vale of tears.

This time of apostasy will end. Our Lady's Fatima Message will be fulfilled. Her Immaculate Heart will indeed triumph in the end.

Isn't it time to pray a Rosary now?


Our Lady of the Rosary, pray for us!

Vivat Christus Rex! Viva Cristo Rey!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Boniface, pray for us.

See also: A Litany of Saints


© Copyright 2013, Thomas A. Droleskey. All rights reserved.