Commissar of Antichrist Speaks
Thomas A. Droleskey
Oscar Andres Maradiaga Rodriguez's address at the Irving Convention Center in Irving, Texas, on Friday, October 25, 2013, the Feast of Saints Chrysanthus and Daria, represents, as noted in part one yesterday, Jorge Mario Bergoglio's "master plan" for tearing down the remaining vestiges of recognizable Catholicism in the counterfeit church of conciliarism in order to complete the construction of the One World Ecumenical Church.
It must be kept in mind that Jorge Mario Bergoglio is a man without any kind of true intellectual discipline. His entire adult life as a lay Jesuit revolutionary has been characterized by his latching onto various ideas that appeal to him viscerally, ideas that express hostility to the entire patrimony of the Catholic Church in the name of providing "freedom" to explore the world "as it is really is" without any "preconceptions" or "unnecessary" attachments to the "past." He is a true Modernist, a true living, breathing synthesis of every heresy and error imaginable, a man who is influenced by a variety of false religions and a welter of the "lay movements" that vie with each other for "influence" in conciliar circles.
Bergoglio speaks in what can be called his own version of Esperanto, a form of Protestant and Judeo-Masonic linguistic and stylistic expression that makes him an "everyman" to the world. Influenced as he is by so many different currents, including the diabolical arts of Taoism (see Atila Sinka Guimaraes's The Taoist), one must keep in mind that the man is without any core commitment to anything principle other than "dynamic change," that is, to "shake things up," to "keep things moving," to "agitate." The Argentine Modernist is a true brother in Antichrist of the "community organizer" in the White House at this time, a man who believes that he has to force the American public to accept his own work of completing of the transformation of the United States of America into a Marxist-based nation on a de facto basis.
Undisciplined men such as Jorge Mario Bergoglio and Barack Hussein Obama/Soetoro need more disciplined ideologues to provide the "intellectual" rationale for their beliefs. Michelle Obama and Valerie Jarrett serve in this capacity for Obama/Soetoro. Oscar Andres Maradiaga Rodriguez does this for Jorge Mario Bergoglio, and this is why anyone who seeks to make light of the address at the Irving Convention Center a week ago tonight is sadly mistaken.
Redefining Everything, Starting "Anew"
Oscar Andres Maradiaga Rodriguez's very thorough explication of the program for the "Petrine Ministry" of his friend and patron from Argentina, Jorge Mario Bergoglio, can be seen as the absolute antithesis of the decrees of Holy Mother Church's true general councils, including the Council of Florence, the Council of Constance, the Council of Trent and the [First] Vatican Council, Pope Saint Pius V's Regnans in Excelsis, March 5, 1570, Pope Pius VI's Inscrutabile, December 25, 1775, and Auctorem Fidei, August 28, 1794, Pope Pius VII's Post Tam Diuturnas, April 29, 1814, Pope Leo XII's Ubi Primum, May 5, 1824, Pope Pius VIII's Traditii Humiliati Nostrae, May 24, 1829, Pope Pius IX's Qui Pluribus, November 9, 1946, Quanta Cura, December 8, 1864, The Syllabus of Errors, December 8, 1864, Iam Vos Omnes September 13, 1868, the entirety of Pope Leo XIII's encyclical letters (especially Humanum Genus, April 20, 1884, Immortale Dei, November 1, 1885, Libertas Praestantissimum, June 20, 1888, Rerum Novarum, May 15, 1891, Praeclara Gratulationis Publicae, June 29, 1894, Longiqua Oceani, January 6, 1894, Satis Cognitum, June 29, 1896, Apostolicae Curae, September 15, 1896, Testem Benevolentiae Nostrae, January 22, 1899, Tametsi Futura Prospicientibus, November 1, 1900, and A Review of His Pontificate, March 19, 1902), Pope Saint Pius X's Vehementer Nos, February 11, 1906, Pascendi Dominci Gregis, September 8, 1907, Lamentabili Sane, July 1, 1907, Praestina Scripturae, November 18, 1907, Notre Charge Apostolique, August 15, 1910, and The Oath Against Modernism, September 1, 1910, Pope Pius XI's Ubi Arcano Consilio, December 23, 1922, Quas Primas, December 11, 1925, Mortalium Animos, January 6, 1928, Divini Illius Magistri, December 31, 1929, Casti Connubii, December 31, 1930, Quadragesima Anno, May 15, 1931, Vigilanti Cura, June 29, 1936, and Divini Redemptoris, March 19, 1937, and Pope Pius XII's Mystici Corporis, June 29, 1943, Mediator Dei, November 20, 1947, and Humani Generis, August 12, 1950.
The list above, however exhaustive, is incomplete as conciliarism is the antithesis of the entirety of the Catholic Faith. It is the embodiment of the spirit of The Sillon that was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:
To reply to these fallacies is only too easy; for
whom will they make believe that the Catholic Sillonists, the priests
and seminarists enrolled in their ranks have in sight in their social
work, only the temporal interests of the working class? To maintain
this, We think, would be an insult to them. The truth is that the
Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the
conscience of Man; they have a social doctrine, and they have religious
and philosophical principles for the reconstruction of society upon new
foundations; they have a particular conception of human dignity,
freedom, justice and brotherhood; and, in an attempt to justify their
social dreams, they put forward the Gospel, but interpreted in their own
way; and what is even more serious, they call to witness Christ, but a
diminished and distorted Christ. Further, they teach these
ideas in their study groups, and inculcate them upon their friends, and
they also introduce them into their working procedures. Therefore they
are really professors of social, civic, and religious morals; and
whatever modifications they may introduce in the organization of the
Sillonist movement, we have the right to say that the aims of the
Sillon, its character and its action belong to the field of morals which
is the proper domain of the Church. In view of all this, the Sillonist
are deceiving themselves when they believe that they are working in a
field that lies outside the limits of Church authority and of its
doctrinal and directive power. . . .
We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they
wish to render just and perfect the labor laws and the relations between
employers and employees, thus causing a more complete justice and a
greater measure of charity to prevail upon earth, and causing also a
profound and fruitful transformation in society by which mankind would
make an undreamed-of progress. Certainly, We do not blame these efforts;
they would be excellent in every respect if the Sillonist did not
forget that a person’s progress consists in developing his natural
abilities by fresh motivations; that it consists also in permitting
these motivations to operate within the frame of, and in conformity
with, the laws of human nature. But, on the contrary, by ignoring the
laws governing human nature and by breaking the bounds within which they
operate, the human person is lead, not toward progress, but towards
death. This, nevertheless, is what they want to do with human
society; they dream of changing its natural and traditional foundations;
they dream of a Future City built on different principles, and they
dare to proclaim these more fruitful and more beneficial than the
principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the
utmost energy in these times of social and intellectual anarchy when
everyone takes it upon himself to teach as a teacher and lawmaker - the
City cannot be built otherwise than as God has built it; society cannot
be setup unless the Church lays the foundations and supervises the work;
no, civilization is not something yet to be found, nor is the New City
to be built on hazy notions; it has been in existence and still is: it
is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Behold Oscar Andres Maradiaga Rodriguez's insane dreams as he engages and helps direct the completion of the conciliar revolution against the Catholic Faith:
1º) The Church is not the hierarchy, but the people of God. “The People of God” is, for the Council, the all-encompassing reality of the Church that goes back to the basic and the common stuff of our ecclesial condition; namely, our condition as believers. And that is a condition shared by us all. The hierarchy has no purpose in itself and for itself, but only in reference and subordination to the community. The function of the hierarchy is redefined in reference to Jesus as Suffering Servant, not as “Pantocrator” (lord and emperor of this world); only from the perspective of someone crucified by the powers of this world it is possible to found, and to explain, the authority of the Church. The hierarchy is a ministry (diakonia = service) that requires lowering ourselves to the condition of servants. To take that place (the place of weakness and poverty) is her own, her very own responsibility. (The
Council's "Unfinished Business," The Church's "Return to Jesus"... and
Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery
Our Blessed Lord and Saviour, having ascended to His Co-Equal and Co-Eternal God the Father's right hand on Ascension Thursday forty days after His Resurrection on Easter Sunday, is indeed the Invisible Monarch of His Holy Church, she who is to be governed monarchically by a true Successor of Saint Peter, and He is the King and Emperor of all men of all nations at all times.
Oscar Andres Maradiaga Rodriguez is a heretic. Please, be assured, you will keep seeing this repeated again and again, Oscar Andres Maradiaga Rodriguez is a heretic.
It cannot be reiterated enough to state that Oscar Andres Maradiaga Rodriguez is no maverick. He is the "intellectual muscle," as it is is, to bolster Jorge Mario Bergoglio's viscera, which is on display every day for all the world to see.
Pope Leo XIII wrote specifically of the power and dominion of Christ the King, High Priest and Ruler of all men and nations:
This world-wide and solemn testimony of allegiance and piety is especially appropriate to Jesus Christ, who is the Head and Supreme Lord of the race. His empire extends not only over Catholic nations and those who, having been duly washed in the waters of holy baptism, belong of right to the Church, although erroneous opinions keep them astray, or dissent from her teaching cuts them off from her care; it comprises also all those who are deprived of the Christian faith, so that the whole human race is most truly under the power of Jesus Christ. For He who is the Only-begotten Son of God the Father, having the same substance with Him and being the brightness of His glory and the figure of His substance (Hebrews i., 3) necessarily has everything in common with the Father, and therefore sovereign power over all things. This is why the Son of God thus speaks of Himself through the Prophet: "But I am appointed king by him over Sion, his holy mountain. . . The Lord said to me, Thou art my son, this day have I begotten thee. Ask of me and I will give thee the Gentiles for thy inheritance and the utmost parts of the earth for thy possession" (Psalm, ii.). By these words He declares that He has power from God over the whole Church, which is signified by Mount Sion, and also over the rest of the world to its uttermost ends. On what foundation this sovereign power rests is made sufficiently plain by the words, "Thou art My Son." For by the very fact that He is the Son of the King of all, He is also the heir of all His Father's power: hence the words - "I will give thee the Gentiles for thy inheritance," which are similar to those used by Paul the Apostle, "whom he hath appointed heir of all things" (Hebrews i., 2).
But we should now give most special consideration to the declarations made by Jesus Christ, not through the Apostles or the Prophets but by His own words. To the Roman Governor who asked Him, "Art thou a king then?" He answered unhesitatingly, "Thou sayest that I am a king" John xviii. 37).And the greatness of this power and the boundlessness of His kingdom is still more clearly declared in these words to the Apostles: "All power is given to me in heaven and on earth" (Matthew xxviii., 18). If then all power has been given to Christ it follows of necessity that His empire must be supreme, absolute and independent of the will of any other, so that none is either equal or like unto it: and since it has been given in heaven and on earth it ought to have heaven and earth obedient to it. And verily he has acted on this extraordinary and peculiar right when He commanded His Apostles to preach His doctrine over the earth, to gather all men together into the one body of the Church by the baptism of salvation, and to bind them by laws, which no one could reject without risking his eternal salvation.
But this is not all. Christ reigns not only by natural right as the Son of God, but also by a right that He has acquired. For He it was who snatched us "from the power of darkness" (Colossians i., 13), and "gave Himself for the redemption of all" (I Timothy ii., 6). Therefore not only Catholics, and those who have duly received Christian baptism, but also all men, individually and collectively, have become to Him "a purchased people" (I Peter ii., 9). St. Augustine's words are therefore to the point when he says: "You ask what price He paid? See what He gave and you will understand how much He paid. The price was the blood of Christ. What could cost so much but the whole world, and all its people? The great price He paid was paid for all" (T. 120 on St. John).
How it comes about that infidels themselves are subject to the power and dominion of Jesus Christ is clearly shown by St. Thomas, who gives us the reason and its explanation. For having put the question whether His judicial power extends to all men, and having stated that judicial authority flows naturally from royal authority, he concludes decisively as follows: "All things are subject to Christ as far as His power is concerned, although they are not all subject to Him in the exercise of that power" (3a., p., q. 59, a. 4). This sovereign power of Christ over men is exercised by truth, justice, and above all, by charity. (Pope Leo XIII, Annum Sacrum, May 25, 1899.)
Men such as Jorge Mario Bergoglio and his chief ideologist, Commissar Oscar Andres Maradiaga Rodriguez, do indeed risk their eternal salvation as they reject Our Blessed Lord and Saviour Jesus Christ as King and Emperor of men and of society. They even reject Him as the Invisible King of Holy Mother Church as they see Him only as a "brother" and a "servant," not as the Monarch who rules us by means of the hierarchy He Himself instituted, starting with the very Successor of Saint Peter Himself, He who can never give us erroneous doctrines or promulgate false, sacrilegious liturgies.
Pope Pius XI, writing in Quas Primas, December 11, 1925, explained that Our Lord is the King and Emperor of all men in the world, whether or not they realize it:
19. If princes and magistrates duly elected are filled with
the persuasion that they rule, not by their own right, but by the mandate and in
the place of the Divine King, they will exercise their authority piously and
wisely, and they will make laws and administer them, having in view the common
good and also the human dignity of their subjects. The result will be a stable
peace and tranquillity, for there will be no longer any cause of discontent. Men
will see in their king or in their rulers men like themselves, perhaps unworthy
or open to criticism, but they will not on that account refuse obedience if they
see reflected in them the authority of Christ God and Man. Peace and harmony,
too, will result; for with the spread and the universal extent of the kingdom of
Christ men will become more and more conscious of the link that binds them
together, and thus many conflicts will be either prevented entirely or at least
their bitterness will be diminished.
20. If the kingdom of Christ, then, receives, as it should, all nations under
its way, there seems no reason why we should despair of seeing that peace which
the King of Peace came to bring on earth -- he who came to reconcile all things,
who came not to be ministered unto but to minister, who, though Lord of all,
gave himself to us as a model of humility, and with his principal law united the
precept of charity; who said also: "My yoke is sweet and my burden light." Oh,
what happiness would be Ours if all men, individuals, families, and nations,
would but let themselves be governed by Christ! "Then at length," to use the
words addressed by our predecessor, Pope Leo XIII, twenty-five years ago to the
bishops of the Universal Church, "then at length will many evils be cured; then
will the law regain its former authority; peace with all its blessings be
restored. Men will sheathe their swords and lay down their arms when all freely
acknowledge and obey the authority of Christ, and every tongue confesses that
the Lord Jesus Christ is in the glory of God the Father."
21. That these blessings may be abundant and lasting in Christian society, it
is necessary that the kingship of our Savior should be as widely as possible
recognized and understood, and to the end nothing would serve better than the
institution of a special feast in honor of the Kingship of Christ. For people
are instructed in the truths of faith, and brought to appreciate the inner joys
of religion far more effectually by the annual celebration of our sacred
mysteries than by any official pronouncement of the teaching of the Church. Such
pronouncements usually reach only a few and the more learned among the faithful;
feasts reach them all; the former speak but once, the latter speak every year --
in fact, forever. The church's teaching affects the mind primarily; her feasts
affect both mind and heart, and have a salutary effect upon the whole of man's
nature. Man is composed of body and soul, and he needs these external
festivities so that the sacred rites, in all their beauty and variety, may
stimulate him to drink more deeply of the fountain of God's teaching, that he
may make it a part of himself, and use it with profit for his spiritual life. (Pope Pius XI, Quas Primas, December 11, 1925.)
The only other passage of Commissar Maradiaga Rodriguez's recent ideological manifesto, which was given also on Monday, October 28, 2013, the Feast of Saints Simon and Jude, in Miami, Florida, under the sponsor of the conciliar authorities there, to be given scrutiny in this segment, which the limits of time demand to be reasonably short as each section requires a thorough refutation, centered around the commissar's elaboration of the meaning of the phrase, "People of God," that is founded in the heretical text of Lumen Gentium, November 21, 1964:
2º). Within the people, there is not a dual classification of Christians –laity and clergy, essentially different. The Church as a “society of unequals” disappears: “There is, therefore, in Christ and in the Church no inequality” (LG 12 32).
No ministry can be placed above this dignity common to all. Neither the clergy are “the men of God,” nor are the laity “the men of the world.” That is a false dichotomy. To speak correctly, we should not speak of clergy and laity, but instead of community and ministry. All the baptized are consecrated as a spiritual house and a holy priesthood (LG 10). Therefore, not only we clergymen are “priests,” but also, side by side with the ordained ministry, there is the common priesthood of the faithful. This change in the concept of priesthood is a fundamental one: “In Christ the priesthood is changed” (Hebrews 7: 12). Indeed, the first trait of the priesthood of Jesus is that “he had to be made like his brothers in every respect.”
The original priesthood of Jesus is the one that has to be continued in history. And it is the basis for understanding the presbyterium and, of course, common priesthood. Thus, the whole Church, the people of God, continues the priesthood of Jesus without losing their lay character, in the realm of the profane and the unclean, the “cast out;” a priesthood that does not focus themselves exclusively in the cult at the temple, but in the entire world, with a Samaritan praxis of justice and love. This priesthood belongs to the substantive plane; the other –the presbyterium —is a ministry and cannot be conceived apart from the common priesthood. (The
Council's "Unfinished Business," The Church's "Return to Jesus"... and
Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery
Despite efforts by well-meaning "conservatives" to square Lumen Gentium with the actual Divine Constitution of the Catholic Church as reiterated by the [First] Vatican Council, July 18, 1870, Maradiaga Rodriguez provided a very faithful reading of the text of Lumen Gentium, wherein is to be found also the exact contradiction of the Catholic Church's teaching, reiterated by Pope Pius XII in Mystici Corporis, June 29, 1943, that "only those are to be included as members of the Church
who have been baptized and profess the true faith, and who have not been
so unfortunate as to separate themselves from the unity of the Body, or
been excluded by legitimate authority for grave faults committed." Entire forests of trees have been cut down to print the efforts of "conservatives" over the past five decades now to declare that any theologian who attempted to "misread" Lumen Gentium as Jorge Mario Bergoglio and Oscar Andres Maradiaga Rodriguez do is not being "faithful" to the heretical documents actual words. What do such people have to say now? Well, before they say anything, they ought to review the pages of their own journals and books to find out that their reading is not held by their "pope" and his chief ideologist.
Oscar Andres Maradiaga Rodriguez's belief that the "original priesthood of Jesus is the one the one that has to be continued in history" and that priesthood of the ordained priest cannot be considered apart from the common priesthood of the lay faithful is to place himself square on the side of the heresies of Martin Luther and the rest of the Protestant Revolutionaries. Perhaps even more to the point, however, it is give official conciliar credence to various condemned propositions, especially those of the illegal Synod of Pistoia that were condemned by Pope Pius VI in Auctorem Fidei, August 28, 1794, and to Judeo-Masonry itself.
Father Denis Fahey explained the Protestant and Judeo-Masonic conception of the priesthood that Maradiaga Rodriguez believes and expressed with such boldness twice within the past week as he presented the same text to two different audiences:
The rejection by Luther of the visible Catholic
Church opened the door, not only to the abuses of absolute rulers, supreme
in Church and State, but soon led to an indifference to all ecclesiastical
organizations. As faith in the supernatural life of grace and the supernatural
order grew dim and waned, the way was made smooth for the acceptance
of Freemasonry. The widespread loss of faith in the existence of the
supernatural life and the growing ignorance of the meaning of the Redemption
permitted the apostles of Illuminism and Masonry to propagate the idea
that the true religion of Jesus Christ had never been understood or
been corrupted by His disciples, especially by the Church of Rome, the
fact being that only a few sages in secret societies down the centuries
had kept alive the true teaching of Jesus Christ. According to this
‘authentic’ teaching our Saviour had established a new religion,
but had simply restored the religion of the state of nature, the religion
of the goodness of human nature when left to itself, freed from the
bonds and shackles of society. Jesus Christ died a martyr for liberty,
put to death by the rulers and priests. Masons and revolutionary secret
societies alone are working for the true salvation of the world. By
them shall original sin be done away with and the Garden of Eden restored.
But the present organization of society must disappear, by the elimination
of the tyranny of priests, the despotism of princes and the slavery
resulting from national distinctions, from family life and from private
property.” (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)
Writing in the aforementioned Notre Charge Apostolique, Pope Saint Pius X dissected the false Protestant and Judeo-Masonic beliefs of The Sillon that are identical to those of Antipope Bergoglio and Commissar Maradiaga Rodriguez:
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.
We know only too well the dark workshops in which are elaborated these
mischievous doctrines which ought not to seduce clear-thinking minds. The
leaders of the Sillon have not been able to guard against these doctrines. The
exaltation of their sentiments, the undiscriminating good-will of their hearts,their philosophical mysticism, mixed with a measure of illuminism, have carried
them away towards another Gospel which they thought was the true Gospel of Our
Savior. To such an extent that they speak of Our Lord Jesus Christ with a
familiarity supremely disrespectful, and that - their ideal being akin to that
of the Revolution - they fear not to draw between the Gospel and the Revolution
blasphemous comparisons for which the excuse cannot be made that they are due to
some confused and over-hasty composition.
We wish to draw your attention, Venerable Brethren, to this distortion of the
Gospel and to the sacred character of Our Lord Jesus Christ, God and man,
prevailing within the Sillon and elsewhere. As soon as the social question is
being approached, it is the fashion in some quarters to first put aside the
divinity of Jesus Christ, and then to mention only His unlimited clemency, His
compassion for all human miseries, and His pressing exhortations to the love of
our neighbor and to the brotherhood of men. True, Jesus has loved us with an
immense, infinite love, and He came on earth to suffer and die so that, gathered
around Him in justice and love, motivated by the same sentiments of mutual
charity, all men might live in peace and happiness. But for the realization of
this temporal and eternal happiness, He has laid down with supreme authority the
condition that we must belong to His Flock, that we must accept His doctrine,
that we must practice virtue, and that we must accept the teaching and guidance
of Peter and his successors. Further, whilst Jesus was kind to sinners and to
those who went astray, He did not respect their false ideas, however sincere
they might have appeared. He loved them all, but He instructed them in order to
convert them and save them. Whilst He called to Himself in order to comfort
them, those who toiled and suffered, it was not to preach to them the jealousy
of a chimerical equality. Whilst He lifted up the lowly, it was not to instill
in them the sentiment of a dignity independent from, and rebellious against, the
duty of obedience. Whilst His heart overflowed with gentleness for the souls of
good-will, He could also arm Himself with holy indignation against the profaners
of the House of God, against the wretched men who scandalized the little ones,
against the authorities who crush the people with the weight of heavy burdens
without putting out a hand to lift them. He was as strong as he was gentle. He
reproved, threatened, chastised, knowing, and teaching us that fear is the
beginning of wisdom, and that it is sometimes proper for a man to cut off an
offending limb to save his body. Finally, He did not announce for future society
the reign of an ideal happiness from which suffering would be banished; but, by
His lessons and by His example, He traced the path of the happiness which is
possible on earth and of the perfect happiness in heaven: the royal way of the
Cross. These are teachings that it would be wrong to apply only to one's
personal life in order to win eternal salvation; these are eminently social
teachings, and they show in Our Lord Jesus Christ something quite different from
an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
What was condemned by true pope after true pope is now the official "party line" in the counterfeit church of conciliarism, and it is well past time for anyone who knows better to stop kidding themselves into believing that this is some kind of "aberration."
Pope Leo XII, writing in Ubi Primum, May 5, 1824, although referring to Freemasons, identified with exactitude the beliefs of Bergoglio and Maradiaga Rodriguez:
14. Certainly many remarkable authors, adherents of the true philosophy, have
taken pains to attack and crush this strange view. But the matter is so
self-evident that it is superfluous to give additional arguments. It is
impossible for the most true God, who is Truth Itself, the best, the wisest
Provider, and the Rewarder of good men, to approve all sects who profess false
teachings which are often inconsistent with one another and contradictory, and
to confer eternal rewards on their members. For we have a surer word of the
prophet, and in writing to you We speak wisdom among the perfect; not the wisdom
of this world but the wisdom of God in a mystery. By it we are taught, and by
divine faith we hold one Lord, one faith, one baptism, and that no other name
under heaven is given to men except the name of Jesus Christ of Nazareth in
which we must be saved. This is why we profess that there is no salvation
outside the Church.
15. But Oh! the depth of the riches of the wisdom and knowledge of God! How
incomprehensible His judgments! God, who destroys the wisdom of the wise,
has clearly given the enemies of His Church, who despise supernatural
revelation, a perverted mind corresponding to the symbol of iniquity which
was written on the forehead of the wicked woman in the Apocalypse. For what
greater iniquity is there than for those proud men not only to abandon true
religion, but also to seek to ensnare the imprudent by criticisms of every sort,
in speech and writings filled with all deceit! Let God arise and restrain, make
futile and destroy this unbridled license in all its manifestations.
16. Furthermore, quite apart from the flood of evil books which are
intrinsically hostile to religion, the wickedness of our enemies has gone so far
as to try to turn against religion the sacred writings divinely given to us for
the building up of religion. (Pope Leo XII, Ubi Primum, May 5, 1824.)
Pope Pius VI warned against the revolution that is now reaching its apex. Here is part of what he wrote in the introductory text of Auctorem Fidei, August 28, 1794:
capacity of innovators in the art of deception. In order not to
shock the ears of Catholics, the innovators sought to hide the
subtleties of their tortuous maneuvers by the use of seemingly
innocuous words such as would allow them to insinuate error into
souls in the most gentle manner. Once the truth had been compromised,
they could, by means of slight changes or additions in phraseology,
distort the confession of the faith that is necessary for our
salvation, and lead the faithful by subtle errors to their eternal
damnation. This manner of dissimulating and lying is vicious, regardless
of the circumstances under which it is used. For very good reasons
it can never be tolerated in a synod of which the principal glory
consists above all in teaching the truth with clarity and excluding
all danger of error.
Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under
the erroneous pretext that the seemingly shocking affirmations in one
place are further developed along orthodox lines in other places, and
even in yet other places corrected; as if allowing for the
possibility of either affirming or denying the statement, or of
leaving it up the personal inclinations of the individual – such has
always been the fraudulent and daring method used by innovators to
establish error. It allows for both the possibility of promoting
error and of excusing it.
It is as if the innovators pretended that they always intended to
present the alternative passages, especially to those of simple faith
who eventually come to know only some part of the conclusions of
such discussions, which are published in the common language for
everyone's use. Or again, as if the same faithful had the ability on
examining such documents to judge such matters for themselves without
getting confused and avoiding all risk of error.
It is a most reprehensible technique for the insinuation of
doctrinal errors and one condemned long ago by our predecessor St.
who found it used in the writings of Nestorius, bishop of
Constantinople, and which he exposed in order to condemn it with the
greatest possible severity. Once these texts were examined
carefully, the impostor was exposed and confounded, for he expressed
himself in a plethora of words, mixing true things with others that
were obscure; mixing at times one with the other in such a way that
he was also able to confess those things which were denied while at
the same time possessing a basis for denying those very sentences which
In order to expose such snares, something which becomes necessary
with a certain frequency in every century, no other method is
required than the following:
Whenever it becomes necessary to expose statements that
disguise some suspected error or danger under the veil of ambiguity,
one must denounce the perverse meaning under which the error opposed
to Catholic truth is camouflaged. The more freely We
embraced a program of complete moderation, the more we foresaw that,
in order to reconcile souls and bring them to the unity of spirit in the
bond of peace (which, we are glad to say, has by God’s favor already
happily occurred in many), it would be of enormous assistance to be
prepared in case pertinacious sectarians of the synod – if any, God
forbid, still remain, – should be free in the future to bring in as
allies Catholic schools and make them partners of their own just
condemnation in order to set in motion new disturbances: They
endeavor to entice to their side the clearly unwilling and resistant
schools by a kind of distorted likeness of similar terms, even though
the schools profess expressly different opinions. Then, if any
previously imagined, milder opinion about the synod has hitherto
escaped the notice of these imprudent men, let every opportunity of
complaining still be closed to them. If they are sound in doctrine, as
they wish to seem, they cannot take it hard that the teachings
identified in this manner– teachings that exhibit errors from which
they claim to be entirely distant – stand condemned
Yet We did not think that We had sincerely proved our mildness, or
more correctly, the charity that impels us toward our brother, whom
we wish to assist by every means , if We may still be able.
Indeed, We are impelled by the charity that moved our predecessor
Celestine. He did not refuse to wait with a greater patience
than what seemed to be called for, even against what the law
demanded, for priests [bishops] to mend their ways. For we, along
with Augustine and the Fathers of Milevis, prefer and desire that men
who teach perverse things be healed in the Church by pastoral care
rather than be cut off from Her without hope of salvation, if
necessity does not force one to act.
Therefore, so as it should not appear that any effort to win over a
overlooked, before We progressed further, We thought to summon the
aforementioned bishop to Us by means of very cordial letters written
to him at our request, promising that we would receive him with good
will and that he would not be barred from freely and openly declaring
what seemed to him to meet the needs of his interests. In truth, We had
not lost all hope of the possibility that, if he possessed that
teachable mind, which Augustine, following the Apostle, required
above all else in a bishop, as soon as the chief points of doctrine
under dispute, which seemed worthy of greater consideration, were
proposed to him simply and candidly, without contention and rancor, then
almost beyond a doubt he could, upon reflection, more reasonably
explain what had been proposed ambiguously and openly repudiate the
notions displaying manifest perversity.
And so, with his name held in high regard amid the delighted acclaim
of all good men, the turmoil aroused in the Church would be
restrained as peaceably as possible by means of a much-desired
But now since he, alleging ill health, has decided
not to make use of the kindness offered to him, We can no longer
postpone fulfilling our apostolic duty. It is not a matter of the
danger of only one or another diocese: Any novelty at all assails the Universal Church.
Now for a long time, from every side, the judgment of the supreme
Apostolic See has not only been awaited but earnestly demanded by
unremitting, repeated petitions. God forbid that the voice of Peter
ever be silent in that See, where, living and presiding perpetually,
he presents the truth of the faith to those in search of it.
A lengthier forbearance in such matters is not safe, because it is
almost just as much of a crime to close one’s eyes in such cases, as
it is to preach such offenses to religion.
Therefore, such a wound must be cut away, a wound by which not one
member is hurt, but the entire body of the church is damaged.
And with the aid of divine piety, We must take care that, with
the dissensions removed, the Catholic faith be preserved inviolate,
and that those whose faith has been proved may be fortified by our
authority once those who defend perverse teachings have been recalled
from error. (Novus
Ordo Watch's World Exclusive, First-Ever English Translation of the
Introductory Text to Pope Pius VI's Auctorem Fidei, August 28, 1794.)
The following propositions, critiqued and condemned by Pope Pius VI in Auctorem Fidei, make it clear that Maradiaga Rodriguez's "return" to the "original," "primitive church" is contrary to the teaching of the Catholic Church and represents an effort to put the capstone on the One World Ecumenical Church"
76. The charge which the synod brings against the scholastic method as that "which opened the way for inventing new systems discordant with one another with respect to truths of a greater value and which led finally to probabilism and laxism"; in so far as it charges against the scholastic method the faults of individuals who could misuse and have misused it,—false, rash, against very holy and learned men who, to the great good of the Catholic religion, have developed the scholastic method, injurious, favorable to the criticism of heretics who are hostile to it.
77. Likewise in this which adds that "a change in the form of ecclesiastical government, by which it was brought about that ministers of the Church became forgetful of their rights, which at the same time are their obligations, has finally led to such a state of affairs as to cause the primitive notions of ecclesiastical ministry and pastoral solicitude to be for-gotten"; as if, by a change of government consonant to the discipline established and approved in the Church, there ever could be forgotten and lost the primitive notion of ecclesiastical ministry or pastoral solicitude,—a false proposition, rash, erroneous. (Pope Pius VI, Auctorem Fidei, August 28, 1794.)
Writing one hundred thirteen years after Auctorem Fidei, Pope Saint Pius X explained the following of the Modernism desire for revolutionary "reform":
It remains for Us now to say a few words about the Modernist as reformer. From
all that has preceded, it is abundantly clear how great and how eager
is the passion of such men for innovation. In all Catholicism there is
absolutely nothing on which it does not fasten. They wish philosophy to
be reformed, especially in the ecclesiastical seminaries. They
wish the scholastic philosophy to be relegated to the history of
philosophy and to be classed among absolute systems, and the young men
to be taught modern philosophy which alone is true and suited to the
times in which we live. They desire the reform of theology:
rational theology is to have modern philosophy for its foundation, and
positive theology is to be founded on the history of dogma. As for
history, it must be written and taught only according to their methods
and modern principles. Dogmas and their evolution, they affirm, are to
be harmonized with science and history. In the Catechism no dogmas are
to be inserted except those that have been reformed and are within the
capacity of the people. Regarding worship, they say, the number of
external devotions is to be reduced, and steps must be taken to prevent
their further increase, though, indeed, some of the admirers of
symbolism are disposed to be more indulgent on this head. They cry out
that ecclesiastical government requires to be reformed in all its
branches, but especially in its disciplinary and dogmatic departments
They insist that both outwardly and inwardly it must be brought into
harmony with the modern conscience which now wholly tends towards
democracy; a share in ecclesiastical government should therefore be
given to the lower ranks of the clergy and even to the laity and
authority which is too much concentrated should be decentralized The
Roman Congregations and especially the index and the Holy Office, must
be likewise modified The ecclesiastical authority must alter its line of
conduct in the social and political world; while keeping outside
political organizations it must adapt itself to them in order to
penetrate them with its spirit. With regard to morals, they
adopt the principle of the Americanists, that the active virtues are
more important than the passive, and are to be more encouraged in
practice. They ask that the clergy should return to their
primitive humility and poverty, and that in their ideas and action they
should admit the principles of Modernism; and there are some who, gladly
listening to the teaching of their Protestant masters, would desire the
suppression of the celibacy of the clergy. What is there left in the
Church which is not to be reformed by them and according to their
principles? (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)
Yes, this becomes redundant. I realize that. However, there are new readers that "happen" within the Providence of God to access this site for the first time. Until I am able to finish the compendium on Bergoglio, however, to systematize these efforts, it is still useful, as far I see, to make some effort to provide those who are interested in seeking the truth to realize that men such as Oscar Andres Maradiaga Rodriguez and his fellow Modernist, Jorge Mario Bergoglio, stand condemned by the authority of the Catholic Church and thus are within her maternal bosom as they are heretics, men who are unable to hold or exercise any kind of ecclesiastical office within her legitimately.
The great renewal of the Catholic Church
will take place following the Triumph of the Immaculate Heart of Mary.
Our daily praying of as many Rosaries each day as our states-in-life
permit will help us to be wounded more perfectly by the ineffable love
of Love Incarnate in His Most Sacred Heart. And it is by being wounded
by this ineffable love of the Most Sacred Heart of Jesus that we, His
totally consecrated slaves through the Immaculate Heart of Mary, that we
can more perfectly make reparation for our sins and those of the whole
world, including of the conciliarists who have abandoned "that church"
for the strange new church that has offended God so greatly and harmed
souls so much over the course of five decades now.
Let us suffer well and with gratitude and with joy in
this time of apostasy and betrayal as the consecrated slaves of Our
Blessed Lord and Saviour Jesus Christ through the Sorrowful and
Immaculate Heart. Heaven awaits us if we walk our own little Via
Dolorosa without complaint
Isn't the possession of the glory of the
Beatific Vision of God the Father, God the Son and God the Holy Ghost
for all eternity in Heaven worth bearing with the sufferings of the
Our Lady's Immaculate Heart will triumph. May we
play some small part in helping to plant a few seeds for this triumph by
our own daily fidelity to her Fatima Message, whose fulfillment will
bring upon us the dawning of an era of peace wherein all men everywhere
will exclaim during the Reign of Mary:
Viva Cristo Rey! Vivat Christus Rex!
Our Lady, Queen of All Saints, pray for us.
Saint Joseph, Patron of Departing Souls, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Andrew the Apostle, 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.
Isn't it time to pray a Rosary now?