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               January 21, 2012

Fast and Furious

by Thomas A. Droleskey

The revolutionaries of the counterfeit church of conciliarism have gotten the year 2012 Anno Domini off to a fast and furious start. New developments and restatements of old apostasies seem to be gushing out of the nooks and crannies of this counterfeit ape of the Catholic Church at a pace faster than United States Attorney General Eric Holder's "fast and furious" scheme, about which he is stonewalling the Congress, put guns into the hands of Mexican drug lords to kill American law enforcement officials.

It was just yesterday, Friday, January 20, 2012, the Feast of Saints Fabian and Sebastian, that Joseph Ratzinger/Benedict XVI gave his approval to the sacrilegious liturgy of "The Neocatechumenal Way:" Here is a report from the Vatican Information Service, accompanied by a brief editorial, as found on the Society of Saint Pius X-related Rorate Caeli blogspot:


Pope Benedict XVI, in his meeting this morning with thousands of members of the Neocatechumenal Way, made public the decree of approval of the liturgical particularities of that group:


A moment ago, the Decree was read with the approval of the celebrations present in the "Catechetical Directory of the Neocatechumenal Way", which are not strictly liturgical, but are part of the itinerary of growth in the faith. It is another element that shows to you how the Church follows you with attention in a patient discernment, that she understands your richness, but also takes care for communion and harmony in the whole Corpus Ecclesiae.

The Pope then made references to his views on the liturgy as part of the life of the Church:


The celebration in the small communities, regulated by the Liturgical Books, that are to be followed faithfully, and with the specificities approved in the Statutes of the Way, has the goal of helping those who walk on the neocatechumenal itinerary realize the grace of being inserted in the salvific mystery of Christ, who makes possible a Christian testimony capable of also assuming signs of radicalness.

VATICAN CITY, 20 JAN 2012 (VIS) - The Pontifical Council for the Laity today published a decree approving the celebrations contained in the Catechetical Directory of the Neo-Catechumenal Way. The decree is dated 8 January, Feast of the Baptism of the Lord, and bears the signatures of Cardinal Stanislaw Rylko and Bishop Josef Clemens, respectively president and secretary of the council.


The text published today reads: "By a decree of 11 May 2008 the Pontifical Council for the Laity gave definitive approval to the Statutes of the Neo-Catechumenal Way. Subsequently, following due consultation with the Congregation for the Doctrine of the Faith, by a decree of 26 December 2010, the council gave approval to the publication of the Catechetical Directory as a valid and binding instrument for the catechesis of the Neo-Catechumenal Way.


"Now, pursuant to articles 131 and 133 paragraphs 1 and 2 of the Apostolic Constitution 'Pastor Bonus' on the Roman Curia, the Pontifical Council for the Laity, having received the 'nulla osta' of the Congregation for Divine Worship and the Discipline of the Sacraments, grants approval to those celebrations contained in the Catechetical Directory of the Neo-Catechumenal Way which are not, by their nature, already regulated by the liturgical books of the Church".

Editorial Note [1500 GMT]: Some have wished to say that it is not exactly an approval, that it is not an actual liturgical rite, that only the several "phases" or "steps" of the "Way" itself have been approved - which is true, even though the Holy Father himself also mentions the "specificities" of the liturgical rites when in "small groups", with papal praise and confirmation of the full 2008 approval of the liturgical practices foreseen in the Statutes. Fine, let us not call it a new liturgical rite, then - but only a "New Liturgical Way"...

What we think, what we consider right, even what is in mere speeches... all this is irrelevant: as in all post-Conciliar radical experiments, they merely wanted a seal of approval, even if the approval is not, in law, complete and wide; and, with this seal of approval, first in 2008, now supremely approved in all details in 2012, everything is possible for the Way. The Neocatechumenal Way is at last out of the box; who will put them back inside? (RORATE CÆLI.)


As is almost always the case in the counterfeit church of conciliarism, today's liturgical aberrations become approved norms, whether locally or universally, sooner or later. The Neocatechumenal Way, whose apostate spirit and sacrilegious liturgy were evaluated by the Society of Saint Pius X thirteen years ago (see the appendix below).

To wit, "bishops" in various parts of the world permitted the distribution in the hand of what purports to be Holy Communion in the Protestant and Masonic Novus Ordo service several years before Giovanni Montini/Paul VI gave his "papal" approbation for this sacrilegious practice, which became "official" in the United States of America on the First Sunday in Advent, November 27, 1977. Need readers be reminded once again of the "permission" granted by Karol Wojtyla/John Paul II for the use of female altar servers after many in the conciliar structures, this writer included, spilled much ink and fought many pitched battles to prevent as we thought we were "defending" the "liturgical norms" that had been approved by the "pope," who stabbed his friends in the back repeatedly, always rewarding those who had simply disregarded the few liturgical norms that exist in the false, synthetic rite of a false church. (For additional details, see As the Conciliar Fowler Lays More Snares, part three and Ho Hum Yet Again.)

Then again, a "novel" liturgy that is itself aberrant and sacrilegious is bound to give rise to abuses and "experiments." Indeed, the spirit of "experimentation" and "innovation" was structured into the very fabric of the Novus Ordo service. Paragraphs 395 and 398 of the General Instruction to the Roman Missal (G.I.R.M.) specifically envisioned such experimentations as those that have characterized The Neocatechumenal Way and have now received "papal" approbation after years of "concern" expressed by various conciliar officials:

395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed.156 The special norms given in the Instruction On the Roman Liturgy and Inculturation157 should be carefully observed.

Regarding procedures to be followed in this matter, the following should be followed:

In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.

Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. . . .

398. The norm established by the Second Vatican Council—that in the liturgical reform there should be no innovations unless required in order to bring a genuine and certain benefit to the Church, and taking care that any new forms adopted should in some way grow organically from forms already existing—must also be applied to efforts at the inculturation of the same Roman Rite. Inculturation, moreover, requires a necessary length of time, lest the authentic liturgical tradition suffer contamination due to haste and a lack of caution.

Finally, the purpose of pursuing inculturation is not in any way the creation of new families of rites, but aims rather at meeting the needs of a particular culture in such a way that adaptations introduced either in the Missal or in combination with other liturgical books are not at variance with the distinctive character of the Roman Rite. r and Bishops' Conferences


I have commented on these passages at length in my own G.I.R.M. Warfare, written between March of 2001 and August of 2002:

There you have it, ladies and gentlemen. [What purports to be the] Holy Sacrifice of the Mass can be used as a laboratory of experimentation. The purpose of this experimentation, which is absolutely, unqualifiedly without any precedence in the nearly 2,000 year history of the Church, is to adapt the barbaric practices of pagan peoples directly into the Catholic Mass so as to satisfy what are alleged to be the desires of indigenous peoples to "feel" as though the liturgy reflects the "genius" of their history. This is why, you see, it is important to incorporate tribal practices of the barbaric peoples of Africa, of the Aztecs and Mayans and Incas of Latin America, of the bush people of Australia and New Zealand, and of the various Indian tribes of North America, to say nothing of the experiments involving "rock" Masses" and "folk" Masses and the practices of the New Age movement.

Thus, we have the phenomena of the [putative] Vicar of Christ accepting the gifts to be used in a "Papal" extravaganza Mass in Africa from half-naked women, of New Zealand tribesmen dressing down to do tribal dances in the Basilica of Saint Peter (as I commented at the time a few years ago, did these natives board the plane from New Zealand in their tribal attire?), of scandalous music being played at World Youth Day celebrations, of feathered Aztec dancers entertaining the congregation at the "canonization" of Juan Diego in Mexico City. How can any right thinking Catholic stand by and believe that this is anything other than sacrilegious? Would any canonized saint in the history of the Church shut his mouth at these horrible spectacles?

Paragraph 395, therefore, authorizes a national episcopal conference to propose a scheme of adaptation to the conciliar officials who occupy the Holy See. If the conciliar officials approve the schema, then there is a period of experimentation. If the experimentation is deemed to be successful in the view of the conference of bishops in question, then the project is presented to the conciliar Rome for final approval. And, naturally, there is going to be great pressure placed on officials in the occupied territory of the West Bank of the Tiber to approve the experiment or otherwise run the risk of being considered insensitive to the needs inspired by the genius of the peoples. This paragraph represents the authorization of the un-Christian and the bizarre as constituent elements of a [putative offering of] Catholic Mass.

The Mass is not supposed to be a plaything. How can anyone assert the "new Mass" represents a "rite" when experiments to adapt that "rite" can be conducted provisionally to obtain the "feedback" of the people? This is not a rite. This is an exercise in revolutionary egalitarianism. . . . Simply saying that inculturation doesn't create new "families of Rites" does not make it so. Of course the adaptations result, in a de facto manner, in new families of Rites. And there is no need to worry about contaminating the "authentic liturgical tradition" of the Roman Rite. It was contaminated by the Novus Ordo itself, which has done so much harm to the life of the Church and the sanctification of souls.


Lost in their own revolutionary world deformed by the violence done to logic and language by the New Theology, the conciliar revolutionaries keep on retreading and retooling their worst abominations and blasphemies. The "inculturation of the Gospel" called for by the "Second" Vatican Council and insisted upon quite insistently by Joseph Ratzinger/Benedict XVI exists side-by-side with the alleged "restoration of Tradition" and the assimilation of Anglicans into the conciliar structures that was formalized in November of 2009 to form that big "happy family" in the "Big Tent" that is the One World Church of Ecumenism. There's just a little something for everyone, including pagan rituals and false "spiritualities," in the counterfeit church of conciliarism. Just a little something for everyone except God Himself as He has revealed Himself to us exclusively through the true Church that He founded upon the Rock of Peter, the pope.

Ah, the conciliar revolutionaries have been busy not only with The Neocatechumenal Way. They have busied themselves with various ceremonies and statements to commemorate the "Week of Prayer for Christian Unity" that is but a corruption of the Chair of Unity Octave that had been instituted by Pope Saint Pius X in 1908 (for a superb history of the transformation of the Chair of Unity Octave into the "Week of Prayer for Christian Unity," please see Mr. John Vennari's The Ecumenical Corruption of the "Chair of Unity" Octave).  

It is not necessary to list all of the statements that have been issued in the past week or so concerning this corruption of the Chair of Unity Octave, which prays for the unconditional return of all non-Catholic Christians to the true Church, the Catholic Church, outside of which there is no salvation and without which there can be no true social order. Only one such statement, fresh from the lips of Joseph Ratzinger/Benedict XVI himself just two days ago now, will suffice as I am pretty much fed up (as in completely disgusted) with having to repeat myself about this madness:

In recent times, ethical questions have become one of the points of difference among Christians, especially with regard to the proper understanding of human nature and its dignity. There is a need for Christians to arrive at a profound agreement on matters of anthropology, which can then help society and politicians to make wise and just decisions regarding important questions in the area of human life, family and sexuality.

In this regard, the recent ecumenical bilateral dialogue document in the Finnish-Swedish context not only reflects a rapprochement between Catholics and Lutherans over the understanding of justification, but it urges Christians to renew their commitment to imitate Christ in life and action. We trust in the power of the Holy Spirit to make possible what may still seem beyond our reach: a widespread renewal of holiness and public practice of Christian virtue, after the example of the great witnesses who have gone before us.

In this year’s Week of Prayer for Christian Unity, the second reading from today’s suggested texts recalls the patience of faithful believers like Abraham (Heb 6:15) who were rewarded for their faith and trust in God. The realization that God lovingly intervenes in our history teaches us not to place undue emphasis on what we can accomplish through our own efforts. Our longing for the full, visible unity of Christians requires patient and trustful waiting, not in a spirit of helplessness or passivity, but with deep trust that the unity of all Christians in one Church is truly God’s gift and not our own achievement. Such patient waiting, in prayerful hope, transforms us and prepares us for visible unity not as we plan it, but as God grants it.

It is my fervent hope that your visit to Rome will help to deepen the fraternal relations that exist between Lutherans and Catholics in Finland. Let us thank God for all that he has granted us so far and let us pray that he may fill us with the Spirit of truth to guide us towards ever greater love and unity. Upon you and all your fellow-citizens, I invoke God’s abundant blessings. (To members of the Ecumenical Delegation of the Lutheran Church of Finland on the Feast of St Henrik, January 19, 2012; the link contained in this apostate address, Week of Prayer for Christian Unity, will take readers to an explanation of the program to be followed to effect "visible unity" in accord with the "themes" adopted for each day of the week.)


Here's just a reminder, especially for newer readers of this site as to the apostate nature of calls for "visible unity" when one is either united with Catholic Church or he is not:

Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

"It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

"It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd." (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

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,"[29] 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.)

Actually 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. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)



The Catholic Church gives us clarity and nothing else. She does not give us statements that make it appear as though "visible unity" among all "believers" has not yet been achieved as only those who believe in Our Lord as He has revealed Himself to us exclusively through His true Church are His true believers. Those steeped in errors about the nature of Our Lord and the Divine Constitution of His Holy Church cannot give a "witness" in behalf of anything other that confusion, something that applies as much to the conciliar revolutionaries as to all non-Catholic Christians and others.

The Sixth Ecumenical Council of the Catholic Church, the Third Council of Constantinople, explained that the Catholic Faith is unchanging, rejecting innovation in no uncertain terms, and it is innovation and novelty, such as Ratzinger/Benedict's "hermeneutic of continuity and discontinuity" to justify the apostasies and blasphemies and sacrileges of conciliarism as being in concert with the Catholic Faith, that has led to a meltdown of the Faith--and to silence in the face of abject, open, public and undeniable offenses against the honor and majesty and glory of God by this false "pontiff"--among a large preponderance of Catholics, both clergy and laity alike, who are as of yet attached to the structures of the counterfeit church of conciliarism:

These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Sixth Ecumenical: Constantinople III).


No true pope of the Catholic Church can teach error or introduce "innovation" or teach in any way at any time anything contrary to the Faith. Keep focused on the fact that the Catholic Church brings forth her teaching with "ease and security," not with obscurity or ambiguity or any degree of contradiction of her perennial teaching, which is, of course, absolutely immutable:


For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

It was nearly two years ago now that Mr. Frank Rega, a Third Order Franciscan who is the author of Saint Francis of Assisi and the Conversion of the Muslims, sent the following remarkable quotation from a book dealing about Pope Pius VII's dealings with Napoleon Bonaparte, who wanted to institutionalize the principles of the French Revolution in a "moderate manner" with the full assent of the Catholic Church:


"Times have changed -- times have changed! The Church must adapt and be reconciled with the Revolution."  Napoleon Bonaparte haranguing Pope Pius VII, whom he held prisoner in France. (Robin Anderson, Pope Pius VII, TAN Books, 2001, page 131).


Who believes that what he believes to be the Catholic Church has to "adapt and be reconciled with the Revolution"? Of course. Joseph Ratzinger/Benedict XVI:


Let us be content to say here that the text serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789. Only from this perspective can we understand, on the one hand, the ghetto-mentality, of which we have spoken above; only from this perspective can we understand, on the other hand, the meaning of the remarkable meeting of the Church and the world. Basically, the word "world" means the spirit of the modern era, in contrast to which the Church's group-consciousness saw itself as a separate subject that now, after a war that had been in turn both hot and cold, was intent on dialogue and cooperation. (Joseph Ratzinger, Principles of Catholic Theology, p. 382.)


Joseph Ratzinger/Benedict XVI is "united" with non-Catholic Christians more than he realizes as he is one of them in mind, heart and spirit.


Joseph Ratzinger/Benedict XVI does not believe that God the Holy Ghost, the very Third Person of the Most Blessed Trinity, inspired the popes of the Nineteenth and early Twentieth Centuries to write as they did. He believes that such teaching, although valid at a given point in time, can become "obsolete" in the particulars it contains as the particular language used to convey that teaching was "conditioned" by the historical circumstances in which it was formulated, a belief that has been condemned by the authority of the Catholic Church and is completely Modernist. However, Ratzinger/Benedict's logically absurd and philosophically condemned nature of dogmatic truth is what makes it possible for him and for his conciliar cronies to eviscerate the teaching of the Catholic Church as the engage in "obstinate wranglings" with non-Catholics who simply need to be converted to the true Faith.

Today is the Feast of Saint Agnes, the Patroness Saint of the diocese where I grew up and have spent about two thirds of my life, the Diocese of Rockville Centre on Long Island. Saint Agnes preferred death than than to sin. We must prefer death and dishonor rather than to be accounted among those who believe that men such as Joseph Ratzinger/Benedict XVI who esteem false religions and deny the very nature of dogmatic truth (which is nothing other than a denial of the nature of God Himself) and men such as Barack Hussein Obama who believe in the mystical dismemberment of Our Blessed Lord and Saviour Jesus Christ in the persons of innocent preborn children under cover of law are not enemies of God to be pitied as we pray for their conversion to the true Faith.

Who cares if we are held to be of no account in the world? What matters if that we, despite our past sins and present failings, remain faithful to the true Faith by cooperating with the graces won for us by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood on the wood of the Holy Cross that flows into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces. We must follow the pathways of the saints.

We have to fear only one thing: dying in a state of Final Impenitence. The petty potentates of the counterfeit church of conciliarism and of civil governments will pass from the scene soon enough. Our Lady's Immaculate Heart will indeed triumph in the end. We simply need to be about the business of clinging to true bishops and true priests in the catacombs who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds as we make reparation for our sins by praying as many Rosaries each day as our states-in-life permit, offering the fruit of our prayers and sacrifices and mortifications and humiliations to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.

There will be a day when all men and all women will be united in the Catholic Faith. There will be a day when all nations, including the United States of America, will acknowledge Christ the King. May it be our privilege to use the circumstances of the present moment, which God has known from all eternity would occur, to plant a few seeds as the consecrated slaves of Christ the King through the Immaculate Heart of Mary for the day when all voices, including those of Joseph Ratzinger/Benedict XVI and Barack Hussein Obama, will exclaim:

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon!

Our Lady of Lourdes, pray for us. .

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

Saint Agnes, pray for us.

See also: A Litany of Saints


The Society of Saint Pius X on The Neocatechumenal Way, 1999


In February 1972, a 400-page book was printed in Spain containing the advice given to the catechists of the Neo-Catechumenal Movement by Kiko Arguello and Carmen Hernandez, in charge of this Movement. This is an exceptional document revealing the reality of this association.


the Neo-Catechumenal Way, a heresy encouraged by Rome

This book is reserved to the catechists of the Movement and nobody else can acquire it. It became known, thanks to an indiscretion. The secret character of the advice given is often repeated in the book: “Don’t tell this to anybody else… If people knew this, they would go away quickly…” This is very surprising for a Movement which pretends to be Catholic. It seems, on the opposite, to be a kind of freemasonry. But let us go further.

“Traditional Christianism, with Baptism, First Communion, Sunday Mass, Commandments of God, was not a Christianism. It was dirt. We were pre-Christians.(…) God called us now to found a catechumen Movement turned towards rebirth (of real Christianism)”.

Ignoring and rejecting 2000 years of Catholic doctrine and practice of the Church, the Neo-Catechumenal way claims to rediscover the primitive and authentic Christian values. In this book, we can find at least six important points of that which is Catholic which was destroyed by this Movement.





The central point of the doctrine of Luther is that we can be saved without good works inspired by prayer, penance and charity. Faith alone is sufficient. This faith is essentially a confidence that God forgives sins because of Jesus Christ. As a consequence, the sacrament of penance is useless. (Dictionary of the Catholic Faith, D’Ales, Vol 4, p. 794, article: Reformation).

In the book of Kiko and Carmen, we read: “Man is not saved by good works (…), Jesus Christ did not come to give us a model of life, an example (…). The Holy Spirit doesn’t lead us to perfection, to good works (…), Christianism doesn’t require anything from us (…). God forgives freely the sins of those who believe that Jesus is the Savior.” Here, it is very clear!

In another place, they write that good works are the “signs of faith”, and that they are not Protestant. There is, however, such a great insistence that faith alone is essentially sufficient, that we could say that their doctrine on salvation is Protestant. In the Catholic Doctrine, good works are not only signs, but necessary means for salvation.


In the Catholic Doctrine, the Passion of Our Lord Jesus Christ was the cause of our salvation because, having been an exact reparation for all our sins, it was the price of our salvation, according to the plan of God: “For you have been bought with a great price.” (I Cor vi, 20). Kiko and Carmen write: “The notion of sacrifice entered in the Eucharist by condescension for the pagan mentality (of this time). (…) But does God need the Blood of His Son in order to be appeased?” And they explain that “by his Resurrection, Jesus showed us His Will to forgive us.” But it is no more His sacrifice of the Cross which obtained our forgiveness: “Because of the Theological renewal of Second Vatican Council, today, the dogma of Redemption is no more spoken of, but rather, the mystery of the Pasch of Jesus.”

We answer that no council of the Catholic Church can change its infallible doctrine! The doctrine of the Catholic Church is that the Sacrifice of Our Lord is together a Mystery of Justice and Love: the Divine Wisdom which was not obliged to require an exact reparation for our sins, but who chose this means to show us the gravity of sin1; the infinite love of God makes reparation in our place by the Second Person of the Holy Trinity having taken our nature; infinite love of the Son of God offering Himself on the Cross for the glory of his Father and our salvation; his esteem for His Son giving him such a difficult mission and rewarding Him by the gift of a name above all names.

(Dictionary of the Catholic Faith – Article: Redemption. Summa of St. Thomas Aquinas: Treaty of the Passion)


For Kiko and Carmen, to think that “the essential of confession consists in confessing our own sins in order to receive absolution is a magic and an individualistic conception of this sacrament, where it is a man who forgives our sins.” For them the importance of this sacrament is not the absolution because we are already forgiven in Jesus Christ; but it is the community of the Church which is the sign of Jesus Christ and which forgives (!).

Kiko and Carmen forgot these words of Our Lord Jesus Christ: “Whatsoever thou shalt bind upon earth, it shall be bound also in heaven; and whatsoever thou shalt loose on earth, it shall be loosed also in heaven (Matthew XVI, 19)”. Our Lord spoke to His Apostles and successors (bishops and priests) and not to the community of the faithful!


The Eucharistic Miracle at Lanciano gave us the proof that Christ is really and transubstantially present in the Holy Eucharist.



The Mass, for Kiko and Carmen, is only “the memorial of the Pasch of Jesus, of his passage from death to life”, and again: “The notion of sacrifice is a condescension for the pagan mentality (…). At the beginning of the Church, in the Theology of the Mass, there was no sacrifice of Jesus, no sacrifice of the Cross, no Calvary, but only a sacrifice of praise.”

This is a typical Protestant conception of the Mass. Let us quote here some canons of the Council of Trent (22nd Session):

“If anyone say that in the Mass, a true and real sacrifice is not offered to God (…), let him be anathema (Canon 1).

If anyone says that the sacrifice of the Mass is that only of praise and thanksgiving, or that it is a mere commemoration of the sacrifice consummated on the Cross but not a propitiatory one [that is, a sacrifice to appease God – ed.] (…) let him be anathema (Canon 3).”


Kiko and Carmen ridicule the traditional practices of the Catholic Church: “the tabernacles, the Feast of Corpus Christi, the solemn expositions of the Blessed Sacrament, processions, adorations, genuflections, visits to the Blessed Sacrament, to think that by communion we put Jesus in our soul, thanksgiving after communion, private Masses without faithful (…) all these practices minimize the Eucharist and are far from the spirit of Easter.” But, what really is important for them?

“The most important thing does not consist in the Real Presence of Jesus Christ in the Eucharist, but in the Eucharist as it is the mystery of the Pasch (…). As God was present in the first Pasch, when the Hebrew fled from Egypt, so Jesus is present by his spirit, resurrected from the dead.”

To this unusual and strange definition of the Presence of Jesus in the Eucharist, dangerously similar to the Protestant doctrine, let us quote the definition given by the Catechism of Saint Pius X:

“The Holy Eucharist is a sacrament in which, by the marvelous conversion of the whole substance of bread into the body of Jesus Christ, and that of wine into His Precious Blood, is contained truly, really and substantially, the Body, the Blood, the soul and Divinity of the same Lord Jesus Christ under the appearance of bread and wine.”


Kiko and Carmen write: “The memorial Jesus left us in His resurrected Spirit from the dead (…). How did the Apostles see Jesus Christ resurrected? In themselves, made a vivifying spirit.”

Kiko and Carmen forgot that in the Catholic Church, when it is spoken of the Resurrection of Our Lord Jesus Christ, it is the resurrection of His Body.

In its commentary on the Creed, the Catechism of the Council of Trent writes: “On the morning of the third day after His death, the soul of Jesus Christ was reunited to His Body, and thus He who was dead during those three days arose, and returned again to life from which He had departed when dying.”

Kiko and Carmen forgot that the Resurrection of Our Lord Jesus Christ is a dogma of our Faith: “If Christ be not risen again, then is our preaching vain, and your faith is also vain.” (I Cor. xv, 14)


In October 1990, “Thirty days” magazine ran as a headline: “Green light for the Neo-Catechumens. John Paul II praises the Neo-Catechumenal Way.”

Perhaps, the Pope had not received the secret book of Kiko and Carmen destined only to the catechists of the Movement: “If people knew this, they would fly quickly.”

But, this official approbation is tragic. This Movement is a seat of destruction of Catholic faith within the Church, a kind of cancer, whose metastasis are spread all over the world now. Because of the papal approbation, seminaries of this Movement for the formation of priests are being built everywhere: in Rome, New York, Madrid, Varsovia, Medellin (Colombia), Caliao (Peru).

As for all secret organizations working against the Church, the duty of all Catholics is to make known the secret and reveal the true goal of the Neo-Catechumenal Movement which is the destruction of Faith.  (A Critique of the Neo-Catechumenal Way; it is only a matter of time before the Society of Pius X  takes it place among with the Neocatechumenal Movement as part of the counterfeit church of conciliarism, a place where unity of Faith and Worship is not required for admission or retention.)


© Copyright 2012, Thomas A. Droleskey. All rights reserved.