Fatigued By His Own Apostasy Is More Like It
by Thomas A. Droleskey
As I have noted many times in the past six years, eight months now since the "election" of Joseph "Cardinal" Ratzinger to serve as the head of the counterfeit church of conciliarism, to even consider writing an article such as this one is exhausting beyond all telling.
Yes, the subject of the currently governing false "pontiff," Joseph Ratzinger/Benedict XVI is quite wearying as this Modernist's apostasies and blasphemies and sacrileges have been chronicled on this site hundreds upon hundreds of times in the past six years since his election as the fifth consecutive figure of Antichrist to lay claim, albeit falsely, to the Throne of Saint Peter. A few brief remarks are in order, however, given the fact that the false "pontiff" delivered his annual Christmas address to the conciliar curia on Thursday, December 22, 2011, six years to the day after he gave his infamous address that gave his "papal" seal of approval to the lifelong warfare he has waged against the nature of dogmatic truth in order to justify the apostasies, blasphemies and sacrileges of conciliarism's "new order" of things.
The false "pontiff's" rejection of and contempt for the Scholasticism of Saint Thomas Aquinas makes it possible for him to distort, pervert and misrepresent the lives and work of various Fathers and Doctors and saints, including Saint Robert Bellarmine and Saint Francis de Sales, to make them appear to be precursors of his own revolutionary agenda. He has done this even with Saint Paul the Apostle (see Attempting to Coerce Perjury). He has done this also with various doctrines, including that of Purgatory (see From Sharp Focus to Fuzziness.) Indeed, the "pope" started off this current year almost exactly one year ago now with yet another attempt to justify the falsehood of "religious liberty" (see Another Year of the Same Conciliar Apostasy, part one, Another Year of the Same Conciliar Apostasy, part two and Another Year of the Same Conciliar Apostasy, part three), using this as a springboard to announce plans for Assisi III (see Bearing "Fruits" From Hell Itself, part one, Bearing "Fruits" From Hell Itself, part 2 and Not Interested in Assisi III.) He has spent the entirety of this year giving us the same old conciliar apostasy, doing so in various venues across the world and during his now infamous Assisi III event on October 27, 2011 (see Processing Along The Path To Antichrist and Outcome Based Conciliar Math: Assisi I + Assisi II + Assisi III = A-P-O-S-T-A-S-Y.)
Longtime readers of this site, few in number though you. may be, know that the work of this site attempts to address root causes of problems, not their symptoms, which is why I am not at all interested in the day-to-day machinations of the midget naturalists of the fascists of the false opposites naturalist left and the right. It matters not that he sounds like a Catholic now and again. What matters is that he defected from the Faith in his seminary days and has been a destroyer of Its "bastions" ever since. Please refer to the following articles for a review of just some of the contemporary manifestations of Ratzinger/Benedict's lifelong apostasies that he learned to embrace in his seminary days and has promoted ever since: Impressed With His Own Originality, Accepting "Popes" As Unreliable Teachers, Obeying The Commands of a False Church, Boilerplate Ratzinger, "Cardinals" Burke and Canizares, Meet The Council of Trent, Vesakh, Not Miller, Time at the Vatican, Saint Vincent Ferrer and Anti-Saint Vincent Ferrers, Celebrating Apostasy and Dereliction of Duty, To Be Loved by the Jews, As We Continue To Blaspheme Christ the King and His True Church, which is an updated listing of Ratzinger/Benedict's offenses against the Faith in the past six years, Coloring Everything He Says and Does, part one, Coloring Everything He Says and Does, part two, Perhaps Judas Was the First to Sing "A Kiss is Just a Kiss", Enjoy the Party, George, Enjoy the Party, Anticlimactic "Beatification" for an Antipope, Open Letter to Pretended Catholic Scholars, Scholarship in Conciliarism's Land of Oz, As the Conciliar Fowler Lays More Snares, part one, As the Conciliar Fowler Lays More Snares, part two, As the Conciliar Fowler Lays More Snares, part three, As the Conciliar Fowler Lays More Snares, part four, Peeking into the Old Conciliar Fowler's Lair, part one, Peeking into the Old Conciliar Fowler's Lair, part two, Future Home of the "Reform of the Reform", Quite Right, which contains a summary of some of the false "pope's" warfare against the immutability of dogma and a listing of the major ecclesiological errors of the Society of Saint Pius X that undermines and, indeed, makes a mockery of the papacy itself and of their priests' defense of the Social Reign of Christ the King, Excuse Me, Father, While I Look For My New Paperwork From Rome, Just A Personal Visit, Conversion of Russia Update, So Much For Charles Martel, So Much for the Crusades, So Much for Pius V and Jan Sobieski, So Much for Catholic Truth and Let's Play The Let's Pretend Game.
Ratzinger/Benedict's 2011 address to the conciliar curia five days ago displays once again the old apostate's utter inability to recognize that the very things he deplores about contemporary Europe are the logical consequences of the false presuppositions concerning the civil state of Modernity that he believes provides the foundation for the lunacy he terms "healthy secularity" or "healthy laicism." Ratzinger/Benedict exalts that which has been condemned by true pope after true pope as injurious to personal and social order, namely, the false thesis of separation of Church and State and the error of religious liberty, which was termed a heresy by Pope Pius VII in Post Tam Diuturnas, April 29, 1814, as the foundation of a "just society" wherein "believers" can "coexist" as they pursue the common temporal good:
The key theme of this year, and of the years ahead, is this: how do we proclaim
the Gospel today? How can faith as a living force become a reality today? The
ecclesial events of the outgoing year were all ultimately related to this
theme. There were the journeys to Croatia, to the World Youth Day in Spain, to
my home country of Germany, and finally to Africa – Benin – for the consignment
of the Post-Synodal document on justice, peace and reconciliation, which
should now lead to concrete results in the various local churches. Equally
memorable were the journeys to Venice, to San Marino, to
the Eucharistic Congress in Ancona, and to Calabria. And finally there was the important day of encounter
in Assisi for religions and for people who in whatever way are searching for
truth and peace, representing a new step forward in the pilgrimage towards truth
and peace. The establishment of the Pontifical Council for the New
Evangelization is at the same time a pointer towards next year’s Synod on the
same theme. The Year of Faith, commemorating the beginning of the Council fifty
years ago, also belongs in this context. Each of these events had its own
particular characteristics. In Germany, where the Reformation began, the
ecumenical question, with all its trials and hopes, naturally assumed particular
importance. Intimately linked to this, at the focal point of the debate, the
question that arises repeatedly is this: what is reform of the Church? How does
it take place? What are its paths and its goals? Not only faithful believers
but also outside observers are noticing with concern that regular churchgoers
are growing older all the time and that their number is constantly diminishing;
that recruitment of priests is stagnating; that scepticism and unbelief are
growing. What, then, are we to do? There are endless debates over what must be
done in order to reverse the trend. There is no doubt that a variety of things
need to be done. But action alone fails to resolve the matter. The essence of
the crisis of the Church in Europe is the crisis of faith. If we find no answer
to this, if faith does not take on new life, deep conviction and real strength
from the encounter with Jesus Christ, then all other reforms will remain
On this point, the encounter with Africa’s joyful passion for faith brought
great encouragement. None of the faith fatigue that is so prevalent here, none
of the oft-encountered sense of having had enough of Christianity was detectable
there. Amid all the problems, sufferings and trials that Africa clearly
experiences, one could still sense the people’s joy in being Christian, buoyed
up by inner happiness at knowing Christ and belonging to his Church. From this
joy comes also the strength to serve Christ in hard-pressed situations of human
suffering, the strength to put oneself at his disposal, without looking round
for one’s own advantage. Encountering this faith that is so ready to sacrifice
and so full of happiness is a powerful remedy against fatigue with Christianity
such as we are experiencing in Europe today. (Christmas greetings to Alleged Cardinals, Putative Archbishops, Phony Bishops and Apostate Directors
of the Incompetent Governorate of the Occupied Vatican City State, December 22, 2011.)
The crisis of the Catholic Faith in Europe is the direct result of the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolution and the rise of Judeo-Masonry, spawning as it did each of the convulsions of the social revolutions that have shed so much blood in Europe since the storming of The Bastille in Paris on July 14, 1789. This crisis has grown exponentially as a result of the sacramental barrenness of the counterfeit church of conciliarism's false liturgical rites and of its doctrines that have sought a "reconciliation" with the forces of the world, the flesh and the devil in the belief that "meeting the world where it is" and "preaching the Gospel in a new way" can bring about a revival of "religious" practice.
Lost on the aged apostate from Bavaria is the simple truth that Catholicism is the one and only foundation of personal and social order, that the way to preach the Gospel is the way today is the same as it was when our first Pope, Saint Peter, addressed the Jews on the first Pentecost Sunday. Saint Paul the Apostle, whose conversion was one by the prayers of the one whose standing over which he presided, Saint Stephen, put the matter very simply in his Second Epistle to Saint Timothy:
 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:  Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. For there shall be a time, when they will not endure sound doctrine;
but, according to their own desires, they will heap to themselves
teachers, having itching ears:  And will indeed turn away their hearing from the truth, but will be turned unto fables.  But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Tim. 4: 1-5.)
Those who live in supposedly "civilized" nations have devolved back into the barbarism from which which their ancestors were converted to the Catholic Faith during the first eleven hundred years of the Church's history. Tens of thousands of innocent babies are killed by chemical and surgical means every day in these nations. Hundreds of innocent human beings are dispatched in hospitals once they are declared "brain dead" so that their vital body members can be transplanted, hundreds more are killed off in hospices in the name of "compassionate end-of-life care." Gangs of teenaged hoodlums run amok in malls and other public facilities, let loose on society by parents who are themselves the products of the nihilism of the age in which we live.
The antidote to this barbarism is not to be found in the false precepts of conciliarism (the new ecclesiology, the new theology, the new liturgy, false ecumenism, interreligious dialogue and prayer services, episcopal collegiality, separation of Church and State, religious liberty). It is to be found in the restoration of the Social Reign of Christ the King as the fruit of the Triumph of the Sorrowful and Immaculate Heart of Mary, which is why we must fulfill Our Lady's Fatima Message as far and as best as we are able to do so as member of the laity. It is no accident that the conciliar revolutionaries have sought to deconstruct Our Lady's Fatima Message so as to misrepresent it, never referring to it as Heaven's own Peace Plan, especially when one considers the simple truth that the false "pontiff" does not even believe that Our Lady actually appeared to Jacinta and Francisco Marto and Lucia dos Santos in the Cova da Iria near Fatima, Portugal, in 1917 (see On Full Display: The Modernist Mind). This is what has produced "fatigue" in Europe, and it is fatiguing to have to point this out time and time and time again.
It is Joseph Ratzinger/Benedict XVI's "new theology" that keeps the mind of this aged apostate trapped in a prison of its own making,, a prison that is so tiny and narrow that it is virtually impossible, humanly speaking, for the clear light of Catholic truth to penetrate through its thick walls so that the man held captive there without his knowing it can be liberated to become a member of the Catholic Church once again.
An insightful essay, published as part of a series by Si, Si, No, No in 1994, got to the very roots of the Modernist thought that penetrated deep into the heart, mind and soul of Joseph Ratzinger in his seminary days as he became part of the school of the "new theology" that was advanced at the "Second" Vatican Council and thereafter by Giovanni Montini/Paul VI and, of course, by Karol Wojtyla/John Paul II.
Paul VI's discretion and persistence most effectively
handed over supreme control and power to the "new theology"
in the Catholic world. There is absolutely no room for doubt
on this score. However, the triumph of this "new theology"
has not meant a triumph for the Catholic Faith. The German
theologian Dormann, referring to the last Council (The
Theological Way of John Paul II and the Spirit of Assisi)
writes, "Never before has a Papal encyclical, written barely
fifteen years previously, been repudiated in so short a time
and so completely by those very persons whom it condemns,
as Humani Generis (1950)." The Jesuit and "new theologian" Henrici has given us a portrait of the present situation:
"Nowadays, when theological professorships are in the
hands of our Concilium colleagues, almost all of the
theologians who have been named bishops in the last few years
have come from the ranks of Communio (a more moderately
progressive journal)…Balthasar, De Lubac, and Ratzinger,
the founders [of Communio], have all become cardinals"
(30 Days, December 1991).
Presently, in the Church-affiliated universities, including
Pontifical universities, the founding fathers of the "new
theology" are being studied; doctoral theses are being prepared
on Blondel, De Lubac, and Von Balthasar.
The Osservatore Romano as well as Civilta Cattolica praise these modernists and their ways of "thought" and the
Catholic press falls in line: Everyone falls into line
with the one occupying Peter's throne.
present time, a "new theologian" holds the exalted position
of President of the Congregation for the Doctrine of the Faith,
formerly known as the Sacred Congregation of the Holy Office: Joseph Cardinal Ratzinger. . . .
else be added to prove that Ratzinger the Prefect is in perfect
accord with Ratzinger the "theologian"? Yes, we do owe it
to our readers to point out the fact that Elio Guerriero;
chief editor of Communio (Italian edition) is in perfect
agreement with us on this score. In order to illustrate the
new theology's victorious march in his journal Jesus (April, 1992), he wrote, "Anyway, in Rome we must bring to
your attention the work done by Joseph Ratzinger, both as
a theologian and as Prefect of the Congregation for the Doctrine
of the Faith." The only thing left of Ratzinger the "restorer"
is the myth.
It is not
difficult to see what gave rise to this myth. In his Preface
to Introduzione al Cristianismo (1968 Italian
edition of Ratzinger's book Einfuhrung in das Christentum)
for example, Ratzinger writes, "The problem of knowing exactly
the content and meaning of the Christian Faith is presently
shrouded in a nebulous halo of uncertainty, thick and dense
as has never been seen before in history." And this because
"those who have followed at least in some small way the theological
movement of the last decade and have kept a certain distance
from the herd of unthinking souls who consider anything new
as being always and automatically better," have been quite
anxious to know if "our theology ...has not gone in the direction
of an interpretation reducing the rightful claims and demands
of our Faith which seemed overly oppressive, for the simple
reason that since nothing of any great importance seemed to
have been lost and so many things still remained, the new
theologians could immediately dare to go still one step further"
who loves the Church and who is suffering such a heartache
in the midst of the present universal crisis would not wholeheartedly
agree with these affirmations? Already in this Preface, which
has remained unchanged since 1968, we find sufficient matter
to give rise to that popular myth of Ratzinger the "restorer."
what does he oppose to this progressive onslaught and demolition
of the Faith being perpetuated by present-day (new) theology?
His opposition consists in a general absolution of this very
same "theology" concerning which - he declares - "one cannot...honestly
...affirm that, taken as a whole, it has taken this kind of
direction." By way of "corrective action," he suggests the
repudiation of Catholic Tradition along with the Church's
Magisterium by which the new theology of the last few decades
has succeeded in shrouding "the content and meaning of the
Christian Faith. For the deplorable tendency of this new theology
to reduce the Faith, Ratzinger remarks, "We will surely not
find the solution by insisting on remaining attached to the
noble metal of fixed formulas of former times and which, in
the final analysis, turn out to be simply a heap of metal
which weighs heavily upon our shoulders instead of favoring,
by virtue of its worth, the possibility of reaching true liberty
[which in this way, has underhandedly replaced the truth]"
(Preface to Introduzione al Cristianismo, p.8). The
fact that his foreword is certainly heading in the same direction
as contemporary "theology" seems to have completely escaped
Ratzinger. Long ago, Pope St. Pius X noted that all modernists
are in no way able to draw from their erroneous premises truly
inevitable conclusions. (cf. Pascendi).
is always the same: those excesses or abuses from which he
keeps a "respectful" distance (often by cutting remarks) he
never opposes with Catholic truth but only with some other
apparently more moderate error which, however, in the logic
of error, nevertheless leads inevitably to the same ruinous
book Entretien Sur La Foi (Discourse on the Faith),
Ratzinger labels himself as a "well-balanced progressive."
He favors a "peaceful evolution of [Catholic] doctrine" without,
however, "solitary breakaways ahead of the flock," yet "without
nostalgia nor regret for times irretrievably past"; meaning,
of course, quietly leaving behind the Catholic Faith (pp.
16-17). Although he shrinks back from extreme "progressivism,"
Ratzinger cares even less for Catholic Tradition: "We must
remain faithful to the present day of the Church [l'aujourd'hui
de l’Eglise], not to its past [non a l'hier],
nor its future [ni au demain]" (Entretien sur la
reason, a Catholic who cherishes the Catholic Faith and loves
the Church is able to favor or subscribe to a number of Ratzinger's
central affirmations, but, on closer observation of what this
"restorer" proposes in place of the current universally-deplored
"abuses," he will find himself unable to approve even a single
sentence. And this is because the downward neo-modernist path
leads us down the same slippery slope, even though it does
so more gradually, it still ends up with the very same complete
rejection of Divine Revelation, that is, in apostasy. No doubt
about it: the writings of Ratzinger the "Theologian" are there
for all to see, demonstrating an undeniable proof of this
flagrant apostasy. (They
Think They've Won! Part VI; one wonders why anyone in the Society of Saint Pius X can believe that Ratzinger/Benedict has not expelled himself from the Catholic Church, no less that he can be a true and legitimate Successor of Saint Peter.)
Do not be deceived by the appearance of Catholicism that Ratzinger/Benedict may give now and again. It is only the appearance, not the substance. No one who believes and says and does what he has done in the past sixty years can maintain membership in the Catholic Church. Our true popes have taught us this. Why do we fail to believe them:
The Church, founded on these
principles and mindful of her office, has done nothing with greater zeal
and endeavour than she has displayed in guarding the integrity of the
faith. Hence she regarded as rebels and expelled from the ranks
of her children all who held beliefs on any point of doctrine different
from her own. The Arians, the Montanists, the Novatians, the
Quartodecimans, the Eutychians, did not certainly reject all Catholic
doctrine: they abandoned only a certain portion of it.
Still who does not know that they were declared heretics and banished
from the bosom of the Church? In like manner were condemned all authors
of heretical tenets who followed them in subsequent ages. "There
can be nothing more dangerous than those heretics who admit nearly the
whole cycle of doctrine, and yet by one word, as with a drop of poison,
infect the real and simple faith taught by our Lord and handed down by
Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the
unanimous teaching of the Fathers, who were wont to hold as outside
Catholic communion, and alien to the Church, whoever would recede in the
least degree from any point of doctrine proposed by her authoritative
Magisterium. Epiphanius, Augustine, Theodore :, drew up a long
list of the heresies of their times. St. Augustine notes that other
heresies may spring up, to a single one of which, should any one give
his assent, he is by the very fact cut off from Catholic unity. "No one
who merely disbelieves in all (these heresies) can for that reason
regard himself as a Catholic or call himself one. For there may be or
may arise some other heresies, which are not set out in this work of
ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
The Modernists completely invert the parts, and of them may be applied the
words which another of Our predecessors Gregory IX, addressed to some
theologians of his time: "Some among you, puffed up like bladders with the
spirit of vanity strive by profane novelties to cross the boundaries fixed by
the Fathers, twisting the meaning of the sacred text...to the philosophical
teaching of the rationalists, not for the profit of their hearer but to make a
show of science...these men, led away by various and strange doctrines, turn the
head into the tail and force the queen to serve the handmaid."
18. This will appear more clearly to anybody who studies the conduct of
Modernists, which is in perfect harmony with their teachings. In their writings
and addresses they seem not unfrequently to advocate doctrines which are
contrary one to the other, so that one would be disposed to regard their
attitude as double and doubtful. But this is done deliberately and advisedly,
and the reason of it is to be found in their opinion as to the mutual separation
of science and faith. Thus in their books one finds some things which might well
be approved by a Catholic, but on turning over the page one is confronted by
other things which might well have been dictated by a rationalist. When they
write history they make no mention of the divinity of Christ, but when they are
in the pulpit they profess it clearly; again, when they are dealing with history
they take no account of the Fathers and the Councils, but when they catechize
the people, they cite them respectfully. In the same way they draw their
distinctions between exegesis which is theological and pastoral and exegesis
which is scientific and historical. So, too, when they treat of philosophy,
history, and criticism, acting on the principle that science in no way depends
upon faith, they feel no especial horror in treading in the footsteps of
Luther and are wont to display a manifold contempt for
for the Holy Fathers, for the Ecumenical Councils, for the
ecclesiastical magisterium; and should they be taken to task for this,
they complain that they
are being deprived of their liberty. Lastly, maintaining the theory that
must be subject to science, they continuously and openly rebuke the
the ground that she resolutely refuses to submit and accommodate her
the opinions of philosophy; while they, on their side, having for this
blotted out the old theology, endeavor to introduce a new theology which
support the aberrations of philosophers. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)
Sounding like a Catholic does not make one a member of the Catholic Church. One must subscribe faithfully to everything contained within the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ entrusted exclusively to her teaching authority for Its eternal safekeeping and infallible explication. Joseph Ratzinger/Benedict XVI believes that Catholic dogma can never be expressed adequately at any one time, meaning that God the Holy Ghost has failed Holy Mother Church in directing the work of our true popes and the Fathers of Holy Mother Church's true councils. This is impossible. It is also impossible for anyone to believe such a thing and to remain a member of the Catholic Church.
While each person must come to recognize this for himself (it took me long enough to do so; I defended the indefensible for far too long!), we must nevertheless embrace the truth once we do come to recognize and accept it without caring for one moment what anyone else may think about us as we make reparation for our sins, which did indeed transcend time and served to help to motivate the Jews of Our Lord's day to cry out for His Crucifixion just as we mock Him by means of our disordered self-love and stubborn refusal to obey His Commandments, and those of the whole world as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through His Most Blessed Mother's Sorrowful and Immaculate Heart.
As I have noted repeatedly on this site, we can never grow accustomed to apostasies that can never become acceptable
with the passage of time. We can never grow accustomed to offenses given to God by the conciliar "popes" and their conciliar "bishops." We must never "spin" in their behalf.
We must cleave to the Catholic Church, not to the counterfeit church of conciliarism, as we attempt to plant the seeds for the triumph of the Immaculate Heart of Mary as we seek to live more and more penitentially, making reparation to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary for our own many sins and for those of the whole word, praying as many Rosaries each day as our state-in-life permits.
Isn't it time to pray a Rosary now?
Immaculate Heart of Mary, triumph soon.
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Fatima, 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.
See also: A Litany of Saints