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May 28, 2010

Forever Prowling The World Seeking The Ruin Of Souls

Part One

by Thomas A. Droleskey

Yes, the devil is like a roaring lion prowling the world seeking the ruin of souls. Our first pope, Saint Peter, told us this quite directly:

Be you humbled therefore under the mighty hand of God, that he may exalt you in the time of visitation: Casting all your care upon him, for he hath care of you. Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye, strong in faith: knowing that the same affliction befalls your brethren who are in the world. But the God of all grace, who hath called us into his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you, and confirm you, and establish you. (1 Peter 5: 6-10.)


In like manner, of course, the conciliarists, who are in the league with the devil, whether wittingly or unwittingly is only for God to know and to judge, prowl about the world seeking the ruin of souls. No, they don't intend to seek the ruin of souls. They believe that they are serving the cause of "unity" and even "truth" in the distorted senses of those words that they have derived from Modernism by way of the "New Theology." They are, objectively speaking, though, seeking the ruin of souls whether or not they realize it as their words and deeds offend God and reaffirm others in false religions until the point of their very deaths, being willing to blaspheme God and to publicly misrepresent the doctrines and history of His Holy Church.

So many are the examples of this that it is beyond wearying have to write about any of this yet again. As I have noted on several occasion on this site, I would love to be back in the college classroom teaching, say, an American government course. That is not in God's Holy Providence for me at this time as my work at this time is to seek to defend the integrity of the Holy Faith as it has come under such savage attack from the lords of Modernity in the world and of Modernism in the One World Ecumenical Church of conciliarism.

Weary or not, therefore, here is but another brief treatment of one of the most dangerous "non-ecclesiastical termites," if I can alter a phrase popularized by a Catholic writer and applied to the then Joseph "Cardinal" Ratzinger (who was termed an "ecclesiastical termite," something that has, of course, changed as a result of Summorum Pontificum, changing so radically that it is no longer considered to a "big deal" to esteem symbols of false religions and to call places of false worship as "sacred"), Walter "Cardinal" Kasper, the President of the "Pontifical" Council for Promoting Christian Unity and the head of the Commission for Religious Relations with the Jews, who, whether or not he realizes it, does indeed prowl around the world seeking the ruin of souls by his words and deeds.

"Cardinal" Kasper was in Liverpool, England, on Pentecost Sunday. After administering the faux conciliar rite of confirmation at the Catholic cathedral in Liverpool, Kasper marched on over to the Anglican "cathedral," where he proceed to pontificate on his favorite subject, the joys of false ecumenism. Here are some excerpts from Kasper's "homily," which will be broken up by many own comments to make the subject matter more digestible, at what was called the "two cathedrals service" as he, in full loyalty to example set by the conciliar "popes, dared to violate the Canon Law of the Catholic Church by steeping into a place of false worship that is in the grip of the devil, worse yet to refuse to seek with urgency the conversion of those steeped in the utterly false religion of Anglicanism to the Catholic Church:

We also read in the Acts of the Apostles that everybody heard the apostles in their own language. That’s hope again, hope for ecumenism. For ecumenism means in the Greek language the oikoumene, that is the whole inhabited world. Indeed, there were gathered in Jerusalem people of the whole then known world: Parthians, Medes and Elamites, inhabitants of Mesopotamia, Judaea and Cappadocia, and many others, even travellers from Rome. They were gathered for the Jewish Feast of Tabernacles. But when the Holy Spirit came down they all listened to the same message of Jesus Christ and all understood it in their own language. All were amazed, because suddenly the Babylonian confusion and the reciprocal non–understanding among peoples was overcome, all were again united listening to the same message. But this new unity and new universality was not at all a uniformity, it meant unity within diversity and diversity within unity. And what else is the goal of ecumenism today other than this kind of unity within diversity of all believers in Jesus Christ. (Kasper's Remarks.)


This is a total distortion of what happened on Pentecost Sunday. God the Holy Ghost gave those gathered in Jerusalem the ability to hear the Gospel, which was preached by the first pope, referred to as merely "Peter" by Kasper in his "homily," so that they could respond as one to the message of salvation that Saint Peter was preaching to his fellow Jews. They were to be one in the Holy Faith. They were to be converted to the Catholic Church unconditionally, a conversion that our first pope, Saint Peter, sought with urgency immediately after receiving the gifts and fruits of God the Holy Ghost on that first Pentecost Sunday.

Kasper summarizes the goal of false ecumenism very succinctly when he asked the following rhetorical question: "And what else is the goal of ecumenism today other than this kind of unity within diversity of all believers in Jesus Christ?" The goal of false ecumenism is not, obviously, to abolish false religions by seeking the conversion of their adherents to the one and only true Church. The goal of false ecumenism is seek some kind of accommodation with believers of false religions so that "love" can "bridge" differences that really do not matter in the "larger scheme" of things.

It was a little over twenty-seven months ago that I was excoriated, albeit obliquely, by a Catholic writer for rushing to what he claimed was a "rash judgment" on the "Sovereign Pontiff" by claiming that it was thoroughly unjust for anyone to assert that a letter Kasper had sent to Rabbi David Rosen in the aftermath of the furor caused by Joseph Ratzinger/Benedict XVI "revised" Good Friday Prayer for the Jews reflected the mind of the false "pontiff," who did indeed express his own mind quite clearly when he said that Christians and Jews "pray to the same Lord" as he spoke at the Talmudic synagogue in Rome, Italy, on Sunday, January 17, 2010 (see Saint Peter and Anti-Peter) and when he abjectly to refused to do what the first pope did on the first Pentecost Sunday, that is, to see the unconditional conversion of the Jews to whom he spoke. Similarly, Walter Kasper's views on "unity within diversity" are identical to those of Ratzinger/Benedict. Anyone who even attempts to claim that this is not so is either intellectually dishonest or badly deceived.

Here is the evidence of Ratzinger/Benedict's belief in "unity within diversity," which he termed "multiplicity in unity:"

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one's own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. (Ecumenical meeting at the Archbishopric of Cologne English)


Why is this wrong? Permit a tired man a moment to sigh. Oh, I'm back. Here is why:

"To characterize the relation between Catholics and Protestants as 'unity-in-diversity' is misleading, inasmuch as it implies that essentially Catholics are one with heretics, and that their diversities are only accidental. Actually, the very opposite is the true situation. For, however near an heretical sect may seem to be to the Catholic Church in its particular beliefs, a wide gulf separates them, insofar as the divinely established means whereby the message of God is to be communicated to souls--the infallible Magisterium of the Church--is rejected by every heretical sect. By telling Protestants that they are one with us in certain beliefs, in such wise as to give the impression that we regard this unity as the predominant feature of our relation with them, we are actually misleading them regarding the true attitude of the Catholic Church toward those who do not acknowledge Her teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)


After all, who accompanied Ratzinger/Benedict into the synagogue in Rome four months ago now? Walter "Cardinal" Kasper.

Who accompanied Ratzinger/Benedict into the Lutheran church in Rome on Laetare Sunday, March 14, 2010? Walter "Cardinal" Kasper. (See Unity Among Lutherans.)

Who was sitting right near Ratzinger/Benedict at the concert of Russian music performed for Ratzinger/Benedict in the Paul VI Audience Hall as an Orthodox "ecumenical" representative, Archbishop Hilarion, spoke of overcoming "differences" with music? Walter "Cardinal" Kasper. (See Anti-Apostles All.)

Anyone who asserts that Ratzinger/Benedict is not of one mind and heart with his fellow conciliar revolutionary, Walter "Cardinal" Kasper, is not speaking the truth.

The next excerpt from Kasper's "homily" at the Anglican "cathedral" in Liverpool continued his distortion of history in behalf of false ecumenism:

Yet when we look at our present situation and become fully aware of our present reality, when we look seriously and honestly at the concrete reality of Christendom in today’s world, we must be ashamed. Don’t we see a lack of hope and courage, and don’t we see everything but unity within diversity? Yes, unfortunately Christians are divided, divided for 1000 years between East and West, between oriental and Western Christianity, and divided for 500 years between Catholics and Protestants, and those who are called Protestants are divided among themselves in hundreds of confessions, in established and free churches, congregations and communities. And the Catholic Church, yes, thanks to God there are no formal breaks of communion, but as we all know there does not exist only unity and love. (Kasper's Remarks.)


"Don't we see a lack of hope and courage? Don't we see everything but unity within diversity?" This is insanity. Has any true pope every spoken in such a way prior to the death of Pope Pius XII on October 9, 1958? Conciliarists are living in an abject fantasy world. Any collection who has left the Catholic Church, whether it be the Orthodox or the Protestants, has done so by rejecting some, if not all, of her doctrines and by rejecting the entirety of her governance, creating false creeds and, in the case of Protestants, false forms of worship that are evil as they are not of God. And there is only one and only one path to "unity" as the conciliarists, who have themselves broken form the Catholic Church by means of their apostasies and sacrileges: the unconditional return of all those who have defected from the Faith.

Just as Ratzinger/Benedict specifically and categorically rejected the "ecumenism of the return" in Cologne, Germany, on August 19, 2005, so has Walter Kasper consistently rejected what faithful Catholics have sought whenever groups of Catholics have the Barque of Saint Peter: their return:

In early 2000, Bishop (now Cardinal) Walter Kasper declared in L'Osservatore Romano that prior to Vatican II the Church "understood the reestablishing of Christian unity exclusively in terms of 'return of our separated brothers to the true Church of Christ...from which they have at one time unhappily separated themselves.'" That is a direct reference to the language of Pius XI in Mortalium Animos, which Kasper wishes to make clear has been repudiated. This is no longer the Church's "position," he went on to explain. Kasper thus confirmed what we have been claiming; contrary to all preconciliar papal teaching, ecumenism simply does not seek the return of non-Catholics to the one true Church. "The old concept of the ecumenism of return," he said, "has today been replaced by that of a common journey which directs Christians toward the goal of ecclesial communion understood as unity in reconciled diversity." The old idea of "ecumenism of return" is "no longer applicable to the Catholic Church after Vatican II."

In 2001, Most Rev. Cormac Murphy-O'Connor, Archbishop of Westminster (and recent John Paul II appointee), joined this chorus, noting that "if we look at the Roman documents in recent years, it is clear that they do not spell a turning back to the 'ecumenism of return,' or 'you come-inism.' The direction and dialogue of convergence were firmly set by the Second Vatican Council and endorsed and confirmed six years ago by Ut Unum Sint." And this prelate is considered "conservative" by postconciliar standards.

Even more disturbing is Cardinal Ratzinger's comment that "the end of all ecumenical effort is to attain [?] the true unity of the Church. For the moment, I wouldn't dare venture to suggest any concrete realization, possible or imaginable, of this future Church. We are at an intermediate stage of unity in diversity."

Now note well: Pope John Paul II appointed Cardinal Ratzinger as Prefect of the Congregation for the Doctrine of the Faith. He also appointed Cardinal Kasper, whose orthodoxy was known to be in question, to his current post just last year. He appointed Murphy-O'Connor to be Archbishop of Westminster. Thus, far from condemning the despicable capitulation called "reconciled diversity," John Paul appointed to his council on Christian unity one of its best-known advocates, and Cardinal Ratzinger himself endorses the concept. Note also that Cardinal Kasper made no effort to argue, as the Pamphlet does, that the positions of Pius XI and John Paul II were somehow compatible, and that traditionalists were engaging in "private judgment" and rashly "pitting one Pope against another" when they pointed out the contradiction. Kasper frankly admitted that Pius XI's "model" no longer applies. One of the heads of a pontifical council, then, is apparently secure in his job, despite having pitted one Pope against another. Maybe the neo-Catholics will raise the same uproar against Cardinal Kasper--a man whose views have implications for Catholics around the world--for committing the very act for which they indignantly condemn traditionalists. Or maybe not. (Christopher A. Ferrara and Thomas E. Woods, Jr., The Great Facade, The Remnant Press, 2002, pp. 201-202.)


And who, precisely, has retained Walter "Cardinal" Kasper as the president of the "Pontifical" Council for Promoting Christian Unity and the head of the Commission for Relations With the Jews? Why, of course, none other than his conciliar revolutionary soul-mate, Joseph Ratzinger/Benedict XVI.

This year we celebrate the hundredth anniversary of the famous missionary conference in Edinburgh. Missionaries from all over the world gathered together and asked themselves: Why are we unable to bring about a renewed Pentecost? What are the main obstacles to spreading the Good News of the Gospel? Their answer was unanimous: The main obstacle was to be seen in the division among Christians. This insight became the starting point of the ecumenical movement of the 20th century, which the Second Vatican Council called an impulse not of the spirit of liberalism but an impulse of the Holy Spirit. So ecumenism is not an end in itself; mission and ecumenism are twins. We cannot preach reconciliation and peace and at the same time be divided and not reconciled among ourselves. (Kasper's Remarks.)


It was to condemn the movement of "modern ecumenism" begun at Edinburgh, Scotland, with the "World Missionary Conference," which was held between June 14-23, 1910, that Pope Pius XI wrote Mortalium Animos, January 6, 1928. Yet it is that this same conference has been praised repeatedly by none other than Ratzinger/Benedict in the past four months now. (See Getting Bolder In His Apostasy.)

No "impulse" of God the Holy Ghost leads anyone to conclude that "mission and ecumenism are twins." Saint Fidelis of Sigmaringen gave up his very life to seek the conversion of the Calvinists. So did the Martyrs of Gorkhum. Saint Josaphat gave up his life as a price for seeking the conversion of the Orthodox. Saint Francis de Sales, the Apostle of Charity, effected the conversion of thousands of Calvinists in Switzerland by his preaching. The very Mother of God herself sought the conversion of a Calvinist in France in the year 1656 (see If You Do Not Return to the True Faith, You Will Be Cast Into Hell!; I'll leave yet another reference to the conversion of Alphonse Ratisbonne for tomorrow's article). They were not interested in "unity within diversity" or "reconciled diversity" or "multiplicity in unity" or whatever other slogan is conjured up by the theological maniacs in the counterfeit church of conciliarism. They were concerned about one thing and one thing only: complete fidelity to the mission undertaken by the Saint Peter and the other Apostles on the first Pentecost Sunday, which will always be the mission of the Catholic Church: the seeking with urgency of the unconditional conversion of non-Catholics to the true Church.

Kasper, though, is bold enough and absolutely shameless enough to blaspheme our first pope by daring to distort and misrepresent the true missionary work that he began after receiving gifts and fruits of God the Holy Ghost on the first Pentecost Sunday, equating Saint Peter's preaching to the Jews as exact same thing as contemporary ecumenism:

So we should ask the same question the crowd asked Peter on the first Pentecost in Jerusalem: What can we do and what should we do?

Before answering this question let me say this: Much has been done in the last hundred years. We can be grateful to the Spirit who guided us, who inspired and who impelled us. We can be grateful for the work of the World Council of Churches, we can be grateful for the Second Vatican Council and all the work which has been done since. With the help of God’s Spirit, we have been able to achieve much more in the last one hundred years than in many hundred years before. There is no reason for disappointment. Today Christians are closer together than ever before. The Spirit helped us to rediscover each other not as enemies, not as strangers or competitors but as Christians, as brothers and sisters in Christ. Today we pray together, we work together, we share daily life and we share it often in mixed confessional families, in our workplaces, in leisure time events and in many other circumstances.

Today at Pentecost we give thanks that the one Spirit was bestowed upon us, on Catholics, Anglicans and Protestants, and that we are all baptised in the one Spirit, but it should be also today a Spirit of tongues of fire, a Spirit which gives us burning hearts for unity. (Kasper's Remarks.)


So much apostasy. So little energy. So little time. Here's a brief stab at pointing out what should be completely obvious to anyone who has not lost the sensus Catholicus or who is not attempting to do now what I did for many years with Karol Wojtyla/John Paul: to project into the mind and heart of the current false "pontiff" a Catholicism that simply is not there.

First, there are all types of "spirits." Only One proceedeth from the God the Father and God the Son, God the Holy Ghost, Who is the breath of the mutual love that exists between the First and Second Persons of the Most Blessed Trinity. God the Holy Ghost never contradicts Himself. He does inspire one true pope after another to speak with but one voice on the necessity of seeking the unconditional return of non-Catholics to the true Faith and then reverse Himself in "new" "outpouring" of the "spirit" in a "new Pentecost." God is immutable.

It is the conciliarists themselves who mock Papal Infallibility and who blaspheme the witness given to the Holy Faith by countless millions of martyrs who refused to make any compromises with any false religion at any time for any reason. Catholics know that God hates--He loathes--each and every single false religion. The First Commandment means something: it means that men must worship God exclusively through the true religion, which alone has the Deposit of Faith and is authorized by God Himself to dispense the true Sacraments. Men must adhere to everything in the Deposit of Faith to save their immortal souls. God the Holy Ghost does not inspire non-Catholics to do anything other than to convert to the true Faith.

Second, "We can be grateful for the work of the World Council of Churches. . . ."? The pro-abortion, pro-contraception, pro-perversity World Council of Churches? We must be grateful for the work of these heretics?

Don't think that this is simply the meanderings of the apostate mind of Walter "Cardinal" Kasper. Joseph Ratzinger/Benedict XVI himself has praised the work of the World Council of Churches, doing so on, of all days, the Feast of Saint Paul the Apostle (January 25, 2008), who the conciliar revolutionaries have tried to deconstruct into yet another "witness" in behalf of false ecumenism:

I am pleased to greet all of you who are gathered for the Ninth General Assembly of the World Council of Churches being held in Porto Alegre to reflect on the theme: God in your grace, transform the world. In a special way I greet the General Secretary, Dr Samuel Kobia, Archbishop Dadeus Grings, the Bishops of the Catholic Church in Brazil and all those who have worked for the realization of this important event. To all of you I express my heartfelt good wishes in the words of Saint Paul to the Romans: "Grace to you and peace from God our Father and the Lord Jesus Christ"(Rom 1:7).

Mindful of our shared baptismal faith in the Triune God, the Catholic Church and the World Council of Churches seek ways to cooperate ever more effectively in the task of witnessing to God's divine love. After forty years of fruitful collaboration, we look forward to continuing this journey of hope and promise, as we intensify our endeavours towards reaching that day when Christians are united in proclaiming the Gospel message of salvation to all. As we together make this journey, we must be open to the signs of divine Providence and the inspiration of the Holy Spirit, for we know that "the holy objective of reconciling all Christians in the unity of the one and the only Church of Christ transcends human powers and gifts" (Unitatis Redintegratio, 24). Our trust therefore is solely in the prayer of Christ himself: "Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one" (Jn 17: 11).

During this General Assembly thousands of Christians join in this same prayer for unity. As we ask God in his grace to transform the world, we pray that he will bless our ecumenical dialogue with the progress we so ardently desire.

Assuring you of my spiritual closeness and reaffirming the Catholic Church's intention to continue a solid partnership with the World Council of Churches in its important contribution to the ecumenical movement, I invoke God's abundant blessings of peace and joy upon all of you. (Benedict XVI's greets to Dr. Samuel Kobia .)


"Shared baptismal faith in the Triune God"? How can Catholics share a "faith" with those who support abortion, divorce, contraception and perversity under cover of the civil law? How can Catholics share a "faith" with those who reject Papal Primacy, Papal Infallibility, Sacred Tradition, and the indissolubility of Sacred Scripture? How?

"Solid partnership with the World Council of Churches in its important contribution to the ecumenical movement"? Come on, wake up. How can the Catholic Church enter into any kind of "partnership" with those who promote sin, the very thing that caused Our Blessed Lord and Saviour Jesus Christ to suffer in His Sacred Humanity during His Passion and Death and that caused His Most Blessed Mother's Sorrowful and Immaculate Heart to be pierced through and through with Seven Swords of Sorrow, under cover of the civil law?

Yet it is, of course, that this is not only what Walter "Cardinal" Kasper believes. It is what Joseph Ratzinger/Benedict XVI believes. The false "pontiff," yes, that "suffering 'pope' of tradition," went to the Basilica of Saint Paul Outside the Walls in Rome on January 25, 2008, to engage in the forbidden act of "inter-religious prayer" with Dr. Samuel Kobia. Joseph Ratzinger/Benedict is a Catholic? Only the willfully blind or the intellectually dishonest can assert that Ratzinger/Benedict and his cast of conciliar apostates are members of the Catholic Church.

What did Saint Paul have to say about "praying" with those outside of the Catholic Faith. Oh, I am so glad that you bothered to ask. Consider these words of the late Bishop George Hay (1729-1811) of over two hundred years ago now:

St. Paul also exhorts us to "give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son." (Col. 1:12) Where it is manifest that as the true Faith of Jesus Christ is the only light that conducts to salvation, and that it is only in His Kingdom — that is, in His Church — where that heavenly light is to be found, so all false religions are darkness; and that to be separated from the Kingdom of Christ is to be in darkness as to the great affair of eternity. And indeed what greater or more miserable darkness can a soul be in than to be led away by seducing spirits, and "departing from the faith of Christ, give heed to the doctrine of devils". (1 Tim. 4:1) St. Paul, deploring the state of such souls, says that they "have their understandings darkened, being alienated from the life of God, through the ignorance: that is in them, because of the blindness of their hearts". (Eph. 4:18)

On this account the same holy apostle exhorts us in the most pressing manner to take care not to be seduced from the light of our holy Faith by the vain words and seducing speeches of false teachers, by which we would certainly incur the anger of God; and, to prevent so great a misery, He not only exhorts us to walk as children of the light in the practice of all holy virtues, but expressly commands us to avoid all communication in religion with those who walk in the darkness of error. "Let no man deceive you with vain words, for because of these things cometh the anger of God upon the children of unbelief; be ye not, therefore, partakers with them. For ye were theretofore darkness; but now light in the Lord; walk ye as the children of the light,

. . . and have no fellowship with the unfruitful works of darkness". (Eph. 5:6)

Here, then, we have an express command, not only not to partake with the unfruitful works of darkness — that is, not to join in any false religion, or partake of its rites or sacraments — but also, not to have any fellowship with its professors, not to be present at their meetings or sermons, or any other of their religious offices, lest we be deceived by them, and incur the anger of the Almighty, provoke Him to withdraw His assistance from us, and leave us to ourselves, in punishment of our disobedience.

(3) St. Paul, full of zeal for the good of souls, and solicitous to preserve us from all danger of losing our holy Faith, the groundwork of our salvation, renews the same command in his Epistle to the Romans, by way of entreaty, beseeching us to avoid all such communication with those of a false religion. He also shows us by what sign we should discover them, and points out the source of our danger from them: "Now I beseech you, brethren, to mark them who cause dissensions and offenses contrary to the doctrine which you have learned, and to avoid them; for they that are such serve not Our Lord Christ, but their own belly, and by pleasing speeches and good words seduce the hearts of the innocent". (Rom. 16:17)

See here whom we are to avoid — "those that cause dissensions contrary to the ancient doctrine"; all those who, hating, left the true Faith and doctrine which they had learned, and which has been handed down to us from the beginning by the Church of Christ, follow strange doctrines, and make divisions and dissensions in the Christian world. And why are we to avoid them? Because they are not servants of Christ, but slaves to their own belly, whose hearts are placed upon the enjoyments of this world, and who, by "pleasing speeches and good words, seduce the hearts of the innocent" — that is, do not bring good reasons or solid arguments to seduce people to their evil ways, so as to convince the understanding, for that is impossible; but practice upon their hearts and passions, relaxing the laws of the gospel, granting liberties to the inclinations of flesh and blood, laying aside the sacred rules of mortification of the passions and of self-denial, promising worldly wealth, and ease, and honors, and, by pleasing speeches of this kind, seducing the heart, and engaging people to their ways.

(4) The same argument and command the apostle repeats in his epistle to his beloved disciple Timothy, where he gives a sad picture, indeed, of all false teachers, telling us that they put on an outward show of piety the better to deceive, "having an appearance, indeed, of godliness, but denying the power thereof;" then he immediately gives this command: "Now these avoid: for of this sort are they that creep into houses, and lead captive silly women laden with sins, who are led away with divers desires"; and adds this sign by which they may be known, that, not having the true Faith of Christ, and being out of His holy Church — the only sure rule for knowing the truth — they are never settled, but are always altering and changing their opinions, "ever learning, and never attaining to the knowledge of the truth"; because, as he adds, "they resist the truth, being corrupted in their mind, and reprobate concerning the Faith". (2 Tim. 3:5)

Here it is to be observed that, though the apostle says that silly weak people, and especially women, are most apt to be deceived by such false teachers, yet he gives the command of avoiding all communication with them in their evil ways, to all without exception, even to Timothy himself; for the epistle is directed particularly to him, and to him he says, as well as to all others, "Now these avoid", though he was a pastor of the church, and fully instructed by the apostle himself in all the truths of religion; because, besides the danger of seduction, which none can escape who voluntarily expose themselves to it, all such communication is evil in itself, and therefore to be avoided by all, and especially by pastors, whose example would be more prejudicial to others. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)


This applies as much to "praying with" Joseph Ratzinger/Benedict XVI and Walter Kasper as it does to Dr. Samuel Kobia and everyone else in the world of Protestantism and the world of all other false religions. Don't try to put any "space" between Ratzinger/Benedict and Walter Kasper. They breathe as one the air of conciliar apostasy.

Ah, yes, back to Kasper's "two cathedrals" "homily," a discourse in which he said that "we can be grateful for the Second Vatican Council and all the work which has been done since"? What work? Driving Catholics away from the true Faith? Accepting groups such as the "Anglo Catholics" while refusing to force them to abjure their errors and by recognizing liturgical rites deemed heretical by Pope Saint Pius V in Regnans in Excelsis, March 5, 1570?

Third, "Christians today are closer than ever before"? "The Spirit helped us to rediscover each other not as enemies, not as strangers or competitors, but as Christians, as brothers and sisters in Christ"? Praising "inter-religious" prayer and "mixed marriages," which the Catholic Church has always held to dangerous to the Faith. As the late Bishop George Hay explained over two centuries ago now, God the Holy Ghost inspired Saint John the Evangelist to write as follows about "fellowship" with those who do not believe in the Catholic Faith:

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

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

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

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

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


What does this mean to Walter "Cardinal" Kasper or to Joseph Ratzinger/Benedict XVI. Nothing. Nothing at all. The "spirit" has led them to "new" and "more profound" understandings. Well, you betcha that the "spirit" has led them in such a manner. Unfortunately for them--and for those who follow them--the "spirit" who leads them is none other than the fallen angel whose bidding they do almost all of the time, which is why they can ignore Pope Pius XI's reiteration of the ban on the mania of "inter-religious prayer" services as stated in Mortalium Animos, January 6, 1928, for which Kasper and Ratzinger/Benedict have such a total contempt:

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly."The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)


"During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated." In other words, it is impossible for one to represent the Catholic Church, whether in an official or unofficial capacity, and knowingly contradict her teaching and continue to remain a member in her. Just as pro-aborts such as the late Edward Moore Kennedy expelled themselves from Holy Mother Church by their support of surgical baby-killing under cover of the civil law as a "woman's right to choose" without any formal declaration of excommunication, so is it the case that those who defect from the Faith on one point by means of what they believe--not by what they attempt to "declare" as binding of the Catholic faithful--from the Faith by virtue of having violated the Divine Positive Law. It is that simple. There is no "reconciliation" between Catholicism and conciliarism.

Need proof? Here's Paragraph Nine from Pope Leo XIII's Satis Cognitum once again:

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).


All one has to do is to knowing and pertinaciously persist in a belief contrary to the Faith to be banished from the bosom of the Church. Belief is bad enough. Speaking about one's beliefs that are contrary to the Faith and comparing them to what had been taught by the Catholic Church "in the past" demonstrates that there is knowledge of the Church's teaching and a desire to "move on" in accord with the "movement of the spirit." The conciliarists have condemned themselves.

Fourth, Kasper claimed that "Catholics, and Anglicans and Protestants" all share "one Spirit." Uh, excuse me? Here's a little history lesson for you, Walter Kasper; Anglicans are Protestants. You mean to say that Saint Augustine of Canterbury, whose feast is commemorated today, Friday, May 28, 2010, recognizes the Anglican sect that made war upon the Catholic Church and preaches one heresy after another continues the work he began as the first Archbishop of Canterbury in the Seventh Century? Kasper is stark raving made if he believes this to be the case.

"One Spirit"? I will concede that the conciliarists and Protestants share one spirit: the devil as Pope Pius XII's Mystici Corporis, June 29, 1943, condemned the view that Protestants share the "same Spirit" with Catholics:

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.)


Dom Prosper Gueranger wrote this about the Holy Ghost, the Spirit of Truth, in his reflection on Thursday in Whitsun Week in The Liturgical Year:

The divine Spirit has been sent to secure unity to the bride of Christ; and we have seen have faithfully He fulfils His mission by giving to the members of the Church to be one, as He Himself is one. But the bride of a God, who is, as He calls Himself, the truth, must be in the truth, and can have no fellowship with error. Jesus entrusted His teachings to her care, and has instructed her in the person of the apostles. He said to them: 'All things whatsoever I have heard of My Father, I have made known to you.' And yet, if left unaided, how can the Church preserve free from all change, during the long ages of her existence, that word which Jesus has not written, that truth which He came from came from heaven to teach her? Experiences proves that everything changes here below; that written documents are open to false interpretations; and that unwritten traditions are frequently so altered in the course of time, as to defy recognition.

Here again we have a proof of our Lord's watchful love. In order to realize the wish He had to see us one, as He and His Father are one, He sent us His Spirit; and in order to keep us in the truth, He sent us this same Spirit who is called the Spirit of truth. 'When the Spirit of truth is come,' said He, 'He will teach you all truth.' And what is the truth which this Spirit will teach us? 'He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.'

So that nothing of what the divine Word spoke to men is to be lost. The beauty of His bride is to be based on truth, for 'beauty' is the splendour of truth.' Her fidelity to her Jesus shall be of the most perfect kind; for if He be the truth, how could she ever be out of the truth? Jesus had said: 'I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever; and He shall be in you.' It is by the Holy Ghost, then, that the Church is ever to possess the truth, and that nothing can rob her of it; for this Spirit, who is sent by the Father and the Son, will abide unceasingly with and in her.

The magnificent theory of St. Augustine comes most appropriately here. According to his teaching--which, after all, is but the explanation of the texts just cited--the Holy Ghost is the principle of the Church's life; and He, being the Spirit of truth, preserves and directs her in the truth, so that both her teaching and her practice cannot be other than expressions of the truth. He makes Himself responsible for her words, just as our spirit is responsible for what our tongue utters. Hence it is that the Church, by her union with the Holy Ghost, is so identified with truth, that the apostle did not hesitate to call her 'the pillar and ground of the truth'. The Christian, therefore, may well rest on the Church in all that regards faith. He knows that the Church is never alone; that she is always with the holy Spirit who lives within her; that her word is not her own, but the word of the Spirit, which is the word of Jesus.

Now, this word of Jesus is preserved in the Church by the Holy Ghost, and in two ways. He guards it as contained in the four Gospels, which the evangelists wrote under His inspiration. It is by His watchful care that these holy writings have been kept free from all changes during the past ages. The same is to be said of the other books of the new Testament, which were also written under the guidance of the same Spirit. Those of the old Testament are equally the result of the inspiration of the Holy Ghost: and, although they do not give us the words spoken by our Saviour during His mortal life, yet do they speak of Him, and foretell His coming, and contain, moreover, the primitive revelations made by God to mankind. The Books of sacred Writ are replete with mysteries, the interpretation of which is communicated to the Church by the Holy Ghost.

The other channel of Jesus' word is tradition. It was impossible for everything to be written; and even before the Gospels were composed, the Church was in existence. Tradition, like the written word itself, is from God; but unless the Spirit of truth watch over and protect it, how can it remain pure and intact? He therefore fixes it in the memory of the Church, He preserves it from any change: it is His mission; and thanks to the fidelity wherewith He fulfils His mission, the Church remains in possession of the whole treasure left her by her Spouse.

But it is not enough that the Church possesses the word, written and traditional: she must also have the understanding of that word, in order that she may explain it to her children. Truth came down from heaven that it might be communicated to men; for it is their light, and without it they would be in darkness, knowing not whither they are going. The Spirit of truth could not, therefore, be satisfied if the word of Jesus were kept as a hidden treasure; no, He will have it thrown open to men, that they may thence draw life to their souls. Consequently, the Church will have to be infallible in her teaching; for how can she be deceived herself, or deceive others, seeing it is the Spirit of truth who guides her in al things and speaks by her mouth? He is her soul; and we have already had St. Augustine telling us that wen the tongue speaks, the soul is responsible.

The infallibility of our holy mother the Church is the direct and immediate result of her having the spirit of truth abiding within her. It is the promise of the presence of the holy Spirit.The man who does not acknowledge the Church to be infallible, should, if he is consistent, admit that the Son of God has not been able to fulfil His promise, and that the Spirit of truth is a Spirit of error. But he that reasons thus, has strayed fro the path of life; he thought he was denying a prerogative to the Church, whereas, in reality, he was refused to believe God Himself. It is this that constitutes the sin of heresy. Want of due reflection may hide the awful conclusion; but the conclusion is strictly implied in his principle. The heretic is at variance with the Holy Ghost, because he is at variance with the Church; he may become once more a living member, by humbly returning to the bride of Christ; but at present he is dead, for the soul is not animating him. Let us again give ear to the great St. Augustine: 'It sometimes happens,' he says, 'that a member--say a hand, or a finger, or foot--is cut from the human body; tell me, does the soul follow the member that is thus severed? As long as it was in the body, it lived; now that it is cut off, it is dead. In the same manner, a Christian is a Catholic so long as he lives in the body (of the Church); cut off, he is a heretic; the Spirit follows not a member that is cut off.

Glory, then, be to the holy Spirit, who has conferred upon the bride the 'splendour of truth!' With regard to ourselves: could we, without incurring the greatest of dangers, put limits to the docility with which we receive the teachings which come to us simultaneously from 'the Spirit and the bride,' who are so indissolubly united? Whether the Church imitates what we are to believe, by showing us her own practice, or by simply expressing her sentiments, or by solemnly pronouncing a definition on the subject, we must receive her word with submission of heart. Her practice is ever in harmony with the truth, ad it is the Holy Ghost, her life-giving principle, that keeps it so; the utterance of her sentiments is but an aspiration of the same Spirit, who never leaves her; and as to the definitions she decrees, it is not she alone that decrees them, but the Holy Ghost who decrees them in and by her. If it be the visible head of the Church who utters the definition, we know that Jesus prayed that peer's faith might never fail, that He obtained it from the Father, and that He gave the Holy Ghost the mission of perpetuating the precious prerogative granted to Peter. If it be the sovereign Pontiff and bishops, assembled in council, who proclaim what is the faith on any given subject, it is the Holy Ghost who speaks by this collective judgment, make truth triumph, and puts error to flight. It tis this divine Spirit that has given to the bride to crush all heresies beneath her feet; it is He that, in all ages, has raised up within her learned men, who have confuted error whensoever or wheresoever it was broached.

So that our beloved mother the Church is gifted with infallibility; she is true, always and in all things; and she is indebted to Him who proceeds eternally from the Father and the Son. But there is another glory which she owes to Him. The bride of the thrice holy God could not but be holy. She is so; and it is from the Spirit of holiness that receives her holiness. Truth and holiness are inseparably united in God. Hence it is hat our Saviour, who has willed us to be perfect as our heavenly Father is perfect, and, creatures as we are, would have us take the infinite good as our model, prayed that we might be sanctified in the truth. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Paschal Time Book III: Volume 9, pp. 393-399.)


Joseph Ratzinger/Benedict XVI and the likes of his "cardinals" such as Walter Kasper do not believe that God the Holy Ghost has directed the Fathers of the Church's legitimate councils to express doctrine in exactly the terms inspired by Him. They believe that the "human language" by which doctrine is expressed at any time is necessarily conditioned by the historical circumstances of the moment, meaning that dogmatic expressions made in one century may need further "modification" or "adaptation" in later centuries. This is, as I have noted repeatedly on this site, to blaspheme God the Holy Ghost, Who cannot contradict Himself and has not chosen to "speak" in a different, "more ambiguous" language now after speaking clearly and consistently for nearly two millennia.

To wit, Ratzinger/Benedict and Walter Kasper do not believe that God the Holy Ghost directed these words to be promulgated by Pope Eugene IV at the Council of Florence on February 4, 1442:

It [the Holy Roman Church] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)


If Ratzinger/Benedict believed that God the Holy Ghost, the Spirit of Truth Who is immutable, actually inspired these words to be proclaimed in the name of the Catholic Church by a true and legitimate Successor of Saint Peter, then he would refer to them when speaking to the Protestants and the Jews and the Orthodox to exhort them to convert. That Ratzinger/Benedict does not believe this and that he does not believe that it is his mission as what he believes himself to be, a true legitimate Successor of Saint Peter, to seek with urgency the unconditional conversion of all non-Catholics to the true Church, is proof, whether not readers want to accept it, that he has defected from the Catholic Faith and that he is not a Catholic. Those who are not Catholics cannot be true, legitimate "popes" no matter how many fellow apostates "elect" them. Their words and pronouncements mean nothing because they are opposed to the Spirit of Truth, God the Holy Ghost.

I don't see how the contrast can be any clearer. Walter "Cardinal" Kasper is a walking, traveling destroyer of souls, expressly entirely the apostate views held by his countryman and "boss," Joseph Ratzinger/Benedict XVI, going so far as to say in his Pentecost Sunday "homily at the Liverpool Anglican "cathedral" that:

In such groups [Bible groups and "groups of faith formation] we can learn from each other and can enrich ourselves. For ecumenical dialogue does not mean abandoning our own heritage but enriching it through an exchange of gifts, as the late Pope the venerable John Paul II taught us. (Kasper's Remarks.)


No, Catholics have nothing to "learn" Protestants, who must indeed abandon their false "heritage," which proceeds only from the spirit of error that is the devil himself. The Catholic Church is complete in and of herself. She does not need to "learn" from heretics and apostates and infidels and schismatics anything about the meaning of what is contained in the Deposit of Faith. Period.

Walter "Cardinal" Kasper's "homily" on May 23, 2010, Pentecost Sunday, ended with a lengthy list of suggestions as to what needed to be done to effect his heretical view of "unity." The suggestions are laughable and absurd. Pope Pius IX (Iam Vos Omnes, September 13, 1868) and Pope Leo XIII (Praeclara Gratulationis Publicae, June 20, 1894) and Pope Pius IX (Mortalium Animos, January 6, 1928) spoke with one voice about the only "program" of authentic "ecumenism:" the unconditional return of non-Catholics to the maternal bosom of Holy Mother Church. Period.

Walter Kasper's appearance in Liverpool, England, coming just five days before the Commemoration of the Feast of Saint Augustine of Canterbury, cannot but mock the work of the first Archbishop of Canterbury, who sought the conversion of the English people without conditions to the Catholic Faith. Who sent Saint Augustine to Canterbury? None other than a true pope, Pope Saint Gregory the Great:

Throned on the apostolic See, our saint proved himself to be a rightful heir of the apostles, not only as the representative and depositary of their authority, but as a follow-sharer in their missio of calling nations to th true faith. To whom does England owe her having been, for so many ages, the 'island of saints'? To Gregory, who, touched with compassion for those Angli, of whom, as he playfully said, he would fain Angeli,sent to their island the monk Augustine with forty companions, all of them, as was Gregory himself, children of St. Benedict. The faith had been sown in this land as early as the second century, but it had been trodden down by the invasion of an infidel race. This time the seed fructified, and so rapidly that Gregory lived to see a plentiful harvest. It is beautiful to hear the aged Pontiff speaking with enthusiasm about the results of his English mission. He thus speaks in the twenty-seventh Book of his Morals: 'Lo! the language of Britain, which could once mutter naught save barbarous sounds, has long since begun to sing, in the divine praises, the Hebrew Alleluia! Lo! that swelling sea is now calm, and saints walk on its waves. The tide of barbarians, which the sword of earthly princes could not keep back, is now hemmed in at the simple bidding of God's priests.' (Dom Prosper Gueranger, The Liturgical Year.)


The Anglican sect, which is false and evil of its nature, has no share at all in the work and the mission of Saint Augustine of Canterbury. Its very founding was based upon the shedding of the blood of thousands upon thousands of Catholic martyrs who did indeed remain faithful to the work of the first Archbishop of Canterbury, which was the exact same work begun by Saint Peter and the other Apostles on Pentecost Sunday: the conversion of all men and their nations to the Catholic Faith.

As we prepare to celebrate Trinity Sunday in two days let us ask Our Lady, she who is the Queen of the Apostles, the men who began the missionary work of the Church on the first Pentecost Sunday by seeking the conversion of the Jews and all others in the world by baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, a missionary work that can never be "lost" or that has any kind of "expiration" date, for the graces to remain steadfast in our defense of the honor and glory and majesty of God when he is so blasphemed and offended by the words and deeds of men who bend over backwards to please non-Catholics as they fear not to offend Him by publicly uttering propositions that have been condemned by the authority of the Catholic Church.

It is still the month of May. Let us storm Heaven by means of our Rosaries so that the darkness of the current crisis will pass sooner rather than later, conscious always of our need to make reparation to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary for our own many sins.

Isn't it time to pray a Rosary now?

Our Lady, Queen of the Apostles, pray for us.


Immaculate Heart of Mary, triumph soon!

Vivat Christus Rex! Viva Cristo Rey!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saint Augustine of Canterbury, pray for us.

See also: A Litany of Saints

© Copyright 2010, Thomas A. Droleskey. All rights reserved.