Get The Man A Mirror
by Thomas A. Droleskey
The time that "Pope" Benedict XVI has been spending around Talmudic synagogues lately is beginning to rub off considerably as the false "pontiff" is showing a great deal of chutzpah for an eighty-three year-old man who has to this date not objected one little bit, at least not publicly, to the blatant and most blasphemous heresy articulated by the president of the conciliar "bishops'" conference in the Federal Republic of Germany, "Archbishop" Robert Zollitsch, who denied that Our Blessed Lord and Saviour Jesus Christ died in the wood of the Holy Cross on Good Friday in atonement for our sins. It takes chutzpah for him, of all of the people alive now on the face of this earth, to state what he did in the following passage of a "homily" at a Novus Ordo service at which he presided in the Basilica of Saint Peter in Vatican City for priests and presbyters, estimated to have been over nine thousand in number, to mark the closing of the "year for priests" on Friday, June 11, 2010, the Feast of the Most Sacred Heart of Jesus:
“Your rod and your staff – they comfort me”: the shepherd needs the rod as protection against savage beasts ready to pounce on the flock; against robbers looking for prey. Along with the rod there is the staff which gives support and helps to make difficult crossings. Both of these are likewise part of the Church’s ministry, of the priest’s ministry. The Church too must use the shepherd’s rod, the rod with which he protects the faith against those who falsify it, against currents which lead the flock astray. The use of the rod can actually be a service of love. Today we can see that it has nothing to do with love when conduct unworthy of the priestly life is tolerated. Nor does it have to do with love if heresy is allowed to spread and the faith twisted and chipped away, as if it were something that we ourselves had invented. As if it were no longer God’s gift, the precious pearl which we cannot let be taken from us. Even so, the rod must always become once again the shepherd’s staff – a staff which helps men and women to tread difficult paths and to follow the Lord. (Novus Ordo service concluding the "Year for Conciliar Priests and Presbyters.")
Get this man a mirror. Fast. Is he serious? Does he think that we are fools?
Who has personally spread heresy, resulting in the twisting chipping away of the Holy Faith?
Who has promoted a concept of dogmatic truth and Tradition that has been condemned solemnly by the Catholic Church?
Who has given the appearance that Talmudic Judaism is a religion that is in favor with the true God of Divine Revelation?
Who has said that places of false worship are "sacred" and thus pleasing in the sight of the Most Blessed Trinity?
Who has rejected publicly, categorically rejected the "ecumenism of the return"?
Who has endorsed "religious liberty," condemned by numerous popes, and "separation of Church and State," termed by Pope Saint Pius X as a thesis "absolutely false"?
Who has treated the false clergy of false religions as though they had a legitimate--if not salvific--mission from God Himself to serve souls?
Who has tolerated Robert Zollitsch's public defection from the Faith?
Who rejects Scholasticism in favor of the "new theology" whose precepts were condemned by Pope Pius XII in Humani Generis, August 12, 1950, wherein our last true pontiff reiterated the simple Catholic truth that Catholics are bound to accept what is contained in encyclical letters?
None other than Joseph Ratzinger/Benedict XVI, that's who.
There is no need to provide once again a chronicle of these matters. I have done that on numerous times in the past, including recently in
Apologizing to Everyone Save For God Himself,
Mocking Pope Saint Pius X and Our Lady of Fatima,
On Full Display: The Modernist Mind,
They're Screaming At Us: We're Not Catholic,
With The Passage Of Time,
Forever Prowling the World Seeking the Ruin of Souls, part 1, and
Forever Prowling the World Seeking The Ruin of Souls, part 2 . Uncle (and I don't mean the United Network Command for Law Enforcement). Enough of trying to prove insanity and madness in those steeped in the heresies and errors of Modernism and the conciliarism's pastoral and liturgical adaptation of those heresies and errors in the form of various pronouncements and decrees and "encyclical letters" and the kind of unspeakable blasphemies and sacrileges in the context of what is said to be the Holy Sacrifice of the Mass and and in the forbidden exercises of "false ecumenism" and "inter-religious prayer services."
It takes a great deal of chutzpah for one steeped the errors of Modernism and the "new theology" to remind priests and presbyters to give no quarter to heresy. Get the man a mirror.
Then again, Ratzinger/Benedict used his "homily" of two days ago to blame the "enemy" for ruining his "year for priests" because of all of the revelations concerning the moral crimes against the Sixth and Ninth Commandments committed by members of the conciliar "hierarchy" and clergy and that have been covered up time and time again by conciliar "bishops," who have employed high-powered attorneys and well-paid insurance company officials to seek to browbeat and intimidate victims from coming forth with their stories after they had done their due diligence to seek justice inside of their local chancery offices.
It was to be expected that this new radiance of the priesthood would not be pleasing to the “enemy”; he would have rather preferred to see it disappear, so that God would ultimately be driven out of the world. And so it happened that, in this very year of joy for the sacrament of the priesthood, the sins of priests came to light – particularly the abuse of the little ones, in which the priesthood, whose task is to manifest God’s concern for our good, turns into its very opposite. We too insistently beg forgiveness from God and from the persons involved, while promising to do everything possible to ensure that such abuse will never occur again; and that in admitting men to priestly ministry and in their formation we will do everything we can to weigh the authenticity of their vocation and make every effort to accompany priests along their journey, so that the Lord will protect them and watch over them in troubled situations and amid life’s dangers. Had the Year for Priests been a glorification of our individual human performance, it would have been ruined by these events. But for us what happened was precisely the opposite: we grew in gratitude for God’s gift, a gift concealed in “earthen vessels” which ever anew, even amid human weakness, makes his love concretely present in this world. So let us look upon all that happened as a summons to purification, as a task which we bring to the future and which makes us acknowledge and love all the more the great gift we have received from God. In this way, his gift becomes a commitment to respond to God’s courage and humility by our own courage and our own humility. The word of God, which we have sung in the Entrance Antiphon of the liturgy, can speak to us, at this hour, of what it means to become and to be priests: “Take my yoke upon you, and learn from me; for I am gentle and humble of heart” (Mt 11:29).(Novus Ordo service concluding the "Year for Conciliar Priests and Presbyters.")
While it is so that the devil took full advantage of hand that was dealt to him, it must be noted, of course, that the hand was dealt to him by the conciliar officials themselves, including Ratzinger/Benedict, as they sought to silence all talk of this abuse for as long as they could. Liberties have been taken with the truth concerning the then Joseph "Cardinal" Ratzinger's involvement in the reassignment of a priest from the Diocese of Essen, Germany, to a parish in his own Archdiocese of Munich and Freising in January of 1980, causing an elderly monsignor, Gerhard Gruber, great emotional anguish as he was asked to take the "fall" for the man who is so concerned about heresy and the "suffering" of priests as a result of scandals that he helped to aid and abet (see
"Fall Guys" Aren't Usually "Stand-Up Guys" and
Not Going Down With the Conciliar Ship).
Admitting full well that every cross that comes our way has been perfectly fashioned for us from all eternity by the very loving hand of God Himself to conform us more closely to the Cross of Our Divine Redeemer as our pride, which is so overweening at times, is beaten out of us, the "purification" that has occurred in recent months in the conciliar structures is not the fault of the secular media or of the victims who have sought to expose the rank clericalism of men they believed to be their "shepherds" who victimized them again and again when they brought their demands for simple justice. To wrap oneself in the spectacle of a pity party for a problem that one's own words and actions have brought to public life is the personification of both chutzpah and hubris.
There is only one other point to note in this mercifully brief and to-the-point article: the entire language of the "homily" given by Ratzinger/Benedict two days ago is filled with conciliarspeak, mixing familiar Catholic phrases, expressed very eloquently at times, with the subtle influences of conciliarism's "new view" of "ministry." Although the "homily" was not to meant to be nor should it be read as a full, comprehensive statement on the theology of the Catholic priesthood, something that conciliarists will insist is to be found in the "Second Vatican Council's Presbyterorum Ordinis, December 7, 1965, its text does reflect the subtle shifts of tone represented by conciliarism concerning the "ministry" of the priest. The fact that there was no mention of the priest as the "mediator" or as one who serves as a channel of grace is quite telling.
You have the link to the "homily." Read it. It's relatively short. After you do so, however, I ask you to consider these words of Pope Pius XI on the priesthood as you will be able to discern the real difference in tone and language (and thus of doctrine) fairly readily:
The human race has always felt the need of a priesthood: of men, that is, who have the official charge to be mediators between God and humanity, men who should consecrate themselves entirely to this mediation, as to the very purpose of their lives, men set aside to offer to God public prayers and sacrifices in the name of human society. For human society as such is bound to offer to God public and social worship. It is bound to acknowledge in Him its Supreme Lord and first beginning, and to strive toward Him as to its last end, to give Him thanks and offer Him propitiation. In fact, priests are to be found among all peoples whose customs are known, except those compelled by violence to act against the most sacred laws of human nature. They may, indeed, be in the service of false divinities; but wherever religion is professed, wherever altars are built, there also is a priesthood surrounded by particular marks of honor and veneration. . . .
.Besides this power over the real Body of Christ, the priest has received other powers, august and sublime, over His Mystical Body of Christ, a doctrine so dear to St. Paul; this beautiful doctrine that shows us the Person of the Word-made-Flesh in union with all His brethren. For from Him to them comes a supernatural influence, so that they, with Him as Head, form a single Body of which they are the members. Now a priest is the appointed "dispenser of the mysteries of God," for the benefit of the members of the mystical Body of Christ; since he is the ordinary minister of nearly all the Sacraments, -- those channels through which the grace of the Savior flows for the good of humanity. The Christian, at almost every important stage of his mortal career, finds at his side the priest with power received from God, in the act of communicating or increasing that grace which is the supernatural life of his soul.. . .
Nevertheless, it is quite true that so holy an office demands holiness in him who holds it. A priest should have a loftiness of spirit, a purity of heart and a sanctity of life befitting the solemnity and holiness of the office he holds. For this, as We have said, makes the priest a mediator between God and man; a mediator in the place, and by the command of Him who is "the one mediator of God and men, the man Jesus Christ." The priest must, therefore, approach as close as possible to the perfection of Him whose vicar he is, and render himself ever more and more pleasing to God, by the sanctity of his life and of his deeds; because more than the scent of incense, or the beauty of churches and altars, God loves and accepts holiness. "They who are the intermediaries between God and His people," says St. Thomas, "must bear a good conscience before God, and a good name among men." On the contrary, whosoever handles and administers holy things, while blameworthy in his life, profanes them and is guilty of sacrilege: "They who are not holy ought not to handle holy things." (Pope Pius XI, Ad Catholici Sacerdotii, December 20, 1930.)
Yes, one can argue that the points made by Pope Pius XI can be inferred from reading Ratzinger/Benedict's "homily" of two days ago, citing a passage such as this:
The priesthood, then, is not simply “office” but sacrament: God makes use of us poor men in order to be, through us, present to all men and women, and to act on their behalf. This audacity of God who entrusts himself to human beings – who, conscious of our weaknesses, nonetheless considers men capable of acting and being present in his stead – this audacity of God is the true grandeur concealed in the word “priesthood”. (Novus Ordo service concluding the "Year for Conciliar Priests and Presbyters.")
Instead of clear expression of the priest as the mediator between the Divine Redeemer, to Whose Victimhood he was conformed when he was ordained to the Holy Priesthood, Ratzinger spoke of the priest as the means to make God "present to all men and women, and to act on their behalf." Some could argue that there is nothing heterodox about the statement. Others could argue that there is that subtle shift of tone mentioned earlier. The fact that such an argument could be had, however, speaks volumes about the difference between one trained Scholastically and one whose mind cares little for precision and clarity of language that is the hallmark of the "new theology." Modernists are always content to use "equivalent" terms to convey what they think is Catholic teaching (and, in some cases, might actually be Catholic teaching), keeping people guessing as to what they really meant when they use unfamiliar terms to refer to ancient verities.
The language of our true popes was consistent. There was no need to find the "hidden features," so to speak, that a child back in the 1950s was invited to do when reading the ideologically-laden Highlights magazine Joseph Ratzinger/Benedict XVI's approach to public discourse about the Faith correspond exactly to the precepts of the "new theology" that he was taught in seminary at the same time those precepts were condemned by Pope Pius XII in Humani Generis, August 12, 1950:
In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.
Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.
Get the man a mirror.
What I wrote in Apologizing to Everyone Save For God Himself on April 23, 2010, is worth repeating once again.
The Catholic Church can never give us any liturgy that is in any way defective or that is an incentive to impiety or that can be used a means of institutionalizing gross offenses to God. Who says so? The Council of Trent:
CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema. (Session Twenty-Two, Chapter IX, Canon VII, Council of Trent, September 17, 1562, CT022.)
The Catholic Church cannot be stained by any taint of error, as pope after pope has taught us:
As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
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.)
Please note that Pope Gregory XVI wrote that the truth can be found in the Catholic Church without "even a slight tarnish of error."
Please note that Pope Leo XIII stressed that the Catholic Church "makes no terms with error but remains faithful to the command which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity."
Please note that that Pope Pius XI explained that the Catholic Church brings forth her teaching "with ease and security to the knowledge of men."
Anyone who says that this has been done by the counterfeit church of concilairism, which has made its "reconciliation" with the false principles of Modernity that leave no room for the confessionally Catholic civil state and the Social Reign of Christ the King, is not thinking too clearly (and that is as about as charitably as I can put the matter). If the conciliar church has brought forth its teaching "with ease and security to the knowledge of men," why is there such disagreement even between the "progressive" conciliarists and "conservative" conciliarists concerning the proper "interpretation" of the "Second" Vatican Council and its aftermath? Or does this depend upon what one means by "ease and security"?
Fathers Francisco and Dominic Radecki, CMRI, explained in Tumultuous Times that the Catholic Church can never give us "novelties" of any kind, no less those that have been institutionalized by the counterfeit church of conciliarism:
A legitimate pope cannot contradict or deny what was first taught by Christ to His Church. An essential change in belief constitutes the establishment of a new religion.
The attribute of infallibility was given to the popes in order that the revealed doctrines and teaching of Christ would remain forever intact and unchanged. It is contrary to faith and reason to blindly follow an alleged pope who attempts to destroy the Catholic Faith--for there have been 41 documented antipopes. Papal infallibility means that the Holy Ghost guides and preserves the Catholic Church from error through the succession of legitimate popes who have ruled the Church through the centuries. All Catholics, including Christ's Vicar on earth, the pope, must accept all the doctrinal pronouncements of past popes. These infallible teachings form a vital link between Christ and St. Peter and his successors.
If a pope did not accept and believe this entire body of formulated teachings (the Deposit of Faith), he could not himself be a Catholic. He would cease to belong to Christ's Church. If he no longer belongs to the Catholic Church, he cannot be her Head. (Fathers Francisco and Dominic Radecki, CMRI, Tumultuous Times, p. 274.)
"Do not be misled by various and passing doctrines. In the Catholic Church Herself we must be careful to hold what has been believed everywhere, always and by all; for that alone is truly and properly Catholic." (Saint Vincent of Lerins, quoted in Tumultuous Times by Frs. Francisco and Dominic Radecki, CMRI, p. 279.)
The "traditions" to which Ratzinger/Benedict has shown his steadfast fidelity are from Hell. They are from the devil, who inspired the conciliar revolution just as he inspired the Protestant Revolution (and every false religion, including that quintessentially Americanist sect of the devil, Mormonism) and the various social revolutions of Modernity.
While each person must come to recognize this for himself (it took me long enough to do so!), 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.
We must ask Our Lady to overcome the torments of the devil in our own days of the apostasy and betrayal wrought by the conciliarists, revolutionaries who have set believing Catholics against believing Catholics almost as never before in the history of the Catholic Church.
The hour is late. Figures of Antichrist walk among us in the realm of civil government and pose, albeit falsely, as leaders of the Catholic Church. We must be about the business of making reparation for our sins and those of the whole world as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary according to the formula of Saint Louis de Montfort. Every Rosary we pray can help to plant a few seeds for the resurrection of the Church Militant on earth and for the restoration of the Social Reign of Christ the King.
Saint Anthony of Padua, hammer of heretics, pray for us.
What are we waiting for? 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.
Saint Anthony of Padua, pray for us.
See also: A Litany of Saints