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                 February 17, 2013

Living in Fantasyland to the Very End

Part Three

by Thomas A. Droleskey

Let me go to the News and Archive page of Novus Ordo Watch to get the exact amount of time left before the helicopter takes off from the Vatican to spirit Joseph Ratzinger/Benedict XVI into retirement at the Summer White House in San Clemente, California, oh, excuse me, the summer retreat of the popes, Castel Gandolfo. Maybe "Benedict XVI Emeritus" will gave a big wave of his arms a la President Richard Milhous Nixon as he boarded Chopper One to take him to San Clemente, California, from the South Lawn of the White House on Friday, August 9, 1974, shortly before his resignation became effective at twelve o'clock noon that day. Time will tell.

Oh, you want the countdown?

All right.

Hold on. I will be right back to you. Thanks for your patience.

Here it is.

As of Saturday, February 16, 2013, at 8:20 p.m., Eastern time, there are eleven days, seventeen days, forty minutes and no seconds until the currently reigning false "pope" checks out of the Vatican. I have a feeling that, ill health or not, I will continue to be kept quite busy until that time and, of course, thereafter as the conciliar "cardinals" gather to choose Ratzinger/Benedict's successor.

According to the Code of Canon Law of 1917, which is still the official code of the Catholic Church, any baptized layman was eligible to be elected as the Supreme Pontiff. As I told students at Illinois State University shortly after the death of Giovanni Montini/Paul VI, "I will stay close to the phone the next few weeks. I'll try to complete the semester, however, if selected." The irony of this is that even though this provision of canon law does not exist in the counterfeit church of conciliarism's 1983 code, itself based upon the new ecclesiology, the reality is that, possibly apart from two bishops who were consecrated in the Syro-Malbar rite, there is not a true bishop to be found among their ranks, composed, it should be noted, as many of them are not even truly ordained priests.

Before the farce of the next "papal" election takes place, the sixth such farce in my own life, there is still yet work to do to put the outgoing "pontiff" and his falsehoods to bed.

As noted in the first two installments of what has become a four-part series, Ratzinger/Benedict's address to the "bishops" and the clergy of the Diocese of Rome three days ago now was a veritable valedictory address in behalf of the apostasies, blasphemies and sacrileges that have been promoted and institutionalized by the "Second" Vatican Council.

One of the last subjects that he covered in his address was false ecumenism, something that has been near and dear to his Modernist heart ever since his seminary days in Regensburg, Germany. I will him Ratzinger/Benedict speak for himself as he discussed false ecumenism and and its relationship to the heresy of religious liberty that he has promoted with such ready abandon and zeal:


Finally, ecumenism. I do not want to enter into these problems, but it was obvious - especially after the passions of Christians in the time of national socialism - that Christians could find unity, at least seek unity, but also that only God can give unity. We are still on this journey.

Now, with these issues, the Rhine alliance - so to speak - had done its work: the second part of the Council is much broader. Now the themes of "the world today", "the modern era" and the Church emerged with greater urgency, and with them, the themes of responsibility for building of this world, society’s responsibility for the future of this world and eschatological hope, the ethical responsibility of Christians, where they find their guides and then religious freedom, progress and all that, and relations with other religions.

Now all the players in the Council really entered into discussions, not only the Americas-United States with a strong interest in religious freedom. In the third period they told the Pope: "We can not go home without bringing with us a declaration on religious freedom passed by the Council." The Pope, however, had firmness and decision, the patience to delay the text until the fourth period to reach a maturation and a fairly complete consensus among the Fathers of the Council. I say, not only the Americans had now entered with great force into the Council arena but also Latin America, knowing full well the misery of their people, a Catholic continent and their responsibility for the situation of the faith of these people. And Africa, Asia, also saw the need for interreligious dialogue: increased problems that we Germans - I must say - at the beginning had not seen. I cannot go into greater depth on this now. The great document "Gaudium et Spes" describes very well the problem analyzed between Christian eschatology and worldly progress, between our responsibility for the society of tomorrow and the responsibility of the Christian before eternity, and so it also renewed Christian ethics, the foundations. But unexpectedly, a document that responded in a more synthetic and concrete manner to the great challenges of the time, took shape outside of this great document, namely "Nostra Aetate". From the beginning there were our Jewish friends, who said to us Germans especially, but not only to us, that after the sad events of this century, this decade of Nazism, the Catholic Church has to say a word on the Old Testament , the Jewish people. They also said "it was clear that the Church is not responsible for the Shoah. those who have committed these crimes were Christians, for the most part, we must deepen and renew the Christian conscience, even if we know that the true believers always resisted these things”. And so, it was clear that we had to reflect on our relationship with the world of the ancient people of God. We also understood that the Arab countries - the bishops of the Arab countries - were not happy with this. They feared a glorification of the State of Israel, which they did not want to, of course. They said, "Well, a truly theological indication on the Jewish people is good, it is necessary, but if you are to speak about this, you must also speak of Islam. Only in this way can we be balanced. Islam is also a great challenge and the Church should clarify its relationship with Islam". This is something that we didn’t really understand at the time, a little, but not much. Today we know how necessary it was.

And when we started to work also on Islam, they said: "But there are also other religions of the world: all of Asia! Think about Buddhism, Hinduism ... ". And so, instead of an initial declaration originally meant only for the ancient people of God, a text on interreligious dialogue was created anticipating by thirty years what would later reveal itself in all of its intensity and importance. I can not enter into it now, but if you read the text, you see that it is very dense and prepared by people who really knew the truth and it briefly indicates, in a few words, what is essential. Thus also the foundations of a dialogue in diversity, in faith to the uniqueness of Christ, who is One. It is not possible for a believer to think that religions are all variations on a theme of "no". There is a reality of the living God who has spoken, and is a God, a God incarnate, therefore the Word of God is really the Word of God. But there is religious experience, with a certain human light of creation and therefore it is necessary and possible to enter into dialogue and thus open up to each other and open all peoples up to the peace of God, of all his children, and his entire family.

Thus, these two documents, religious freedom and "Nostra Aetate" associated with "Gaudium et Spes" are a very important trilogy, the importance of which has only been revealed over the decades, and we are still working to understand this uniqueness of the revelation of God, uniqueness of God incarnate in Christ and the multiplicity of religions with which we seek peace and also an open heart to the light of the Holy Spirit who enlightens and guides to Christ. (Blame the Media, Not the Council, Not Me or My Apostate Views.)

The entire address, delivered, we are told, in an impromptu manner without notes or a prepared text, represents Joseph Ratzinger/Benedict XVI's absolute, unshakable commitment to the conciliar revolution he helped to plan, direct and institutionalize. He is not "closet traditionalist," our "only hope in the Vatican." He is not a Catholic and he is thus not a member of the Catholic Church.

As many other commentaries on this website have dealt with Ratzinger/Benedict's oft-repeated falsehoods concerning the "value" of false religions, including Talmudism and Mohammedanism, it is significant to note for present purposes, I believe, that there is a direct connection between false ecumenism as it was developed and grew in the years after World War I and the hijacked the "Liturgical Movement" as the latter's principal goal was to enshrine the former. A bit of historical background would be useful to provide.

All manner of Modernist "opinions" were propagated in books published between the two world wars and in the thirteen years between the end of World War II and the advent of the age of conciliarism under Roncalli/John XXIII. The Modernist authors were careful to conceal their teaching by artfully crafted devices and endless nuances taught in seminaries and universities. They spoke at academic conferences. And they received protection from many bishops, a fact that was made clear to Pope Pius XI in 1923 at a time he was considering calling a general council:


A little-known drama that unfolded during the reign of Pope Pius XI demonstrates that the underground current of Modernist thought was alive and well in the immediate post-Pius X period.

Father Raymond Dulac relates that at the secret consistory of May 23, 1923, Pope Pius XI questioned the thirty Cardinals of the Curia on the timeliness of summoning an ecumenical council. In attendance were such illustrious prelates as Cardinals Merry del Val, De Lai, Gasparri, Boggiani and Billot. The Cardinals advised against it.

Cardinal Billot warned, "The existence of profound differences in the midst of the episcopacy itself cannot be concealed . . . [They] run the risk of giving place to discussions that will be prolonged indefinitely."

Boggiani recalled the Modernist theories from which, he said, a part of the clergy and of the bishops were not exempt. "This mentality can incline certain Fathers to present motions, to introduce methods incompatible with Catholic traditions."

Billot was even more precise. He expressed his fear of seeing the council "maneuvered" by the worst enemies of the Church, the Modernists, who are already getting ready, as certain indications show, to bring forth the revolution in the Church, a new 1789."

In discouraging the idea of a council for such reasons, these Cardinals showed themselves more apt at recognizing the "signs of the times" than all the post-Vatican II theologians combined. Yet their caution may have been rooted in something deeper. They may also have been haunted by the writings of the infamous illumine, the excommunicated Canon Roca (1830-1893), who preached revolution and Church "reform" and who predicted a subversion of the Church that would be brought about by a council. [John Vennari, The Permanent Instruction of the Alta Vendita: A Masonic Blueprint for the Subversion of the Catholic Church, pp. 15-16.]

A new 1789.

A new 1789.

A new 1789. (Yes, I meant to write that three times.)

Louis Cardinal Billot, a Jesuit who understood the Modernist currents at work within the Society of Jesus, had prophesied the exact thing that happened during the "Second" Vatican Council and that would have happened if a general council had been called by Pope Pius XI at that time, that is, in 1923.

Contrast Louis Cardinal Billot's prophetic words about avoiding a "French Revolution" within the Catholic Church and an apostate "cardinal's" praise of that very spirit:


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

The "Second" Vatican Council did not just "happen" spontaneously. It emerged as a result of a concerted effort on the part of a veritable legion of Modernists who networked together as they lectured and published books that provided the pseudo-intellectual framework for their version of French Revolution. Anyone who ignores the fact that these Modernists received protection and encouragement from cardinals and bishops, preferring to believe that "everything was just fine in the 1950s," is tragically mistaken. Many of the books and articles published in the decades before the "Second" Vatican Council were used by the periti (experts) at that council to formulate language that wound up in the council's documents and are still being cited today by apologists of the doctrinal and liturgical revolutions of conciliarism.

Some of the Modernists who were at work between the two world wars produced books and monographs that became the basis of at least some of the liturgical "reforms" that were presented to Pope Pius XII as "restorations" of past practices even though they were examples of the very antiquarianism (projecting back on to the past a false "history" that never existed) that he had specifically condemned in Mediator Dei, November 20, 1947, and would, of course become the very foundation of the Protestant and Masonic Novus Ordo itself.

Wearied and demoralized by World War I and the tremendous toll that it had taken upon the psyche of formerly Catholic Europe, these Modernists saw a glimmer of what they thought was "hope" for mankind in the nascent "ecumenical" movement that had begun in Edinburgh, Scotland, with a meeting of Protestants under the banner of the "World Missionary Conference," which met from June 14, 1910, to June 23, 1910. "World peace" could result if men could put aside their doctrinal differences for the "betterment" of mankind, a belief that is nothing other than an expression of Judeo-Masonry. It is no accident, of course, that this meeting, which served as the very foundation of conciliarism's own false ecumenism, has been praised by Joseph Ratzinger/Benedict XVI (see Getting Bolder In His Apostasy and Generic Christianity Is Not Good Enough For God). This is no accident at all.

The Catholics who were in the forefront of false ecumenism after World War I cared nothing for Pius Pius IX's simple reiteration of Catholic truth depended entirely upon men and their nations being gathered together in unity of faith and discipline under the Successor of Saint Peter, the Vicar of Christ, that was expressed so cogently in Iam Vos Omnes, September 13, 1868:

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


No, the early Catholic proponents of false ecumenism cared nothing about such papal statements, and they were arrogant in the face of Pope Pius XI's direct condemnation of their own work that was rendered in no uncertain terms in Mortalium Animos, January 6, 1928, as our next-to-last true pope explained that false ecumenism was founded in a mistaken belief that "peace" and "unity" could be had absent a due subordination of men and their nations to the Catholic Church in all that pertains to the good of souls:


Never perhaps in the past have we seen, as we see in these our own times, the minds of men so occupied by the desire both of strengthening and of extending to the common welfare of human society that fraternal relationship which binds and unites us together, and which is a consequence of our common origin and nature. For since the nations do not yet fully enjoy the fruits of peace - indeed rather do old and new disagreements in various places break forth into sedition and civic strife - and since on the other hand many disputes which concern the tranquillity and prosperity of nations cannot be settled without the active concurrence and help of those who rule the States and promote their interests, it is easily understood, and the more so because none now dispute the unity of the human race, why many desire that the various nations, inspired by this universal kinship, should daily be more closely united one to another.

2. A similar object is aimed at by some, in those matters which concern the New Law promulgated by Christ our Lord. For since they hold it for certain that men destitute of all religious sense are very rarely to be found, they seem to have founded on that belief a hope that the nations, although they differ among themselves in certain religious matters, will without much difficulty come to agree as brethren in professing certain doctrines, which form as it were a common basis of the spiritual life. For which reason conventions, meetings and addresses are frequently arranged by these persons, at which a large number of listeners are present, and at which all without distinction are invited to join in the discussion, both infidels of every kind, and Christians, even those who have unhappily fallen away from Christ or who with obstinacy and pertinacity deny His divine nature and mission. Certainly such attempts can nowise be approved by Catholics, founded as they are on that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule. Not only are those who hold this opinion in error and deceived, but also in distorting the idea of true religion they reject it, and little by little. turn aside to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion.

3. But some are more easily deceived by the outward appearance of good when there is question of fostering unity among all Christians.

4. Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one."[1] And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"?[2] All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.

5. Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians. (Pope Pius XI, Mortalium Animos, January 6, 1928.) 

The conciliarists have not only not avoided this evil. They have had zeal in promoting it. And Joseph Ratzinger/Benedict XVI has done so with particular determination in the past eight years as the fifth in the line of conciliar "popes." A true pope seeks with urgency to invite non-Catholics in the bosom of Holy Mother Church, outside of which there is no salvation and without which there can be no true social order. He does not speak incessantly about "finding" unity as all that non-Catholics have to do to be united truly with Our Blessed Lord and Saviour Jesus Christ is to convert to the true Faith as they publicly abjure their errors. That is all. This has worked through the centuries. Why is it irrelevant now?

Some of the pioneers of the hijacked Liturgical Movement of the 1920s, such as Father Pius Parsch, C.R.S.A. (Canons Regular of Saint Augustine), would have been, it should be noted, aghast at the sorts of changes that eventually took place as a result of what some, including Michael Davies in his book Liturgical Time Bombs, referred to as "young wolves" (Fathers Annibale Bugnini, C.M., and Ferdinando Antonelli, O.F.M.) sought to implement in the 1950s and thereafter. As noted just two days ago in Living In Fantasyland To The Very End, part one,  revolutions do produce unintended consequences that their progenitors do not foresee and are at a loss to explain, consequences that defy their every gargantuan effort to bring the revolution back to its "original intent." This is as true of social revolutions (American, French, Russian, et al.) as it is of theological-liturgical revolutions.

The late Father Didier Bonneterre demonstrated the connection between false ecumenism and the hijacked "Liturgical Movement" in Liturgical Revolution: Roots, Radicals, Results (Angelus Press, 2002):


To consecrate ecumenism, yes, indeed, but also to consecrate the Liturgical Movement, such would be the task of the long-awaited Council. For more than forty years the new liturgists had been spreading their errors, they had succeeded in influencing a considerable portion of the Catholic hierarchy, and they had won some encouraging reforms from the Holy See. All this patient underground work was about to bear fruit. The liturgical revolutionaries took advantage of the Constitution on the Liturgy to get their ideas accepted. Then, when they were appointed members of the Consilium, they only had to draw the extreme conclusions from the principles of Vatican II.

This new rite carries on in its turn all the errors which have come forth since the beginning of the deviations of the "Movement." This rite is ecumenical, antiquarian, community-based, democratic, and almost totally desacralized; it also echoes the theological deviations of the modernists and the Protestants: toning down the sense of the Real Presence and diminution of the ministerial role of the priesthood, of the sacrificial character of the Mass, and especially of its propitiatory character. The Eucharist becomes much more a communal love feast than the renewal of the Sacrifice of the Cross. (Father Didier Bonneterre, Liturgical Revolution: Roots, Radicals, Results, Angelus Press, 2002.)

Each of conciliar apostasies is connected to each other. Each is justified by advertence to the slogans "living tradition" and/or "hermeneutic of continuity" or "innovation in continuity."

For example, false ecumenism and the chief vessel that was created to propagate and institutionalize it, the Protestant and Masonic Novus Ordo service, are both an integral part of the "new ecclesiology" that required the Code of Canon Law of 1917 to be jettisoned by the conciliar revolutionaries as the true code of the Catholic Church did not reflect the "conciliar ecclesiology," something that Karol Wojtyla/John Paul II noted in his "apostolic constitution," Sacrae Disciplinae Leges, January 25, 1983, the Feast of the Conversion of Saint Paul the Apostle, that promulgated the new code in the counterfeit church of conciliarism:

The instrument, which the Code is, fully corresponds to the nature of the Church, especially as it is proposed by the teaching of the Second Vatican Council in general, and in a particular way by its ecclesiological teaching. Indeed, in a certain sense, this new Code could be understood as a great effort to translate this same doctrine, that is, the conciliar ecclesiology, into canonical language. If, however, it is impossible to translate perfectly into canonical language the conciliar image of the Church, nevertheless, in this image there should always be found as far as possible its essential point of reference.

From this there are derived certain fundamental criteria which should govern the entire new Code, both in the sphere of its specific matter and also in the language connected with it. It could indeed be said that from this there is derived that character of complementarily which the Code presents in relation to the teaching of the Second Vatican Council, with particular reference to the two constitutions, the Dogmatic Constitution Lumen gentium and the Pastoral Constitution Gaudium et spes.

Hence it follows that what constitutes the substantial "novelty" of the Second Vatican Council, in line with the legislative tradition of the Church, especially in regard to ecclesiology, constitutes likewise the "novelty" of the new Code.

Among the elements which characterize the true and genuine image of the Church, we should emphasize especially the following: the doctrine in which the Church is presented as the People of God (cf. Lumen gentium, no. 2), and authority as a service (cf. ibid., no. 3); the doctrine in which the Church is seen as a "communion," and which, therefore, determines the relations which should exist between the particular Churches and the universal Church, and between collegiality and the primacy; the doctrine, moreover, according to which all the members of the People of God, in the way suited to each of them, participate in the threefold office of Christ: priestly, prophetic and kingly. With this teaching there is also linked that which concerns the duties and rights of the faithful, and particularly of the laity; and finally, the Church's commitment to ecumenism. (Karol Wojtyla/John Paul II, Sacrae Disciplinae Leges, January 25, 1983.)


What a blasphemous, diabolical act it was for Wojtyla/John Paul II to promulgate his false church's code of canon law on the Feast of the Conversion of Saint Paul thirty years ago as the Apostle to the Gentiles forbade any form of communion in religious affairs with unbelievers (and Protestants and the Orthodox do not believe in Our Blessed Lord and Saviour Jesus Christ as He has revealed Himself to us exclusively through His true Church, the Catholic Church, the one and only Church of Christ). The Occupy Vatican Movement's code of canon law permits what purports to be "Holy Communion" to be distributed to non-Catholics in some instances and, of course, codifies the very false ecumenism that was condemned in no uncertain terms by Saint Paul, something that Bishop George Hay pointed out over two centuries 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. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)


There is no need to outline yet again the many ways in which false ecumenism is of the devil, the many ways in which the conciliar revolutionaries stand Sacred Scripture and Sacred Tradition on their heads, making a mockery of all Catholic truth in order to justify one apostasy, blasphemy and sacrilege after another. I provided a review of some of Joseph Ratzinger/Benedict XVI's serial offenses against the First and Second Commandments five days ago in Mister Asteroid Is Looking Pretty Good Right About Now.

What might be instructive, however, is to review how the "novelty" and "innovation" so praised by the conciliar "popes" in the past fifty years have been condemned specifically by our true popes--and the councils that met under them--time and time again through the centuries:

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

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .

But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)

Would that they had but displayed less zeal and energy in propagating it! But such is their activity and such their unwearying labor on behalf of their cause, that one cannot but be pained to see them waste such energy in endeavoring to ruin the Church when they might have been of such service to her had their efforts been better directed. Their artifices to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. They recognize that the three chief difficulties which stand in their way are the scholastic method of philosophy, the authority and tradition of the Fathers, and the magisterium of the Church, and on these they wage unrelenting war. Against scholastic philosophy and theology they use the weapons of ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. Let the Modernists and their admirers remember the proposition condemned by Pius IX: "The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science." They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.'' (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)


Dom Prosper Gueranger, O.S.B., explained in but one sentence the simple fact those steeped in error cannot have any part in the Catholic Church, meaning that all of Joseph Ratzinger/Benedict XVI's desire as a chief planner, true son and firm apologist of false ecumenism to justify his conciliar revolution is just so much sophism, permitting him to continue to live in his own world of fantasy:

There is a fatal instinct in error, which leads it to hate the Truth; and the true Church, by its unchangeableness, is a perpetual reproach to them that refuse to be her children. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, commentary on the life of Saint Fidelis of Sigmaringen.)


Although there will be a fourth part in this series to do a bit of justice to Ratzinger/Benedict's nod to the Americanists at the "Second" Vatican Council and their desire to see "religious liberty" embraced by the council's fathers, perhaps it is useful at this point to note that Ratzinger/Benedict is still telling us that the "real" "Second" Vatican Council is just now being discovered:

It seems to me that 50 years after the Council, we see how this Virtual Council is breaking down, getting lost and the true Council is emerging with all its spiritual strength. And it is our task, in this Year of Faith, starting from this Year of Faith, to work so that the true Council with the power of the Holy Spirit is realized and Church is really renewed. We hope that the Lord will help us. I, retired in prayer, will always be with you, and together we will move ahead with the Lord in certainty. The Lord is victorious. (Blame the Media, Not the Council, Not Me or My Apostate Views.)


"Really renewed"?

Explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments even though this was forbidden by Pope Pius XI in Divini Illius Magistri, December 31, 1929

"Cardinals" and "bishops" speaking out in favor of "civil unions" for those engaged in perverted acts against the Sixth and Ninth Commandments and providing "ministries" to those who are identify themselves on the basis of one of the four sins that cry out to Heaven for vengeance?

The systematic recruitment, retention, promotion and protection of effeminate men who are inclined to the commission of these sins?

"Liturgies" that make a mockery of any concept of Holy Mass as the unbloody re-presentation of Our Lord's One Sacrifice to His Co-Equal and Co-Eternal Father in Spirit and in truth?

Permitting supposedly "Catholic" officials in public life to remain in "good standing" in what they think is the Catholic Church while they support the chemical and surgical assassination of innocent preborn children and promote other grave evils, including "marriage" for those engaged in the unnatural acts mentioned just above?

The proliferation of "lay movements" that are founded in one condemned proposition after another, including emphasizing the supremacy of the laity over a supposedly ordained priest?

Even this very partial list, made incomplete by the lateness of the hour (it is now eleven days, fifteen and one-half hours before Ratzinger/Benedict does his impression of the thirty-seventh President of the United States of America), begs the following sarcastic observation: "Some renewal."

Joseph Ratzinger/Benedict has been telling us for thirty years that the "real" "Second" Vatican Council has yet to be realized:

Does this mean that the Council should be revoked? Certainly not. It means only that the real reception of the Council has not yet even begun. What devastated the Church in the decade after the Council was not the Council but the refusal to accept it. This becomes clear precisely in the history of the influence of Gaudium et spes. What was identified with the Council was, for the most part, the expression of an attitude that did not coincide with the statements to be found in the text itself, although it is recognizable as a tendency in its development and in some of its individual formulations. The task is not, therefore, to suppress the Council but to discover the real Council and to deepen its true intention in the light of the present experience. That means that there can be no return to the Syllabus, which may have marked the first stage in the confrontation with liberalism and a newly conceived Marxism but cannot be the last stage. In the long run, neither embrace nor ghetto can solve for Christians the problem of the modern world. The fact is, as Hans Urs von Balthasar pointed out as early as 1952, that the "demolition of the bastions" is a long-overdue task. (Joseph Ratzinger, Principles of Catholic Theology, p, 391.)


I guess that he is telling us that he, at long last, has brought forth the "real council," has helped Catholics worldwide to "discover the real Council and to deepen its true intention in light of the present experience." Bully for him. Bad for Christ the King. A disaster for the souls He redeemed by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross.

Pope Pius VIII, writing in his first and only encyclical letter, Traditi Humilitate Nostrae, May 24, 1829, warned us quite specifically against the likes of those, such as Joseph Ratzinger/Benedict XVI in our own day, who want to raze the bastions of the Catholic Faith:

Although God may console Us with you, We are nonetheless sad. This is due to the numberless errors and the teachings of perverse doctrines which, no longer secretly and clandestinely but openly and vigorously, attack the Catholic faith. You know how evil men have raised the standard of revolt against religion through philosophy (of which they proclaim themselves doctors) and through empty fallacies devised according to natural reason. In the first place, the Roman See is assailed and the bonds of unity are, every day, being severed. The authority of the Church is weakened and the protectors of things sacred are snatched away and held in contempt. The holy precepts are despised, the celebration of divine offices is ridiculed, and the worship of God is cursed by the sinner. All things which concern religion are relegated to the fables of old women and the superstitions of priests. Truly lions have roared in Israel. With tears We say: "Truly they have conspired against the Lord and against His Christ." Truly the impious have said: "Raze it, raze it down to its foundations." (Pope Pius VIII, Traditi Humilitate Nostrae, May 25, 1829.)


It is the razing of the bastions of the Catholic Faith by the revolutionaries such as Angelo Roncalli, Giovanni Montini, Albino Luciani, Karol Wojtyla, and Joseph Ratzinger that have emptied Catholic churches and closed parishes and schools and driven hundreds upon hundreds of millions Catholics out of any semblance of belief in the Catholic Faith no matter how many times Ratzinger/Benedict, living in his own personal fantasyland, tries to blame the media.

Take heart, however. Yes, take heart with the courage and love of the Most Sacred Heart of Jesus and the Sorrowful and Immaculate Heart of Mary. It is a privilege, yes, verily a privilege, I tell you, to live in these challenging times as this is time that God has ordained from all eternity for us to be alive. This means that there is work, important work, for each and every one of us to do as we seek to sanctify and save our souls during this time of apostasy and betrayal. We must plant seeds for the restoration of the Church Militant on earth and of Christendom in the world.

No, we may not live long enough to see this restoration. Moses was permitted to see the Promised Land of Canaan but he was not permitted by God to enter because of the infidelity of the Jewish people he had led out of the desert following their liberation from captivity to the Pharaoh, himself an image of he devil. We may not live enough to see the restoration of the Church Militant on earth and of Christendom in the world because of our own infidelities, which is we should and must embrace with gratitude each and every chastisement that comes our way, especially those that bring us low, very low, before our fellow men. Everything is revealed on the Last Day at the General Judgment of the living and the dead. Why not accept the chastisement that comes from recognizing the stupidity and madness of the counterfeit church of concilairism and of those who think that they "resist" and "sift through" the words and actions of a true pope.

Every Rosary we pray will help us console the good God as we seek to make reparation to Him through the Sorrowful and Immaculate Heart of Mary for all sins and those of our whole word, especially by praying as many Rosaries each day as our state-in-life permits.

Be cheerful in this time of apostasy and betrayal. There is work to do as we plant seeds for Christ the King through Mary our Immaculate Queen.

What are we waiting for?

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now

Sorrowful and Immaculate Heart of Mary, pray for us now and at the hour of our death.

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, especially on your feast day today!

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


© Copyright 2013, Thomas A. Droleskey. All rights reserved.