Night and Day
by Thomas A. Droleskey
Efforts to make contemporary acts of sacrilege to be appear to be more "sober" and "frugal" than those in the past are beneath contempt. God is no less offended by "sober" and "frugal" acts of sacrilege than He is by outlandish acts of sacrilege. Each act of sacrilege is, in the objective order of things, hideous in the sight of God, admitting that there are gradations of evil in this regard that can increase the offenses given to God thereby while in no way lessening or in making any way acceptable to Him acts that appear to the carnal eye to be "less" offensive.
Thus it is, as noted briefly in the appendix of More Zeal for a False God Than Catholics Have for the True God, that the conciliar officials doth protest far, far too much they assert that Joseph Ratzinger/Benedict XVI's Assisi III event in six months will have a spirit of "sobriety" and "frugality," thereby implying that the soon to be "beatified" Karol Wojtyla/John Paul II's Assisi I and Assisi II events in, respectively, 1987 and 2002 were not "sober" and "frugal." Indeed, those events were truly scandalous. Alas, the upcoming Assisi III event will be scandalous in its own right no matter how long and how hard the conciliar revolutionaries insist that they are not engaged in acts of syncretism, that they are merely planning a "pilgrimage" for those who are a "journey:"
On 1 January 2011, after the
Angelus, Pope Benedict XVI announced that he wished to commemorate the
25th anniversary of the historic meeting that took place in Assisi on 27
October 1986, at the wish of the Venerable Servant of God John Paul II.
On the day of the anniversary, 27 October this year, the Holy Father
intends to hold a Day of reflection, dialogue and prayer for peace and
justice in the world, making a pilgrimage to the home of Saint Francis
and inviting fellow Christians from different denominations,
representatives of the world’s religious traditions and, in some sense,
all men and women of good will, to join him once again on this journey.
The Day will take as its theme: “Pilgrims of truth, pilgrims of peace”. Every
human being is ultimately a pilgrim in search of truth and goodness.
Believers too are constantly journeying towards God: hence the
possibility, indeed the necessity, of speaking and entering into
dialogue with everyone, believers and unbelievers alike, without
sacrificing one’s own identity or indulging in forms of syncretism. To
the extent that the pilgrimage of truth is authentically lived, it opens
the path to dialogue with the other, it excludes no one and it commits
everyone to be a builder of fraternity and peace. These are the elements that the Holy Father wishes to place at the centre of reflection.
For this reason, as well as representatives of Christian
communities and of the principal religious traditions, some figures from
the world of culture and science will be invited to share the journey –
people who, while not professing to be religious, regard themselves as
seekers of the truth and are conscious of a shared responsibility for
the cause of justice and peace in this world of ours. The image
of pilgrimage therefore sums up the meaning of the event. There will be
an opportunity to look back over the path already travelled from that
first meeting in Assisi to the following one in January 2002, and also
to look ahead to the future, with a view to continuing, in company with
all men and women of good will, to walk along the path of dialogue and
fraternity, in the context of a world in rapid transformation. Saint
Francis, poor and humble, will once more welcome everyone to his home
town, which has become a symbol of brotherhood and peace.
The delegations will set off from Rome by train on the morning of 27 October, together with the Holy Father. Upon
arrival in Assisi, they will make their way to the Basilica of S. Maria
degli Angeli, where the previous meetings will be recalled and the
theme of the Day will be explored in greater depth. Leaders of some of the delegations present will make speeches and the Holy Father will likewise deliver an address.
There will follow a simple lunch, shared by the delegates: a
meal under the banner of sobriety, intended to express fraternal
conviviality, and at the same time solidarity in the suffering of so
many men and women who do not know peace. There will follow a
period of silence for individual reflection and prayer. In the
afternoon, all who are present in Assisi will make their way towards the
Basilica of Saint Francis. It will be a pilgrimage in which, for the
final stretch, the members of the delegations will also take part; it is
intended to symbolize the journey of every human being who assiduously
seeks the truth and actively builds justice and peace. It will take
place in silence, leaving room for personal meditation and prayer. In
the shadow of Saint Francis’ Basilica, where the previous meetings were
also concluded, the final stage of the Day will include a solemn
renewal of the joint commitment to peace.
In preparation for this Day, Pope Benedict XVI will preside over a
Prayer Vigil at Saint Peter’s the previous evening, together with the
faithful of the Diocese of Rome. Particular Churches and
communities throughout the world are invited to organize similar times
of prayer. In the coming weeks the Cardinal Presidents of the Pontifical
Councils for the Promotion of Christian Unity and of Interreligious
Dialogue and the Pontifical Council for Culture will write in the Holy
Father’s name to all those invited. The Pope asks the Catholic faithful
to join him in praying for the celebration of this important event and
he is grateful to all those who will be able to be present in Saint
Francis’ home town to share this spiritual pilgrimage. (Preliminary Program published for Assisi III Travesty.)
Will Ratzinger/Benedict seek with urgency the unconditional conversion of the representatives of the "world's religions" to the true Faith. No. He will speak along the same terms that he has spoken so many times in the past, including at the nearly-moribund John Paul II Cultural Center in Washington, District of Columbia, on Thursday, April 17, 2008, when he spoke before representatives of false religions that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ just prior to esteeming the symbols of five false religions (Talmudic Judaism, Mohammedanism, Buddhism, Hinduism and Jainism):
My dear friends,
I am pleased to have this
occasion to meet with you today. I thank Bishop Sklba for his words of
welcome, and I cordially greet all those in attendance representing
various religions in the United States of America. Several of you kindly
accepted the invitation to compose the reflections contained in today's
program. For your thoughtful words on how each of your traditions bears
witness to peace, I am particularly grateful. Thank you all.
This country has a long history of cooperation between different
religions in many spheres of public life. Interreligious prayer services
during the national feast of Thanksgiving, joint initiatives in
charitable activities, a shared voice on important public issues: these
are some ways in which members of different religions come together to
enhance mutual understanding and promote the common good. I encourage
all religious groups in America to persevere in their collaboration and
thus enrich public life with the spiritual values that motivate your
action in the world.
The place where we are now gathered was founded specifically for
promoting this type of collaboration. Indeed, the Pope John Paul II
Cultural Center seeks to offer a Christian voice to the "human search
for meaning and purpose in life" in a world of "varied religious, ethnic
and cultural communities" (Mission Statement). This institution reminds
us of this nation's conviction that all people should be free to pursue
happiness in a way consonant with their nature as creatures endowed
with reason and free will.
Americans have always valued the ability to worship freely and in
accordance with their conscience. Alexis de Tocqueville, the French
historian and observer of American affairs, was fascinated with this
aspect of the nation. He remarked that this is a country in which
religion and freedom are "intimately linked" in contributing to a stable
democracy that fosters social virtues and participation in the communal
life of all its citizens. In urban areas, it is common for individuals
from different cultural backgrounds and religions to engage with one
another daily in commercial, social and educational settings. Today, in
classrooms throughout the country, young Christians, Jews, Muslims,
Hindus, Buddhists, and indeed children of all religions sit
side-by-side, learning with one another and from one another. This
diversity gives rise to new challenges that spark a deeper reflection on
the core principles of a democratic society. May others take heart from
your experience, realizing that a united society can indeed arise from a
plurality of peoples - "E pluribus unum": "out of many, one" - provided
that all recognize religious liberty as a basic civil right (cf.
Dignitatis Humanae, 2).
The task of upholding religious freedom is never completed. New
situations and challenges invite citizens and leaders to reflect on how
their decisions respect this basic human right. Protecting religious
freedom within the rule of law does not guarantee that peoples -
particularly minorities - will be spared from unjust forms of
discrimination and prejudice. This requires constant effort on the part
of all members of society to ensure that citizens are afforded the
opportunity to worship peaceably and to pass on their religious heritage
to their children.
The transmission of religious traditions to succeeding generations
not only helps to preserve a heritage; it also sustains and nourishes
the surrounding culture in the present day. The same holds true for
dialogue between religions; both the participants and society are
enriched. As we grow in understanding of one another, we see that we
share an esteem for ethical values, discernable to human reason, which
are revered by all peoples of goodwill. The world begs for a common
witness to these values. I therefore invite all religious people to view
dialogue not only as a means of enhancing mutual understanding, but
also as a way of serving society at large. By bearing witness to those
moral truths which they hold in common with all men and women of
goodwill, religious groups will exert a positive influence on the wider
culture, and inspire neighbors, co-workers and fellow citizens to join
in the task of strengthening the ties of solidarity. In the words of
President Franklin Delano Roosevelt: "no greater thing could come to our
land today than a revival of the spirit of faith".
A concrete example of the contribution religious communities make
to civil society is faith-based schools. These institutions enrich
children both intellectually and spiritually. Led by their teachers to
discover the divinely bestowed dignity of each human being, young people
learn to respect the beliefs and practices of others, thus enhancing a
nation's civic life.
What an enormous responsibility religious leaders have: to imbue
society with a profound awe and respect for human life and freedom; to
ensure that human dignity is recognized and cherished; to facilitate
peace and justice; to teach children what is right, good and reasonable!
There is a further point I wish to touch upon here. I have noticed
a growing interest among governments to sponsor programs intended to
promote interreligious and intercultural dialogue. These are
praiseworthy initiatives. At the same time, religious freedom,
interreligious dialogue and faith-based education aim at something more
than a consensus regarding ways to implement practical strategies for
advancing peace. The broader purpose of dialogue is to discover the
truth. What is the origin and destiny of mankind? What are good and
evil? What awaits us at the end of our earthly existence? Only by
addressing these deeper questions can we build a solid basis for the
peace and security of the human family, for "wherever and whenever men
and women are enlightened by the splendor of truth, they naturally set
out on the path of peace" (Message for the 2006 World Day of Peace, 3).
We are living in an age when these questions are too often
marginalized. Yet they can never be erased from the human heart.
Throughout history, men and women have striven to articulate their
restlessness with this passing world. In the Judeo-Christian tradition,
the Psalms are full of such expressions: "My spirit is overwhelmed
within me" (Ps 143:4; cf. Ps 6:6; 31:10; 32:3; 38:8; 77:3); "why are you
cast down, my soul, why groan within me?" (Ps 42:5). The response is
always one of faith: "Hope in God, I will praise him still; my Savior
and my God" (Ps 42:5, 11; cf. Ps 43:5; 62:5). Spiritual leaders have a
special duty, and we might say competence, to place the deeper questions
at the forefront of human consciousness, to reawaken mankind to the
mystery of human existence, and to make space in a frenetic world for
reflection and prayer.
Confronted with these deeper questions concerning the origin and
destiny of mankind, Christianity proposes Jesus of Nazareth. He, we
believe, is the eternal Logos who became flesh in order to reconcile man
to God and reveal the underlying reason of all things. It is he whom we
bring to the forum of interreligious dialogue. The ardent desire to
follow in his footsteps spurs Christians to open their minds and hearts
in dialogue (cf. Lk 10:25-37; Jn 4:7-26).
Dear friends, in our attempt to discover points of commonality,
perhaps we have shied away from the responsibility to discuss our
differences with calmness and clarity. While always uniting our hearts
and minds in the call for peace, we must also listen attentively to the
voice of truth. In this way, our dialogue will not stop at identifying a
common set of values, but go on to probe their ultimate foundation. We
have no reason to fear, for the truth unveils for us the essential
relationship between the world and God. We are able to perceive that
peace is a "heavenly gift" that calls us to conform human history to the
divine order. Herein lies the "truth of peace" (cf. Message for the
2006 World Day of Peace).
As we have seen then, the higher goal of interreligious dialogue
requires a clear exposition of our respective religious tenets. In this
regard, colleges, universities and study centers are important forums
for a candid exchange of religious ideas. The Holy See, for its part,
seeks to carry forward this important work through the Pontifical
Council for Interreligious Dialogue, the Pontifical Institute for Arabic
and Islamic Studies, and various Pontifical Universities.
Dear friends, let our sincere dialogue and cooperation inspire all
people to ponder the deeper questions of their origin and destiny. May
the followers of all religions stand together in defending and promoting
life and religious freedom everywhere. By giving ourselves generously
to this sacred task - through dialogue and countless small acts of love,
understanding and compassion - we can be instruments of peace for the
whole human family.
Peace upon you all! (Meeting With Other Religions.)
"Christianity proposes Jesus of Nazareth"? Proposes? Catholics proclaim Our Lord to be Who He is: the Way, the Truth, and the Life.
Catholics do not "bring" the Divine Redeemer to the "forum of interreligious dialogue." It is hideously blasphemous to try to make God Incarnate as a witness in behalf of "interreligious dialogue" when He said the following in no uncertain terms:
 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.  If you had known me, you would without doubt have known my Father also:
and from henceforth you shall know him, and you have seen him.  Philip saith to him: Lord, shew us the Father, and it is enough for us.  Jesus saith to him: Have I been so long a time with you; and have you
not known me? Philip, he that seeth me seeth the Father also. How sayest
thou, shew us the Father?  Do you not believe, that I am in the Father, and the Father in me? The
words that I speak to you, I speak not of myself. But the Father who
abideth in me, he doth the works. (John 14: 6-10)
Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.  For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. (Matthew 16: 24-25.)
How then saith he, I came down from heaven?  Jesus therefore answered, and said to them: Murmur not among yourselves.  No man can come to me, except the Father, who hath sent me, draw him; and I will raise him up in the last day.  It is written in the prophets: And they shall all be taught of God.
Every one that hath heard of the Father, and hath learned, cometh to me.
 Not that any man hath seen the Father; but he who is of God, he hath seen the Father.  Amen, amen I say unto you: He that believeth in me, hath everlasting life.  I am the bread of life.  Your fathers did eat manna in the desert, and are dead.  This is the bread which cometh down from heaven; that if any man eat of it, he may not die.
 I am the living bread which came down from heaven.  If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world.  The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat?  Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.  He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.
 For my flesh is meat indeed: and my blood is drink indeed.  He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.  As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me.  This is the bread that came down from heaven. Not as your fathers did
eat manna, and are dead. He that eateth this bread, shall live for ever.  These things he said, teaching in the synagogue, in Capharnaum. (John 6: 42-60.)
There is no "interreligious dialogue"to be found in these passages, only a firm proclamation of the truth by the One Who is Truth Incarnate, Truth Crucified and Resurrected. Any effort to claim that Our Lord engaged in "interreligious dialogue" betrays an effort to project one's own false concepts onto the reality of Who God is just as surely as the pagans of Ancient Greece and Ancient Rome projected various characteristic into their false deities.
Yet it is that I believe Ratzinger/Benedict will speak at Assisi in six months in pretty much the same terms as he did nearly three years ago during his visit to the United States of America. Conciliar leopards do not change their spots, the chief conciliar leopard at this time is the same now as he has been since the advocates of the "new theology" that was condemned by Pope Pius XII in Humani Generis, August 12, 1950, robbed him of his Catholic Faith.
The Catholic Church does not create events whereby the worship of false gods can be made to appear more "sober" and "frugal" as she knows that the worship of false gods is condemned by the very words of the First Commandment:
I am the LORD thy God: thou shalt not have strange Gods before me.
For all the gods of the Gentiles are devils: but the Lord made the heavens. (Psalm 95: 5)
As repetition is the mother of learning, let me repeat the consistent, immutable teaching of the Catholic Church concerning "prayer" with those who adhere to false religions:
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.)
The difference between the false religion of conciliarism and the true religion, Catholicism, is a matter of night and day.
Everyone should avoid
familiarity or friendship with anyone suspected of belonging to masonry
or to affiliated groups. Know them by their fruits and avoid them. Every
familiarity should be avoided, not only with those impious libertines
who openly promote the character of the sect, but also with
those who hide under the mask of universal tolerance, respect for all
religions, and the craving to reconcile the maxims of the Gospel with
those of the revolution. These men seek to reconcile Christ and Belial,
the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)
The same applies to the notion of
Fraternity which they found on the love of common interest or, beyond
all philosophies and religions, on the mere notion of humanity, thus
embracing with an equal love and tolerance all human beings and their
miseries, whether these are intellectual, moral, or physical and
temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas,
however sincere they may be, nor in the theoretical or practical
indifference towards the errors and vices in which we see our brethren
plunged, but in the zeal for their intellectual and moral improvement as
well as for their material well-being. Catholic doctrine
further tells us that love for our neighbor flows from our love for God,
Who is Father to all, and goal of the whole human family; and in Jesus
Christ whose members we are, to the point that in doing good to others
we are doing good to Jesus Christ Himself. Any other kind of love is
sheer illusion, sterile and fleeting.
Indeed, we have the human experience of
pagan and secular societies of ages past to show that concern for common
interests or affinities of nature weigh very little against the
passions and wild desires of the heart. No, Venerable Brethren, there is
no genuine fraternity outside Christian charity. Through the
love of God and His Son Jesus Christ Our Saviour, Christian charity
embraces all men, comforts all, and leads all to the same faith and same
heavenly happiness. . . .
Here we have, founded by Catholics, an inter-denominational
association that is to work for the reform of civilization, an
undertaking which is above all religious in character; for there is no
true civilization without a moral civilization, and no true moral
civilization without the true religion: it is a proven truth, a
historical fact. The new Sillonists cannot pretend that they
are merely working on “the ground of practical realities” where
differences of belief do not matter. Their leader is so conscious of the
influence which the convictions of the mind have upon the result of the
action, that he invites them, whatever religion they may belong to, “to
provide on the ground of practical realities, the proof of the
excellence of their personal convictions.” And with good reason: indeed,
all practical results reflect the nature of one’s religious
convictions, just as the limbs of a man down to his finger-tips, owe
their very shape to the principle of life that dwells in his body.
(Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
This being so, it is clear that the Apostolic See cannot on any
terms take part in their assemblies, nor is it anyway lawful for
Catholics either to support or to work for such enterprises; for if they
do so they will be giving countenance to a false Christianity, quite
alien to the one Church of Christ. Shall We suffer, what would indeed be
iniquitous, the truth, and a truth divinely revealed, to be made a
subject for compromise? For here there is question of defending
revealed truth. Jesus Christ sent His Apostles into the whole world in
order that they might permeate all nations with the Gospel faith, and,
lest they should err, He willed beforehand that they should be taught by
the Holy Ghost: has then this doctrine of the Apostles completely
vanished away, or sometimes been obscured, in the Church, whose ruler
and defense is God Himself? If our Redeemer plainly said that His Gospel
was to continue not only during the times of the Apostles, but also
till future ages, is it possible that the object of faith should
in the process of time become so obscure and uncertain, that it would
be necessary to-day to tolerate opinions which are even incompatible one
with another? If this were true, we should have to confess
that the coming of the Holy Ghost on the Apostles, and the perpetual
indwelling of the same Spirit in the Church, and the very preaching of
Jesus Christ, have several centuries ago, lost all their efficacy and
use, to affirm which would be blasphemy. But the Only-begotten Son of
God, when He commanded His representatives to teach all nations, obliged
all men to give credence to whatever was made known to them by
"witnesses preordained by God," and also confirmed His command with this
sanction: "He that believeth and is baptized shall be saved; but he
that believeth not shall be condemned." These two commands of Christ,
which must be fulfilled, the one, namely, to teach, and the other to
believe, cannot even be understood, unless the Church proposes a
complete and easily understood teaching, and is immune when it thus
teaches from all danger of erring. In this matter,
those also turn aside from the right path, who think that the deposit of
truth such laborious trouble, and with such lengthy study and
discussion, that a man's life would hardly suffice to find and take
possession of it; as if the most merciful God had spoken
through the prophets and His Only-begotten Son merely in order that a
few, and those stricken in years, should learn what He had revealed
through them, and not that He might inculcate a doctrine of faith and
morals, by which man should be guided through the whole course of his
moral life. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Night and day, ladies and gentlemen. Night and day.
May the time we spend in prayer before the Most Blessed Sacrament and the Rosaries of reparation we pray and the sacrifices we make and the fasts we undertake in the final two and one-half weeks of Lent help us to see the truth that the Catholic Church cannot give us liturgies that offend God and she cannot be the author of events that offend His greater honor and glory and majesty.
It is that simple.
Immaculate Heart of Mary, triumph soon!
Vivat Christus Rex! Viva Cristo Rey!
Isn't it time to pray a Rosary now?
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior and Balthasar, pray for us.
See also: A Litany of Saints