Thomas A. Droleskey
As I have explained on many other occasions in my life, I was raised in a typical 1950s American household.
My late parents sacrificed themselves entirely for their two sons. They were generous with everyone who came to visit us, preparing wonderful meals for guests and taking visitors from other parts of the country on delightful sight-seeing tours of the New York City/Long Island metropolitan area. As my father was a hard working and very successful, popular small animal veterinarian, we lived well, materially speaking. We were not very wealthy. However, I certainly did not know any kind of material deprivation in my childhood. Far from it. Lady Poverty would find me during my academic career and thereafter.
My parents, therefore, made sure that we had a television. The first was a nine inch Admiral set, black and white, of course, that came with a monaural phonograph. The unit came in a wooden case. The television was located on the right side and the phonograph on the left side. Doors with medal handles opened to either side. It was on that first television set of ours, which made the journey from above my father's veterinary hospital in Queens Village, New York, where we lived until I was almost four years old in 1955, to Great Neck, New York, before which I was plopped down for hours on end in my high chair to watch one program after another. That initial television set gave way in December of 1962 to a twenty-one inch Zenith color television. Neighbors, seeing the big box in which it came in front of our house to picked up by the garbage men, knocked on our door to see the novelty of color television.
As was the case in so many American households, our lives revolved around the nightly television schedule. Summer nights were spent, at least for the most part, watching the "reruns" or repeats" of various programs whose first broadcasts took place after bedtime on school nights during the school year. Although most network programs produced thirty-nine original episodes each season, meaning that only thirteen were rerun if the program had not been preempted by specials or breaking news events. Still and all, though, I did await the arrival of "rerun" season to watch programs I had not seen before or to enjoy others that I had seen earlier.
Obviously, the video cassette recorder and subsequent video recording technology, accompanied by the official release of various series on digital video discs (DVDs), has made "rerun" season, I suppose, pretty obsolete for the unfortunate types who permit their souls to be visited by the devil's minions that produce most of what passes for television programming these days. For others of us, though, we can always stick in a DVD of an old show and relive the 1950s all over again. Ralph and Alice Kramden, Ed and Trixie Norton, Francis Muldoon, Gunther and Lucille Toody, Leo and Sylvia Schnauser, The Lone Ranger, Hopalong Cassidy, Ironside, and countless movies of one sort or another are available to be replayed at any time.
Far less enjoyable, however, are the reruns provided us by the conciliar revolutionaries, who are intent on replaying their own apostasies and blasphemies and sacrileges over and and over and over again, which is why I simply dig out some old article of mine and say to myself, "Okay. They've just repeated themselves once again. I will do so as well. Somebody out there in cyberspace might be reading this for the first time, being totally unfamiliar with the material. It's worth the effort."
Rerun Season in the Land of the Conciliar Revolutionaries
Well, it's rerun season once again the land of the conciliar revolutionaries, men who are true rebels against Christ the King and His Holy Church, men who make a mockery of Divine Revelation the immutability of God Himself as countless billions of souls over the course of fifty years have been reaffirmed in their false religions while countless millions of Catholics have been convinced that nothing about Catholic Faith or Worship is stable or secure. It is nothing other than remarkably astounding to see with what regularity the men who are rebels against God keep repeating themselves. They are nothing if not consistent in their incessant support for their conciliar revolution.
One of the most laughable scenes that has played out during the current conciliar rerun season has involved websites such as Rorate Caeli terming those within the Society of Saint Pius X who opposed "reconciliation" with the counterfeit church of conciliarism as "rebels" against their "lawful superiors." What sanctimonious hypocrisy.
Let me get this straight. The leaders in the Society of Saint Pius X who rebelled against the theological and doctrinal rebels of the conciliar church who rebelled against God and His Holy Church in the first place are said to constitute "lawful authorities" who can compel "obedience" from others who, if they disagree with various decisions, must be termed as "rebels" in their own right. Illogic and hypocrisy is not the sole purview of the conciliar revolutionaries. Those who suffer from Romanitas and hold their tongues in what they protest is a "discreet silence" as the man they consider to be the "pope" gives "joint blessings" with the non-ordained "clergy" of Protestant sects and enters into their false temples, being content as well to enter into Talmudic synagogues to be treated as a inferior while hymns are played that express a longing for the "coming" of a Saviour Who has already come to redeem us and will come again in glory to judge and the living and the dead. Silence about these outrages, Rorate Caeli?
Go tell that to Pope Saint Leo the Great:
But it is vain for them to adopt the name of catholic, as they
do not oppose these blasphemies: they must believe them, if they can
listen so patiently to such words. (Pope Saint Leo the Great, Epistle XIV, To Anastasius, Bishop of Thessalonica, St. Leo the Great | Letters 1-59 )
Rerun One: It's 1988 All Over Again
Well, if early reports, viewed last night on the Rorate Caeli website had been correct, I would have been a monkey's uncle (which is a figure of speech as I am totally opposed, as most readers know, to the false ideology of evolutionism). The Society of Saint Pius X will continue in its "loyal opposition" to their "pope," Joseph Ratzinger/Benedict XVI, at least for the time being. Some believe now that the general chapter meeting that concluded yesterday, July 14, 2012, is calling for a "reopening" of "doctrinal discussions" with conciliar authorities. The vicious cycle of madness, of utter insanity, continues unabated/
Yet it is that the "founding principles" of the late Archbishop Marcel Lefebvre that have served as the basis upon which the Society of Saint Pius X continues to "resist but recognize" one false claimant to the See of Saint Peter after another is false, being but a contemporary expression of the position embraced by the illegal Synod of Pistoia and that was mocked by Bishop Emile Bougaud in the Nineteenth Century in no uncertain terms.
Here, for a reminder for newer readers, is Pope Pius VI's condemnation of the propositions advanced by the Synod of Pistoia that are identical to the position of the Society of Saint Pius X, followed by Bishop Bougaud's condemnation of the precise theological position concerning the papacy that the Society of Saint Pius X has taken from its inception:
6. The doctrine of the synod by which it professes that "it
is convinced that a bishop has received from Christ all necessary
rights for the good government of his diocese," just as if for the good
government of each diocese higher ordinances dealing either with faith
and morals, or with general discipline, are not necessary, the right of
which belongs to the supreme Pontiffs and the General Councils for the
universal Church,—schismatic, at least erroneous.
7. Likewise, in this, that it encourages a bishop "to pursue zealously
a more perfect constitution of ecclesiastical discipline," and this
"against all contrary customs, exemptions, reservations which are
opposed to the good order of the diocese, for the greater glory of God
and for the greater edification of the faithful"; in that it supposes that
a bishop has the right by his own judgment and will to decree and
decide contrary to customs, exemptions, reservations, whether they
prevail in the universal Church or even in each province, without the
consent or the intervention of a higher hierarchic power, by which these
customs, etc., have been introduced or approved and have the force of
law,—leading to schism and subversion of hierarchic rule, erroneous.
8. Likewise, in that it says it is convinced that "the rights of a
bishop received from Jesus Christ for the government of the Church
cannot be altered nor hindered, and, when it has happened that the
exercise of these rights has been interrupted for any reason whatsoever,
a bishop can always and should return to his original rights, as often
as the greater good of his church demands it"; in the fact that
it intimates that the exercise of episcopal rights can be hindered and
coerced by no higher power, whenever a bishop shall judge that it does
not further the greater good of his church,—leading to schism, and to
subversion of hierarchic government, erroneous. (Pope Pius VI, Auctorem Fidei, August 28, 1794.)
The violent attacks of Protestantism against the
Papacy, its calumnies and so manifest, the odious caricatures it
scattered abroad, had undoubtedly inspired France with horror;
nevertheless the sad impressions remained. In such accusations all,
perhaps, was not false. Mistrust was excited., and instead of drawing
closer to the insulted and outraged Papacy, France stood on her guard
against it. In vain did Fenelon, who felt the danger, write in his
treatise on the "Power of the Pope," and, to remind France of her
sublime mission and true role in the world, compose his "History of
Charlemagne." In vain did Bossuet majestically rise in the midst of that
agitated assembly of 1682, convened to dictate laws to the Holy See,
and there, in most touching accents, give vent to professions of
fidelity and devotedness toward the Chair of St. Peter. We already
notice in his discourse mention no longer made of the "Sovereign
Pontiff." The "Holy See," the "Chair of St. Peter," the "Roman Church,"
were alone alluded to. First and alas! too manifest signs of coldness in
the eyes of him who knew the nature and character of France! Others
might obey through duty, might allow themselves to be governed by
principle--France, never! She must be ruled by an individual, she must
love him that governs her, else she can never obey.
These weaknesses should at least have been hidden
in the shadow of the sanctuary, to await the time in which some sincere
and honest solution of the misunderstanding could be given. But no!
parliaments took hold of it, national vanity was identified with it. A
strange spectacle was now seen. A people the most Catholic in the world;
kings who called themselves the Eldest Sons of the Church and who were
really such at heart; grave and profoundly Christian magistrates,
bishops, and priests, though in the depths of their heart attached to
Catholic unity,--all barricading themselves against the head of the
Church; all digging trenches and building ramparts, that his
words might not reach the Faithful before being handled and examined,
and the laics convinced that they contained nothing false, hostile or
dangerous. (Right Reverend Emile Bougaud, The Life of Saint Margaret Mary Alacoque. Published in 1890 by Benziger Brothers. Re-printed by TAN Books and Publishers, 1990, pp. 24-29.)
Pope Pius IX included the following condemnation of the view that
Catholics are bound to accept only those things that are declared
infallibly by Holy Mother Church and are thus free to question or sift
through other teachings, which is what the members of the Society of
Saint Pius X has done with the decrees of the "Second" Vatican Council
and the statements of the postconciliar "popes":
22. The obligation by which Catholic teachers and authors are
strictly bound is confined to those things only which are proposed to
universal belief as dogmas of faith by the infallible judgment of the
Church. -- Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863. (Proposition condemned by Pope Pius IX, The Syllabus of Errors,
December 8, 1864; see also two appendices below, reprised from five
days ago to drive home the point that no one can sift through the words
of a true pope to "determine" their orthodoxy as popes cannot err on
matters of Faith and Morals.
Pope Pius XII explained in Humani Generis, August 12, 1950,
that Catholics to believe in the binding nature of the teaching
contained in papal encyclical letters, meaning, of course, that we are
not free to "pick and choose" what we "like" about encyclical letters:
20. Nor must it be thought that what is expounded in Encyclical Letters does
not of itself demand consent, since in writing such Letters the Popes do not
exercise the supreme power of their Teaching Authority. For these matters are
taught with the ordinary teaching authority, of which it is true to say:
"He who heareth you, heareth me"; and generally what is expounded
and inculcated in Encyclical Letters already for other reasons appertains to
Catholic doctrine. But if the Supreme Pontiffs in their official documents
purposely pass judgment on a matter up to that time under dispute, it is obvious
that that matter, according to the mind and will of the Pontiffs, cannot be any
longer considered a question open to discussion among theologians. (Pope Pius XII, Humani Generis,
August 12, 1950; please see the Appendix A below for Alfred Cardinal
Ottaviani's own critique of the Modernist effort to disparage the
binding nature of the Church's teaching concerning religious liberty and
the separation of Church and State, followed by Monsignor Joseph
Clifford Fenton's own treatise on the matter in the appendix below.)
The whole foundation of the Society of Saint Pius X's
"resistance" to the "Second" Vatican Council and the "magisterium" of
the conciliar "popes" is false and without any justification in
Catholic teaching. True popes must be obeyed. The whole "dance" between
the Society of Saint Pius X and the conciliar officials has been an
exercise in falsehood as the Society has sought to oppose with the "new
ecclesiology" of with conciliarists with a false ecclesiology of its
very own. None of this is from God. Fighting the falsehoods of
conciliarism with the falsehood of Gallicanism of the Society of Saint
Pius X can produce nothing other than chaos. Behold the chaos in which
the Society of Saint Pius X finds itself at this time.
Giovanni Montini/Paul VI made it very clear at the
close of the "Second" Vatican Council on December 8, 1965, the Feast of
the Immaculate Conception of the Blessed Virgin Mary, that the decisions
on the council had to be religiously observed by Catholics:
APOSTOLIC BRIEF "IN SPIRITU SANCTO' FOR THE CLOSING
OF THE COUNCIL - DECEMBER 8, 1965, read at the closing ceremonies of
Dec. 8 by Archbishop Pericle Felici, general secretary of the council.
The Second Vatican Ecumenical Council,
assembled in the Holy Spirit and under the protection of the Blessed
Virgin Mary, whom we have declared Mother of the Church, and of St.
Joseph, her glorious spouse, and of the Apostles SS. Peter and Paul,
must be numbered without doubt among the greatest events of the Church.
In fact it was the largest in the number of Fathers who came to the seat
of Peter from every part of the world, even from those places where the
hierarchy has been very recently established. It was the richest
because of the questions which for four sessions have been discussed
carefully and profoundly. And last of all it was the most opportune,
because, bearing in mind the necessities of the present day, above all
it sought to meet the pastoral needs and, nourishing the flame of
charity, it has made a great effort to reach not only the Christians
still separated from communion with the Holy See, but also the whole
At last all which regards the holy ecumenical council has, with the
help of God, been accomplished and all the constitutions, decrees,
declarations and votes have been approved by the deliberation of the
synod and promulgated by us. Therefore we decided to close for all
intents and purposes, with our apostolic authority, this same ecumenical
council called by our predecessor, Pope John XXIII, which opened
October 11, 1962, and which was continued by us after his death.
We decided moreover that all that has been established
synodally is to be religiously observed by all the faithful, for the
glory of God and the dignity of the Church and for the tranquillity and
peace of all men. We have approved and established these things,
decreeing that the present letters are and remain stable and valid, and
are to have legal effectiveness, so that they be disseminated and obtain
full and complete effect, and so that they may be fully convalidated by
those whom they concern or may concern now and in the future; and so
that, as it be judged and described, all efforts contrary to these
things by whomever or whatever authority, knowingly or in ignorance be
invalid and worthless from now on.
Given in Rome at St. Peter's, under the [seal of the] ring of the
fisherman, Dec. 8, on the feast of the Immaculate Conception of the
Blessed Virgin Mary, the year 1965, the third year of our pontificate. (APOSTOLIC BRIEF - IN SPIRITU SANCTO.)
Religiously observed? How can one who says he finds "mistakes" in the "Second" Vatican Council, particularly in Dignitatis Humanae (the Decree on Religious Liberty), be said to have religiously observed its decrees? He cannot.
It is also offensive to pious ears for those in the Society of Saint Pius X to keep insisting, correctly, it should be noted, that there are errors in the documents of the "Second" Vatican Council while continuing to insist that that council did the work of the Catholic Church, which was not the case. The Catholic Church makes no term with error. She is the spotless, virginal Mystical Spouse of her Divine Bridegroom and Invisible Head, Our Blessed Lord and Saviour Jesus Christ. Here is what our true popes have told 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
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 conciliarism, 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, as noted earlier in this article, 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"?
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:
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.)
Mr. Michael Creighton composed a list of the major errors of the Society of Saint Pius X a few years ago now that would be good for readers to review:
To briefly enumerate some of the problems in the SSPX, they are:
1 A rejection of the of the ordinary magisterium
(Vatican I; Session III - Dz1792) which must be divinely revealed. For
instance Paul VI claimed that the new mass and Vatican II were his
“Supreme Ordinary Magisterium” and John Paul II promulgated his
catechism which contains heresies and errors in Fide Depositum by his
“apostolic authority” as “the sure norm of faith and doctrine” and bound
everyone by saying who believes what was contained therein is in
“ecclesial communion”, that is in the Church.
2 A rejection of the divinely revealed teaching
expressed in Vatican I , Session IV, that the faith of Peter [the Pope]
cannot fail. Three ancient councils are quoted to support this claim.
(2nd Lyons, 4th Constantinople & Florence). Pope Paul IV’s bull Cum
Ex Apostolatus Officio teaches the same in the negative sense of this
3 A distortion of canon law opposed to virtually
all the canonists of the Church prior to Vatican II which tell us a
heretical pope ipso facto loses his office by the operation of the law
itself and without any declaration. This is expressed in Canon 188.4
which deals with the divine law and footnotes Pope Paul IV’s bull, Cum
ex Apostolatus Officio. The SSPX pretends that sections of the code on
penalties somehow apply to the pope which flatly contradicted by the law
itself. The SSPX pretends that jurisdiction remains in force when the
code clearly says jurisdiction is lost and only ‘acts’ of jurisdiction
are declared valid until the person is found out (canons 2264-2265).
This is simply to protect the faithful from invalid sacraments, not to
help heretics retain office and destroy the Church. Charisms of the
office, unlike indelible sacraments, require real jurisdiction. The SSPX
pretends that penalties of the censure of ipso facto excommunication
cannot apply to cardinals since it reserved to Holy See (canon 2227).
This is another fabrication since the law does not refer to automatic
(latae sententiae) penalties but only to penalties in which a competent
judge is needed to inflict or declare penalties on offenders. Therefore
it only refers to condemnatory and declaratory sentences but not
automatic sentences. To say that ipso facto does not mean what it says
is also condemned by Pope Pius VI in Auctorem Fidei.
4 The SSPX holds a form of the Gallican heresy
that falsely proposes a council can depose a true pope. This was already
tried by the Council of Basle and just as history condemned those
schismatics, so it will condemn your Lordship. This belief also denies
canon 1556 “The First See is Judged by no one.” This of course means in a
juridical sense of judgment, not remaining blind to apostasy, heresy
and crime which automatically takes effect.
5 The SSPX denies the visible Church must manifest
the Catholic faith. They claim that somehow these men who teach heresy
can’t know truth. This is notion has been condemned by Vatican I,
Session III, Chapter 2. It is also condemned by canon 16 of the 1917
code of canon law. Clearly LaSalette has been fulfilled. Rome is the
seat of anti-Christ & the Church is eclipsed. Clearly, our Lords
words to Sr. Lucy at Rianjo in 1931 have come to pass. His “Ministers
[Popes] have followed the kings of France into misfortune”.
6 The SSPX reject every doctor of the Church and
every Church father who are unanimous in stating a heretic ipso facto is
outside the Church and therefore cannot possess jurisdiction &
pretends that is only their opinion when St. Robert states “... it is
proven, with arguments from authority and from reason, that the manifest
heretic is ipso facto deposed.” The authority he refers to is the
magisterium of the Church, not his own opinion.
7 Pope Pius XII’s Vacantis Apostolicae Sedis is
misinterpreted by the SSPX to validly elect a heretic to office against
the divine law. A public heretic cannot be a cardinal because he
automatically loses his office. This decree only refers to cardinals and
hence it does not apply to ex-cardinals who automatically lost their
offices because they had publicly defected from the Catholic faith. The
cardinals mentioned in this decree who have been excommunicated are
still Catholic and still cardinals; hence their excommunication does not
cause them to become non-Catholics and lose their offices, as does
excommunication for heresy and public defection from the Catholic faith.
This is what the Church used to call a minor excommunication. All post
1945 canonists concur that Vacantis Apostolicae Sedis does not remove
ipso facto excommunication: Eduardus F. Regatillo (1956), Matthaeus
Conte a Coronata (1950), Serapius Iragui (1959), A. Vermeersch - I.
Creusen (1949), Udalricus Beste (1946) teach that a pope or cardinal or
bishop who becomes a public heretic automatically loses his office and a
public heretic cannot legally or validly obtain an office. Even
supposing this papal statement could apply to non-Catholics (heretics),
Pope Pius XII goes on to say “at other times they [the censures] are to
remain in vigor” Does this mean the Pope intends that a notorious
heretic will take office and then immediately lose his office? It is an
absurd conclusion, hence we must respect the interpretation of the
Church in her canonists.
Errors/Heresies typical of an SSPX chapel attendees & priests:
1) We are free to reject rites promulgated by the Church. [Condemned by Trent Session VII, Canon XIII/Vatican I, Session II]
2) The Pope can’t be trusted to make judgments on
faith and morals. We have to sift what is Catholic. [Condemned by
Vatican I, Session IV, Chapter III.]
3) We are free to reject or accept ordinary
magisterial teachings from a pope since they can be in error. This
rejection may include either the conciliar ‘popes’ when teach heresy or
the pre-conciliar popes in order to justify the validity of the
conciliar popes jurisdiction, sacraments, etc [Condemned by Vatican I
(Dz1792)/Satis Cognitum #15 of Leo XIII]
4) The Kantian doctrine of unknowability of
reality. We can’t know what is heresy, therefore we can’t judge.
[Condemned by Vatican I, Session III, Chapter 2: On Revelation, Jn7:24].
5) The faith of the Pope can fail. Frequently this
is expressed as “we work for” or “we pray for the Popes conversion to
the Catholic faith”. [condemned by Vatican I and at least 3 earlier
councils mentioned above].
6) Universal salvation, ecumenism, religious
liberty, validity of the Old Covenant, etc. can be interpreted in a
Catholic sense. [Condemned by every saint, every doctor of the Church
and every Pope who comments on such issues; for instance Pope Eugene IV
(Cantate Domino – Council of Florence)]
7) Contraries can be true. [Hegelian doctrine
against Thomistic Philosophy]. If these positions appear to be
contradictory, they are.
When I point out these positions are against the
Faith, frequently the Hegelian doctrine is employed by those in
attendance at the SSPX chapel. (Courtesy of Mr. Michael Creighton, 2009.)
Those who want to understand and accept these truths will do so. Others will continue to view the Society of Saint Pius X as the "true church" that has something approaching a Divine right to represent the "fight" against Modernism in the counterfeit church of conciliarism.
Yes, despite all of the efforts of Father Nicholas Pfluger and Bishop Bernard Fellay to "read between the lines" to contend publicly between April 14, 2012, and July 14, 2012, that Joseph Ratzinger/Benedict XVI was trying to correct the "abuses" in the conciliar church "in light of tradition," it is back to square one for the Society of Saint Pius X as they seek to reopen discussions. Bishop Fellay, however, was so eager for a "deal" that he and those in the Society supporting him twisted themselves into all kinds of intellectual pretzels to claim that black is white and that no means yes (see False Doctrine, Father Pfluger? and What Lines Are You Reading Between, Bishop Fellay?). They may yet continue to do so as the madness continues.
It remains to be seen, however, whether Joseph Ratzinger/Benedict XVI will be open to a continuation of the "doctrinal discussions" or whether he will simply "re-excommunicate" the four bishops who were "un-excommunicated" on January 21, 2009 (remember the "excommunication against Archbishop Marcel Lefebvre and against Bishop Antonio de Castro Mayer of Campos, Brazil were not lifted at that time and have not been "lifted" to this very day). It also remains to be seen whether the Society of Saint Pius X, out of "loyalty" to the "pope" they continue to "resist" while "recognizing," will use the new missal for the "extraordinary form" of the "one Roman Rite," whose release will take place in December of this year, that includes some of the prefaces found in the Protestant and Masonic Novus Ordo worship service and some of the "feast days" of the "saints" who have been "canonized" by the conciliar "popes."
The answers to those questions, however interesting they may be to the curious, are really irrelevant as the counterfeit church of conciliarism is not the Catholic Church. It is simply time for the bishops and priests in the Society of Saint Pius X to recognize that this is so and to teach the faithful accordingly.
Rerun Two: "Beatifying" More Apostates
Guess what is possibly "on tap" for later this year or next as the formal "celebrations" of the "Second" Vatican Council get underway on the fiftieth anniversary of its opening, October 11, 2002, the Feast of the Divine Maternity of the Blessed Virgin Mary.
Yes, Karol Wojtyla/John Paul II "beatified" the first of the "conciliar" "popes" Angelo Roncalli/John XXIII, on September 3, 2000, mocking Pope Saint Pius X, who had condemned in Notre Charge Apostolique (August 15, 1910) the very false principles of the The Sillon that the then Father Angelo Roncalli embraced and served as the foundation of conciliarism's world view, on his feast day in the Catholic Church.
Father Angelo Roncalli was under suspicion of heresy early in his priestly life, proceeding as "Pope" John XXIII to advance theological and liturgical concepts that had been rejected by Holy Mother Church. Father
Francisco Ricossa described what he called the "anti-liturgical
heresies" extant in Roncalli/John XXIII's liturgical changes:
succeeded by John XXIII. Angelo Roncalli. Throughout his ecclesiastical
career, Roncalli was involved in affairs that place his orthodoxy under
a cloud. Here are a few facts:
professor at the seminary of Bergamo, Roncalli was investigated for
following the theories of Msgr. Duchesne, which were forbidden under
Saint Pius X in all Italian seminaries. Msgr Duchesne's work, Histoire Ancienne de l'Eglise, ended up on the Index.
papal nuncio to Paris, Roncalli revealed his adhesion to the teachings
of Sillon, a movement condemned by St. Pius X. In a letter to the widow
of Marc Sagnier, the founder of the condemned movement, he wrote: The
powerful fascination of his [Sagnier's] words, his spirit, had enchanted
me; and from my early years as a priest, I maintained a vivid memory of
his personality, his political and social activity."
Patriarch of Venice, Msgr.Roncalli gave a public blessing to the
socialists meeting there for their party convention. As John XXIII, he
made Msgr. Montini a cardinal and called the Second Vatican Council. He
also wrote the Encyclical Pacem in Terris. The Encyclical uses a
deliberately ambiguous phrase, which foreshadows the same false
religious liberty the Council would later proclaim.
XXIII's attitude in matters liturgical, then, comes as no surprise. Dom
Lambert Beauduin, quasi-founder of the modernist Liturgical Movement,
was a friend of Roncalli from 1924 onwards. At the death of Pius XII,
Beauduin remarked: "If they elect Roncalli, everything will be saved; he
would be capable of calling a council and consecrating ecumenism..."'
On July 25, 1960, John XXIII published the Motu Proprio Rubricarum Instructum. He had already decided to call Vatican II and to proceed with changing
Canon Law. John XXIII incorporates the rubrical innovations of 1955–1956
into this Motu Proprio and makes them still worse. "We have reached the
decision," he writes, "that the fundamental principles concerning the
liturgical reform must be presented to the Fathers of the future
Council, but that the reform of the rubrics of the Breviary and Roman
Missal must not be delayed any longer."
framework, so far from being orthodox, with such dubious authors, in a
climate which was already "Conciliar," the Breviary and Missal of John
XXIII were born. They formed a "Liturgy of transition" destined to last —
as it in fact did last — for three or four years. It is a transition
between the Catholic liturgy consecrated at the Council of Trent and
that heterodox liturgy begun at Vatican II.
The "Antiliturgical Heresy" in the John XXIII Reform
already seen how the great Dom Guéranger defined as "liturgical heresy"
the collection of false liturgical principles of the 18th century
inspired by Illuminism and Jansenism. I should like to demonstrate in
this section the resemblance between these innovations and those of John
Since John XXIII's innovations touched the Breviary as well as the
Missal, I will provide some information on his changes in the Breviary
also. Lay readers may be unfamiliar with some of the terms concerning
the Breviary, but I have included as much as possible to provide the
"flavor" and scope of the innovations.
1. Reduction of Matins to three lessons. Archbishop
Vintimille of Paris, a Jansenist sympathizer, in his reform of the
Breviary in 1736, "reduced the Office for most days to three lessons, to
make it shorter." In 1960 John XXIII also reduced the Office of Matins
to only three lessons on most days. This meant the suppression of a
third of Holy Scripture, two-thirds of the lives of the saints, and the
whole of the commentaries of the Church Fathers on Holy Scripture.
Matins, of course, forms a considerable part of the Breviary.
2. Replacing ecclesiastical formulas style with Scripture. "The second principle of the anti-liturgical sect," said Dom Guéranger,
"is to replace the formulae in ecclesiastical style with readings from
Holy Scripture." While the Breviary of St. Pius X had the commentaries
on Holy Scripture by the Fathers of the Church, John XXIII's Breviary
suppressed most commentaries written by the Fathers of the Church. On
Sundays, only five or six lines from the Fathers remains.
3. Removal of saints' feasts from Sunday.Dom
Gueranger gives the Jansenists' position: "It is their [the
Jansenists'] great principle of the sanctity of Sunday which will not
permit this day to be 'degraded' by consecrating it to the veneration of
a saint, not even the Blessed Virgin Mary. A fortiori, the
feasts with a rank of double or double major which make such an
agreeable change for the faithful from the monotony of the Sundays,
reminding them of the friends of God, their virtues and their protection
— shouldn't they be deferred always to weekdays, when their feasts
would pass by silently and unnoticed?"
XXIII, going well beyond the well-balanced reform of St. Pius X,
fulfills almost to the letter the ideal of the Janenist heretics: only
nine feasts of the saints can take precedence over the Sunday (two
feasts of St. Joseph, three feasts of Our Lady, St. John the Baptist,
Saints Peter and Paul, St. Michael, and All Saints). By contrast, the
calendar of St. Pius X included 32 feasts which took precedence, many of
which were former holy days of obligation. What is worse, John XXIII
abolished even the commemoration of the saints on Sunday.
4. Preferring the ferial office over the saint’s feast. Dom Guéranger goes on to describe the moves of the Jansenists as
follows: "The calendar would then be purged, and the aim, acknowledged
by Grancolas (1727) and his accomplices, would be to make the clergy
prefer the ferial office to that of the saints. What a pitiful
spectacle! To see the putrid principles of Calvinism, so vulgarly
opposed to those of the Holy See, which for two centuries has not ceased
fortifying the Church's calendar with the inclusion' of new protectors,
penetrate into our churches!"
XXIII totally suppressed ten feasts from the calendar (eleven in Italy
with the feast of Our Lady of Loreto), reduced 29 feasts of simple rank
and nine of more elevated rank to mere commemorations, thus causing the
ferial office to take precedence. He suppressed almost all the octaves
and vigils, and replaced another 24 saints' days with the ferial office.
Finally, with the new rules for Lent, the feasts of another nine
saints, officially in the calendar, are never celebrated. In sum, the
reform of John XXIII purged about 81 or 82 feasts of saints, sacrificing
them to "Calvinist principles."
Gueranger also notes that the Jansenists suppressed the feasts of the
saints in Lent. John XXIII did the same, keeping only the feasts of
first and second class. Since they always fall during Lent, the feasts
of St. Thomas Aquinas, St. Gregory the Great. St. Benedict, St. Patrick,
and St. Gabriel the Archangel would never be celebrated. (Liturgical Revolution)
Roncalli/John XXIII also agreed to the suppression of any mention, no less of criticism, of Communism at the "Second" Vatican Council in order to secure the attendance of "observers" from the heretical and schismatic Russian Orthodox Church:
In preparation for the
Council, Catholic bishops around the world were polled by mail by the
Office of the Secretariat to learn their opinions on topics to be
considered at the Council. Communism topped the list.
However, as documented in the previous chapter, at the instigation of
Cardinal Montini, two months before the opening of the Council, Pope
John XXIII approved the signing of the Metz Accord with Moscow
officials, whereby the Soviets would permit two representatives from the
Russian State Church to attend the Council in exchange for absolute and
total silence at the Council on the subject of Communism/Marxism.
With the exceptions of Cardinal Montini, who instructed Pope John to
enter into negotiations with the Soviets, Cardinal Eugene Tisserant, who
signed the Accord, and Bishop Jan Willebrands, who made the final
contacts with the representatives of the Russian State Church, the
Church Fathers at the Council were ignorant of the existence and nature
of the Metz Agreement and the horrendous betrayal that it represented. (Mrs. Randy Engel, The Rite of Sodomy, pp. 1135-1136)
Why didn’t the last Ecumenical Council condemn Communism? A secret accord made at Metz supplies an answer.
Those who pass by the
convent of the Little Sisters of the Poor in Borny - on the outskirts of
the French city of Metz - never imagine that something of
transcendental importance occurred in the residence of Fr. Lagarde, the
convent’s chaplain. In a hall of this religious residence in August 1962
- two months before Vatican Council II opened - a secret meeting of the
greatest importance between two high-ranking personalities took place.
One dignitary was a Cardinal of the Curia, Eugène
Tisserant, representing Pope John XXIII; the other was metropolitan
Nikodin, who spoke in the name of the Russian Schismatic Church.
This encounter had consequences that changed the direction of Council,
which was already prepared to open. In effect, the meeting at Metz
determined a change in the trajectory of the very History of the Church
in the 20th century.
What was the matter of such great importance that was resolved at his
meeting? Based on the documents that are known today, there it was
established that Communism would not be condemned by Vatican Council II.
In 1962, The Vatican and the Schismatic Russian Church came to an
agreement. According to its terms, the Russian “Orthodox Church” agreed
to send observers to Vatican II under the condition that no condemnation
whatsoever of communism should be made there (1). 1. Ulysses Floridi,
Moscou et le Vatican, Paris: France-Empire, Paris, 1979, pp. 147-48;
Romano Amerio, Iota Unum, K.C., MO: Sarto House, 1996, pp. 75-76; Ricardo de la Cierva, Oscura rebelion en la Iglesia, Barcelona: Plaza & Janes, 1987, pp. 580-81. And why were the consequences of such a pact so far-reaching and important?
Because in the 20th century a principal enemy of the Catholic Church was
Communism. As such, until Vatican II it had been condemned numerous
times by the Magisterium. Moreover, in the early ’60s a new condemnation
would have been quite damaging, since Communism was passing through a
serious crisis, both internally and externally. On one hand, it was
losing credibility inside the USSR since the people were becoming
increasingly discontent with the horrendous administrative results of 45
years of Communist demagogy. On the other hand, outside the USSR
Communism had not been able to persuade the workers and poor of free
countries to take up its banner. In fact, up until that time it had
never won a free election. Therefore, the leaders of international
Communism decided that it was time to begin to change the appearances of
the regime in order to retain the power they had and to experiment with
new methods of conquest. So in the ‘60s President Nikita Khrushchev
suddenly began to smile and talk about dialogue (2). 2. Plinio Correa de
Oliveira, Unperceived Ideological Transshipment and Dialogue,
New York: Crusade for a Christian Civilization, 1982, pp. 8-15. This
would have been a particularly inopportune moment for the Pope or the
Council to issue a formal condemnation, which could have either
seriously damaged or possibly even destroyed the Communist regime..
A half secret act
Speaking about the liberty at Vatican II to deal with diverse topics,
Professor Romano Amerio revealed some previously unpublished facts. “The
salient and half secret point that should be noted,” he stated, “is the
restriction on the Council’s liberty to which John XXIII had agreed a
few months earlier, in making an accord with the Orthodox Church by
which the patriarchate of Moscow accepted the papal invitation to send
observers to the Council, while the Pope for his part guaranteed the
Council would refrain from condemning Communism. The negotiations took
place at Metz in August 1962, and all the details of time and place were
given at a press conference by Mgr. Paul Joseph Schmitt, the Bishop of
that Diocese [newspaper Le Lorrain, 2/9/63]. The negotiations
ended in an agreement signed by metropolitan Nikodim for the Orthodox
Church and Cardinal Tisserant, the Dean of the Sacred College of
Cardinals, for the Holy See.
“News of the agreement was given in the France Nouvelle, the
central bulletin of the French communist party in the edition of January
16-22, 1963 in these terms: ‘Because the world socialist system is
showing its superiority in an uncontestable fashion, and is strong
through the support of hundreds and hundreds of millions of men, the
Church can no longer be content with a crude anti-communism. As part of
its dialogue with the Russian Orthodox Church, it has even promised
there will be no direct attack on the Communist system at the Council.’
On the Catholic side, the daily La Croix of February 15, 1963
gave notice of the agreement, concluding: “‘As a consequence of this
conversation, Msgr. Nikodim agreed that someone should go to Moscow
carrying an invitation, on condition that guarantees were given
concerning the apolitical attitude of the Council.’
“Moscow’s condition, namely that the Council should say nothing about
Communism, was not, therefore, a secret, but the isolated publication of
it made no impression on general opinion, as it was not taken up by the
press at large and circulated, either because of the apathetic and
anaesthetized attitude to Communism common in clerical circles or
because the Pope took action to impose silence in the matter.
Nonetheless, the agreement had a powerful, albeit silent, effect on the
course of the Council when requests for a renewal of the condemnation of
Communism were rejected in order to observe this agreement to say
nothing about it” (3). 3. Romano Amerio, Iota Unum, pp. 65-66.
Thus the Council, which made statements on capitalism and colonialism,
said nothing specific about the greatest evil of the age, Communism.
While the Vatican Monsignors were smiling at the Russian Schismatic
representatives, many Bishops were in prison and innumerable faithful
were either persecuted or driven underground for their fidelity to the
Holy Roman Catholic Church.
The Kremlin-Vatican negotiations
This important information about Vatican-Kremlin negotiations is
confirmed in an article ‘The mystery of the Rome-Moscow pact’ published
in the October 1989 issue of 30 Dias, which quotes statements made by the Bishop of Metz, Paul Joseph Schmitt. In a February 9, 1963 interview with the newspaper Republicain Lorrain, Mgr. Schmitt said:
“It was in our region that the ‘secret’ meeting
of Cardinal Tisserant with archbishop Nikodin occurred. The exact place
was the residence of Fr. Lagarde, chaplain for the Little Sister of the Poor in Borny [on the outskirts of Metz]. Here for the first time the
arrival of the prelates of the Russian Church was mentioned. After this
meeting, the conditions for the presence of the Russian church’s
observers were established by Cardinal Willebrands, an assistant of
Cardinal Bea. Archbishop Nikodin agreed that an official invitation
should be sent to Moscow, with the guarantee of the apolitical character
of the Council” (4). 4. 30 Dias, October 1988, pp. 55-56.
The same source also transcribed a letter of Bishop Georges Roches regarding the Pact of Metz:
“That accord was negotiated between the Kremlin
and the Vatican at the highest level .… But I can assure you …. that the
decision to invite Russian Orthodox observers to Vatican Council II was
made personally by His Holiness John XXIII with the encouragement of
Cardinal Montini, who was counselor to the Patriarch of Venice when he
was Archbishop of Milan…. Cardinal Tisserant received formal orders to
negotiate the accord and to make sure that it would be observed during
the Council” (5). 5. Ibid. p. 57
In a book published some time after this, German
theologian Fr. Bernard Häring - who was secretary-coordinator at the
Council for the redaction of Gaudium et Spes - revealed the
more profound reason for the ‘pigeon-holing’ of apetition that many
conciliar Fathers signed asking Paul VI and the Council to condemn
Communism: “When around two dozen Bishops requested a solemn
condemnation of Communism,” stated Fr. Häring, “Msgr. Glorieux …. and I
were blamed like scapegoats. I have no reason to deny that I did
everything possible to avoid this condemnation, which rang out clearly
like a political condemnation. I knew that John XXIII had promised
Moscow authorities that the Council would not condemn communism in order
to assure the participation of observers of the Russian Orthodox
church” (6). . . .
1. Catholic doctrine has always emphatically
condemned Communism. It would be possible, should it be necessary, to
publish a small book composed exclusively of anti-communist pontifical
2. It would have been natural, therefore, for Vatican Council II, which
met in Rome from 1962 to 1965, to have confirmed these condemnations
against the greatest enemy of the Church and Christian Civilization in
the 20th century.
3. In addition to this, 213 Cardinals, Archbishops, and Bishop solicited
Paul VI to have the Council make such a condemnation. Later, 435
Conciliar Fathers repeated the same request. The two petitions were duly
delivered within the time limits established by the Internal Guidelines of the Council. Nonetheless, inexplicably, neither petition ever came
up for debate. The first was not taken into consideration. As for the
second, after the Council had closed, it was alleged that it had been
“lost” by Mgr. Achille Glorieux, secretary of the commission that would
have been entrusted with the request.
4. The Council closed without making any express censure of Communism.
Why was no censure made? The matter seemed wrapped in an enigmatic fog.
Only later did these significant facts on the topic appear. The point of
my article is to gather and present information from several different
sources for the consideration of my reader. How can the actions of the
Catholic Prelates who inspired, ordered, followed and maintained the
decisions of the Pact of Metz be explained? I leave the answer to my
reader. (The Council of Metz)
It should come as no surprise, therefore, that Joseph Ratzinger/Benedict XVI, who has already "beatified" his immediate predecessor, Karol Wojtyla/John Paul II (see
"Connecting" with Betrayal, "Canonizing" A Man Who Protected Moral Derelicts, Celebrating Apostasy and Dereliction of Duty, To Be Loved by the Jews, Perhaps Judas Was the First to Sing "A Kiss is Just a Kiss", Enjoy the Party, George, Enjoy the Party and Anticlimactic "Beatification" for an Antipope),, may "beatify" the doctrinally, morally and liturgically corrupt revolutionary named Giovanni Montini/Paul VI and the man who succeeded him for thirty-four days as the head of the conciliar church in 1978, Albino Luciani/John Paul I. Why not?
Ratzinger/Benedict has an eye on his "beatification" after his death. After all, he sees himself as the "suffering 'pope,'" the man who tried his very best to "reconcile" the "integralists" in the Society of Saint Pius only to have his offer of "friendship" refused, the man who brought disaffected Anglicans out of their own false church into another false church while permitting them to keep liturgical books deemed by Pope Saint Pius V to be heretical (Regnans in Excelsis, March 5, 1570), the man who has "suffered" at the hands of the secular media for the problems caused by corrupt clergymen even though he keeps protesting how "much" he did to "correct" abuses as he was actually hiding and protecting many of the abusers, the man who has been attacked by "ultra-progressives" such as Dr. Leonard Swidler and Father Hans Kung (see "Joe" Hasn't Changed,
Fellas and Clash Of The Conciliar Titans). It is even possible that Ratzinger/Benedict, who has been the "victim" of leaks of his personal documents to the press that have moved him to tears, may consider himself now and be declared later a "veritable martyr" for the Faith along the lines of Pope Saint Pontian. Thus it is only natural for Ratzinger/Benedict to seek to "close the gap" between "Blessed" "Pope" John XIIII and "Blessed" Pope" John Paul II by "beatifying" the two other conciliar figures of Antichrist.
As for Montini/Paul VI, here is just a little review of how he betrayed priests behind the Iron Curtain to the Soviets in order for silence about his own proclivities in the direction of perversity while he served in the Secretariat of the Holy See under Pope Pius XII, our last true pope thus far:
An elderly gentleman from
Paris who worked as an official interpreter for high-level clerics at
the Vatican in the early 1950s told this writer that the Soviets
blackmailed Montini into revealing the names of priests whom the Vatican
had clandestinely sent behind the Iron Curtain to minister to Catholics
in the Soviet Union during the Cold War. The Soviet secret police were
on hand as soon as the priests crossed over the Russian border and the
priest infiltrators were either shot or sent to the gulag.
The extent to which Pope Paul VI was subject to blackmail by the
enemies of the Church will probably never be known. It may be that, in
so far as the Communists and the Socialists were concerned, blackmail
was entirely unnecessary given Montini's cradle to grave fascination and
affinity for the Left. On the other hand, the Italian Freemasons, M16,
the OSS and later the CIA and the Mafia were likely to have used
blackmail and extortion against Montini beginning early in his career as
a junior diplomat, then as Archbishop of Milan and finally as Pope Paul
VI. (Randy Engel, The Rite of Sodomy, p.1156.)
Giovanni Montini/Paul VI engaged in a policy of Communist surrender known as Ostpolik (East politics) wherein he appointed men as "bishops" in Communist
countries behind the Iron Curtain who were friendly to, if not actual
agents of, the Communist authorities in those countries. These "bishops"
had a perverse "apostolic mandate," if you will, given then sub secreto
by Montini: never criticize Communism or any Communist officials. In
other words, be good stooges for various "people's" and "democratic"
republics in exchange for promoting the false "gospel" of conciliarism.
It was also Montini/Paul VI who sold out the
Cardinal Mindszenty, the Primate of Hungary and the Archbishop of
Budapest, Josef Cardinal Mindszenty when the latter, after taking refuge
in the American Embassy in Budapest for a decade following the
Hungarian Revolution in October of 1956, was forced out of the American
Embassy as a result of Vatican pressure and then, after being told by
Montini/Paul VI that he remained as the Archbishop of Budapest, has his
primatial see declared vacant by the theologically, liturgically and
morally corrupt Montini.
The Prisoner, as it happened, was wrapped too soon because Mindszenty's story, which had seemed to be fini,
had scarcely begun. By 1956 Stalin was dead and Khrushchev was making
some unusual noises. In October the Hungarians rose in revolt.
Mindszenty had no clue of what was happening on the street; his guards
told him that the rabble outside the prison was shouting for his blood. A
few days later he was released and indeed a mob of locals set upon him.
But instead of ripping his flesh they grabbed at the liberated hero to
kiss his clothes. When he returned to Budapest the deposed Reds quivered
over this ghost who would not stay buried, but in a radio broadcast he
counseled against revenge. The Soviets were not so forgiving, and tanks
rumbled to crush this unpleasant incident. A marked man, Mindszenty
sought asylum in the American embassy as his last resort. Now a second
long Purgatory had begun. Pius spoke out repeatedly against this latest
example of Soviet terror but the West, heedless of its own liberation
rhetoric, was deaf.
When The Prisoner was released, the Church
was still the implacable foe of communism. Frail Pius stood as a
Colossus against both right and left totalitarianism. When Pius departed
this world there ensued a moral void in the Vatican that has never been
filled. By the early 1960s both the Western governments and the Novus
Ordo popes decided that accommodation with the Communists was preferable
to the archaic notions of Pius and Mindszenty. John XXIII and successor
Paul VI welcomed a breath of fresh air into the Church, and that odor
included cooperation with the Reds. The new Ostpolitik,
managed by Paul's Secretary of State Agostino Casaroli, hadn't room for
Christian warriors of Mindszenty's stamp. The position of the Hungarian
government was strengthened when Casaroli entered negotiations with the
appalling regime of Janos Kadar. As the Cold War thawed, the freeze was
put on Mindszenty. The American government made it understood that he
was no longer welcome at the embassy. Worse still, Paul sent a
functionary to persuade Mindszenty to leave, but only after signing a
document full of stipulations that favored the Reds and essentially
blaming himself for his ordeal. The confession that the Communists could
not torture out of him was being forced on him by the Pope!
Driven from his native land against his wishes,
Mindszenty celebrated Mass in Rome with Paul on October 23, 1971. The
Pope told him, "You are and remain archbishop of Esztergom and primate
of Hungary." It was the Judas kiss. For two years Mindszenty traveled, a
living testament to truth, a man who had been scourged, humiliated,
imprisoned and finally banished for the Church's sake. In the fall of
1973, as he prepared to publish his Memoirs, revealing the
entire story to the world, he suffered the final betrayal. Paul, fearful
that the truth would upset the new spirit of coexistence with the
Marxists, "asked" Mindszenty to resign his office. When Mindszenty
refused, Paul declared his See vacant, handing the Communists a smashing
If Mindszenty's story is that of the rise and fall
of the West's resistance to communism it is also the chronicle of
Catholicism's self-emasculation. In the 1950s a man such as Mindszenty
could be portrayed as a hero of Western culture even though both
American and English history is rife with hatred toward the Church. When
the political mood changed to one of coexistence and detente rather than containment, Mindszenty became an albatross to the appeasers
and so the Pilates of government were desperate to wash their hands of
him. Still, politicians are not expected to act on principle, and
therefore the Church's role in Mindszenty's agony is far more damning.
Since movies, for good or ill, have a pervasive
influence on American culture, perhaps a serious film that told
Mindszenty's whole story could have some effect on the somnolent
Catholics in the West. Guilty of Treason and The Prisoner are artifacts of their day. An updated film that follows the prelate
through his embassy exile and his pathetic end would be a
heart-wrenching drama. But knowing what we know now, the Communists,
despicable as they are, would no longer be the primary villains. (Shooting the Cardinal: Film and Betrayal in the Mindszenty Case)
As we know, of course, no true pope of the Catholic Church sold out
Jozsef Cardinal Mindszenty. A conciliar revolutionary did so.
It was Giovanni Montini/Paul VI who implemented the Protestant and Masonic Novus Ordo service in 1969, a liturgy he desired to use as a means of Protestantizing the Catholic liturgy. Even before effecting this revolutionary change, he promulgated an Ordo Missae in 1964 (commonly called the "1965 Missal) that eliminated the prayers at the altar, eliminated the recitation of the Last Gospel and eliminated the Leonine Prayers and the Prayers for the Freedom of the Church in Russia after Law Mass. He used this "transitional Mass" as it as called at the time, to make it possible for the Canon of the Mass to be read in the vernacular and for Mass to be offered facing the people.
Giovanni Montini/Paul VI did indeed Protestantize what most people alive today believe is the Catholic liturgy:
We must strip from our Catholic
prayers and from the Catholic liturgy everything which can be the shadow
of a stumbling block for our separated brethren that is for the
Protestants. (Annibale Bugnini, L'Osservatore Romano, March 19, 1965.)
"[T]he intention of Pope Paul VI
with regard to what is commonly called the Mass, was to reform the
Catholic liturgy in such a way that it should coincide with the
Protestant liturgy.... [T]here was with Pope Paul VI an ecumenical
intention to remove, or at least to correct, or at least to relax, what
was too Catholic in the traditional sense, in the Mass, and I, repeat,
to get the Catholic Mass closer to the Calvinist mass" (Dec. 19, 1993), Apropos, #17, pp. 8f; quoted in Christian Order,
October, 1994. (Jean Guitton, a close friend of Giovanni Montini/Paul
VI. The quotation and citations are found in Christopher A. Ferrara and
Thomas E. Woods, Jr., The Great Facade, The Remnant Publishing Company, 2002, p. 317.)
Giovanni Montini/Paul VI approved rites of episcopal consecration, priestly ordination and confirmation that are as sacramentally barren as the Novus Ordo is. He prepared the way for the proliferation of laity into the sanctuary in the name of "full, active and conscious participation" of the laity in the liturgy. He appointed one sodomite after another to the conciliar hierarchy. He let dissent from even those doctrines of the Catholic Faith that had not been redefined or jettisoned by his conciliar revolution fester while disciplining the late Archbishop Marcel Lefebvre, whose face he nearly slapped when they met in the Apostolic Palace on September 11, 1976:
Montini: "Why do you not accept the Council? You signed the decrees."
Lefebvre: "There were two that I did not sign."
Montini: "Yes, two, religious liberty and Gaudium et Spes."
(Archbishop Lefebvre's mental note: "I thought at
the time: 'I signed the others out of respect for the Holy Father. He
[Montini] went on.")
Montini: "And why not religious liberty?"
Lefebvre: "It contains passages that are word for word contrary to what was taught by Gregory XVI and Pius IX."
Montini: "Let's leave that aside! We are not here to discuss theology."
(Archbishop Lefebvre's mental note: "I thought to myself: 'This is unbelievable.'") (Bishop Bernard Tissier de Mallerais, The Biography of Marcel Lefebvre, Kansas City, Missouri, Angelus Press, pp. 491-492.)
Giovanni Montini/Paul VI rejected the Social Reign of Christ the King out of hand.
It was Giovanni Montini/Paul VI who genuflected before Athenagoras I, the Greek Orthodox patriarch of Constantinople and who gave away his tiara.
Contradicting Pope Pius XI, who reminded us in Ubi Arcano Dei Consilio, December 23, 1922, that the Catholic Church alone provided the foundation to true peace of the world by defending "The Peace of Christ in the Kingdom of Christ," Montini/Paul VI said the following to representatives of the member states of the United Nations on the Feast of Saint Francis of Assisi, October 4, 1965:
Our message is meant to be, first of all, a
moral and solemn ratification of this lofty institution. This message
comes from Our historical experience. It is as an "expert in humanity"
that We bring to this Organization the suffrage of Our recent
Predecessors, that of the entire Catholic Episcopate, and Our own,
convinced as We are that this Organization represents the obligatory
path of modern civilization and of world peace.
In saying this, We feel We are speaking with
the voice of the dead as well as of the living: of the dead who have
fallen in the terrible wars of the past, dreaming of concord and world
peace; of the living who have survived those wars, bearing in their
hearts a condemnation of those who seek to renew them; and of those
rightful expectation of a better humanity. And We also make Our own, the
voice of the poor, the disinherited, the suffering; of those who long
for justice for the dignity of life, for freedom, for well being and for
progress. The peoples of the earth turn to the United Nations as the last hope of concord and peace. We presume to present here, together with Our own, their tribute to
honour and of hope. That is why this moment is a great one for you also.
We know that you are fully aware of this. Now for the continuation of
Our message. It looks entirely towards the future. The edifice
which you have constructed must never collapse; it must be continually
perfected and adapted to the needs which the history of the world will
present. You mark a stage in the development of mankind; from now on
retreat is impossible; you must go forward. (Giovanni Montini/Paul VI's Address to the United Nations, October 4, 1965.)
Apostate. Heretic. Communist. Morally perverted. Blasphemer. Yup, Giovanni Montini/Paul VI is a perfect candidate for "beatification" in the counterfeit church of conciliarism.
What about Albino Luciani/John Paul I?
Well, for starters, you see, he was a complete and unapologetic follower of Angelo Roncalli/John XIII, who made appointed him to replace, Roncalli, as the archbishop of Venice. Luciani was one of the first bishops consecrated personally by
Angelo Roncalli/John XXIII on December 27, 1958, less than two months after his,
Roncalli/John XXIII's "election." Is it any accident that Father Luciani
had a view of error that was almost identical to that expressed by Roncalli in his opening address to the "Second" Vatican Council on October 11, 1962. See for yourselves, starting with Roncalli/John XXIII:
In these days, which mark the beginning of this Second Vatican Council,
it is more obvious than ever before that the Lord's truth is indeed
eternal. Human ideologies change. Successive generations give rise to varying errors, and these often vanish as quickly as they came, like mist before the sun.
The Church has always opposed these errors, and often condemned them
with the utmost severity. Today, however, Christ's Bride prefers
the balm of mercy to the arm of severity. She believes that, present
needs are best served by explaining more fully the purport of her
doctrines, rather than by publishing condemnations.
Not that the need to repudiate and guard against erroneous teaching and dangerous ideologies is less today than formerly. But
all such error is so manifestly contrary to rightness and goodness, and
produces such fatal results, that our contemporaries show every
inclination to condemn it of their own accord—especially that way of
life which repudiates God and His law, and which places excessive
confidence in technical progress and an exclusively material prosperity.
It is more and more widely understood that personal dignity and true
self-realization are of vital importance and worth every effort to
achieve. More important still, experience has at long last taught men
that physical violence, armed might, and political domination are no
help at all in providing a happy solution to the serious problems which
affect them. (Angelo Roncalli/ John XXIII 's Opening Address)
John Paul I is often portrayed as a humble,
saintly prelate of the Church. His doctrinal stand was very questionable
as evidenced by his pastoral letter of 1967 in which he advised his
clergy to "see, if instead of uprooting and throwing down [error], it
might be possible to trim and prune it patiently, bringing to light the
core of goodness and truth which is not often lacking even in erroneous
opinions" [Reference 839: Our Sunday Visitor, September 28,
2003, "Celebrating the Smiling Pope," by Lori Pieper.] This is like a
doctor telling his patient: "I won't take out all the cancer; it might
be good for you. (Fathers Francisco and Dominic Radecki, CMRI, Tumultuous Times, p. 530.)
The counterfeit church of conciliarism is not the Catholic Church. It's always "rerun" season in that false church with its false doctrines and its sacrilegious liturgies and the blasphemous utterances of its "popes."
Spend time in prayer before the Real Presence of Our Blessed Lord and Saviour if this is possible where you live. Keep praying as many Rosaries each day as your state-in-life permits. Offer everything up to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.
Know this and know it well: the Immaculate Heart of Mary will triumph in the end!
Viva Cristo Rey!
Our Lady of Mount Carmel, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, 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 Henry, pray for us.
See also: A Litany of Saints
Isn't it time to pray a Rosary now?
Monsignor Joseph Clinton Fenton on the Binding Nature of Papal Declarations
(As Extracted From a Previous Article)
The late Monsignor Joseph Clifford Fenton, who had taught my own late seminary professor, Father John Joseph "Jackie Boy"
at Saint Bernard's Seminary in Rochester, New York, in the late-1930s,
wrote a superb explication of the teaching authority of encyclical
letters a year before Humani Generis, and I thank Mr. Jerry Meng, the author of Joseph Ratzinger Is Not the Pope, for providing me with information about Father Fenton's material, which appeared in the American Ecclesiastical Review,
that I had read several years ago but had faded into the deeper
recesses of my memory in the meantime. Thank you, Mr. Meng. To Father
It would manifestly be a very serious fault on the part of a Catholic writer or teacher in this field, acting on his own authority, to set aside or to ignore any of the outstanding doctrinal pronouncements of the Rerum novarum or the Quadragesimo anno,
regardless of how unfashionable these documents be in a particular
locality or at a particular time. It would, however, be a much graver
sin on the part of such a teacher to pass over or to discountenance a
considerable section of the teachings contained in these labor
encyclicals. In exactly the same way and for precisely the same reason
it would be seriously wrong to contravene any outstanding individual
pronouncement in the encyclicals dealing with the relations between
Church and State, and much worse to ignore or disregard all of the
teachings or a great portion of the teachings on this topic contained in
the letters of Pius IX and Leo XIII.
It is, of course, possible that the Church might come to modify its
stand on some detail of teaching presented as non-infallible matter in a
papal encyclical. The nature of the auctoritas providentiae doctrinalis within the Church is such, however, that this fallibility extends to
questions of relatively minute detail or of particular application. The
body of doctrine on the rights and duties of labor, on the Church and
State, or on any other subject treated extensively in a series of papal
letters directed to and normative for the entire Church militant could
not be radically or completely erroneous. The infallible security Christ
wills that His disciples should enjoy within His Church is utterly
incompatible with such a possibility. (Doctrinal authority of Papal Encyclicals.)
To wit, Pope Saint Pius X wrote the following about the falsehood represented by the separation of Church and State:
That the State must be separated from the Church is a thesis absolutely false, a
most pernicious error. . . .
Hence the Roman Pontiffs have never ceased, as circumstances required,
to refute and condemn the doctrine of the separation of Church and State. (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)
Gee, I wonder who has spent a
great deal of the past seventy-three months endorsing this false thesis: Joseph
Ratzinger/Benedict XVI, that's who. This cannot be. It is impossible for
a true Roman Pontiff to contradict another on a matter that is part of
the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ
entrusted to His Catholic Church for Its eternal safekeeping and
Some glib commentators might protest that not every
papal statement demands our assent, that we can "sift" through what a
true pope says. This is false, which is one of the reasons why true
popes never spoke in interviews as they knew that their words, which
were carefully chosen and vetted by theological advisers (yes, the
rendering of this word as "advisors" is also accepted usage), carried
the weight of their papal office, that the faithful weren't and could
not be expected to make unnecessary distinctions between "official" and
"unofficial" words and deeds, which was the whole point of Words and Actions Without Consequences.
Monsignor Fenton elaborated on this point when applying the teaching stated by Pope Pius XII in Humani Generis to the authority of papal allocutions:
Despite the fact that there is nothing like an
adequate treatment of the papal allocutions in existing theological
literature, every priest, and particularly every professor of sacred
theology, should know whether and under what circumstances these
allocutions addressed by the Sovereign Pontiffs to private groups are to
be regarded as authoritative, as actual expressions of the Roman
Pontiff's ordinary magisterium. And, especially because of the tendency towards an unhealthy minimism current in this country and elsewhere in the world today, they should
also know how doctrine is to be set forth in the allocutions and the
other vehicles of the Holy Father's ordinary magisterium if it is to be
accepted as authoritative. The present brief paper will attempt to consider and to answer these questions.
The first question to be considered is this: Can a
speech addressed by the Roman Pontiff to a private group, a group which
cannot in any sense be taken as representing either the Roman Church or
the universal Church, contain doctrinal teaching authoritative for the
The clear and unequivocal answer to this question is contained in the Holy Father's encyclical letter Humani generis, issued Aug. 12, 1950. According to this document: "if, in their 'Acta'
the Supreme Pontiffs take care to render a decision on a point that has
hitherto been controverted, it is obvious to all that this point,
according to the mind and will of these same Pontiffs, can no longer be
regarded as a question theologians may freely debate among
Thus, in the teaching of the Humani generis, any doctrinal decision made by the Pope and included in his "Acta" are authoritative. Now many of the allocutions made by the Sovereign Pontiff to private groups are included in the "Acta" of the Sovereign Pontiff himself, as a section of the Acta apostolicae sedis. Hence, any doctrinal decision made in one of these allocutions that is published in the Holy Father's "Acta" is authoritative and binding on all the members of the universal Church.
There is, according to the words of the Humani generis, an authoritative doctrinal decision whenever the Roman Pontiffs, in their "Acta," "de re hactenus controversa data opera sententiam ferunt."
When this condition is fulfilled, even in an allocution originally
delivered to a private group, but subsequently published as part of the
Holy Father's "Acta," an authoritative doctrinal judgment has
been proposed to the universal Church. All of those within the Church
are obliged, under penalty of serious sin, to accept this decision. . . .
Now the questions may arise: is there any
particular form which the Roman Pontiff is obliged to follow in setting
forth a doctrinal decision in either the positive or the negative
manner? Does the Pope have to state specifically and explicitly that he
intends to issue a doctrinal decision on this particular point? Is it
at all necessary that he should refer explicitly to the fact that there
has hitherto been a debate among theologians on the question he is going
There is certainly nothing in the divinely
established constitutional law of the Catholic Church which would in any
way justify an affirmative response to any of these inquiries. The
Holy Father's doctrinal authority stems from the tremendous
responsibility Our Lord laid upon him in St. Peter, whose successor he
is. Our Lord charged the Prince of the Apostles, and through him, all
of his successors until the end of time, with the commission of feeding,
of acting as a shepherd for, of taking care of, His lambs and His
sheep. Included in that responsibility was the obligation, and, of
course, the power, to confirm the faith of his fellow Christians.
And the Lord said: "Simon, Simon, behold Satan hath
desired to have you, that he may sift you as wheat. But I have prayed
for thee, that thy faith fail not: and thou, being once converted,
confirm thy brethren."
St. Peter had, and has in his successor, the duty
and the power to confirm his brethren in their faith, to take care of
their doctrinal needs. Included in his responsibility is an obvious
obligation to select and to employ the means he judges most effective
and apt for the accomplishment of the end God has commissioned him to
attain. And in this era, when the printed word possesses a
manifest primacy in the field of the dissemination of ideas, the
Sovereign Pontiffs have chosen to bring their authoritative teaching,
the doctrine in which they accomplish the work of instruction God has
commanded them to do, to the people of Christ through the medium of the
printed word in the published "Acta."
The Humani generis reminds us that the doctrinal decisions set forth in the Holy Father's "Acta"
manifestly are authoritative "according to the mind and will" of the
Pontiffs who have issued these decisions. Thus, wherever there is a
doctrinal judgment expressed in the "Acta" of a Sovereign Pontiff, it is clear that the Pontiff understands that decision to be authoritative and wills that it be so.
Now when the Pope, in his "Acta," sets
forth as a part of Catholic doctrine or as a genuine teaching of the
Catholic Church some thesis which has hitherto been opposed, even
legitimately, in the schools of sacred theology, he is manifestly making a doctrinal decision.
This certainly holds true even when, in making his statement, the Pope
does not explicitly assert that he is issuing a doctrinal judgment and,
of course, even when he does not refer to the existence of a controversy
or debate on the subject among theologians up until the time of his own
pronouncement. All that is necessary is that this teaching, hitherto
opposed in the theological schools, be now set forth as the teaching of
the Sovereign Pontiff, or as "doctrina catholica."
Private theologians have no right
whatsoever to establish what they believe to be the conditions under
which the teaching presented in the "Acta" of the Roman Pontiff may be accepted as authoritative.
This is, on the contrary, the duty and the prerogative of the Roman
Pontiff himself. The present Holy Father has exercised that right and
has done his duty in stating clearly that any doctrinal decision which
the Bishop of Rome has taken the trouble to make and insert into his "Acta" is to be received as genuinely authoritative.
In line with the teaching of the Humani generis,
then, it seems unquestionably clear that any doctrinal decision
expressed by the Sovereign Pontiff in the course of an allocution
delivered to a private group is to be accepted as authoritative when and
if that allocution is published by the Sovereign Pontiff as a part of
his own "Acta." Now we must consider this final question: What
obligation is incumbent upon a Catholic by reason of an authoritative
doctrinal decision made by the Sovereign Pontiff and communicated to the
universal Church in this manner?
The text of the Humani generis itself supplies us with a minimum answer. This is found in the sentence we have already quoted: "And if, in their 'Acta,'
the Supreme Pontiffs take care to render a decision on a point that has
hitherto been controverted, it is obvious to all that this point,
according to the mind and will of these same Pontiffs, can no longer be
regarded as a question theologians may freely debate among themselves."
Theologians legitimately discuss and dispute among
themselves doctrinal questions which the authoritative magisterium of
the Catholic Church has not as yet resolved. Once that magisterium has
expressed a decision and communicated that decision to the Church
universal, the first and the most obvious result of its declaration must
be the cessation of debate on the point it has decided. A man
definitely is not acting and could not act as a theologian, as a teacher
of Catholic truth, by disputing against a decision made by the
competent doctrinal authority of the Mystical Body of Christ on earth.
In line with the teaching of the Humani generis,
then, it seems unquestionably clear that any doctrinal decision
expressed by the Sovereign Pontiff in the course of an allocution
delivered to a private group is to be accepted as authoritative when and
if that allocution is published by the Sovereign Pontiff as a part of
his own "Acta." Now we must consider this final question: What
obligation is incumbent upon a Catholic by reason of an authoritative
doctrinal decision made by the Sovereign Pontiff and communicated to the
universal Church in this manner? (The doctrinal Authority of Papal allocutions.)
The crashing sound you hear in
the background is the whole facade of the false ecclesiology of the
"resist but recognize" movement that has been propagated in the past
forty years as the "answer" to "resisting" the decrees of the "Second"
Vatican Council and the "encyclical" letters and statements and
allocutions of the conciliar "popes" crumbling right to the ground.
The rejections, for example, of the clear and
consistent Catholic condemnation of religious liberty and separation of
Church and State while endorsing the sort of false ecumenism condemned
by Pope Pius XI in Mortalium Animos, January 6, 1928, and while
propagating the "new ecclesiology" of the "new theology" that is a
public and manifest rejection of the very nature of the Church as
summarized by Pope Pius XII in Mystici Corporis, June 29, 1943,
are no mere acts of "modification" of past papal statements as they are
applied in the world today. They are a wholesale rejection of Catholic
truth, which is why they have been shrouded in a cloud of ambiguity and
paradox as to deceive many of the elect.
Perhaps Professors de Mattei, Introvigne and
Rhonmeier ought to familiarize themselves with the true scholarship of
Alfred Cardinal Ottaviani and Monsignor Joseph Clifford Fenton.