Revolutions Have Consequences
by Thomas A. Droleskey
The world is still suffering from the consequences of Martin Luther's Protestant Revolution.
The Protestant Revolution, not a "reformation," was a revolt against the Divine Plan that Our Blessed Lord and Saviour Jesus Christ had specifically instituted to effect man's return to Him through the Catholic Church. The Protestant Revolution was born in blood, overturning the Social Reign of Christ the King in the German states as one prince after another provided protection to Luther in order to be "liberated" from the "yoke" of "Roman interference.
That is, various German princes, influenced by the realpolitik ("real" politics" or "power" politics) of Niccolo Machiavelli's The Prince and Discourses on Livy, wanted to rule without having to pay deference of any type, especially by means of monetary tribute, to the temporal of the peoples and desirous principally of personal power and not the pursuit of the common good in light of man's Last End. These rulers wanted to govern without even the possibility of having their actions that could be deemed as grievously harmful to souls countermanded by Holy Mother Church. They also wanted to live in the manner Herod the Tetrarch, preferring that the nasty voices of Catholic bishops be silenced such as the original Herod the Tetrarch silenced Saint John the Baptist. Martin Luther's revolution suited their own political and personal purposes quite well, which is why they gave him and his false theology, about which they cared nothing, such protection.
The social chaos caused by the Protestant Revolution was summarized by Father Edward Cahill, S.J., in The Framework of a Christian State, which was published in 1932:
The assumption that Protestantism brought a higher and purer moral life to the nations that came under its influence does not need elaborate refutation. It is a fact of uncontroverted history that "public morality did at once deteriorate to an appalling degree wherever Protestantism was introduced. Not to mention robberies of church goods, brutal treatment meted out to the clergy, secular and regular, who remained faithful, and the horrors of so many wars of religion," we have the express testimony of [Martin] Luther himself and several other leaders of the revolt, such as [Martin] Bucer and [Philip] Melancthon, as to the evil effects of their teaching; and this testimony is confirmed by contemporaries. Luther's own avowals on this matter are numberless. Thus he writes:
"There is not one of our Evangelicals, who is not seven times worse than before he belonged to us, stealing the goods of others, lying, deceiving, eating, getting drunk, and indulging in every vice, as if he had not received the Holy Word. If we have been delivered from one spirit of evil, seven others worse than the first have come to take its place."
"Men who live under the Gospel are more uncharitable, more irascible, more greedy, more avaricious than they were before as Papists."
Even Erasmus, who had at first favoured Luther's movement, was soon disillusioned. Thus he writes:
"The New Gospel has at least the advantage of showing us a new race of men, haughty, impudent, cunning, blasphemous . . . quarrellers, seditious, furious, to whom I have, to say truth, so great an antipathy that if I knew a place in the world free of them, I would not hesitate to take refuge therein."
That these evil effects of Protestantism were not merely temporary--the accidental results of the excitement and confusion which are peculiar to a stage of transition (although they were no doubt intensified thereby)--is shown from present-day statistics. The condition of domestic morality is usually best indicated by the statistics of divorce, and of illegitimate births, and by the proportion of legitimate children to the number of marriages; while statistics of general criminality, where they can be had, would convey a fair idea of the individual and public morality in any given place. According to these tests Protestant countries are at the present day much inferior to Catholic countries in domestic and public morality.
The following examples will help to illustrate this:
Italy, Spain and Ireland are perhaps the most Catholic countries of the world, while Britain, the United States of America, with Denmark and Scandinavia, are the most Protestant. Legalised divorce does not exist at all (1930-1931) in any country of the former group. It exists in all the countries of the latter group; and the number of divorces is increasing year by year. In England and Wales there were 3,740 divorces in 1928, being about one divorce to every 114 marriages. In the United States of America the number of divorces in 1916 was 112,031, being one divorce in every 10 marriages. Ten years later (viz., in 1926), the number of divorces reached the appalling total of 181,000, being about one to every seven marriages. The statistics of illegitimate births tell a similar tale. Thus in 1927 the proportion of illegitimate births was at 44 per 1,000 for England and Wales, and 29 per 1,000 for the Irish Free State.
Again, the Irish Free State has a very high proportion of births to marriages, one of the highest in Europe. England, where the birth-rate has now fallen to nearly 16 per 1,000, has the lowest birth-rate in the world as compared with the marriage rate. While all Catholic countries have a fairly high birth-rate, the birth-rate is so low in some Protestant or non-Catholic countries that the human race there is hastening to extinction. This is in fact what has occurred to the original Protestant settlers in the New England States of America, who have practically disappeared, being in large measure supplanted by the Irish, the Canadians and others.
Exact statistics of criminality are difficulty to obtain; and trustworthy comparisons between different countries are more difficult still. Anyone, however, who remembers the constant recurrence of the ceremony of presenting "white gloves" to the judges of the criminal courts in Ireland owing to the complete absence of criminal indictments a few years ago, when the country was in its normal state, and contrasts this fact with the records of the criminal courts of Great Britain and U.S.A. may draw his own conclusions.
It has been not inaptly said that "greed, robbery, oppression, rebellion, repression, wars, devastation, depredation, would be a fitting inscription on the tomb of early Protestantism." We shall see that the latter effects of the new religion, though not so violent or dramatic, have fulfilled the promise of its earlier years. (Father Edward Cahill, S.J., The Framework of a Christian State, first published in 1932, republished by Roman Catholic Books, pp. 102-104.)
Protestantism is false. It is from the devil. It can never serve as the means of the salvation of anyone's immortal soul. It can never serve as the foundation of social order. Although it is true that social disorder occurred throughout the history of Christendom as men sinned and suffered the consequences both personally and socially of their own rebellion against God by means of those sins, it is also true that Holy Mother Church stood as a beacon to help her wayward children to amend their lives.
Popes Leo XIII's Immortale Dei, November 1 1885, summarized the glories of Christendom during the Middle Ages:
There was once a time when States were governed by the philosophy of the Gospel. Then it was that the power and divine virtue of Christian wisdom had diffused itself throughout the laws, institutions, and morals of the people, permeating all ranks and relations of civil society. Then, too, the religion instituted by Jesus Christ, established firmly in befitting dignity, flourished everywhere, by the favor of princes and the legitimate protection of magistrates; and Church and State were happily united in concord and friendly interchange of good offices. The State, constituted in this wise, bore fruits important beyond all expectation, whose remembrance is still, and always will be, in renown, witnessed to as they are by countless proofs which can never be blotted out or ever obscured by any craft of any enemies. Christian Europe has subdued barbarous nations, and changed them from a savage to a civilized condition, from superstition to true worship. It victoriously rolled back the tide of Mohammedan conquest; retained the headship of civilization; stood forth in the front rank as the leader and teacher of all, in every branch of national culture; bestowed on the world the gift of true and many-sided liberty; and most wisely founded very numerous institutions for the solace of human suffering. And if we inquire how it was able to bring about so altered a condition of things, the answer is -- beyond all question, in large measure, through religion, under whose auspices so many great undertakings were set on foot, through whose aid they were brought to completion.
A similar state of things would certainly have continued had the agreement of the two powers been lasting. More important results even might have been justly looked for, had obedience waited upon the authority, teaching, and counsels of the Church, and had this submission been specially marked by greater and more unswerving loyalty. For that should be regarded in the light of an ever-changeless law which Ivo of Chartres wrote to Pope Paschal II: "When kingdom and priesthood are at one, in complete accord, the world is well ruled, and the Church flourishes, and brings forth abundant fruit. But when they are at variance, not only smaller interests prosper not, but even things of greatest moment fall into deplorable decay."
But that harmful and deplorable passion for innovation which was aroused in the sixteenth century threw first of all into confusion the Christian religion, and next, by natural sequence, invaded the precincts of philosophy, whence it spread amongst all classes of society. From this source, as from a fountain-head, burst forth all those later tenets of unbridled license which, in the midst of the terrible upheavals of the last century, were wildly conceived and boldly proclaimed as the principles and foundation of that new conception of law which was not merely previously unknown, but was at variance on many points with not only the Christian, but even the natural law. (Pope Leo the Great, Immortale Dei, November 1, 1885.)
Writing nearly fifty-four years later, Pope Pius XII used his first encyclical letter, Summi Pontificatus, October 10, 1939, to discuss the rapidity by which the old paganism in Europe that had been obliterated by Catholic missionaries in the First Millennium had reappeared and had come to dominate the minds of men and to control the fate of their nations, tracing the roots of the roots of contemporary problems in 1939 at the onset of World War II right back to their proximate roots: the Protestant Revolution:
The present age, Venerable Brethren, by adding new errors to the doctrinal aberrations of the past, has pushed these to extremes which lead inevitably to a drift towards chaos. Before all else, it is certain that the radical and ultimate cause of the evils which We deplore in modern society is the denial and rejection of a universal norm of morality as well for individual and social life as for international relations; We mean the disregard, so common nowadays, and the forgetfulness of the natural law itself, which has its foundation in God, Almighty Creator and Father of all, supreme and absolute Lawgiver, all-wise and just Judge of human actions. When God is hated, every basis of morality is undermined; the voice of conscience is stilled or at any rate grows very faint, that voice which teaches even to the illiterate and to uncivilized tribes what is good and what is bad, what lawful, what forbidden, and makes men feel themselves responsible for their actions to a Supreme Judge.
The denial of the fundamentals of morality had its origin, in Europe, in the abandonment of that Christian teaching of which the Chair of Peter is the depository and exponent. That teaching had once given spiritual cohesion to a Europe which, educated, ennobled and civilized by the Cross, had reached such a degree of civil progress as to become the teacher of other peoples, of other continents. But, cut off from the infallible teaching authority of the Church, not a few separated brethren have gone so far as to overthrow the central dogma of Christianity, the Divinity of the Savior, and have hastened thereby the progress of spiritual decay.
The Holy Gospel narrates that when Jesus was crucified "there was darkness over the whole earth" (Matthew xxvii. 45); a terrifying symbol of what happened and what still happens spiritually wherever incredulity, blind and proud of itself, has succeeded in excluding Christ from modern life, especially from public life, and has undermined faith in God as well as faith in Christ. The consequence is that the moral values by which in other times public and private conduct was gauged have fallen into disuse; and the much vaunted civilization of society, which has made ever more rapid progress, withdrawing man, the family and the State from the beneficent and regenerating effects of the idea of God and the teaching of the Church, has caused to reappear, in regions in which for many centuries shone the splendors of Christian civilization, in a manner ever clearer, ever more distinct, ever more distressing, the signs of a corrupt and corrupting paganism: "There was darkness when they crucified Jesus" (Roman Breviary, Good Friday, Response Five).
Many perhaps, while abandoning the teaching of Christ, were not fully conscious of being led astray by a mirage of glittering phrases, which proclaimed such estrangement as an escape from the slavery in which they were before held; nor did they then foresee the bitter consequences of bartering the truth that sets free, for error which enslaves. They did not realize that, in renouncing the infinitely wise and paternal laws of God, and the unifying and elevating doctrines of Christ's love, they were resigning themselves to the whim of a poor, fickle human wisdom; they spoke of progress, when they were going back; of being raised, when they groveled; of arriving at man's estate, when they stooped to servility. They did not perceive the inability of all human effort to replace the law of Christ by anything equal to it; "they became vain in their thoughts" (Romans i. 21).
With the weakening of faith in God and in Jesus Christ, and the darkening in men's minds of the light of moral principles, there disappeared the indispensable foundation of the stability and quiet of that internal and external, private and public order, which alone can support and safeguard the prosperity of States.
It is true that even when Europe had a cohesion of brotherhood through identical ideals gathered from Christian preaching, she was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality.
The Protestant Revolution made possible the rise of Judeo-Masonry and of the false "philosophers" who set the stage for the French Revolution, a social revolution founded in the hatred of God (anti-Theism) that was to influence in its own wake all subsequent social revolutions, including the Bolshevik Revolution. Every single political "ideology" of the false opposites of the naturalist "left" and the naturalist "right" is an attempt to replace the social order that Catholicism once provided to the Western world. As alluded to by Pope Leo XIII and Pius XII in the passages provided above, all secular "'isms" (belief systems) have the proximate causes in the Protestant Revolution, including the spirit of nationalism, which is but a counterfeit of ape of true love of one's nation (patria that wills the good of one's nation without exalting a nation over God and His Church, that was responsible for the needless war of national pride, ambition and aggression that was World War I, the harbinger of World II.
Catholicism was once the foundation of all social order in Europe. It is now relativized to the margins as the people of once Catholic Europe have abandoned the Faith and as God has withdrawn His Sanctifying Graces from those lands as a result of the conciliar revolution, which continues to produce devastating consequences in its own sordid wake.
Cradle to the grave socialism, replete with entitlement programs that have corrupted all sense of personal responsibility, has brought Europe to its knees financially and produced social chaos and vast disorder.
The continent wide prevalence of baby-killing, both by chemical and surgical means, has depopulated the countries of Europe to such an extent as that Mohammedans have flocked there in droves and are having large families that will constitute sizable electoral majorities within two or three decades. A separate court system has been established in England to administer justice according to Mohammedan law for adherents of this false religion. Mosques have sprung up all over Europe.
Far from being alarmed by the spread of Mohammedanism into the heart of once Catholic Europe to seize by procreation what they were they unable to conquer in battles at Tours and in the Bay of Lepanto and at the Gates of Vienna, conciliar officials are largely, although not entirely, downright enthusiastic about the "contributions" that Mohammedans are making in "bringing God back to in Europe:"
PARIS (Reuters) - A senior Vatican cardinal has thanked Muslims for bringing God back into the public sphere in Europe and said believers of different faiths had no option but to engage in interreligious dialogue.
Cardinal Jean-Louis Tauran, head of the Catholic Church's department for interfaith contacts, said religion was now talked and written about more than ever before in today's Europe.
"It's thanks to the Muslims," he said in a speech printed in Friday's L'Osservatore Romano, the official daily of the Vatican. "Muslims, having become a significant minority in Europe, were the ones who demanded space for God in society."
Vatican officials have long bemoaned the secularisation of Europe, where church attendance has dwindled dramatically in recent decades, and urged a return to its historically Christian roots. But Tauran said no society had only one faith.
"We live in multicultural and multireligious societies, that's obvious," he told a meeting of Catholic theologians in Naples. "There is no civilisation that is religiously pure."
Tauran's positive speech on interfaith dialogue came after a remark by Pope Benedict prompted media speculation that the Vatican was losing interest in it. Some Jewish leaders reacted with expressions of concern and the Vatican denied any change.
The "return of God" is clearly seen in Tauran's native France, where Europe's largest Muslim minority has brought faith questions such as women's headscarves into the political debate after decades when they were considered strictly private issues.
Tauran said religions were "condemned to dialogue," a practice he called "the search for understanding between two subjects, with the help of reason, in view of a common interpretation of their agreement and disagreement."
That seemed to clarify Benedict's statement on Sunday that interfaith dialogue was "not possible in the strict sense of the word". Church officials said a strict definition would include the option that one side is ultimately convinced by the other.
Dialogue participants could not give up their religious convictions, Tauran said, but should be open to learning about the positive aspects of each others' faith.
"Every religion has its own identity, but I agree to consider that God is at work in all, in the souls of those who search for him sincerely," he said. "Interreligious dialogue rallies all who are on the path to God or to the Absolute."
The uncertainty about the Vatican view coincided with increasing contacts among world religions.
Early this month, the Vatican held a pioneering conference with a delegation from the "Common Word" group of Muslim scholars who invited Christian churches to a new dialogue.
A week later, Saudi King Abdullah gathered world leaders at the United Nations as part of a dialogue he launched with a conference of faith leaders in Madrid last July.
Christianity and Islam are the world's two largest faiths, with two billion and 1.3 billion followers respectively. The latest interfaith efforts are meant to counter growing tensions between these two after the Sept. 11 attacks.
An Indian prelate, speaking after the Mumbai attacks began, said in Rome that a lack of courage to meet across faith lines was often behind religious violence in his country.
Archbishop Felix Machado of Nashik diocese, just east of Mumbai, told Italian priests the violence was caused by "inequality, a lack of justice and understanding and, above all, a lack of courage to dialogue," the Vatican daily reported. (Vatican thanks Muslims for returning God to Europe.)
These men are mad. They have lost all sense of the Catholic Faith. The true God of Divine Revelation hates false religions, none of which can "return God" to anyone or any place as they are from the devil and can lead souls only to one place, Hell itself.
These conciliar revolutionaries are so lost in the madness of the false religion of conciliarism that they cannot see how they contradict themselves when the leaders of the Judeo-Masonic European Union, which is the very embodiment of the form of supranational governance that pleases the conciliarists no end, transgress the "limits" of "approved" inter-religious dialogue in Europe by convening an assembly of Freemasons and atheists and adherents of "non-traditional religions." See the contradictions for yourselves:
EUOBSERVER / BRUSSELS - Brussels is to hold an EU summit with atheists and freemasons in the autumn, inviting them to a political dialogue parallel to the annual summit the bloc holds with Europe's religious leaders.
While the EU is a secular body, the three European presidents, of the commission, parliament and EU Council, alongside two commissioners, on Monday met with 24 bishops, chief rabbis, and muftis as well as leaders from the Hindu and Sikh communities. The annual dialogue, which has taken place since 2005, is for the first time this year made legally obligatory under Article 17 of the Lisbon Treaty.
Under pressure from Belgium, which constitutionally protects and financially supports humanist organisations as well as churches, the EU has been forced to hold a mirror-image summit, but of atheists, scheduled for 15 October.
However, in a move that perplexed and annoyed humanist groups, the EU atheist summit will also welcome under the rubric of ‘non-religious groups', the Freemasons, the secretive fraternal organisation, according to commission spokeswoman Katharina von Schnurbein.
"I find it rather odd," David Pollock, president of the European Humanist Federation, told EUobserver. "Some of the Grand Lodges are secularist organisations, and strongly for separation of church and state, but they also retain all sorts of gobbledygook and myths such as the Great Architect of the Universe."
Emerging in the late 16th century in England and subsequently spread throughout the world, the Freemasons split in 1877 between the English-speaking lodges and their continental counterparts over the question of god. Anglophone Freemasons require that their members believe in a deity, while continental freemasons do not.
"Their public face is that they do charitable work and they do indeed engage in this, but there are also rituals involving blindfolded candidates with their trouser-legs rolled up during initiation," continued Mr Pollock.
"It's boys' games sort of a thing."
Mr Pollock told this website that humanists had opposed any inclusion of the ‘religion clause' in first the EU Constitutional Treaty and subsequently the Lisbon Treaty, arguing that "no one has any right to some special summit any more than any other type of organisation, and we should wait in line to speak to commissioners, to access at the highest level, like any other NGO, which is what churches are."
"Neither religious groups nor non-religious ones have any greater claim to taking up the time of commissioners."
"But sadly we lost that battle, and so with the atheist summit, at least we're being treated equally, although I'd rather if we were there along with the churches. Instead we're being bundled off with the Freemasons."
According to the commission's Ms von Schnurbein, Brussels views the Freemasons as a "community of conscience interconnected throughout Europe," and "a form of humanist organisation."
She dismissed concerns that while churches and atheist groups are free for anyone to join, membership in the Freemasons, a private organisation of men, with some separate Grand Lodges for women, is by invitation only and requires initiation fees and an annual subscription.
The EUobserver attempted to speak with the United Grand Lodge of England, the oldest Grand Lodge of masons in the world, regarding this development but without success.
Meanwhile, the Catholic Church has had its nose put out at the annual EU summit with religious leaders by the presence for the first time this year of Hindus and Sikhs.
According to La Croix, the French Roman Catholic daily, the church, happy to embrace an ecumenism of the great monotheistic faiths at the EU level, fears that the enlargement of the meeting to include such groups beyond those "more anchored across the whole of the continent," suggests the EU is being "religiously correct".
According to a spokesman for President Van Rompuy, next year the meeting could include a Buddhist.
Beyond the annual summit, religious leaders interpret Article 17, which commits the EU to holding "an open, transparent and regular dialogue with… churches and non-confessional and philosophical organisations", as meaning regular meetings with senior civil servants, not just on grand themes such as Monday's topic of the battle against poverty, but on more concrete legislative measures dealing with climate change, education, immigration, social services and labour laws.
In the future, they hope to have similar relations with EU agencies, notably the Fundamental Rights Agency, as well as with the bloc's new diplomatic corps, the External Action Service. (EUobserver / EU to hold atheist and freemason summit.)
This brief article will not focus principally on the typical benign, dismissive attitude about Freemasonry that was expressed by David Pollock, the president of the "European Humanist Federation" or the more "serious" assessment of Freemasonry being a "community of conscience interconnected throughout Europe" that was made by European Union spokeswoman Katharina von Schnurbein as statements that are so absurd and typical of those who are bereft of the true Faith that they equate belief and unbelief and equate one religion with another without a preference being given to any. That in and of itself is the essence of Judeo-Masonry, as Pope Leo XIII noted in Humanum Genus, April 20, 1884:
But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are -- the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.
Judeo-Masonry has been one of the chief means of propagating the anti-Incarnational spirit of Modernity throughout the world, and its false, insidious and truly diabolical spirit is what inspired both the "Second" Vatican Councils's Dignitatis Humanae and Gaudium et Spes (both of which were issued on December 7, 1965). The Judeo-Masonic spirit has "inspired" conciliar "popes" and "bishops" to assert that it is possible for "believers" and for men of "good will" to work together as brothers for the benefit of mankind and for the pursuit of "peace." One bishop who attended the "Second" Vatican Council expressed the belief that the Catholic Church should not "preach" to atheists and should consider herself to have a "monopoly on truth:"
His [Wojtyla's] stand on atheism puzzled many of the bishops, especially those from Communist countries. Archbishop Wojtyla believed that the human person should find the truth on their own and that conversion was unnecessary:
"Wojtyla was deeply convinced that personalist ethics--which stresses the uniqueness and inviolability of the human personality--would never allow the imposing of ideas on anyone. He took the same line when the council discussed the problems of atheism--a question that vexed the Council Fathers almost from the beginning to the end of Vatican II. 'It is not the Church's role to lecture unbelievers,' Wojtyla declared on taking the floor on October 21, 1964. 'We are involved a quest along with our fellow men. ...Let us avoid moralizing or suggesting that we have a monopoly on the truth.' ...Talk at the council of actual 'relations with atheism' meant dialogue with Marxists." (Carl Bernstein and Marco Politi, His Holiness, pp. 102-103, quoted by Fathers Francisco and Dominic Radecki, CMRI, Tumultuous Times, p. 540.)
These were revolutionary ideas, especially at a time when the West braced for nuclear war and when much of the world was held captive under Communist tyranny. He further expressed his ecumenical and Modernist persuasions a week later.
"He began with several previously expressed comments on the Church and the world and the president of the session was on the point of stopping him, when he quickly and skillfully captivated his audience and silenced all the noise in the auditorium. In a loud and distinct voice, he clearly explained that the "Church should no longer pose as the sole dispenser of Truth and Goodness"... She should, he went on, "be in the world but not above it. ...The Church must alter her teaching; she should encourage Revelation and no longer dictate it." (Catherine and Jacques Legrand, John Paul II, p. 68.)
"Although he was only forty-two when the council opened, Wojtyla made eight oral interventions in the council hall, a rather high number, and often spoke in the name of large groups of bishops from Eastern Europe. (Altogether he made 22 interventions, oral and written.) He was an unusually active member of various drafting groups for Gaudium et Spes, and even a chief author of what was called the 'Polish draft.' His voice as crucial to the passage of the document on religious liberty.''"(William Madges and Michael Daly, Vatican II: Forty Personal Stories, p. 33)
The Modernists Yves Congar, Henri de Lubac and Jean Danielou worked closely with Archbishop Wojtyla to draft the Pastoral Constitution on the Church in the Modern World [Gaudium et Spes]. In his speeches of September 23 and 28, 1965, Wojtyla championed the heresy of religious liberty and encouraged dialogue with atheists.
"Archbishop Wojtyla then took up the question of atheism as a pastoral issue, as part of the Church's 'dialogue with everyone.' ...The Church's dialogue with atheism should begin not with arguments or proofs about the existence of God, but with a conversation about the human person's interior liberty." (Tumultuous Times, pp. 540-541.)
Readers of this site know that the then Archbishop Karol Wojtyla became "Pope" John Paul II on October 16, 1978. His "work," such as it was, is being continued by his successor as the head of the counterfeit church of conciliarism, Joseph Ratzinger/Benedict XVI.
It is thus laughable to read that certain conciliar "bishops" in France are worried that the anti-life, pro-perversity European Union are including in its annual consultative meetings the leaders "religions" and "groups" that are "not more anchored across the continent" than the "monotheistic religion." This is laughable on several counts.
First, this is laughable because neither Talmudic Judaism or Mohammedanism is of God. Neither has any "role" to play in the "building up" of the "better" world.
Second, this is laughable because complaining about the European Union's inclusion of those religions and groups that are "not more anchored across the continent" implies that there are limits to the boundaries of the concept of "religious liberty" that Joseph Ratzinger/Benedict XVI extols to such an extent that he has made it the theme of his 2011 "World Day of Peace Message." If "religious liberty" is true and good, then how is it possible to deny a "say" to certain sects and groups on the basis that they are not "anchored" in a particular continent's history. Do not "believers" and "unbelievers" have a "natural right" to make their views known on matters of domestic and international affairs?
This is all the madness of the Judeo-Masonic spirit of the Sillon, whose false tenets were condemned by Pope Saint Pius X nearly one hundred years ago now in Notre Charge Apostolique (August 15, 1910):
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.
This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.” (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
It is any wonder that our once Catholic church buildings where true priests offered the Immemorial Mass of Tradition are being sold off one of the after to pay the expenses incurred as a result of the systematic cover-up of clergy crimes and the systematic use of intimidation tactics against victims of those crimes and their family members by chancery thugs and insurance company thugs and legal thugs that would make the late John Gotti proud?
Many of those church buildings had their pews emptied over the decades as a result of the conciliar revolutions that drove many Catholics into the waiting arms of fundamentalist and evangelical sects or into outright unbelief and/or lives of abject, unrepentant moral depravity.
Other church buildings were emptied as a result of the conciliar revolution and the changing demographics of a parish that were met with indifference by pastors who did not see it as their responsibility to replace departed parishioners with new ones by converting souls to what they think is the Catholic Church? Concilairism discourages "proselytism." Many pastors, especially in urban and suburban areas in the eastern part of the United States, have been prone to indolence for decades. What? Seek converts? Perish the thought. It is opposed to the "spirit" of the Protestant and Masonic Novus Ordo service and to the "ecumenism" enshrined therein.
Revolutions do indeed have consequences, and the conciliar revolution has produced an absurd conglomeration of errors that wind up producing comedic (in the classic sense of the word "comedy") scenarios wherein men are unable to see the teleology (the logical end to which a particular thought or action or belief leads) of their words and deeds and beliefs. And the only logical end of a false idea is absurdity, which is ignored in order to "save" the revolution's false precepts.
Our goal must be the restoration of the Catholic Faith and the Catholic City in the world as the fruit of the Triumph of the Immaculate Heart of Mary as we spend time in prayer (if possible) before Our Blessed Lord and Saviour Jesus Christ in His Real Presence in the Most Blessed Sacrament and pray as many Rosaries each day as our state-in-life permits.
The conciliarists can have their absurdities and contradictions caused by their revolution. I, for one, am going to stick with Catholic truth as expressed by Pope saint Pius X in the afore cited Notre Charge Apostolique:
This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo.
Are there any questions?
Immaculate Heart of Mary, triumph soon!
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Apollinaris, pray for us.
Saint Liborius, pray for us.
See also: A Litany of Saints