Showing Us The Value Of A Conciliar "Consecration"
by Thomas A. Droleskey
Have you been keeping up with these articles?
If you been doing other things, such as, say, trying to save your souls in this time of apostasy and betrayal, one of yesterday's articles, Phoning It, dealt with the "consecration" to Our Lady of Fatima that was recited by Jose da Cruz Policarpo, the conciliar "archbishop" of Lisbon, Portugal, on behalf of Jorge Mario Bergoglio. The "prayer" "Cardinal" Policarpo was nothing other than a work of blasphemy as it called upon the Mother of God help the Petrine Minister to "identify the ways of the renewal of the church":
“Give him the gift of discernment to know how
to identify the ways of renewal of the church; give him the courage not
to hesitate to follow the ways suggested by the Holy Spirit; support
him in the hard hours of suffering to overcome with the charity the
trials that the renewal of the church will bring,” the cardinal prayed May 13, the feast of Our Lady of Fatima.
Cardinal Policarpo recited the prayer, which he wrote
himself, at the end of a Mass concluding a major international
pilgrimage to Fatima for the feast day marking the 96th anniversary of
the apparition of Mary to three children.
“We consecrate to you, Our Lady, mother of the
church, the ministry of the new pope,” he prayed. “Fill his heart with
the tenderness of God that you experienced so that he can embrace all
the men and women of our age with the love of your son Jesus Christ.” (Portuguese Master Apostate Entrusts Super Duper Apostate Francis Francis to Our Lady of Fatima.)
Do you want to see the value of such a conciliar "consecration"?
Well, just take a look at an interview conducted by a reporter with an Austrian website with Kurt "Cardinal" Koch, the apostate who is the president of the "Pontifical" Council for Promoting Christian Unity and the head of the "Pontifical" Commission for Religious Relations with the Jews. The occasion of the interview was the sixty-fifth anniversary of the Zionist State of Israel. I will, of course, interject at various points to have a brief word or two to say about Koch's apostate statements. Readers can judge for themselves what kind of "renewal" is taking place in the counterfeit church of conciliarism:
CN: Your Eminence, the State of Israel is
celebrating its 65th birthday. Should Christians regard this as a modern
fulfillment of the biblical promises of land to the Jews?
Cardinal Kurt Koch: That
is a very difficult question. The
question as to the relation between the biblical promise of land and its
fulfillment in 1948 in the State of Israel has on the one hand a theological
and on the other hand a political significance.
It is true that the promise of the land is part of Israel’s
identity. But we have to distinguish
between promise and accomplishment.
Palestinian Christians would emphatically disagree with you there. They experienced the new Israeli annexation
as nakba, as a catastrophe, which
often led to the loss of their ancient homeland through flight and
understandable. Because the promise has
to be distinguished from the political manner in which it is carried out. The Palestinian Christians experienced it as
an event that was unjust for them and associated with violence. Hence you can understand that Palestinian
Christians, for example, cannot adopt a theological interpretation of the
founding of the State of Israel.
Moreover the Palestinians too have the right to their own State. (Jewish-Conciliar Dialogue 65 Years after the Founding of the State of Israel.)
Very Brief Comment:
Everything about the Catholic Faith is "difficult" for apostates such as Kurt Koch as what they teach is contrary to Divine Revelation.
Pope Saint Pius X did not find it "difficult" to say the following to Theodore Herzl, the founder of International Zionism, when asked to support the resettlement of Jews in Palestine:
Pope Saint Pius X: We are unable to favor this movement [of
Zionism]. We cannot prevent the Jews from going to Jerusalem—but we
could never sanction it. The ground of Jerusalem, if it were not always
sacred, has been sanctified by the life of Jesus Christ. As the head of
the Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.
Theodore Herzl: [The conflict
between Rome and Jerusalem, represented by the one and the other of us,
was once again under way. At the outset I tried to be conciliatory. I
said my little piece. . . . It didn’t greatly impress him. Jerusalem was
not to be placed in Jewish hands.] And its present status, Holy Father?
Pope Saint Pius X: I know, it is disagreeable to see the Turks in possession of our
Holy Places. We simply have to put up with it. But to sanction the
Jewish wish to occupy these sites, that we cannot do. ( Marvin Lowenthal, Diaries of Theodore Herzl, pp. 427- 430.)
Furthermore, the Jews were dispersed from Palestine as a Divine punishment for their act of Deicide and for their obstinacy in refusing to accept the preaching of the Gospel in the thirty-seven years between the time of Our Lord's Passion, Death, Resurrection and Ascension and the destruction of Jerusalem in the year 70 A.D. This was God's definitive public declaration that Judaism was a dead religion, that it had been superseded by the New and Eternal Covenant that Our Blessed Lord and Saviour Jesus Christ instituted at the Last Supper on Maundy Thursday and ratified by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross on Good Friday:
Jesus Christ is the Great Prophet foretold by Moses,
Whom all nations and peoples must hear and obey, lest they be "destroyed
from among the people." Jesus was not a mere prophet, like Moses,
Jeremiah, or Isaiah. In Jesus there resided the prophetic gift in all
its fullness. When God speaks, we must listen in fear and trembling (cf.
Though they have rejected the Great
Prophet, the Jews still think that the promises made to Abraham are
theirs, and that all the lands promised to the ancient Israelites are
theirs by right, and will be theirs in fact. This means that no one else
who occupies these lands, be they Palestinians, Lebanese, or whatever,
have any rights, and that they can be dispossessed of the lands they
have occupied for millennia. The ancient Israelites, whose heirs they
imagine themselves to be, were commanded by God to exterminate the
Philistines, were they not? And who are the descendants of the
Philistines? Why, the Palestinians and the Lebanese, of course! Their
rights can be ignored with impunity.
Then there are those of the
Christian Fundamentalist Right in the Unites States, the Christian
Zionists, who support Israeli claims, egged on by such false prophets as
Jerry Falwell, Hal Lindsey, Jack Van Impe, and John Hagee. Thousands of
evangelical Christians recently arrived from all 50 states in
Washington, where they have enormous political influence, for the first
annual summit of Christians United for Israel, Hagee being the main organizer.
"For the first time in the history of Christianity in America," Hagee
said, "Christians will go to the Hill to support Israel as Christians."
They will urge the US government "not to restrain Israel in any way in
the pursuit of Hamas and Hezbollah… We want our Congress to make sure
that not one dime of American money goes to support Hamas and Hezbollah
or the enemies of Israel."
Then Hagee declares: "When
they see what's going on in the Middle East, a whole range of enemies
arrayed against God's people, they see God's word being played out on
their television sets. They see Israel triumphing over its enemies as
proof that God's promises remain"
(Evangelical Zionists Plead for Israel).
It is as if Jesus Christ never came
and established a New Covenant in His Blood, and founded the Holy
Catholic Church. God's promises were fulfilled in Jesus Christ and in
those who follow Him. Hagee, and those like him, have an Old Testament
theological viewpoint, and have betrayed Jesus Christ, in Whom the
Scriptures are fulfilled. Who are God's people but those who have
believed in His word and obey His commands, whether Jews or not?
According to St. Paul, "There is neither Jew nor Greek; there is neither
slave nor freeman; there is neither male nor female. For you are all
one in Christ Jesus. And if you are Christ's, then you are the offspring
of Abraham, heirs according to promise" (Galatians 3:28,29).
The Jews are children of Abraham according
to the flesh only, natural descendants. Some of them, that is. Are those
whom we call Jews today the descendants of the Jews who were dispersed
among the nations after the destruction of Jerusalem by the Romans in 70
A.D., or even of the ten tribes that were carried off into captivity by
the ancient Assyrians in 721 B.C.? On the contrary, most Jews
today are the so-called Ashkenazi Jews, descended from the ancient
Khazars of Eastern Europe. Despite their prominence in the Jewish
community they do not have Jewish blood, but were converted to Judaism
in the ninth century. They do not have Jewish blood, and they follow the
modern Jewish Talmudic religion. How does that make them "God's
people," and the "inheritors of the promises"?
On May 14, 1948, on the day in which the
British Mandate over Palestine expired, the Jewish People's Council
gathered at the Tel Aviv Museum and declared the establishment of the
State of Israel. The new state was recognized that night by the United
States, and three days later by the USSR. The Vatican, out of concern
for the safety of the Holy Places and the rights of the Palestinians,
many of whom are Catholic, did not recognize the modern state of Israel
until John Paul II, fervently pro-Jewish, gave it official Vatican
recognition on April 20, 1984.
Contrary to what the Jewish Zionists
expect, they will not reign as masters of the world from Jerusalem. The
servile nations will not come to Mount Zion bearing gifts. Pray for the
Jews! They will be all but exterminated except for the remnant who will
turn to Jesus Christ and be saved.
And contrary to what the Christian Zionists
expect, the Temple will not be rebuilt, and 144,000 Jews will not be
converted to reign with Jesus Christ from the Temple in Jerusalem for a
thousand years. (Father Louis Campbell, "And I Saw No Temple Therein".)
Let's return to Master Apostate Kurt Koch's interview:
ACN: The Apostle Paul says in the Letter to the
Romans that God remains true to his covenant.
Yet in the history of theology the idea that the Jews were disinherited was
predominant for a long time. How did
Cardinal Koch: This
has to do with the separation of Church and Synagogue. As historical research has shown, the process
of estrangement took place less rapidly than was long thought to be the case. But the process had increasingly radical
consequences in the aftermath. The
notion became prevalent that the Church had taken the place of Judaism. Nor was Saint Paul’s Letter to the Romans,
which very subtly reflects on the mystery of the interpenetration of the New
and the Old Covenant, able to prevent this.
How we are to think about the eternal validity of the Old Covenant and
at the same time about the newness of the New Covenant in Jesus Christ remains
even today a major theological challenge. (Jewish-Conciliar Dialogue 65 Years after the Founding of the State of Israel.)
Another Little Comment or Two: "The notion became prevalent that the Church had taken the place of Judaism"? "Eternal validity of the Old Covenant"?
It [the Holy Roman Church] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .
It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)
Attention, Kurt Koch, attention, Master Swiss Apostate.
Cantate Domino was issued during the Council of Florence, which met under the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost. Was his "notion" wrong--or is the immutable truth revealed by God Himself
Not enough, Kurt?
Get a gander at Pope Pius XII's reiteration of this immutable teaching as found in Mystici Corporis, June 29, 1943:
29.And first of all, by the death of our
Redeemer, the New Testament took the place of the Old Law which had been
abolished; then the Law of Christ together with its mysteries,
enactments, institutions, and sacred rites was ratified for the whole
world in the blood of Jesus Christ. For, while our Divine
Savior was preaching in a restricted area -- He was not sent but to the
sheep that were lost of the house of Israel  -the Law and the Gospel were together in force;  but on the gibbet of his death Jesus made void the Law with its decrees,  fastened the handwriting of the Old Testament to the Cross,  establishing the New Testament in His blood shed for the whole human race. 
"To such an extent, then," says St. Leo the Great, speaking of the
Cross of our Lord, "was there effected a transfer from the Law to the
Gospel, from the Synagogue to the Church, from many sacrifices to one
Victim, that, as our Lord expired, that mystical veil which shut off the
innermost part of the temple and its sacred secret was rent violently
from top to bottom." 
30. On the Cross then the Old Law died, soon to be buried and to be a bearer of death,  in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers; 
and although He had been constituted the Head of the whole human family
in the womb of the Blessed Virgin, it is by the power of the Cross that
our Savior exercises fully the office itself of Head in His Church.
"For it was through His triumph on the Cross," according to the teaching
of the Angelic and Common Doctor, "that He won power and dominion over
the gentiles"; 
by that same victory He increased the immense treasure of graces,
which, as He reigns in glory in heaven, He lavishes continually on His
mortal members it was by His blood shed on the Cross that God's anger
was averted and that all the heavenly gifts, especially the spiritual
graces of the New and Eternal Testament, could then flow from the
fountains of our Savior for the salvation of men, of the faithful above
all; it was on the tree of the Cross, finally, that He entered into
possession of His Church, that is, of all the members of His Mystical
Body; for they would not have been united to this Mystical Body. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Pope Saint Leo the Great had it wrong, "Cardinal" Koch?
Pope Pius XII had it wrong, "Cardinal" Koch.
Something that is false does not become true because apostates state the falsehood repeatedly.
Truth is immutable, and the truth of the matter is this: Judaism is a dead religion. It is hated by God and has the power to sanctify or save no one. It is up to Holy Mother Church to seek the conversion of all non-Catholics, including Jews, into her maternal bosom as she and she alone is the only means of salvation.
Back to Kurt "Cardinal" Koch's interview:
ACN: But what does that mean? Are there two separate ways of salvation,
then, for Jews and Christians? Abraham
and Moses for the one group, Jesus Christ for the other? Then the Jews would be an exception to the
Church’s commission to evangelize.
Cardinal Koch: For
Christians there is naturally only one way of salvation, which God revealed to
us in Jesus Christ. On the other hand we
Christians, in dealing with the Jews, do not have to bear witness to a way of
salvation that is completely foreign to them, as is the case with other
religions. For the New Testament is
built entirely on the Old Testament. For
this reason the Catholic Church has no organized mission to the Jews, as is the
case for instance in certain Evangelical circles. On the other hand, we Christians witness to
the Jews also concerning the hope that faith in Christ gives us.
ACN: Can the Messianic Jews, who acknowledge
Christ as the Messiah and fulfillment of their Jewish identity, be a bridge in
Cardinal Koch: They
could be a bridge, and they are a reality that cannot be neglected. For a great many Jews, however, the Messianic
communities pose a major challenge. Therefore this question must be considered with great sensitivity, so as
not to endanger the official dialogue with Judaism. (Jewish-Conciliar Dialogue 65 Years after the Founding of the State of Israel.)
So Little Time, So Much Apostasy Comment: Once again, it is necessary to deal with the "no organized mission to convert the Jews" slogan. So little time, so much apostasy.
The Jews of the Apostolic Era were given thirty-seven years to convert to the true Faith. The very first Pope, Saint Peter, preached as follows immediately after the the descent of God the Holy Ghost upon Our Lady, the Apostles and the others who were gathered in the same Upper Room in Jerusalem where Our Blessed Lord and Saviour Jesus Christ had instituted the Holy Priesthood and Holy Eucharist for our sanctification and salvation:
Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day:
But this is that which was spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come.
And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
For this my heart hath been glad, and any tongue hath rejoiced: moreover my flesh also shall rest in hope. Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, Until I make thy enemies thy footstool.
Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.
They therefore that received his word, were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. And all they that believed, were together, and had all things common. Their possessions and goods they sold, and divided them to all, according as every one had need. (Acts 2: 14-41.)
Even though the Jews were dispersed from Palestine in 70 A.D., Catholics still have an obligation to exhort their Jewish friends, neighbors, coworkers and acquaintances to convert to the true Faith, providing them with blessed Green Scapulars Miraculous Medals to assist them to respond to the Actual Graces sent to them by God the Holy Ghost through the loving hands of Our Lady, she who is the Mediatrix of All Graces, to abandon their false religion and to profess belief in Our Blessed Lord and Saviour Jesus Christ as He has revealed Himself to us exclusively through His Catholic Church. It is God's Holy Will that Jews wo come to believe in the true Faith be brought to new birth in the baptismal font just as occurred with the Catholic-hating Jew named Alphonse Ratisbonne on January 20, 1842, after Our Lady had appeared to him in the same image as was depicted in the Miraculous Medal he agreed to wear on a dare:
"When I traversed the church, I arrived at the spot
where they were getting ready for the funeral. Suddenly I felt
interiorly disturbed, and saw in front of me something like a veil. It
seemed to me that the entire church had been swallowed up in shadow,
except one chapel. It was as thought all the light was concentrated in
that single place. I looked over towards this chapel whence so much
light shone and above the altar I saw a living figure standing, tall,
majestic, beautiful and full of mercy. It was the most Holy
Virgin Mary, resembling her figure on the Miraculous Medal of the
Immaculate. At this sight I fell on my knees right where I stood;
several times I attempted to lift my eyes towards the Most Blessed
Virgin, but respect and the blinding light forced me to lower my gaze;
this, however, did not prevent me from seeing the luminosity of the
apparition. I fixed my glance on her hands, and in them I could read the
expression of mercy and pardon. In the presence of the most Blessed
Virgin, even though she did not speak a word to me, I understood the
frightful situation I was in, the heinousness of sin, the beauty of the
Catholic religion . . . in a word, I understood everything.
"When he returned, M. de Bussieres found me
kneeling, my head resting on the railing of the chapel where the most
Blessed Virgin had appeared, and bathed in tears. I do not understand
how I managed to get to the railing, because I had fallen to my knees on
the other side of the nave, and the catafalque stood between me and the
chapel. I must add that the feeling that accompanied my weeping was one
of gratitude towards the Blessed Virgin and of pity for my family,
buried in the darkness of Judaism, for heretics and for sinners. M. de
Bussieres raised me up and, still weeping, I told him, 'Oh, that person
must have prayed very much for me,' thinking of the deceased Count de
Laferronays. [Father Kolbe note: "M. de Bussieres had in fact
recommended Ratisbonne to the prayers of M. de Laferronays."]
"He asked me several questions, but I could not
answer, so deeply was I moved. So he took me by the hand, led me out of
the church to the carriage and helped me to get in. Then he asked me
where I wanted to go.
"Take me wherever you like," I said, "after what I have seen, I will do anything you want."
"'But what did you see?' he asked me.
"I cannot tell you; but please bring me to a confessor, and I will tell him everything on my knees."
"He brought me to the church of the Gesu, to a
Jesuit, Father Villefort, to whom in the presence of M. de Bussieres, I
related all that had happened to me."
(In his letter he continues.)
"All I can say of myself comes down to
this: that in an instant a veil fell from my eyes; or rather not a
single veil, but many of the veils which surrounded me were dissipated
one after the other, like snow, mud and ice under the burning rays of
the sun. I felt as though I were emerging from a tomb, from a dark
grave; that I was beginning to be a living being, enjoying a real life.
And yet I wept. I could see into the depths of my frightful misery, from
which infinite mercy had liberated me. My whole being shivered at the
sight of my transgressions; I was shaken, overcome by amazement and
gratitude. I thought of my brother with indescribable joy; and to my
tears of love there were joined tears of compassion. How many persons in
this world, alas, are going down unknowingly into the abyss, their eyes
shut by pride and indifference!They are being swallowed up alive by
those horrifying shadows; and among them are my family, my fiancee, my
poor sisters. What a bitter thought! My mind turned to you, whom I love
so much; for you I offered my first prayers. Will you some day raise
your eyes towards the Savior of the world, whose blood washed away
original sin? How monstrous is the stain of that sin, because of which
man no longer bears the resemblance to God!
"They asked me now I had come to know these truths,
since they all knew that I had never so much as opened a book dealing
with religion, head not even read a single page of the Bible, while
the dogma of original sin, entirely forgotten or denied by modern Jews,
had never occupied my mind for a single instant. I am no sure that I
had even heard its name. So how had I come to know these truths? I
cannot tell' all I know is that when I entered the church, I was
ignorant of all this, whereas when I left I could see it all with
blinding clarity. I cannot explain this change except by
comparing myself to a man who suddenly awakens from deep sleep or to
someone born blind who suddenly acquires sight. He sees, even though he
cannot describe his sensations or pinpoint what enlightens him and makes
it possible for him to admire the things around him. If we cannot
adequately explain natural light, how can we describe a light the
substance of which is truth itself? I think I am expressing myself
correctly when I say that I did not have any verbal knowledge, but had
come to possess the meaning and spirit of the dogmas, to feel rather
than see these things, to experience them with the help of the
inexpressible power which was at work within me.
"The love of God had taken the place of all other
loves, to such an extent that I loved even my fiancee, but in a
different way. I loved her like someone whom God held in his hands, like
a precious gift which inspires an even greater love for the giver."
(As they wanted to delay his Baptism, Ratisbonne pleaded.)
"What? The Jews who heard the preaching of
the apostles were baptized at once; and you wish to delay Baptism for me
who have heard the Queen of the apostles?"
"My emotion, my ardent desires and my
prayers finally induced these good men to fix a date for my Baptism. I
awaited the appointed day with impatience, because I realized how
displeasing I was in the eyes of God.
(Finally the 31st of January came. He described his Baptism.)
"Immediately after Baptism I felt myself filled
with sentiments of veneration and filial love for the Holy Father; I
considered myself fortunate when I was told that I would be granted an
audience with the Pontiff, accompanied by the General of the Jesuits. In
spite of all this I was quite nervous, because I had never frequented
the important people of this world; although these important people
seemed to me too insignificant when compared to true grandeur. I must
confess that I included among these great ones of the world the one who
on this earth holds God's highest power, i.e., the pope, the successor
of Jesus Christ himself, whose indestructible chair he occupies.
"Never will I forget my trepidation and the
beatings of my heart when I entered the Vatican and traversed the
spacious courtyards and majestic halls leading to the sacred premises
where the pope resides. When I beheld him, though, my nervousness
suddenly gave way to amazement. He was so simple, humble and paternal.
This was no monarch, but a father who with unrestrained love treated me
like a cherished son.
"O good God! Will it be thus when I appear before
you to give you an account of the graces I hare received? Awe fills me
at the mere thought of God's greatness, and I tremble before his
justice; but at the sight of his mercy my confidence revives, and with
confidence so will my love and unbounded gratitude.
"Yes, gratitude will from now on be my law and my life . I cannot express it in words; so I shall strive to do so in deeds. The
letters received from my family give me full liberty; I wish to
consecrate this liberty to God, and I offer it to him from this very
moment, along with my whole life, to serve the Church and my brothers
under the protection of the most Blessed Virgin Mary." (An
account of the miraculous conversion of Alphonse Ratisbonne by Our Lady
in the Church of San Andrea delle Fratte on January 20, 1842, as found
in: Father Anselm W. Romb, OFM Conv., Commentator and Editor, The Writings of St. Maximilian M. Kolbe, OFM Conv.: The Kolbe Reader, pp. 22-31.)
Alphonse Ratisbonne became a Jesuit priest, later asking Pope Pius IX for permission to leave the Society of Jesus to establish a mission in Palestine to seek the conversion of the Jews. Did Our Lady get it wrong when she sought young Alphonse Ratisbonne's conversion?
Did Saint John Bosco get it wrong he sought the conversion of a teenaged Jewish classmate of his?
There were in John [Bosco]'s class, at the school in Chieri,
several Jews who were in difficulties about their Saturday's work. For
them it was the Sabbath, when all work was forbidden. But the older boys
used to laugh at them as if it were an extra vacation day. John, who
saw that it was a question of conscience, used to send them a list of
the work given out, with the explanations. In consequence, they vowed
him an eternal friendship, and one of them, who used to frequent the
restaurant where John worked, became very intimate with him. One day
this young fellow, whose name was Jonas, got mixed up in a school scrape
and, anxious about the consequences, came to consult his friend.
"If you were a Christian," said John, "I should take you straight off to Confession, but that can't be done."
"Why not? We can go to Confession if we like."
"Perhaps, but you have no Sacrament of Penance, no power to forgive sins, no guarantee of secrecy."
"I will go to a Catholic priest if you like."
"You can't unless you are baptized and believe in Jesus Christ."
"What would they say at home?"
"If God calls you to this, He will protect you."
"What would you do if you were in my place?" asked the young Jew.
"I would begin to study the catechism," said John.
The advice was taken; John prayed. Light and
conviction came to Jonas, but the catechism was discovered. Irate
parents took it to the Rabbi and accused John of betraying the
friendship and ruining the soul of their son. Both friends had a good
deal to suffer; there were even threats of violence. Jonas had to leave
home, but he stood firm in his determination to become a Catholic. In
the end, friends came to his assistance, the young Jew was baptized and
the tumult died down. Several others followed him into the Church. (F.
A. Forbes, Saint John Bosco, reprinted by TAN Books and Publishers, Rockford, Illinois, pp. 25-27.)
Mind you, this is not even to mention the thousands upon thousands of Jews (and Mohammedans, I should note also) by the preaching of Saint Vincent Ferrer in southern France and in the Iberian Peninsula at the end of the Fourteenth and beginning of the Fifteenth Centuries.
All of that is forbidden by the conciliar authorities, which is just another reason why they are apostates with whom we can have no association other than to pray for them.
Oh, you want to get back to Kurt Koch's interview?
Here you go:
ACN: The beatification of Pius XII someday could
also be an encumbrance to this dialogue.
For many Jews, now as always, that is like waving a red flag. He is accused of remaining silent about the
genocide of the Jews during the Nazi era.
Can you understand that perspective?
Cardinal Koch: Pius
XII was in a very difficult situation during the Second World War with respect
to the cruel extermination of the Jews.
There is no disputing the fact that he saved the lives of a great many
Jews. That is why, at his death, there
were many positive statements about him from the Jewish community as well. Even today there are Jews who would like to
number this pope as one of the “Righteous Among the Nations.” Of course, nowadays in the Jewish community,
most voices warn publicly against a beatification. There is still hope that the opening of all
the archives from that time will make it possible to have a more appropriate
image of Pope Pius XII and a better insight into the extremely complex situation
in which he had to make decisions. (Jewish-Conciliar Dialogue 65 Years after the Founding of the State of Israel.)
Two Sentences By Way of Commentary Here: (1) Adherents of the Talmud get to have no say about anything in the Catholic Church. (2) The truth about Pope Pius XII's wartime record is already known (see the appendix below).
Conclusion of Interview with Master Swiss Apostate Koch:
ACN: In contrast, the name of Pius’s successor,
John XXIII, occupies a positive place in public opinion. On June 5 it will be exactly 50 years since
the day of his death. Is this pope still
a trendsetter for the Jewish-Catholic dialogue?
Cardinal Koch: Most
certainly. With him, a fresh start was
made in the relations of the Catholic Church to Judaism. He really had a prophetic vision of the fact
that we Christians are inseparably associated with the People Israel. This view was then crystallized during the
Second Vatican Council in the Declaration Nostra
Aetate and since then has borne abundant fruit. We can remember this with gratitude, especially
this year as we celebrate 50 years since the opening of the Council.
ACN: The pontificate of Pope Benedict XVI was felt
by many Jews to be a step backward from Nostra
Aetate. They cite the new formula
for the Good Friday petition in the Extraordinary Form of the Roman Rite of the
Mass or the Williamson case. Can you
understand views of this sort?
Cardinal Koch: All
told, I see no obstacles to the Jewish-Catholic dialogue in the pontificate of
Benedict XVI. On the contrary. There were quite a few Jews who after his
resignation emphasized that relations had never been as good as during the last
pontificate. The Good Friday petition is
actually not a call to mission work among the Jews, as it is often
misunderstood, but rather adopts the eschatological perspective of the Apostle
Paul. Pope Benedict himself honestly
admitted that in the Williamson case there were serious blunders in the
preparations for and the announcement of the lifting of the
excommunications. Therefore in my view
it makes no sense to repeat these misunderstandings over and over, instead of
appreciating the great contribution of Pope Benedict to the Jewish-Catholic
dialogue. In this respect he carried on
and enriched the great heritage of Pope John Paul II.
ACN: Was Pope Francis positively received by the
Cardinal Koch: In my estimation, just as
positively as Pope Benedict. I am glad
that our Jewish [dialogue] partners are looking to Pope Francis with great
expectations and hope. Certainly this
could have something to do with the good relations that he cultivated with the
local rabbis and Jewish communities when he was archbishop of Buenos Aires.
(Jewish-Conciliar Dialogue 65 Years after the Founding of the State of Israel.)
Zip, Zip, Zip, Zipparanimy Comment: It must be noted that Nostra Aetate, which was issued by the "Second" Vatican Council on October 28, 1965, is itself a work of complete apostasy, something that a priest in the "resist while recognize" movement noted very succinctly:
What spoils this beautiful creation of Vatican II is the Cross. The
inopportune, embarrassing Cross of Christ, scandal to the Jews! The
Council did its best to annul the crucifixion of Jesus. In its eagerness
for Judaic friendship, it tried to declare Judaism innocent of any
crime. It forbade to say that the Jews were guilty of deicide. The 1964
definitive text of the Nostra aetate did not use this word. However, the
fact remains that because of the hypostatic union, the One who was
crucified in His human nature is a Divine Person. Therefore, the deicide
So it was necessary for the Council to say
that the Jews did not commit this crime. To reach this goal, the Council
took three steps: It stated, first, that only some Jews were at
Golgotha; second, that they were not perfectly conscious of what was
happening; third, that it is our sins, the sins of all men and not the
Jews which caused the death of Christ. This is an incredible
Here is what the Council said: “Even though the
Jewish authorities and those who followed their lead pressed for the
death of Christ, nonetheless, what happened in His passion cannot be
charged against all the Jews of that time without distinction, nor
against the Jews of today. Although the Church is the new people of God,
the Jews should not be presented as reprobates or accursed by God, as
if this followed from the Holy Scriptures.” (Nostra aetate, 4)
Here is what John Paul II said: “It is not possible
to attribute to the Jews as a people any hereditary or collective guilt
for what happened in the passion of Jesus. … neither without
distinction to the Jews of that time nor to today’s Jews.”
It is obvious that it is not possible to attribute
guilt to all Jews without distinction, but why didn’t the Council and
the Pope make the necessary distinctions and then pointed out which Jews
are guilty? …
For the Council and John Paul II, however, today’s
Jews are guilty of nothing. We will see that this doctrine cannot be
Sacred Scripture affirms quite clearly the hardness
of all those people who remained in solidarity with the authorities who
condemned Jesus and the mob who applauded His death. Far from repenting,
the Jews of that time - and all those Jews who did not convert - have
upheld that episode insofar as they have knowledge of it. This is
another distinction that the Council and John Paul II did not make. …
Sacred Scripture tells us:
“Therefore, when the chief priests and officers saw
Him, they cried out, saying, crucify Him, crucify Him. Pilate saith unto
them, Take ye Him, and crucify Him: for I find no fault in Him. The
Jews answered him, We have a law, and by our law He ought to die,
because He made himself the Son of God.” (Jn 19: 6-7).
“And when they had bound Him, they led Him away, and
delivered Him to Pontius Pilate the governor. Then Judas, which had
betrayed Him, when he saw that he was condemned, repented and brought
again the thirty pieces of silver to the chief priests and elders,
saying, I have sinned in that I have betrayed the innocent blood. And
they said, What is that to us? see thou to that. And he cast down the
pieces of silver in the temple, and departed, and went and hanged
“And the chief priests took the silver pieces, and
said, It is not lawful for to put them into the treasury, because it is
the price of blood. And they took counsel, and bought with them the
potter's field, to bury strangers in. wherefore that field was called,
the field of blood, unto this day.
“Then was fulfilled that which was spoken by Jeremy
the prophet, saying, And they took the thirty pieces of silver, the
price of him that was valued, whom they of the children of Israel did
value; and gave them for the potter's field, as the Lord appointed me.
“And Jesus stood before the governor: and the
governor asked Him, saying, Art thou the King of the Jews? And Jesus
said unto him, Thou sayest it. And when He was accused of the chief
priests and elders, He answered nothing. Then said Pilate unto Him,
Hearest Thou not how many things they witness against Thee? And He
answered him to never a word; insomuch that the governor marvelled
“Now at that feast the governor was wont to release
unto the people a prisoner, whom they would. And they had then a notable
prisoner, called Barabbas. Therefore when they were gathered together,
Pilate said unto them, Whom will ye that I release unto you? Barabbas,
or Jesus which is called Christ? For he knew that for envy they had
delivered him. When he was set down on the judgment seat, his wife sent
unto him, saying, Have thou nothing to do with that just man: for I have
suffered many things this day in a dream because of Him.
“But the chief priests and elders persuaded the
multitude that they should ask Barabbas, and destroy Jesus. The governor
answered and said unto them, Whether of the twain will ye that I
release unto you? They said, Barabbas. Pilate saith unto them, What
shall I do then with Jesus which is called Christ? They all say unto
him, Let Him be crucified. And the governor said, Why, what evil hath He
done? But they cried out the more, saying, Let Him be crucified.
“When Pilate saw that he could prevail nothing, but
that rather a tumult was made, he took water, and washed his hands
before the multitude, saying, I am innocent of the blood of this just
person: see ye to it. Then answered all the people, and said, His blood
be on us, and on our children. Then he released Barabbas unto them: and
when he had scourged Jesus, he delivered Him to be crucified.” (Mt 27:
2-26; see also Luke 22: 20-25; John 19: 14-16; Act 2: 22-23, 36)
Ignorance does not excuse the Jews from the guilt of deicide. This objection was clearly answered by St. Thomas 700 years ago (Summa theologiae, III, q. 47, a. 5, ad 3).
The Jews committed deicide, but which Jews and in
what proportion? To answer this one must look at the relationship of the
Jewish people with the condemnation of Jesus, and their presence at
that scene. As far as presence is concerned, the responsibility lies
with the high priests as the moral instigators of the crime and the
people who followed the iniquity of their leaders (Jn 18:35; 19:15; Mt
These Scripture texts show not only the adhesion of
the people of Israel who were present at the Passion calling for
Christ’s crucifixion to fall on their heads, but also upon those in
solidarity with them who were not there and those to come after those
Between them there is a moral continuity -
voluntarily assumed - whose point of union is the Law of Moses
[interpreted according to the Talmud]: “We have a law, and by our law He
ought to die.” …
To escape this accusation, the Jews must
renounce that interpretation of the Law and repudiate their fathers’
condemnation of Jesus. All the Jews who still follow that law by virtue
of which Christ was condemned as a blasphemer, are in some way voluntary
participants in the deicide, although the proportion of guilt varies
according to each one’s knowledge and consent. …
Just as the blessing and glory are due the Jewish
people who continued to be faithful to the promise and became Catholics,
so the curse and condemnation apply to those who continued to profess
the perfidy of their fathers. …
The Council, however, concluded: “The Jews should not
be presented as rejected or accursed by God, as if this followed from
the Holy Scriptures. “ (NA, 4)
The Church has always taught that every man is called
to convert and enter her bosom by baptism, so in this sense no one is
absolutely cursed or rejected on this earth. But what the
Council wrongly suggested is that official Judaism, the Synagogue, which
committed the crime of deicide by condemning to death its Messiah and
God and persisted in this perfidy through the centuries, should not be
the object of reproof and malediction.
This is to confuse the terms and to lie.
Those Jews, who, by their
faith in the promise, recognize Christ as Messiah, continue to be heirs
of Abraham and the true people of God. But those unfortunate
prevaricators who positively and obstinately reject Him, as their
fathers did, are not the people of God so long as they continue in their
infidelity. Hence they are reprobates and cursed, which does not imply
that they will be so forever. (The Deicide and the Council - Main excerpts from article by Fr. Juan Carlos Ceriani, Tradition in Action website.)
Insofar as rehashing the case of Bishop Richard Williamson, all that needs to be done is to cite a few of the articles that were written in 2009 when the controversy surrounding remarks he made in an interview that aired on Swedish television, on Wednesday, January 21, 2009, the Feast of Saint Agnes, erupted: Those Who Deny The Holocaust, Disciples of Caiphas, Under The Bus, Nothing New Under the Conciliar Sun, Story Time in Econe, Yes, Sir, Master Scribe and No Crime Is Worse Than Deicide).
Kurt Koch is no conciliar "maverick." Everything he said in his recent interview has been stated on other occasions by the conciliar "popes." He has said such things many times in the past three years since succeeding a Master German Apostate named Walter Kasper as the head of the "Pontifical" Council for Promoting Christian Unity and the "Pontifical" Commission on Religious Relations with the Jews. Indeed, Kurt Koch is merely propagating what the conciliar "popes" have taught. His apostate views are identical to His Apostateness, Antipope Emeritus Benedict XVI (see On The Terms Of The Enemies Of Christ The King).
There is a night and day difference between
the heresies of these Modernists and what has been taught by the
Catholic Church and explicated so clearly by Church Fathers and Doctors
such as Saint John Chrysostom:
(2) But at any rate the Jews say that they,
too, adore God. God forbid that I say that. No Jew adores God! Who says
so? The Son of God says so. For he said: "If you were to know my
Father, you would also know me. But you neither know me nor do you know
my Father". Could I produce a witness more trustworthy than the Son of
(3) If, then, the Jews
fail to know the Father, if they crucified the Son, if they thrust off
the help of the Spirit, who should not make bold to declare plainly that
the synagogue is a dwelling of demons? God is not worshipped
there. Heaven forbid! From now on it remains a place of idolatry. But
still some people pay it honor as a holy place. (Saint John Chrysostom: Eight Homilies Against the Jews)
Let that be your judgment about the synagogue, too. For they brought the books of Moses and the prophets along with them into the synagogue, not to honor them but to outrage them with dishonor. When they say that Moses and the prophets knew not Christ and said nothing about his coming, what greater outrage could they do to those holy men than to accuse them of failing to recognize their Master, than to say that those saintly prophets are partners of their impiety? And so it is that we must hate both them and their synagogue all the more because of their offensive treatment of those holy men." (Saint John Chrysostom, Fourth Century, A.D., Saint John Chrysostom: Eight Homilies Against the Jews.)
Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. "You had a harlot's brow; you became shameless before all". Where a harlot has set herself up, that place is a brothel. But the synagogue is not only a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said: "Your house has become for me the den of a hyena". He does not simply say "of wild beast", but "of a filthy wild beast", and again: "I have abandoned my house, I have cast off my inheritance". But when God forsakes a people, what hope of salvation is left? When God forsakes a place, that place becomes the dwelling of demons. (Saint John Chrysostom, Fourth Century, A.D., Saint John Chrysostom: Eight Homilies Against the Jews.)
The State of Israel has propagated major crimes against God and man (see Hugh Akins's Synagogue Rising). Its creation is to be mourned, not celebrated, as no contemporary expression or practice of Judaism, whether Abrahamic or Talmudic, has anything to do with the true God of Divine Revelation, the Most Blessed Trinity, a point that was made very ably by Father Denis Fahey:
As I was not able to bring out this
book when it was originally written, it has been laid aside for years.
In the meantime, the need for setting forth the full doctrine of the
Kingship of Christ has been forcibly brought home to me by the confusion
created in minds owing to the use of the term “Anti-Semitism.” The
Hitlerite naturalistic or anti-supernatural régime in Germany gave to
the world the odious spectacle of a display of Anti-Semitism, that is,
of hatred of the Jewish Nation. Yet all the propaganda about that
display of Anti-Semitism should not have made Catholics forget the
existence of age-long Jewish Naturalism or Anti-Supernaturalism.
Forgetfulness of the disorder of Jewish Naturalistic opposition to
Christ the King is keeping Catholics blind to the danger that is arising
from the clever extension of the term “Anti-Semitism,” with all its
war-connotation in the minds of the unthinking, to include any form of
opposition to the Jewish Nation’s naturalistic aims. For the leaders of
the Jewish Nation, to stand for the rights of Christ the King is
logically to be “anti-Semitic.”
In March, 1917, Pope Benedict XV wrote to the Archbishop of Tours: “In
the midst of the present upheavals, it is important to repeat to men
that by her divine institution the Catholic Church is the only ark of
salvation for the human race . . . . Accordingly, it is more seasonable
than ever to teach . . . that the truth which liberates, not only
individuals, but societies, is supernatural truth in all its fulness and
in all its purity, without attenuation, diminution or compromise: in a
word, exactly as Our Lord Jesus Christ delivered it to the world.”
These sublime words of the Vicar of Christ have nerved me to do all in
my power to set forth the opposition of every form of Naturalism,
including Jewish Naturalism, to the supernatural Reign of Christ the
King. In addition, for over twenty years I have been offering the Holy
Sacrifice of the Mass every year, on the Feasts of the Resurrection,
Corpus Christi, SS. Peter and Paul and the Assumption of Our Blessed
Mother, for the acceptance by the Jewish Nation of the Divine Plan for
order. Thus I have been striving to follow the example of our Divine
Master. Blessed Pius X insists that “though Jesus was kind to those who
had gone astray, and to sinners, He did not respect their erroneous
convictions, however sincere they appeared to be.”the need of combining
firmness in the proclamation of the integral truth with loving charity
towards those in error is insisted on, even more emphatically, by Pope
Pius XI: “Comprehending and merciful charity towards the erring,” he
writes, “and even towards the contemptuous, does not mean and can not
mean that you renounce in any way the proclaiming of, the insisting on,
and the courageous defence of the truth and its free and unhindered
application to the realities about you. The first and obvious duty the
priest owes to the world about him is service to the truth, the whole
truth, the unmasking and refutation of error in whatever form or
disguise it conceals itself.”
A day will come when the Jewish Nation
will cease to oppose order and will turn in sorrow and repentance to Him
Whom they rejected before Pilate. That will be a glorious triumph for
the Immaculate Heart of Our Blessed Mother. Until that day
dawns, however, their naturalistic opposition to the True Supernatural
Order of the world must be exposed and combated. (Father Denis Fahey, Foreword, The Kingship of Christ and the Conversion of the Jewish Nation.)
The last canonized pope, Pope Saint Pius X, spoke with forthrightness to the Zionist Theodore Herzl, using a different language than that used by the conciliarists as he was a Catholic and they are outside of the bosom of Holy Mother Church, serving as evangelizers in behalf of a false religion that is as loathsome in the sight of the Most Blessed Trinity as is Talmudic Judaism, conciliarism:
HERZL: [I said that we based our movement solely on the sufferings of the Jews, and wished to put aside all religious issues].
POPE: Yes, but we, but I as the head of the Catholic Church, cannot do
this. One of two things will likely happen. Either the Jews will retain
their ancient faith and continue to await the Messiah whom we believe
has already appeared—in which case they are denying the divinity of
Jesus and we cannot assist them. Or else they will go there with no
religion whatever, and then we can have nothing at all to do with them. The
Jewish faith was the foundation of our own, but it has been superceded
by the teachings of Christ, and we cannot admit that it still enjoys any
validity. The Jews who should have been the first to acknowledge Jesus
Christ have not done so to this day.
HERZL: [It was on the tip of my tongue to remark, “It happens in every
family: no one believes in his own relative.” But, instead, I said:]
Terror and persecution were not precisely the best means for converting
the Jews. [His reply had an element of grandeur in its simplicity:]
POPE: Our Lord came without power. He came in peace. He
persecuted no one. He was abandoned even by his apostles. It was only
later that he attained stature. It took three centuries for the Church
to evolve. The Jews therefore had plenty of time in which to accept his
divinity without duress or pressure. But they chose not to do so, and
they have not done it yet.
Holy Father, the Jews are in a terrible plight. I do not know if Your
Holiness is aware of the full extent of their tragedy. We need a land
for these harried people.
POPE: Must it be Jerusalem?
HERZL: We are not asking for Jerusalem, but for Palestine—for only the secular land.
POPE: We cannot be in favor of it.
[Editor Lowenthal interjects here] Here unrelenting replacement
theology is plainly upheld as the norm of the Roman Catholic Church.
Further, this confession, along with the whole tone of the Pope in his
meeting with Herzl, indicates the perpetuation of a doctrinal emphasis
that has resulted in centuries of degrading behavior toward the Jews.
However, this response has the “grandeur” of total avoidance of that
which Herzl had intimated, namely that the abusive reputation of Roman
Catholicism toward the Jews was unlikely to foster conversion. Further,
if, “It took three centuries for the Church to evolve,” it was that very
same period of time that it took for the Church to consolidate and
launch its thrust of anti-Semitism through the following centuries.
HERZL: Does Your Holiness know the situation of the Jews?
POPE: Yes, from my days in Mantua, where there are Jews. I have always
been in friendly relations with Jews. Only the other evening two Jews
were here to see me. There are other bonds than those of religion:
social intercourse, for example, and philanthropy. Such bonds we do not
refuse to maintain with the Jews. Indeed we also pray for them, that
their spirit see the light. This very day the Church is celebrating the
feast of an unbeliever who became converted in a miraculous manner—on
the road to Damascus. And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you.
HERZL: [At this point Conte Lippay had himself announced. The Pope
bade him be admitted. The Conte kneeled, kissed his hand, and joined in
the conversation by telling of our “miraculous” meeting in the Bauer
beerhall at Venice. The miracle was that he had originally intended to
stay overnight in Padua, and instead, it turned out that he was given to
hear me express the wish to kiss the Holy Father’s foot. At this the
Pope made no movement, for I hadn’t even kissed his hand. Lippay
proceeded to tell how I had expiated on the noble qualities of Jesus
Christ. The Pope listened, and now and then took a pinch of snuff and
sneezed into a big red cotton handkerchief. It is these peasant touches
which I like about him best and which most of all compel my respect.
Lippay, it would appear, wanted to account for his introducing me, and
perhaps ward off a word of reproach. But the Pope said:
POPE: On the contrary, I am glad you brought me the Signor Commendatore.
HERZL: [As to the real business, he repeated what he had told me, until he dismissed us:]
POPE: Not possible!
HERZL: [Lippay stayed on his knees for an unconscionable time and
never seemed to tire of kissing his hand. It was apparent that this was
what the Pope liked. But on taking leave, I contented myself with
shaking his hand warmly and bowing deeply. The audience lasted about
twenty-five minutes. While spending the last hour in the Raphael
gallery, I saw a picture of an Emperor kneeling before a seated Pope and
receiving the crown from his hands. That’s how Rome wants it.]
(Marvin Lowenthal, Diaries of Theodore Herzl, pp. 427- 430.)
This not how the conciliarists speak because it is not what they believe. They believe in apostate notions that are contrary to Divine Revelation and have been condemned repeatedly by Holy Mother Church.
Yes, this is the value of a conciliar "consecration" to Our Lady of Fatima: nonexistent, and that is to say nothing of Jorge Mario Bergoglio/Francis's recent effort to transform the Edict of Milan into a veritable foreshadowing of Dignitatis Humanae, something that will be examined at some point in the next few days, God willing and Our Lady interceding.
God hates all false religions. He loathes them. He wants them eradicated from the face of this earth as their adherents are converted to the true Faith.
The Catholic Church, ever faithful to Him as she is guided by Him infallibly, must hate what he hates: sin and error and falsehood. This is not an option for a Catholic.
We must hate sin in our own lives. We must seek to root it out as we cooperate with the graces won for us by Our Lord on the wood of the Holy Cross that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces.
We must hate the spread of sin in the world under cover of the civil law and in the midst of popular culture. We must make no conscious compromise with error or falsehood.
We must be earnest about planting seeds for the conversion of all non-Catholics to the true Faith, outside of which there is no salvation and without with there can be no true social order.
This is, of course, a chastisement for our sins, for our own infidelities, for our own lukewarmness, for our own lack of steadfastness in prayer, especially to the Mother of God, who is blasphemed by the notion that she smiles favorably upon the "renewal" wrought by the "Second" Vatican Council and the magisterium of he conciliar "popes."
We need to pray many Rosaries of reparation now that these additional offenses have been given to God the false "pontiff." We need, therefore, to make much reparation for these sins as we seek always to make reparation for our own sins as we entrust to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary the need of the present moment.
We must, of course, continue to remember that this is the time that God has appointed from all eternity for us to be alive. He has work for us to do. Let us do this work with courage and valor as we never count the cost of being humiliated for the sake of defending the integrity of Faith, as we never cease our prayers for the conversion of all people, including those who adhere to the Talmud and for the conversion of the conciliar revolutionaries, to the true Church, outside of which there is no salvation and without which there can be no true social order.
Viva Cristo Rey! Vivat Christus Rex!
Immaculate Heart of Mary, triumph soon!
Isn't it time to pray a Rosary now?
Our Lady of the Rosary, pray for us.
Vivat Christus Rex! Viva Cristo Rey!
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 Paschal Baylon, pray for us.
See also: A Litany of Saints
The Truth About Pope Pius XII's Wartime Record
(Extracted and Adapted from Previous Articles)
The contemporaneous record of those who lived through Pope Pius XII's pontificate speaks for itself about his wartime record:
The voice of Pius XII is a lonely voice in the
silence and darkness enveloping Europe this Christmas. The Pope
reiterates what he has said before. In general, he repeats, although
with greater definiteness, the five-point plan for peace which he first
enunciated in his Christmas message after the war broke out in 1939. His
program agrees in fundamentals with the Roosevelt-Churchill eight-point
declaration. It calls for respect for treaties and the end of the
possibility of aggression, equal treatment for minorities, freedom from
religious persecution. It goes farther than the Atlantic Charter in
advocating an end of all national monopolies of economic wealth, and so
far as the eight points, which demands complete disarmament for Germany
pending some future limitation of arms for all nations.
The Pontiff emphasized principles of international
morality with which most men of good-will agree. He uttered the ideas a
spiritual leader would be expected to express in time of war. Yet his
words sound strange and bold in the Europe of today, and we comprehend
the complete submergence and enslavement of great nations, the very
sources of our civilization, as we realize that he is about the only
ruler left o the Continent of Europe who dares to raise his voice at
all. The last tiny islands of neutrality are so hemmed in and
overshadowed by war and fear that no one but the Pope is still able to
speak aloud in the name of the Prince of Peace. This is indeed a measure
of the "moral devastation" he describes as the accompaniment of
physical ruin and inconceivable human suffering.
In calling for a "real new order" based on
"liberty, justice and love," to be attained only by a "return to social
and international principles capable of creating a barrier against the
abuse of liberty and the abuse of power," the Pope put himself squarely
against Hitlerism. Recognizing that there is no road open to agreement
between belligerents "whose reciprocal war aims and programs seem to be
irreconcilable," he left no doubt that the Nazi aims are also
irreconcilable with his own conception of a Christian peace. "The new
order which must arise out of this war," he asserted, "must be based on
principles." And that implies only one end to the war. (The New York Times, December 25, 1941.)
No Christmas sermon reaches a larger congregation
than the message Pope Pius XII addresses to a war-torn world at this
season. This Christmas more than ever he is a lonely voice crying out of
the silence of a continent. The Pulpit whence he speaks is more than
ever like the Rock on which the Church was founded, a tiny island lashed
and surrounded by a sea of war. In these circumstances, in any
circumstances, indeed, no one would expect the Pope to speak as a
political leader, or a war leader, or in any other role than that of a
preacher ordained to stand above the battle, tied impartially, as he
says, to all people and willing to collaborate in any new order which
will bring a just peace.
But just because the Pope speaks to and in some
sense for all the peoples at war, the clear stand he takes on the
fundamental issues of the conflict has greater weight and authority.
When a leader bound impartially to nations on both sides condemns as
heresy the new form of national state which subordinates everything to
itself: when he declares that whoever wants peace must protect against
"arbitrary attacks" the "juridical safety of individuals:" when he
assails violent occupation of territory, the exile and persecution of
human beings for no reason other than race or political opinion: when he
says that people must fight for a just and decent peace, a "total
peace" — the "impartial judgment" is like a verdict in a high court of
Pope Pius expresses as passionately as any leader
on our side the war aims of the struggle for freedom when he says that
those who aim at building a new world must fight for free choice of
government and religious order. They must refuse that the state should
make of individuals a herd of whom the state disposes as if they were a
lifeless thing. (The New York Times, December 25, 1942.) (The Christmas Editorials on Pope Pius XII.)
These editorials in The New York Times in 1941 and 1942 expressed beliefs that were held by many in the
Talmudic Jewish community during and immediately after World War II,
long before The Deputy began to propagandize lies against Pope Pius XII.
Further Israeli Prime Minister Golda Meir praised Pope Pius XII after
his death in 1958 for what he had done to helped Jews during World War
II. This article, written by
Sister Margherita Marchione. Ph.D., contains a brilliant refutation of
the baseless charges still being made by Talmudic Jews that have been
responsible, at least in part, for the conciliar Vatican's decision to
"slow down" its bogus "canonization" process:
Pope Pius XII was not a German collaborator nor was
he pro-Nazi. Neither was he inactive nor silent. As a member of the
Catholic Church, I resent the blatant accusations against the diplomacy
of the Pope and the Church during World War II. This is not only
indecent journalism but it also an injustice toward a man who saved more
Jews than any other person, including Oscar Schindler and Raoul
Wallenberg. Unfortunately even in the new Holocaust Museum at Battery
Park in New York City the Pope is unjustly criticized. It is
historically inaccurate to charge him with "silence."
Should the media be allowed to perpetuate such
falsehoods? Documents prove that these misrepresentations are untrue.
Pius XII spoke out as much as he could, and was able to do more with
actions than with words. To the very end, he was convinced that, should
he denounce Hitler publicly, there would be retaliation. And there was.
Whenever protests were made, treatment of prisoners worsened
immediately. Robert Kempner, the American who served as deputy chief of
the Nuremburg war-crimes tribunal, wrote: "All the arguments and
writings eventually used by the Catholic Church against Hitler only
provoked suicide; the execution of Jews was followed by that of Catholic
Pius XII—through his public discourses, his appeals
to governments, and his secret diplomacy—was engaged more than any
other individual in the effort to curb the war and rebuild the peace.
Documents show that Pius XII was in contact with the German generals who
sought to overthrow Hitler. Documents also show that the Jewish
community received enormous help: Pius XII’s personal funds ransomed
Jews from Nazis. Papal representatives in Croatia, Hungary, and Romania
intervened to stop deportations. The Pope called for a peace conference
involving Italy, France, England, Germany, and Poland in 1939, in a
last-minute bid to avert bloodshed.
An interesting document is the testimony of Albert
Einstein who, disenchanted by the silence of universities and editors of
newspapers, stated in Time magazine (December 23, 1940): "Only
the Church stood squarely across the path of Hitler’s campaign for
suppressing truth. …The Church alone has had the courage and persistence
to stand for intellectual truth and moral freedom." Indeed, executing
the directives of Pope Pius XII, religious men and women opened their
doors to save the Jews.
Never were the Jews and the Vatican so close as
during World War II. The Vatican was the only place on the continent
where they had any friends. Pope Pius XII’s response to the plight of
the Jews was to save as many as possible. Yet little has been done to
stop the criticism of Pius XII that began in 1963, when Rolf Hochhuth
portrayed him as a Nazi collaborator in the play "The Deputy." In
contrast to the image suggested by this play, Vatican records indicate
that the Church operated an underground railroad that rescued 800,000
European Jews from the Holocaust. After a careful study of available
documents, whoever is interested in the truth will no longer condemn the
actions of Pope Pius XII’s words and the Catholic Church during this
An honest evaluation of Pope Pius XII’s words and
actions will exonerate him from false accusations and show that he has
been unjustly maligned. The Pope neither favored nor was favored by the
Nazis. The day after his election (March 3, 1939), the Nazi newspaper, Berliner Morganpost stated its position clearly: "the election of Cardinal Pacelli is not
accepted with favor in Germany because he was always opposed to Nazism."
The New York Times editorial (December 25,
1942) was specific: "The voice of Pius XII is a lonely voice in the
silence and darkness enveloping Europe this Christmas...He is about the
only ruler left on the Continent of Europe who dares to raise his voice
at all." The Pope’s Christmas message was also interpreted in the
Gestapo report: "in a manner never known before...the Pope has
repudiated the National Socialist New European Order [Nazism]. It is
true, the Pope does not refer to the National Socialists in Germany by
name, but his speech is one long attack on everything we stand for.
…Here he is clearly speaking on behalf of the Jews." Perhaps the rest of
the world should interpret the Pope’s words as they were meant and,
undoubtedly, correctly understood by the Nazis, i.e.: POPE PIUS XII WAS ALWAYS OPPOSED TO NAZISM.
The Jewish Community publicly acknowledged the
wisdom of Pope Pius XII’s diplomacy. In September 1945, Dr. Joseph
Nathan—who represented the Hebrew Commission—stated "Above all, we
acknowledge the Supreme Pontiff and the religious men and women who,
executing the directives of the Holy Father, recognized the persecuted
as their brothers and, with great abnegation, hastened to help them,
disregarding the terrible dangers to which they were exposed." In 1958,
at the death of Pope Pius XII, Golda Meir sent an eloquent message: "We
share in the grief of humanity. …When fearful martyrdom came to our
people, the voice of the Pope was raised for its victims. The life of
our times was enriched by a voice speaking out about great moral truths
above the tumult of daily conflict. We mourn a great servant of peace." (The Truth About Pope Pius XII.)
Admitting that the remote
causes for the unrelenting nature of the Talmudic attacks upon the
memory of Pope Pius XII stems from a hatred of the Faith and Talmudic
Judaism's alliances with all other naturalist and anti-Theistic forces
imaginable, including Bolshevism, there is a proximate reason for the
calumnies that have been aimed at Pope Pius XII: this Successor of Saint
Peter is directly, personally responsible for the conversion to the
Catholic Faith of the Grand Rabbi of Rome, Israel Zolli, on February 13,
1945. Rabbi Zolli converted to the true Faith at the hands of Pope Pius
XII, taking the baptismal name of Eugenio Maria after the former
Eugenio Maria Giuseppe Giovanni Pacelli himself.
The fact that a man who
came from a long line of Talmudic rabbis dared to convert to the hated
Catholic Faith in the final months of World War II in Europe infuriated
the devil, who used his legions in the ranks of Talmudic Judaism to make
war upon Pope Pius XII after his death and when they knew that his very
enemies inside of the conciliar Vatican itself, men whom, most
ironically, that Pope Pius XII had appointed and promoted (appointees
that the office of the Promoter of the Faith--devil's advocate--in the
Catholic Church would use to argue against the canonization of Pope Pius
II), would do nothing to stop.
Here is Eugenio Maria Zolli's account of his conversion as contained in his autobiography, Before the Dawn:
Rabbi Zolli, did you become a convert out of
gratitude towards the Pope, who did so much for the Jews of Italy during
the Nazi persecution?
This question was addressed to me, and still is, by
reporters. In many interviews (inaccurate or invented) they describe me
as answering in the affirmative. Why? I suppose to please readers by
providing them with a precise and pleasing explanation. In reality my
reply has always been in the negative, but this ought not to be
interpreted as a lack of gratitude. ...At the very hour in which the
terrible sacrificial rite of blood was initiated, the destruction en
masse in the name of race, of nation, of the state, concentrating the
three into one factor: blood precisely then, in the midst of so many
fanatics, the great Pontiff, unique, serene and wise, exclaims: But the
legitimate and just love towards one's own country must not close the
eyes to the universality of Christian charity which also considers
others and their prosperity in the pacifying light of love! ...Volumes
could be written on the multiform works of succour of Pius XII... Who
could ever tell what has been done? The rule of severe enclosure falls,
everything and all things are at the service of charity. As the
sufferings grow, so grows the light from the heart of Christ, and from
His Vicar: more vigilant and ready for sacrifice and martyrdom are his
sons and daughters in Christ. Young Levites and white-haired priests,
religious of alt orders, in all lands, dedicated Sisters, all in quest
of good works and ready for sacrifice. There are no barriers, no
distinctions. All sufferers are children of God in the eyes of the
Church, children in Christ, for them and with them all suffer and die.
No hero in history has commanded such an army; none is more militant,
more fought against, none more heroic than that conducted by Pius XII in
the name of Christian charity. An old priest, who could do nothing
further, gathered around him in the church the women and children of the
village (the men had been slaughtered outside the village) so that they
might die together in the presence of the crucifix. His dead body is
thrown upon the altar, where once he celebrated the Holy Sacrifice, and
there he lies, himself sacrificed. An army of priests works in cities
and small towns to provide bread for the persecuted and passports for
the fugitives. Sisters go into unheated canteens to give hospitality to
women refugees. Orphans of all nations and religions are gathered
together and cared for. No economic sacrifice is considered too great to
help the innocent to flee to foreign lands from those who seek their
death. A religious, a most learned man, works incessantly to save Jews,
and himself dies a martyr. Sisters endure hunger to feed the refugees.
Superiors go out in the night to meet strange soldiers who demand
victims. They manage, at the risk of their lives, to convey the
impression that they have none they, who have several in their care. The
attic of one of the great churches in the center of Rome is divided
into many sections, each bearing the name of the saint in whose honor
the altar below is dedicated. The refugees are divided for the
distribution of food into groups according to the names of these saints.
Must not the soul of the saint rejoice in such a tribute? Schools,
administrative offices, churches, convents all have their guests....
At the first hour of his pontificate Pius XII said:
Exactly in times like these, he who remains firm in his faith and
strong in his heart, knows that Christ the King is never so near as in
trial, which is the hour of fidelity. With a heart broken by the
suffering of so many of her children, but with the courage and firmness
that come from faith in the Lord's promises, the Spouse of Christ [the
Church], advances towards the approaching storm. She knows that the
truth she announces, the charity she teaches, and its practice will be
the unique counsellors and collaborators of men of good will in the
reconstruction of a new world, in justice and love, after humanity,
weary of running in the way of error, will have tasted the bitter fruit
of hatred and of violence.
Many are the books by statisticians, generals,
journalists, and many are the memoirs of individuals concerning this
great war. The archives hold quantities of material for future
historians. But who, outside of God in heaven, has gathered into his
heart the sorrows and the groans of all the injured? Like a watchful
sentinel before the sacred inheritance of human pain stands the angelic
Pastor, Pius XII. He has seen the abyss of misfortune towards which
humanity is advancing. He has measured and foretold the greatness of the
tragedy. He has made himself the herald of the serene voice of justice
and the defender of true peace.... I did not hesitate to give a negative
answer to the question whether I was converted in gratitude to Pius XII
for his numberless acts of charity. Nevertheless, I do feel the duty of
rendering homage and of affirming that the charity of the Gospel was
the light that showed the way to my old and weary heart. It is the
charity that so often shines in the history of the Church and which
radiated fully in the actions of the reigning Pontiff.
- from Before the Dawn, Chapter 17 (The book is available from Inside the Vatican) Inside the Vatican, Martin de Porres Lay Dominican Community, 3050 Gap Knob Road, New Hope, KY 40052, 800-789-9494.Before the Dawn
Testimony such as this can
overcome a lot of the other factors that must be weighed in a true
canonization process. Alas, it is testimony such as this that arouses
the ire of the devil and his minions in the ranks of Talmudic Judaism
and Freemasonry and Bolshevism--and certain precincts of conciliarism
that are in league with these forces--that has made Pope Pius XII a
target of calumny even to this very day.
How many conciliar officials
write or speak about the Faith in the moving terms that Eugenio Maria
Zolli did in his autobiography?
Not many at all.
Certainly not Jorge Mario Bergoglio, who seems to be "uncertain" about the existence of the weight of testimony that
indicates the historical record is clear and unequivocal in support of
Pope Pius XII's work during World War II.
There is no "open" question to
be discussed, certainly nothing to be justified to those who hate the
Faith and who only support "popes" who have by their words and actions
made it appear as though Talmudic Judaism is a perfectly valid religion
in which its adherents are assured of their eternal salvation.