Still Praising His First Saint
by Thomas A. Droleskey
The first man placed in Heaven by Joseph Ratzinger/Benedict XVI was not a Catholic.
The first man placed in Heaven by Joseph Ratzinger/Benedict XVI was a Protestant.
The first man placed in Heaven by Joseph Ratzinger/Benedict XVI was a Protestant syncretist.
The first man placed in Heaven by Joseph Ratzinger/Benedict XVI was a pioneering Protestant syncretist.
The first man placed in Heaven by Joseph Ratzinger/Benedict XVI was named Roger Schutz:
CASTEL GANDOLFO, Italy, AUG. 17, 2005 (Zenit.org).-
Benedict XVI expressed his sorrow at the murder of Brother Roger
Schutz, saying the founder of the ecumenical Taizé Community is "in the hands of eternal goodness."
Brother Roger, 90, was stabbed to death by a woman Tuesday at an
evening prayer service attended by 2,500 people in the Burgundy region
in France, authorities said. A 36-year-old Romanian woman was detained
by witnesses and turned over to police, authorities said.
The Pope showed emotion as he expressed his grief, at the end of today's general audience.
"This news has affected me even more because precisely yesterday I
received a very moving, affectionate letter from Frère Roger," the Pope
said, addressing the pilgrims gathered in the patio of the papal summer
residence of Castel Gandolfo.
"In it he wrote that from the depth of his heart he wanted to tell me
that 'we are in communion with you and with those who have gathered in
Cologne,'" the Holy Father said.
Hopes for Cologne
Benedict XVI, as Cardinal Joseph Ratzinger, had known Brother Roger for a long time.
During Pope John Paul II's funeral, Cardinal Ratzinger, the then dean of the College of Cardinals, surprised
observers when he went up to Brother Roger, who was in a wheelchair, to
give him Communion. Brother Roger was not Catholic.
In his letter, the founder of the ecumenical community explained to
the new Pope that "because of his state of health, unfortunately he
would not be able to come personally to Cologne, but that he would be
present spiritually with his brothers."
The letter, written in French, expressed Brother Roger's desire "to
come as soon as possible to Rome to meet with me and to tell me that
'our Community of Taizé wants to go forward in communion with the Holy
Father,'" according to Benedict XVI.
The letter ended with these words in Brother Roger's own handwriting:
"Holy Father, I assure you of my sentiments of profound communion. Frère
Roger of Taizé."
"At this moment of sadness," the Pope said, "we can only commend to the
Lord's goodness the soul of this faithful servant of his."
"Frère Schutz is in the hands of eternal goodness, of eternal love; he has attained eternal joy," the Holy Father added. "He
invites and exhorts us to be faithful laborers in the Lord's vineyard,
also in sad situations, certain that the Lord accompanies us and gives
us his joy." (Benedict Mourns Murder of Taizé's Brother Roger.)
How can a man who never
converted to the Catholic Faith "exhort us to be faithful laborers in
the Lord's vineyard"? Do Protestants "follow" Our Blessed Lord and
Saviour Jesus Christ in all things as He has revealed Himself to men
exclusively through His Catholic Church? No one but no one who is not a
member of the Catholic Church can teach us how to follow Our Divine
Redeemer faithfully. Those who are not Catholics are not members of Our
Who says so? Let's try Pope Leo XIII and Pope Pius XII, all right?
Weigh carefully in your minds and before God the
nature of Our request. It is not for any human motive, but impelled by
Divine Charity and a desire for the salvation of all, that We advise the
reconciliation and union with the Church of Rome; and We mean a
perfect and complete union, such as could not subsist in any way if
nothing else was brought about but a certain kind of agreement in the
Tenets of Belief and an intercourse of Fraternal love. The True Union
between Christians is that which Jesus Christ, the Author of the Church,
instituted and desired, and which consists in a Unity of Faith and
Unity of Government. (Pope Leo XIII, Praeclara Gratulationis Publicae, June 20, 1894.)
Actually only those are to be included as
members of the Church who have been baptized and profess the true faith,
and who have not been so unfortunate as to separate themselves from the
unity of the Body, or been excluded by legitimate authority for grave
faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As
therefore in the true Christian community there is only one Body, one
Spirit, one Lord, and one Baptism, so there can be only one faith. And
therefore, if a man refuse to hear the Church, let him be considered -
so the Lord commands - as a heathen and a publican. It follows that
those who are divided in faith or government cannot be living in the
unity of such a Body, nor can they be living the life of its one Divine
Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
What does Ratzinger/Benedict think of these papal statements. Not much.
He believes that they may have had their place in their time but that we
have come to a more "mature" understanding of them, at long last (!),
in the past forty years. Ratzinger/Benedict is, whether he realizes it
or not, an inheritor of not only the legacy of Georg Friedrich Engel
through the warped mind of his mentor, Father Hans Urs von Balthasar. He
is also an inheritor of the warped transcendentalist ideology of the
likes of Ralph Waldo Emerson, who viewed self-contradiction simply as a
way of life:
The other terror that scares us from self-trust is
our consistency; a reverence for our past act or word, because the eyes
of others have no other data for computing our orbit than our past acts,
and we are loath to disappoint them.
But why should you keep your head over your
shoulder? Why drag about this corpse of your memory, lest you contradict
somewhat you have stated in this or that public place? Suppose
you should contradict yourself; what then? It seems to be a rule of
wisdom never to rely on your memory alone, scarcely even in acts of pure
memory, but to bring the past for judgment into the thousand-eyed
present, and live ever in a new day. In your metaphysics you have denied
personality to the Deity: yet when the devout motions of the soul come,
yield to them heart and life, though they should clothe God with shape
and color. Leave your theory, as Joseph his coat in the hand of the harlot, and flee.
A foolish consistency is the hobgoblin of
little minds, adored by little statesmen and philosophers and divines.
With consistency a great soul has simply nothing to do. He may
as well concern himself with his shadow on the wall. Speak what you
think now in hard words, and to-morrow speak what to-morrow thinks in
hard words again, though it contradict every thing you said to-day. —
'Ah, so you shall be sure to be misunderstood.' — Is it so bad, then, to
be misunderstood? Pythagoras was misunderstood, and Socrates, and
Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every
pure and wise spirit that ever took flesh. To be great is to be
There is no misunderstanding the fact that Joseph Ratzinger/Benedict XVI's revolutionary rejection of Catholic teaching impels him to praise like-minded Hegelians an syncretists in what he calls the "ecclesial communities" of Protestantism. He has been perfectly consistent in this, including his praise of Roger Schutz and the so-called Taize Ecumenical Community that he founded seventy years ago. He did so as recently as two days ago, Sunday, December 30, 2012, Sunday within the Octave of Christmas:
Thank you, dear Brother Alois, for your warm words, full of affection.
Dear young people, dear pilgrims of trust, welcome to Rome!You
have come in great numbers, from all over Europe and from other
continents, to pray at the tombs of the holy Apostles Peter and Paul. In
fact, in this city both shed their blood for Christ. The faith that
motivated these two great apostles of Christ is the same that compelled
you to start out on this journey. During the year that is about to
begin, you are proposing to uncover the well springs of trust in God in
order to live it in your everyday life. It gladdens me that in this way,
you have embraced the aims of the Year of Faith which began in October.
is the fourth European meeting to be held in Rome. On this occasion, I
would like to repeat the words my predecessor, John Paul II to young
people during your third Meeting in Rome: "The Pope feels deeply
committed together with you all on this pilgrimage of trust on earth ...
I too am called to be a pilgrim of trust in the name of Christ". (30
Just over seventy years ago, Brother Roger established the Taizé
Community. Thousands of young people from all over the world continue
to go there to seek meaning for their lives. The Brothers welcome them
to share in their prayer and provide them with an opportunity to
experience a personal relationship with God. It was to support these
young people on their journey to Christ that Brother Roger had the idea
of starting a “pilgrimage of trust on earth”. A tireless witness to the
Gospel of peace and reconciliation, ardently committed to an ecumenism
of holiness, Brother Roger encouraged all those who passed through Taizé
to become seekers of communion. We should listen in our hearts to his
spiritually lived ecumenism, and let ourselves be guided by his witness
towards an ecumenism which is truly interiorized and spiritualized.
Following his example, may all of you be bearers of this message of
unity. I assure you of the irrevocable commitment of the Catholic
Church to continue seeking the paths of reconciliation leading to the
visible unity of Christians. And so this evening I greet with special
affection those among you who are Orthodox or Protestants. (Ratzinger to Taizé youth: Be bearers of Christian unity.)
Who is the founder of "spiritual ecumenism," which contends that it is necessary to put silly, divisive little things such as "doctrinal" differences interfere with the "movement" of the "spirit" to "come together in prayer" and "join in communion" with each other as brothers in Christ?
The answer will be provided by the conciliar revolutionaries.
The first one to step forth with the answer is Walter Kasper, formerly the President of the "Pontifical" Council for Promoting Christian Unity:
In taking a fresh look at Paul Wattson's original
intention, we note an important development in the understanding of the
Week of Prayer. While Wattson maintained that the goal of unity was the
return to the Catholic Church, Abbé Paul Couturier of Lyons (1881-1953)
gave a new impetus to this Week in the 1930s, ecumenical in the true
sense of the word. He changed the name "Church Unity Octave" to
"Universal Week of Prayer for Christian Unity", thus furthering a unity
of the Church that "Christ wills by the means he wills".
Paul Couturier's 1944 spiritual testament is very
important, profound and moving; it is one of the most inspired
ecumenical texts, still worth reading and meditating on today. The
author speaks of an "invisible monastery", "built of all those souls
whom, because of their sincere efforts to open themselves to his fire
and his light, the Holy Spirit has enabled to have a deep understanding
of the painful division among Christians; an awareness of this in these
souls has given rise to continuous suffering and as a result, regular
recourse to prayer and penance".
Paul Couturier can be considered the father of
spiritual ecumenism. His influence was felt by the Dombes Group and by
Roger Schutz and the Taizé Community. Sr Maria Gabriella also drew great
inspiration from him. Today, his invisible monastery is at last taking
shape through the growing number of prayer networks between Catholic
monasteries and non-Catholics, spiritual movements and communities,
centres of male and female religious, Bishops, priests and lay people. (Charting the road of the ecumenical movement.)
Yes, Abbe Paul Couturier of the Order of Saint Irenaeus was the father of "spiritual ecumenism."
Oh, you want a more elaborate definition of "spiritual ecumenism"?
Couturier's contemporary disciples have given us an answer:
The power of prayer, and its potential for overcoming separation and the
wounds of centuries, lay at the heart of all groups of Christian
believers, and so he came to see that, as people grow in sanctity in
their different traditions, they grow closer to Christ. If Christians
could then be aware of each others' history, spirituality, traditions of
faith and worship, their hurts and their glories, they could thus grow
closer to each other. The foundations, he realised, would need to be
humility, reparation and no little suffering. But if Christians could
imitate each other - not just go to each others' services, but embrace
each others' spirituality and traditions for their own - the path to
holiness in one Church could be adopted and enhance the path to holiness
in the others too. This 'emulation' has been described as 'vying with
one another' to advance on the path to holiness and to Christ - not
mutual admiration, not unfriendly rivalry. but a 'race that is set
before us' in which we spur each other on beyond our own small worlds to
fresh understanding, to new awareness of Christ and his Church, to a
closer bond with him and his people. In the last fifty years we have
seen the Abbé's prayer that Christians could all pray the Lord's Prayer
together realised. Catholics have adopted many great Protestant and
Anglican hymns and chorales. Anglicans and other non-Roman Catholics
have taken to heart the Retreat movement, and also embraced the
importance for the Orthodox of Icons. The Orthodox have become
increasingly influential members of the World Council of Churches, and
all now share in a renewed common love of the Scriptures. These are
fruits of spiritual emulation. The Abbé Paul Couturier and Spiritual Ecumenism
There is only one little problem with the praise of this "spiritual ecumenism" that is supposed to further "a unity of the Church that Christ wills by the means he wills."
What is that problem?
It has been condemned:
Is it not right, it is often repeated, indeed, even consonant with duty,
that all who invoke the name of Christ should abstain from mutual
reproaches and at long last be united in mutual charity? Who would dare
to say that he loved Christ, unless he worked with all his might to
carry out the desires of Him, Who asked His Father that His disciples
might be "one." And did not the same Christ will that His disciples
should be marked out and distinguished from others by this
characteristic, namely that they loved one another: "By this shall all
men know that you are my disciples, if you have love one for another"? All
Christians, they add, should be as "one": for then they would be much
more powerful in driving out the pest of irreligion, which like a
serpent daily creeps further and becomes more widely spread, and
prepares to rob the Gospel of its strength. These things and
others that class of men who are known as pan-Christians continually
repeat and amplify; and these men, so far from being quite few and
scattered, have increased to the dimensions of an entire class, and have
grouped themselves into widely spread societies, most of which are
directed by non-Catholics, although they are imbued with varying
doctrines concerning the things of faith. This undertaking is so
actively promoted as in many places to win for itself the adhesion of a
number of citizens, and it even takes possession of the minds of very
many Catholics and allures them with the hope of bringing about such a
union as would be agreeable to the desires of Holy Mother
Church, who has indeed nothing more at heart than to recall her erring
sons and to lead them back to her bosom. But in reality beneath these
enticing words and blandishments lies hid a most grave error, by which
the foundations of the Catholic faith are completely destroyed. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
These pan-Christians who turn their minds to uniting the churches seem,
indeed, to pursue the noblest of ideas in promoting charity among all
Christians: nevertheless how does it happen that this charity tends to
injure faith? Everyone knows that John himself, the Apostle of love, who
seems to reveal in his Gospel the secrets of the Sacred Heart of Jesus,
and who never ceased to impress on the memories of his followers the
new commandment "Love one another," altogether forbade any intercourse
with those who professed a mutilated and corrupt version of Christ's
teaching: "If any man come to you and bring not this doctrine, receive
him not into the house nor say to him: God speed you." For which reason,
since charity is based on a complete and sincere faith, the disciples
of Christ must be united principally by the bond of one faith.. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
The next witness to step forward with the name of Abbe Paul Couturier is the late Karol Wojtyla/John Paul II, who provided the following bit of praise in footnote fifty of his heretical encyclical letter Ut Unum Sint, May 25, 1995:
Maria Sagheddu was born at Dorgali (Sardinia) in 1914. At twenty-one
years of age she entered the Trappistine Monastery in Grottaferrata. Through the apostolic labours of Abbé Paul Couturier, she came to
understand the need for prayers and spiritual sacrifices for the unity
of Christians. In 1936, at the time of an Octave for Unity, she chose to
offer her life for the unity of the Church. Following a grave illness,
Sister Maria Gabriella died on 23 April 1939. (Karol Wojtyla/John Paul II, Ut Unum Sint, May 25, 1995.)
My final witness, among so many to choose from, as to testify as the identity of the man responsible for the "spiritual ecumenism" that made possible the founding of the "Taize Ecumenical Movement" by the syncretist Roger Schutz, Joseph Ratzinger/Benedict XVI's first saint, is Ratzinger/Benedict himself:
The father of spiritual ecumenism, Paul Couturier,
spoke in this regard of an "invisible cloister" which unites within its
walls those souls inflamed with love for Christ and his Church. I am
convinced that if more and more people unite themselves interiorly to
the Lord's prayer "that all may be one" (Jn 17: 21), then this prayer,
made in the Name of Jesus, will not go unheard (cf. Jn 14: 13; 15: 7,
With the help that comes from on high, we will also
find practical solutions to the different questions which remain open,
and in the end our desire for unity will come to fulfilment, whenever
and however the Lord wills.
Now let us all go along this path in the awareness
that walking together is a form of unity. Let us thank God for this and
pray that he will continue to guide us all. (Ecumenical meeting at the Archbishopric of Cologne: Address, August 19, 2005.)
It was during that same "ecumenical meeting" that Ratzinger/Benedict rejected what he called the "ecumenism of the return:"
"We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.
On the other hand, this unity does not mean what could be called ecumenism of the return: that is, to deny and to reject one's own faith history. Absolutely not!
It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity: in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. (Ecumenical meeting at the Archbishopric of Cologne English)
Ratzinger/Benedict and his "spiritual ecumenists" such as Paul Couturier and Roger Schutz have been condemned by our true popes.
I will choose just a few for you on this Feast of the Circumcision of Our Blessed Lord and Saviour Jesus Christ:
"It is for this reason that so many who do not share
'the communion and the truth of the Catholic Church' must make use of
the occasion of the Council, by the means of the Catholic Church, which
received in Her bosom their ancestors, proposes [further] demonstration
of profound unity and of firm vital force; hear the requirements
[demands] of her heart, they must engage themselves to leave this state
that does not guarantee for them the security of salvation. She
does not hesitate to raise to the Lord of mercy most fervent prayers to
tear down of the walls of division, to dissipate the haze of errors, and
lead them back within holy Mother Church, where their Ancestors found
salutary pastures of life; where, in an exclusive way, is conserved and
transmitted whole the doctrine of Jesus Christ and wherein is dispensed
the mysteries of heavenly grace.
"It is therefore by
force of the right of Our supreme Apostolic ministry, entrusted to us by
the same Christ the Lord, which, having to carry out with [supreme]
participation all the duties of the good Shepherd and to follow and
embrace with paternal love all the men of the world, we send this Letter
of Ours to all the Christians from whom We are separated, with
which we exhort them warmly and beseech them with insistence to hasten
to return to the one fold of Christ; we desire in fact from the depths
of the heart their salvation in Christ Jesus, and we fear having to
render an account one day to Him, Our Judge, if, through some
possibility, we have not pointed out and prepared the way for them to
attain eternal salvation. In all Our prayers and supplications,
with thankfulness, day and night we never omit to ask for them, with
humble insistence, from the eternal Shepherd of souls the abundance of
goods and heavenly graces. And since, if also, we fulfill in the earth
the office of vicar, with all our heart we await with open arms the
return of the wayward sons to the Catholic Church, in order to receive
them with infinite fondness into the house of the Heavenly Father and to
enrich them with its inexhaustible treasures. By our greatest wish for
the return to the truth and the communion with the Catholic Church, upon
which depends not only the salvation of all of them, but above all also
of the whole Christian society: the entire world in fact cannot enjoy
true peace if it is not of one fold and one shepherd." (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)
Weigh carefully in your minds and before God the nature of Our request.
It is not for any human motive, but impelled by Divine Charity and a
desire for the salvation of all, that We advise the reconciliation and
union with the Church of Rome; and We mean a perfect and
complete union, such as could not subsist in any way if nothing else was
brought about but a certain kind of agreement in the Tenets of Belief
and an intercourse of Fraternal love. The True Union between Christians
is that which Jesus Christ, the Author of the Church, instituted and
desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1894.)
Agreement and union of minds is the necessary foundation of this
perfect concord amongst men, from which concurrence of wills and
similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That
is, as there is one Lord and one baptism, so should all Christians,
without exception, have but one faith. And so the Apostle St. Paul not
merely begs, but entreats and implores Christians to be all of the same
mind, and to avoid difference of opinions: "I beseech you, brethren, by
the name of our Lord Jesus Christ, that you all speak the same thing,
and that there be no schisms amongst you, and that you be perfect in the
same mind and in the same judgment" (I Cor. i., 10). Such passages
certainly need no interpreter; they speak clearly enough for themselves.
Besides, all who profess Christianity allow that there can be but one
faith. It is of the greatest importance and indeed of absolute
necessity, as to which many are deceived, that the nature and character
of this unity should be recognized. And, as We have already stated, this
is not to be ascertained by conjecture, but by the certain knowledge of
what was done; that is by seeking for and ascertaining what kind of
unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
Let, therefore, the separated children
draw nigh to the Apostolic See, set up in the City which Peter and Paul,
the Princes of the Apostles, consecrated by their blood; to that See,
We repeat, which is "the root and womb whence the Church of God
springs," not with the intention and the hope that "the Church of the
living God, the pillar and ground of the truth" will cast aside the
integrity of the faith and tolerate their errors, but, on the contrary,
that they themselves submit to its teaching and government.
Would that it were Our happy lot to do that which so many of Our
predecessors could not, to embrace with fatherly affection those
children, whose unhappy separation from Us We now bewail. Would that God
our Savior, "Who will have all men to be saved and to come to the
knowledge of the truth," would hear us when We humbly beg that He
would deign to recall all who stray to the unity of the Church! In this
most important undertaking We ask and wish that others should ask the
prayers of Blessed Mary the Virgin, Mother of divine grace, victorious
over all heresies and Help of Christians, that She may implore for Us
the speedy coming of the much hoped-for day, when all men shall hear the
voice of Her divine Son, and shall be "careful to keep the unity of the
Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Actually only those are to be included as members of the Church
who have been baptized and profess the true faith, and who have not been
so unfortunate as to separate themselves from the unity of the Body, or
been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one
Body, whether Jews or Gentiles, whether bond or free." As therefore in
the true Christian community there is only one Body, one Spirit, one
Lord, and one Baptism, so there can be only one faith. And
therefore, if a man refuse to hear the Church, let him be considered -
so the Lord commands - as a heathen and a publican. It follows that
those who are divided in faith or government cannot be living the
unity of such a Body, nor can they be living the life of its one Divine
Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI do not believe any of this. They reject it en toto. Instead, of course, the immediate past director and the current director of the counterfeit church of conciliarism have praised the likes of Roger Schutz and Abbe Paul Couturier as practitioners of "spiritual ecumenism."
Perhaps it is useful yet again to point out that Abbe Paul Couturier was a direct disciple of the pantheist named Father Pierre Teilhard de Chardin, S.J.:
A third influence on Couturier was Teilhard de Chardin. Both men were scientists, and Teilhard's vision of the unity of creation and humanity expressed in the unity of Christ and the life of the Church appealed both scientifically and spiritually to Couturier. A reasoned consequence for him was that the unity of Christians was the sign for the unity of humanity, and that praying for the sanctification of Jews, Muslims and Hindus, among many others, could not fail but to lead to a new spiritual understanding of God where Christ could at last be recognised and understood. Couturier felt this keenly as he was partly Jewish and had been raised among Muslims in North Africa. It is worth noting that among Couturier's voluminous correspondents were Jews, Muslims, and Hindus, as well as every kind of Christian, all caught up in the Abbé's spirit of prayer, realising the significance and dimensions of prayer for the unity of Christians. Coincidentally, years later Mother Theresa spoke of the considerable number of Muslims who volunteered and worked at her house in Calcutta: 'If you are a Christian, I want to make you a better Christian - if you are a Muslim, I want to make you a better Muslim'. It cannot be denied that what those Muslims were seeing in Mother Theresa was Jesus Christ himself, just as the Abbe attracted so many to prayer across previously unbridgeable divides by his humility, penitence, and joyful charity in the peace of Christ.
2003-2004 also marks the 50th Anniversary of the launch of the Week of Prayer in Morocco as an act of charity and prayer among the people of Islam, a significant milestone in the experiences of today as much as then. (The Abbé Paul Couturier and Spiritual Ecumenism)
I will provide other material, drawn from the late Father Didier Bonneterre's The Liturgical Revolution: Roots, Radicals, Results, in an appendix below that proves Taize was a demonic incubator of almost everything to do with conciliarism. There is really little else other to say, especially since I have no physical ability to do so.
Remember, that conciliarism creates "traditions" (including, of course, letters sent by Vatican officials to congratulate Jews and Mohammedans and Hindus and Buddhist on their various "holidays") that are from devil and to lead to eternal perdition. Conciliarism must live in a world of ambiguity, mutability, contradiction, paradox and murkiness. Such is not the simplicity, clarity, certainty and immutability of Catholicism:
As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Joseph Ratzinger/Benedict XVI can praise Roger Schutz and the "Taize Ecumenical Community" all he wants. None of this praise either places Schutz in Heaven or makes the latter's "community" of syncretists favored by Christ the King. It is a new year. However, the madness of conciliarism continues as a chastisement for our sins.
We must, of course, continue to remember in this New Year of Our Lord 2013 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 Joseph Ratzinger/Benedict XVI and his fellow conciliarists, to the true Church, outside of which there is no salvation and without which there can be no true social order.
Every Rosary we pray will help to plant seeds for the Triumph of the Immaculate Heart of Mary as we beg Our Lady to help us to have the desire to live more and more penitentially each day for the honor and glory of the Most Blessed Trinity through her own Sorrowful and Immaculate Heart.
And let us remember to follow Saint Clare's embrace of Lady Poverty and her deep and profound love for Our Blessed Lord and Saviour Jesus Christ's Real Presence in the Most Blessed Sacrament.
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.
See also: A Litany of Saints
Material About Taize Ecumenical Community
As found in Father Didier Bonneterre's The Liturgical Revolution: Roots, Radical, Results (Angelus Press, 2002)
The Taize movement began as a project of Roger Louis Schultz-Marasuche [note: the name it is more commonly rendered as Schutz, not Schultz], born in Switzerland in 1915, the son of a Lutheran minister, and now known to the English-speaking world as Roger Schultz or simply "Brother Roger." Schultz was active in the Swiss Student Christian Movement while a seminarian in Switzerland; there he studied monastic life and dreamed of establishing an "ecumenical" monastic community. Popular history holds that Schultz left his native Switzerland after the occupation of northern France by German troops in 1940; the German invasion of France evidently awakened in him a desire to assist war refugees while pursuing his "monastic" aim. Thus, in August, 1940, Schultz moved to the small town of Taize, located between Lyons and Dijon in rural Burgundy, just south of the line dividing occupied from Vichy France. Most of the refugees Schultz received at Taize were those fleeing into Vichy France due to political hardships; many were Jews. When Germany invaded northern France in 1942, Schultz returned to Switzerland, fearing German retribution. In Geneva he was joined by Max Thurian, "theologian" of the Swiss Reformed Church, and Pierre Souveran, an agricultural engineer. The group returned to Taize in 1944, and by 1947 the first "brothers" took "life vows [of] celibacy, community of property, and acceptance of the authority of the community."
According to a 1959 article in Theology Today, the small Taize community quickly became an active element of ecumenical, liturgical, biblical, and evangelical movements in France. Their "twelfth century church, built by Cluny monks, was restored along lines of liturgical reform. Taize quickly established ties with ecumenical movements in French Catholic circles and with the [note: pro-abortion, pro-contraception] World Council of Churches. in Geneva."
Meanwhile, the two co-founders, Schultz and Thurian, had quickly become ecumenical icons in their own right.
Schultz's personal achievements was Taize itself, from its outset a non-confessional "parable of a community" (as he called it) which emphasized life in common over questions of dogma: "In living a common life," he wrote, "have we any other end than to unify men committed to following Christ into a living sign of the unity of the Church?" Just as the true Church of Jesus Christ is His Mystical Body in the world, so too would Taize become the ecumenical movement incarnate: "The ecumenical imperative is fundamental to an understanding of Taize. Representing various church traditions within itself, it is, in effect, a rather advance incarnational witness of ecumenical endeavor". . . .
Max Thurian (1921-1996), a Reformed Church pastor born in Geneva, was known as the "theologian of Taize," and was for many years a member of the Faith and Order Commission of the World Council of Churches. Under its auspices he edited the influential (in ecumenical circles) volume Ecumenical Perspectives on Baptism, Eucharist and Ministry, in conjunction with which was developed the infamous "Lima Liturgy" of 1982.
For those in the Catholic hierarchy evidently intent on abandoning the concept of ecumenism as renunciation of error and return to the Catholic fold, Taize, Schultz, and Thurian became living examples of the kind of Christian reconciliation allegedly possible. During one of several audiences with Schultz, Pope John XXIII responded to a reference to Taize by saying, "Ah, Taize, that little springtime!" In spite of the fact that Thurian personally asked Pope Pius XII not to define the Assumption, both he and Schultz were invited to the Second Vatican Council, where, according to Schultz, they had numerous private meetings with the Council fathers, to "study the evolution of the texts, write up notes, and give our point of view when asked." it is well known that Thurian participated in the Consilium which revised the Roman rite; speaking of the Consilium's ecumenical fruit, he later declared, "It is now theologically possible for Protestants to use the same Mass as Catholics."
Roman fascination with the Taize experiment was not, however, reciprocated by a corresponding interest in the Roman religion by the Taize founders. In 1975 Roger Schultz asked of Rome, that a reconciliation come about without requiring non-Catholics to repudiate their origins. Even with truly...catholic communion in view, repudiation goes against love." And Max Thurian expressed similar sentiments in 1976, asserting that "if a Protestant has the conviction that the Catholic Church, following the Second Vatican Council, rediscovered conformity with the apostolic church, he can then consider himself to be a member of that Church without, however, renouncing his adherence to another ecclesial community.
In spite of such indifferentism, the Holy Father [the late Pope John Paul II] deigned to grace Taize with his presence on October 5, 1986, effectively inscribing his name on a long list of admiring visitors, including three Archbishops of Canterbury, Orthodox metropolitans, the fourteen Lutheran bishops of Sweden, and countless pastors from all over the world. Thurian received Holy Orders in a semi-secret ceremony conducted by the former Archbishop of Naples, Cardinal Ursi, and was later invited by John Paul II to join the International Theological Commission, and yet, according to the Taize community "no abjuration of [his] Protestant religion took place [!]"
It is even admitted by some Catholics that the change in Rome's attitude toward ecumenism was directly inspired by the work of the Faith and Order Commission of the World Council of Churches, through which Thurian accomplish so much of his ecumenical work in the 1980's: "...the Roman Catholic church changed her understanding of what we now call the ecumenical enterprise. . . Let me say that this huge change of Roman Catholic mentality is certainly in great part due to the high quality of the world done by the World Council of Churches, and especially Faith and Order."
Such a change of mentality was no doubt welcomed by the Taize founders, and in some fashion accepted by Pope John Paul II. Thurian once suggested that "unity today in the churches exists as we renounce all our divisive ways, only holding to the fundamental faith which saves and joins us." In 1986 the Pope congratulated the members of the Taize community for "desiring to be [them]selves a "parable of community," [that] will help all whom [they] meet to be faithful to their denominational ties, the fruit of their education and their choice in conscience."
After the death of John XXIII, his brother, Giuseppe Roncalli, visit Taize. During his visit, Roncalli remarked to his grandson, "It was my brother the Pope who began what will come out of Taize." (Father Didier Bonneterre, The Liturgical Movement: Roots, Radicals, Results. Kansas City, Missouri: Angelus Press, 2002. pp. 97-101.)
Thomas A. Droleskey After word: My good and very few readers, the late Father Bonneterre, who was a priest of the Society of Saint Pius X prior to his death in an automobile accident in Europe a few years ago, summarized the essence of conciliarism as he described the ethos of the Taize Ecumenical Community that is still being praised by the conciliar Vatican. And the false spirit of the Taize Ecumenical Community is the spirit of Joseph Ratzinger/Benedict XVI, which is just another proof, for those who want to see the truth, that is, rather than bury their heads in the sands as they live as virtual "high church" Anglicans who don't have to "bother" themselves with inconvenient facts that might cause them to change their lives and to be hated by others for embracing the truth no matter the cost to them personally, that he is not a member of the Catholic Church and that he is not a true and legitimate Successor of Saint Peter.
Pertinent Excerpts from Mortalium Animos
7. And here it seems opportune to expound and to refute a certain false
opinion, on which this whole question, as well as that complex movement by which
non-Catholics seek to bring about the union of the Christian churches depends.
For authors who favor this view are accustomed, times almost without number, to
bring forward these words of Christ: "That they all may be one.... And there
shall be one fold and one shepherd," with this signification however: that
Christ Jesus merely expressed a desire and prayer, which still lacks its
fulfillment. For they are of the opinion that the unity of faith and government,
which is a note of the one true Church of Christ, has hardly up to the present
time existed, and does not to-day exist. They consider that this unity may
indeed be desired and that it may even be one day attained through the
instrumentality of wills directed to a common end, but that meanwhile it can
only be regarded as mere ideal. They add that the Church in itself, or of its
nature, is divided into sections; that is to say, that it is made up of several
churches or distinct communities, which still remain separate, and although
having certain articles of doctrine in common, nevertheless disagree concerning
the remainder; that these all enjoy the same rights; and that the Church was one
and unique from, at the most, the apostolic age until the first Ecumenical
Councils. Controversies therefore, they say, and longstanding differences of
opinion which keep asunder till the present day the members of the Christian
family, must be entirely put aside, and from the remaining doctrines a common
form of faith drawn up and proposed for belief, and in the profession of which
all may not only know but feel that they are brothers. The manifold churches or
communities, if united in some kind of universal federation, would then be in a
position to oppose strongly and with success the progress of irreligion. This,
Venerable Brethren, is what is commonly said. There are some, indeed, who
recognize and affirm that Protestantism, as they call it, has rejected, with a
great lack of consideration, certain articles of faith and some external
ceremonies, which are, in fact, pleasing and useful, and which the Roman Church
still retains. They soon, however, go on to say that that Church also has erred,
and corrupted the original religion by adding and proposing for belief certain
doctrines which are not only alien to the Gospel, but even repugnant to it.
Among the chief of these they number that which concerns the primacy of
jurisdiction, which was granted to Peter and to his successors in the See of
Rome. Among them there indeed are some, though few, who grant to the Roman
Pontiff a primacy of honor or even a certain jurisdiction or power, but this,
however, they consider not to arise from the divine law but from the consent of
the faithful. Others again, even go so far as to wish the Pontiff Himself to
preside over their motley, so to say, assemblies. But, all the same, although
many non-Catholics may be found who loudly preach fraternal communion in Christ
Jesus, yet you will find none at all to whom it ever occurs to submit to and
obey the Vicar of Jesus Christ either in His capacity as a teacher or as a
governor. Meanwhile they affirm that they would willingly treat with the Church
of Rome, but on equal terms, that is as equals with an equal: but even if they
could so act. it does not seem open to doubt that any pact into which they might
enter would not compel them to turn from those opinions which are still the
reason why they err and stray from the one fold of Christ.
8. This being so, it is clear that the Apostolic See cannot on any terms take
part in their assemblies, nor is it anyway lawful for Catholics either to
support or to work for such enterprises; for if they do so they will be giving
countenance to a false Christianity, quite alien to the one Church of Christ.
Shall We suffer, what would indeed be iniquitous, the truth, and a truth
divinely revealed, to be made a subject for compromise? For here there is
question of defending revealed truth. Jesus Christ sent His Apostles into the
whole world in order that they might permeate all nations with the Gospel faith,
and, lest they should err, He willed beforehand that they should be taught by
the Holy Ghost: has then this doctrine of the Apostles completely vanished
away, or sometimes been obscured, in the Church, whose ruler and defense is God
Himself? If our Redeemer plainly said that His Gospel was to continue not only
during the times of the Apostles, but also till future ages, is it possible that
the object of faith should in the process of time become so obscure and
uncertain, that it would be necessary to-day to tolerate opinions which are even
incompatible one with another? If this were true, we should have to confess that
the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of
the same Spirit in the Church, and the very preaching of Jesus Christ, have
several centuries ago, lost all their efficacy and use, to affirm which would be
blasphemy. But the Only-begotten Son of God, when He commanded His
representatives to teach all nations, obliged all men to give credence to
whatever was made known to them by "witnesses preordained by God," and also
confirmed His command with this sanction: "He that believeth and is baptized
shall be saved; but he that believeth not shall be condemned." These two
commands of Christ, which must be fulfilled, the one, namely, to teach, and the
other to believe, cannot even be understood, unless the Church proposes a
complete and easily understood teaching, and is immune when it thus teaches from
all danger of erring. In this matter, those also turn aside from the right path,
who think that the deposit of truth such laborious trouble, and with such
lengthy study and discussion, that a man's life would hardly suffice to find and
take possession of it; as if the most merciful God had spoken through the
prophets and His Only-begotten Son merely in order that a few, and those
stricken in years, should learn what He had revealed through them, and not that
He might inculcate a doctrine of faith and morals, by which man should be guided
through the whole course of his moral life.
9. These pan-Christians who turn their minds to uniting the churches seem,
indeed, to pursue the noblest of ideas in promoting charity among all
Christians: nevertheless how does it happen that this charity tends to injure
faith? Everyone knows that John himself, the Apostle of love, who seems to
reveal in his Gospel the secrets of the Sacred Heart of Jesus, and who never
ceased to impress on the memories of his followers the new commandment "Love one
another," altogether forbade any intercourse with those who professed a
mutilated and corrupt version of Christ's teaching: "If any man come to you and
bring not this doctrine, receive him not into the house nor say to him: God
speed you." For which reason, since charity is based on a complete and
sincere faith, the disciples of Christ must be united principally by the bond of
one faith. Who then can conceive a Christian Federation, the members of which
retain each his own opinions and private judgment, even in matters which concern
the object of faith, even though they be repugnant to the opinions of the rest?
And in what manner, We ask, can men who follow contrary opinions, belong to one
and the same Federation of the faithful? For example, those who affirm, and
those who deny that sacred Tradition is a true fount of divine Revelation; those
who hold that an ecclesiastical hierarchy, made up of bishops, priests and
ministers, has been divinely constituted, and those who assert that it has been
brought in little by little in accordance with the conditions of the time; those
who adore Christ really present in the Most Holy Eucharist through that
marvelous conversion of the bread and wine, which is called transubstantiation,
and those who affirm that Christ is present only by faith or by the
signification and virtue of the Sacrament; those who in the Eucharist recognize
the nature both of a sacrament and of a sacrifice, and those who say that it is
nothing more than the memorial or commemoration of the Lord's Supper; those who
believe it to be good and useful to invoke by prayer the Saints reigning with
Christ, especially Mary the Mother of God, and to venerate their images, and
those who urge that such a veneration is not to be made use of, for it is
contrary to the honor due to Jesus Christ, "the one mediator of God and
men." How so great a variety of opinions can make the way clear to effect
the unity of the Church We know not; that unity can only arise from one teaching
authority, one law of belief and one faith of Christians. But We do know that
from this it is an easy step to the neglect of religion or indifferentism and to
modernism, as they call it. Those, who are unhappily infected with these errors,
hold that dogmatic truth is not absolute but relative, that is, it agrees with
the varying necessities of time and place and with the varying tendencies of the
mind, since it is not contained in immutable revelation, but is capable of being
accommodated to human life. Besides this, in connection with things which must
be believed, it is nowise licit to use that distinction which some have seen fit
to introduce between those articles of faith which are fundamental and those
which are not fundamental, as they say, as if the former are to be accepted by
all, while the latter may be left to the free assent of the faithful: for the
supernatural virtue of faith has a formal cause, namely the authority of God
revealing, and this is patient of no such distinction. For this reason it is
that all who are truly Christ's believe, for example, the Conception of the
Mother of God without stain of original sin with the same faith as they believe
the mystery of the August Trinity, and the Incarnation of our Lord just as they
do the infallible teaching authority of the Roman Pontiff, according to the
sense in which it was defined by the Ecumenical Council of the Vatican. Are
these truths not equally certain, or not equally to be believed, because the
Church has solemnly sanctioned and defined them, some in one age and some in
another, even in those times immediately before our own? Has not God revealed
them all? For the teaching authority of the Church, which in the divine wisdom
was constituted on earth in order that revealed doctrines might remain intact
for ever, and that they might be brought with ease and security to the knowledge
of men, and which is daily exercised through the Roman Pontiff and the Bishops
who are in communion with him, has also the office of defining, when it sees
fit, any truth with solemn rites and decrees, whenever this is necessary either
to oppose the errors or the attacks of heretics, or more clearly and in greater
detail to stamp the minds of the faithful with the articles of sacred doctrine
which have been explained. But in the use of this extraordinary teaching
authority no newly invented matter is brought in, nor is anything new added to
the number of those truths which are at least implicitly contained in the
deposit of Revelation, divinely handed down to the Church: only those which are
made clear which perhaps may still seem obscure to some, or that which some have
previously called into question is declared to be of faith.
10. So, Venerable Brethren, it is clear why this Apostolic See has never
allowed its subjects to take part in the assemblies of non-Catholics: for the
union of Christians can only be promoted by promoting the return to the one true
Church of Christ of those who are separated from it, for in the past they have
unhappily left it. To the one true Church of Christ, we say, which is visible to
all, and which is to remain, according to the will of its Author, exactly the
same as He instituted it. During the lapse of centuries, the mystical Spouse of
Christ has never been contaminated, nor can she ever in the future be
contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made
false to her Spouse: she is incorrupt and modest. She knows but one dwelling,
she guards the sanctity of the nuptial chamber chastely and modestly." The
same holy Martyr with good reason marveled exceedingly that anyone could believe
that "this unity in the Church which arises from a divine foundation, and which
is knit together by heavenly sacraments, could be rent and torn asunder by the
force of contrary wills." For since the mystical body of Christ, in the same
manner as His physical body, is one, compacted and fitly joined
together, it were foolish and out of place to say that the mystical body is
made up of members which are disunited and scattered abroad: whosoever therefore
is not united with the body is no member of it, neither is he in communion with
Christ its head.
11. Furthermore, in this one Church of Christ no man can be or remain who
does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in
the errors of Photius and the reformers, obey the Bishop of Rome, the chief
shepherd of souls? Alas their children left the home of their fathers, but it
did not fall to the ground and perish for ever, for it was supported by God. Let
them therefore return to their common Father, who, forgetting the insults
previously heaped on the Apostolic See, will receive them in the most loving
fashion. For if, as they continually state, they long to be united with Us and
ours, why do they not hasten to enter the Church, "the Mother and mistress of
all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic
Church is alone in keeping the true worship. This is the fount of truth, this
the house of Faith, this the temple of God: if any man enter not here, or if any
man go forth from it, he is a stranger to the hope of life and salvation. Let
none delude himself with obstinate wrangling. For life and salvation are here
concerned, which will be lost and entirely destroyed, unless their interests are
carefully and assiduously kept in mind."
12. Let, therefore, the separated children draw nigh to the Apostolic See,
set up in the City which Peter and Paul, the Princes of the Apostles,
consecrated by their blood; to that See, We repeat, which is "the root and womb
whence the Church of God springs," not with the intention and the hope that
"the Church of the living God, the pillar and ground of the truth" will cast
aside the integrity of the faith and tolerate their errors, but, on the
contrary, that they themselves submit to its teaching and government. Would that
it were Our happy lot to do that which so many of Our predecessors could not, to
embrace with fatherly affection those children, whose unhappy separation from Us
We now bewail. Would that God our Savior, "Who will have all men to be saved and
to come to the knowledge of the truth," would hear us when We humbly beg
that He would deign to recall all who stray to the unity of the Church! In this
most important undertaking We ask and wish that others should ask the prayers of
Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies
and Help of Christians, that She may implore for Us the speedy coming of the
much hoped-for day, when all men shall hear the voice of Her divine Son, and
shall be "careful to keep the unity of the Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)