Monthly Archives: Travanj 2019

The Passion of Man: Francis’ Anthropocentric Stations of the Cross

A Bergoglian Good Friday…

The Passion of Man:
Francis’ Anthropocentric Stations of the Cross

On Good Friday, Catholics commemorate the Passion and Death of Jesus Christ, the only Way by which salvation can be obtained (see Jn 3:16-18; Jn 14:6; Acts 4:12).

One of the most salutary and beautiful acts of devotion in which to engage on Good Friday is the richly-indulgenced Stations of the Cross (also called the Way of the Cross, Via Crucis, or Via Dolorosa), which consists of prayers and meditations on each of the fourteen stations of Christ’s holy Passion, beginning with the unjust sentence of death rendered by Pontius Pilate and concluding with the placing of the Body of Jesus in the sepulcher.

Unlike the Holy Rosary, for example, there are no particular prayers that must be prayed as one meditates on each station (whether in a church or at home); however, the method of St. Francis of Assisi and the method of St. Alphonsus Liguori are among the most popular ways to pray the Stations. The following video is a full presentation of the St. Francis method:

In the Vatican II Sect, it has long been Good Friday practice to have the Stations of the Cross with the “Pope” at the Colosseum in Rome. So too this year. Alternating cross and torch bearers led a procession inside and outside the ancient amphitheatre as presider Francis made himself comfortable on a throne placed on a raised platform with canopy, putting on a somber face of profound meditation throughout.

The heart of the Way of the Cross is the meditations, and since it wouldn’t be “cool” enough to use the traditional, tried-and-true methods by canonized saints, the custom in the Vatican II Church has been to have new meditations drawn up every year by someone chosen by the “Pope”.

This year Jorge Bergoglio picked Sister Eugenia Bonetti (pictured right), an 80-year-old missionary from Italy who works to combat prostitution and human trafficking, to write the prayers for the Way of the Cross at the Colosseum. The result can be found here:

The very introductory paragraph of her contribution makes clear in what direction her meditations are headed: “We want to walk this via dolorosa in union with the poor, the outcast of our societies and all those who even now are enduring crucifixion as victims of our narrowmindedness, our institutions and our laws, our blindness and selfishness, but especially our indifference and hardness of heart.”

In other words, we’re going to use the sufferings of Christ as an excuse to focus on the sufferings of our fellow men. But then that is business as usual for the Bergoglian sect. And this is just the beginning.

Let’s briefly review Sr. Bonetti’s “Stations”, each of which consists of a meditation and then a prayer.

First Station: Jesus is condemned to Death

After a brief meditation on how the Blessed Mother accompanied Christ throughout His life, Sister uses the opportunity to focus on all other mothers who “weep for the fate of their daughters and sons” who “die from disease, malnutrition and lack of water, medical care and hope for the future.” The “cry of the poor” also makes an appearance, as does “the indifference born of selfish and discriminatory political policies.” A petition for 0% unemployment is included as well.

Second Station: Jesus takes up His Cross

A quick reference to the Christian crucifix is immediately followed by mention of “today’s newly crucified: the homeless; the young deprived of hope, without work, and without prospects; the immigrants relegated to slums at the fringe of our societies after having endured untold suffering.” The “marginalized, exploited and forgotten” then also get a mention, and discrimination is denounced. Thus far the meditation. The prayer that follows mentions Christ as our model for living and ends with the petition “that we may put our lives always at the service of others.”

Third Station: Jesus falls the First Time

Sister does not say a single word about what this Third Station actually commemorates: Christ falling to the ground with the Cross for the first time. Our suffering Savior gets a single mention in a brief sentence that immediately connects Him to man: “Lord Jesus, on the steep path leading to Calvary, you chose to experience our human frailty and weakness.” That’s it. The rest is about “the presence and generosity of so many volunteers, the new Samaritans of the third millennium”, a terrible crime committed against three African women, “the terror of darkness, loneliness, and indifference”, the “last in line”, and the ever-present “encounter Jesus in the suffering” theme. What this has to do with Christ falling on His way to Calvary, is anyone’s guess.

Fourth Station: Jesus meets His Sorrowful Mother

The Blessed Mother at least gets as many as two unobjectionable sentences concerning her meeting her Son on His Via Dolorosa, but this quick reflection is then used to launch into a prop for migrants, specifically “mothers who have allowed their young children to depart for Europe in the hope of helping their poverty-stricken families, only to meet with humiliation, contempt and at times even death.” The indigenous Europeans who have been raped and killed in Europe as a result of the uncontrolled influx of illegal immigration, on the other hand, do not get a mention from Sister Solicitous.

Fifth Station: Simon of Cyrene helps Jesus to carry His Cross

This station is described accurately at first, but once again the thought quickly turns to where Sister’s attention really is (cf. Lk 6:45): “Where are the new Cyreneans of the third millennium? Where do we find them today? I think of the experience of a group of religious women of different nationalities, places of origin and communities with whom, for more than seventeen years, every Saturday, we visit a center for undocumented immigrant women.” Got it. The subsequent prayer regurgitates the fundamental dogma this liberation theology is grounded in: “For all the Cyreneans of our history, that they may never falter in their desire to welcome you in the least of our brothers and sisters, in the knowledge that in welcoming the poorest members of our society, we welcome you.” Yes, it is true that Christ is presented, as He said, in “these my least brethren” (Mt 25:40), but the liberation theology of “Pope” Francis and his ilk grossly distorts and exaggerates the meaning of this passage and places one-sided emphasis on it, as explained here.

Sixth Station: Veronica wipes the Face of Jesus

For the Sixth Station, Sr. Eugenia doesn’t even pretend. She wastes no word on Veronica wiping the Holy Face of our Blessed Lord with her veil, and instead begins her meditation by thinking of “all those children in various parts of the world who cannot go to school but are instead exploited in mines, fields, and fisheries, bought and sold by human traffickers for organ harvesting, used and abused on our streets by many, including Christians, who have lost the sense of their own and others’ sacredness.” Of course it is right and necessary to deplore such horrific crimes and to work to put an end to them, but this simply has no place in the Via Crucis. What will we get next year? Hijacking the Sixth Station to deplore the use of paper napkins? In the prayer that follows, Sister does finally mention the Holy Face, but only, of course, as It is encountered in man: “Lord Jesus, cleanse our eyes so that we can see your face in our brothers and sisters, especially in all those children who, in many parts of the world, are living in poverty and squalor.”

Seventh Station: Jesus falls the Second Time

Again we are not told at all about Jesus’ fall to the ground, a second time. Instead, Sister focuses on forgiveness as a remedy to vengeance and mentions that Christ offers “forgiveness, love and hope to those who today, like [Him], walk the same path of ridicule, contempt, mockery, abandonment, betrayal, and loneliness.” Once more we see man being made the victim, when in actual fact man is the perpetrator with regard to Christ’s Passion.

Eighth Station: The Women of Jerusalem weep over Jesus

“The social, economic and political situation of migrants and the victims of human trafficking challenges and disturbs us”, Sister opens her meditation, and the remainder continues accordingly. In the prayer, she asks God to “teach us to see with [His] eyes” so that we would “imitate [Him] in how we regard different ideas, behaviors, and points of view.” And by that she means, of course, not God’s hatred for, and rejection of, false ideas and doctrines (see Mk 7:7; 1 Tim 4:1; Heb 13:9; 2 Jn 1:9-11), but rather “accepting diversity.” Pathetic.

Ninth Station: Jesus falls the Third Time

Finally, Sister deigns to mention that our Blessed Lord fell to the ground carrying His heavy Cross. But she adds right away: “Like all those girls forced onto the streets by groups of traffickers in human slavery. Like you, they cannot hold up under the exhaustion and humiliation of seeing their young bodies manipulated, abused and ruined, together with their hope and dreams.” No further thought is given to Christ — He is merely addressed one more time in the subsequent prayer, where she asks Him to “[h]elp us to share the sufferings of all those treated as refuse.”

Tenth Station: Jesus is stripped of His Garments

For the Tenth Station, Sister starts out with the mention of three nouns: “Money, comfort, power. These are the idols of every age.” Here it apparently does not occur to her that perhaps she too must “regard different ideas, behaviors, and points of view”, but logic tends to work rather selectively with Novus Ordos. Spending absolutely no thought on Christ and His Sacred Passion in this meditation, she reflects: “We have forgotten the centrality of the human being, the dignity, beauty, and strength of each man and woman. Even as the world is building walls and barriers, we want to recognize and thank all those who in various ways during these past months have risked their own lives, especially in the Mediterranean, to save the lives of so many families in search of safety and opportunity. Human beings fleeing poverty, dictatorships, corruption, and slavery.” Sr. Eugenia knows how to make Bergoglio’s heart beat faster. For the prayer that follows, Christ is invoked only as justification to focus on man: “Lord, help us to rediscover the beauty and richness present in every person and people as your unique gift, to be placed at the service of society as a whole and not used for our personal profit or gain.”

Eleventh Station: Jesus is nailed to the Cross

We know not to expect from Sister any reflection on the particular station in Christ’s Sacred Passion anymore, and so her redirection to other topics does not come as a surprise: “Our society proclaims equal rights and dignity for all human beings. Yet it practices and tolerates inequality” — and then she talks about human trafficking again. Further on, as though she had suddenly remembered what the Eleventh Station is about, she prays: “Lord, how many men and women even today are nailed to a cross, victims of brutal exploitation, stripped of dignity, freedom, and hope for the future!” Once again the Suffering Christ is not meditated upon for His own sake, but only insofar as He can be used as an incentive to talk about man.

Twelfth Station: Jesus is raised upon the Cross and Dies

Even for the station that commemorates Christ’s last three agonizing hours, culminating in His redemptive Death, Sister will not change her pattern. Yes, she acknowledges that Christ “bore the weight of scorn, mockery, insults, violence, abandonment, and indifference”, but she does not say why He did so, and she notes that Christ did so “too”, as though He were merely One of many who suffer, One who simply shared in our suffering. Thus she blasphemously speaks of “all those dying today on Calvaries throughout the world: in transit camps, on boats denied entry to safe ports, in shelters, hot spots, and camps for seasonal workers”! What incredible blasphemy! What an insult to the Cross of Christ, which has redeemed mankind (see Rom 3:24; Eph 1:7; 1 Tim 2:6; Heb 9:12)! What more proof is needed that these people believe man is God?! Migrants are now held up as quasi-divine martyrs “dying … on Calvaries throughout the world”! Words fail at such despicable blasphemy!

Thirteenth Station: Jesus is taken down from the Cross

Sister Eugenia continues in the same vein. For the Thireenth Station, she talks about “twenty-six young Nigerian women who drowned”, whose “Calvary was lengthy and difficult.” But, she assures us, “their death, like that of Jesus taken down from the Cross, was not in vain.” And there we have it: Anyone’s death, at least if caused unjustly, is another instance of the Death of Christ! Man is Christ, and his deathbed, too, is Calvary. It is a blasphemy too frightful to contemplate! In the prayer that follows, Sister asks: “Has anyone wept?” before migrants who have died, as she forgets to weep over the death of Jesus, who was taken down from the Cross in this station so that she might live.

Fourteenth Station: Jesus is laid in the Sepulcher

The final station is, naturally, more of the same. Instead of meditating on Christ being placed in the tomb, from which He will rise again gloriously on Easter Sunday, Sister is interested only in one thing: man. “The desert and the seas have become the new cemeteries of our world”, she opens her meditation. Similarly, the prayer that follows gives consideration to our Blessed Lord only insofar as the station can be used to advance the Naturalist, humanist agenda: “Lord, make us realize that we are all children of one Father. May the death of your Son Jesus grant to the leaders of nations and lawmakers consciousness of the role they must play in the defense of every person created in your image and likeness.”

Francis’ Concluding Prayer

After a concluding prayer by Sr. Bonetti, Francis also contributes a concluding prayer of his own, one entirely in line with the foregoing reflections and prayers.

He begins thus: “Lord Jesus, help us to see in your Cross all the crosses of the world.” No! We must see in the Cross of Christ the great love God has for sinners, even to the point of exhausting Himself to offer proof of His infinite Love and to obtain our love in return, because it is only by loving Him for His own sake that we will be eternally happy! But this truth was utterly absent from the “papal” Good Friday Stations this year. What then followed as part of Francis’ prayer was what Vatican News calls “a litany of present-day crosses, representing various forms of suffering in the world today.” We will spare you the details.

Final Thoughts

Thus far the “papal” and very political Way of the Cross of Good Friday 2019. It is hard to see what, in essence, the Dalai Lama, the Masonic Grand Master, or the Secretary of the United Nations would object to. At best, the theme found throughout these reflections was Christ not as Redeemer of the world or as the Sacrifice of Calvary but as the Perfect Man who suffers in solidarity with His creatures. The meditations and prayers by Eugenia Bonetti were entirely horizontal in character; the seriousness of sin was reflected upon only in terms of what it does to our fellow man. God did receive an honorable mention on the side, but the focus clearly lay elsewhere.

The video of the whole spectacle can be watched here:

Did Sr. Eugenia mention anything supernatural? All we heard was concern for the temporal welfare of bodies. What about souls? Did Christ not say: “And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell” (Mt 10:28)?

It is clear that the participants in this travesty of a Via Crucis meditated on a lot of things, but the Passion of Jesus Christ wasn’t one of them. We recall what the Catholic Encyclopedia says about the Stations of the Cross:

The object of the Stations is to help the faithful to make in spirit, as it were, a pilgrimage to the chief scenes of Christ’s sufferings and death, and this has become one of the most popular of Catholic devotions. It is carried out by passing from Station to Station, with certain prayers at each and devout meditation on the various incidents in turn. It is very usual, when the devotion is performed publicly, to sing a stanza of the “Stabat Mater” while passing from one Station to the next.

(s.v. “Way of the Cross”; underlining added.)

During the Stations of the Cross, we are to meditate on the sufferings of Jesus Christ, not on everyone else’s sufferings. That doesn’t mean that we ought not or need not have sincere compassion for the sufferings of our fellow men and try to alleviate them as much as possible, in genuine Christian charity; but that is not the object of the Way of the Cross nor is it the focus of Good Friday.

Besides, the only true and lasting way to put an end to all those evils and injustices rightly deplored in these Novus Ordo “Stations of the Cross” is to preach the true, supernatural Gospel, for only the grace of God can enable man to live a holy life and resist all temptation to sin: “…for without me you can do nothing” (Jn 15:5; cf. Jn 6:64; 1 Cor 10:13).

Sr. Bonetti’s anthropocentric (man-centered) Stations are perfect for Bergoglio because they express the entirety of his Naturalist program in a nutshell, in accordance with the abominable Second Vatican Council’s declaration that “all things on earth should be related to man as their center and crown” (Pastoral Constitution Gaudium et Spes, n. 12; cf. Jn 2:24-25). It’s all about man, so much so that God and religion are used merely as bait to direct one’s focus on man and his temporal needs. This is a perversion of the true Gospel (see Lk 12:31; Phil 3:18-19) — it is Freemasonry in Catholic wrapping paper!

The natural world and the well-being of the body is all Bergoglio cares about, and he and his ilk will reap precisely what that world ultimately has to offer — death: “For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” (Gal 6:8).

In his inaugural encyclical over 115 years ago, Pope St. Pius X warned that

this according to the same apostle [St. Paul] is the distinguishing mark of Antichrist, [that] man has with infinite temerity put himself in the place of God, raising himself above all that is called God; in such wise that although he cannot utterly extinguish in himself all knowledge of God, he has contemned God’s majesty and, as it were, made of the universe a temple wherein he himself is to be adored. “He sitteth in the temple of God, showing himself as if he were God” (II. Thess. ii., 2).

(Pope Pius X, Encyclical E Supremi, n. 5)

Francis adores man, not God; and in this year’s Good Friday Stations at the Colosseum, he has made it obvious to anyone willing to look.


in Novus Ordo Wire     0

Francis-Bergoglio’s Newbishop Refuses the Novus Ordo Cookie To Two Attendees on Maundy Thursday Who Dared to Kneel

From: The TRADITIO Fathers

Celestino Aos

Newbishop Celestino Aos Tries to Explain to the Press
Why He Refused the (Invalid) Novus Ordo Cookie
To Two Mess Attendees Who Committed the “Sin” of Kneeling
Aos Also Allowed the Criminal Newcardinal Ricardo Ezzati
To March in the Maundy Thursday Procession
Chile Is in the Process of Revoking Ezzati’s Citizenship
And Readying His Prosecution for Sex Crimes
Francis-Bergoglio Should Have Prohibited Ezzati
From even Entering the Newcathedral

On Maundy Thursday, April 18, 2014, Newbishop Celestino Aos was filmed denying the Novus Ordo cookie to two attendees of his Novus Ordo Mess simply because they dared to kneel down to take the cookie. Of course, the Novus Ordo cookie is invalid, but Newchurch continues to pander the phony New Mess with its fake cookies and Kool-Aid, which is, in no way, “communion.”

Aos is temporarily replacing the Newcardinal of Santiago, Chile, Ricardo Ezzati, who has been relieved owing to sex crimes. He is said to have failed to report the rape of an adult man in Santiago’s Newcathedral to police. Nevertheless, Ezzati scandalously marched in the Maundy Thursday entrance procession, and some presbyters and attendees accordingly walked out in protest. So reviled is Ezzati now that Chilean legislators are in the process of taking his citizenship away.

True Catholics, Newchurch has learned nothing in the past two decades since its Great Sex & Embezzlement Holocaust burst into the public spotlight. It is falling into more and more corruption as the days pass. Francis-Bergoglio should have prohibited the criminal Ezzati outright from even appearing in the Newcathedral. When Bergoglio’s locum tenensAos was asked why he permitted Ezzati to enter the Newcathedral, he gave the usual hypocritical Newchurch answer: “We’re all sinners.” If Adolf Hitler were alive, I wonder whether the hypocritical Bergoglio and Aos would have allowed Der Führer in!

The Synagogue Of Satan

One of the most overlooked and underrated popes in the history of the Church was His Holiness Pope Leo XIII (reigned 1878-1903). He had the “misfortune” (if you can call it that), to have his papacy overshadowed by both his immediate predecessor (Pope Pius IX) and his immediate successor (Pope St. Pius X). Pope Pius IX had presided over the Vatican Ecumenical Council from 1869-1870, defined the dogma of Our Lady’s Immaculate Conception in 1854, and condemned many propositions in his famous Syllabus of Errors. Pope St. Pius X was the quintessential “Foe of Modernism,” and beat back the most deadly partisans of evil and error ever unleashed by Hell.

In between these two giants was Vincenzo Cardinal Pecci, an approved theologian and canonist with a double doctorate, whose brilliance was exceeded only by his piety. He was elected pope on the third ballot of the conclave after the death of Pope Pius IX. As Pope Leo XIII, he accomplished much good. The true social teaching of the Church was magnificently expounded upon in Leo’s famous encyclical Rerum Novarum. With Aeterni Patris, he revived Thomism and enthusiastically ordered it promoted in all Catholic universities and seminaries. His tender devotion to the Most Blessed Virgin Mary produced no less than eleven (11) encyclicals on the Rosary, and he approved the Scapular of Our Lady of Good Counsel. The ecclesiology in his encyclical Satis Cognitum is so clear, precise, and orthodox, it is (in my opinion) one of the greatest encyclicals of all time. He composed two of the prayers after Low Mass which he ordered to be instituted in 1884. Much more could be said of this illustrious pope, who was not expected to have a long reign. He was elected at the age of 68 (old for the time period), and was of slight stature, looking quite frail. Only God knows a life expectancy, and his pontificate lasted twenty-five (25) years until his death on July 20, 1903 at the age of 93. He was the last pope of the nineteenth century, as well as the first pope of the twentieth century, and his reign is the third longest behind Pope Pius IX at 32 years, and St. Peter at 34 years.

With all he did for the One True Church, Leo nevertheless did something most special, for which we all owe him a great debt of gratitude; he exposed the most wicked aims of Satan’s greatest allies–the Freemasons. To be certain, Leo was not the first pope to unambiguously condemn Freemasonry, the Church hurled anathemas against that wicked organization that plots against the Church many times before. Yet Pope Leo’s encyclical Humanum Genus, lays out the nefarious plot of Satan’s kingdom on Earth with a surgical precision one could only expect from a Vicar of Christ who was both a theologian and canonist. In this post, the truths about Masons will be set forth, as well as the most popular misconception in our day; that sacraments conferred by Masons are to be considered “dubious.”

The “Kingdom of Satan”
 On April 20, 1884, Pope Leo penned Humanum Genus, and compared the Masonic sect founded in 1717 to the “kingdom of Satan:”
The race of man, after its miserable fall from God, the Creator and the Giver of heavenly gifts, “through the envy of the devil,” separated into two diverse and opposite parts, of which the one steadfastly contends for truth and virtue, the other of those things which are contrary to virtue and to truth.The one is the kingdom of God on earth, namely, the true Church of Jesus Christ; and those who desire from their heart to be united with it, so as to gain salvation, must of necessity serve God and His only-begotten Son with their whole mind and with an entire will. The other is the kingdom of Satan, in whose possession and control are all whosoever follow the fatal example of their leader and of our first parents, those who refuse to obey the divine and eternal law, and who have many aims of their own in contempt of God, and many aims also against God. (para. #1; Emphasis mine)
The pontiff goes on to tell us that the Masonic Lodge tries hard to conceal itself. Most low ranking Freemasons think they belong to a charitable organization which is a good place to play cards with the guys once a week and leave the wives at home.

There are several organized bodies which, though differing in name, in ceremonial, in form and origin, are nevertheless so bound together by community of purpose and by the similarity of their main opinions, as to make in fact one thing with the sect of the Freemasons, which is a kind of center whence they all go forth, and whither they all return. Now, these no longer show a desire to remain concealed; for they hold their meetings in the daylight and before the public eye, and publish their own newspaper organs; and yet, when thoroughly understood, they are found still to retain the nature and the habits of secret societies. There are many things like mysteries which it is the fixed rule to hide with extreme care, not only from strangers, but from very many members, also; such as their secret and final designs, the names of the chief leaders, and certain secret and inner meetings, as well as their decisions, and the ways and means of carrying them out. This is, no doubt, the object of the manifold difference among the members as to right, office, and privilege, of the received distinction of orders and grades, and of that severe discipline which is maintained.

Candidates are generally commanded to promise – nay, with a special oath, to swear – that they will never, to any person, at any time or in any way, make known the members, the passes, or the subjects discussed. Thus, with a fraudulent external appearance, and with a style of simulation which is always the same, the Freemasons, like the Manichees of old, strive, as far as possible, to conceal themselves, and to admit no witnesses but their own members…Moreover, to be enrolled, it is necessary that the candidates promise and undertake to be thenceforward strictly obedient to their leaders and masters with the utmost submission and fidelity, and to be in readiness to do their bidding upon the slightest expression of their will; or, if disobedient, to submit to the direst penalties and death itself. As a fact, if any are judged to have betrayed the doings of the sect or to have resisted commands given, punishment is inflicted on them not infrequently, and with so much audacity and dexterity that the assassin very often escapes the detection and penalty of his crime. (para. #9; Emphasis mine)

Interestingly, while I conceal my identity to prevent any negative repercussions to my family and friends for speaking out about the Faith, John Salza, who claims to have been a 32nd degree Mason (ruling class elite), has had no major setbacks to the best of my knowledge and belief. He even goes about “exposing” Masonry and profits off the sale of his books. Am I the only one who thinks Salza may not be an “EX-Mason”?

 Masonry: Founded Upon Naturalism
Naturalism is the philosophy that human reason is supreme and nothing exists beyond nature; therefore there is no supernatural order. It is upon this false system that Masonry was developed. From this flows grave heresy. One consequence is the idea of separation of Church and State, the ideal in the United States, since the Founding Fathers who wrote the Constitution were mostly Masons and Deists (those who believe in an impersonal “god” who started the universe, but does not care about it, nor intervene in it).
 In those matters which regard religion let it be seen how the sect of the Freemasons acts, especially where it is more free to act without restraint, and then let any one judge whether in fact it does not wish to carry out the policy of the naturalists. By a long and persevering labor, they endeavor to bring about this result – namely, that the teaching office and authority of the Church may become of no account in the civil State; and for this same reason they declare to the people and contend that Church and State ought to be altogether disunited. By this means they reject from the laws and from the commonwealth the wholesome influence of the Catholic religion; and they consequently imagine that States ought to be constituted without any regard for the laws and precepts of the Church. (para. #13; Emphasis mine)
Another serious evil Naturalism engenders is Indifferentism. This is the heretical idea that one religion is as good as another (positive indifference) or the idea that one religion is just as bad as another (negative indifference). As Masons eschew the supernatural, they believe there is no true religion.
If those who are admitted as members[to the Masonic Lodge] are not commanded to abjure by any form of words the Catholic doctrines, this omission, so far from being adverse to the designs of the Freemasons, is more useful for their purposes. First, in this way they easily deceive the simple-minded and the heedless, and can induce a far greater number to become members. Again, as all who offer themselves are received whatever may be their form of religion, they thereby teach the great error of this age-that a regard for religion should be held as an indifferent matter, and that all religions are alike. This manner of reasoning is calculated to bring about the ruin of all forms of religion, and especially of the Catholic religion, which, as it is the only one that is true, cannot, without great injustice, be regarded as merely equal to other religions. (para. #16; Emphasis mine)
Masonry Seeks to Corrupt Morality and Enslave Humanity
 As Fyodor Dostoyevsky astutely observed, “If there is no God, everything is permitted.” By banishing the supernatural order and giving people a false confidence in fallen human nature, immorality of the worst kind surely follows, just as it did in godless Communist governments.
 Moreover, human nature was stained by original sin, and is therefore more disposed to vice than to virtue. For a virtuous life it is absolutely necessary to restrain the disorderly movements of the soul, and to make the passions obedient to reason. In this conflict human things must very often be despised, and the greatest labors and hardships must be undergone, in order that reason may always hold its sway. But the naturalists and Freemasons, having no faith in those things which we have learned by the revelation of God, deny that our first parents sinned, and consequently think that free will is not at all weakened and inclined to evil. On the contrary, exaggerating rather the power and the excellence of nature, and placing therein alone the principle and rule of justice, they cannot even imagine that there is any need at all of a constant struggle and a perfect steadfastness to overcome the violence and rule of our passions…For, since generally no one is accustomed to obey crafty and clever men so submissively as those whose soul is weakened and broken down by the domination of the passions, there have been in the sect of the Freemasons some who have plainly determined and proposed that, artfully and of set purpose, the multitude should be satiated with a boundless license of vice, as, when this had been done, it would easily come under their power and authority for any acts of daring. (para. #20; Emphasis mine)
With God forsaken, and the State made secular, it will be easy to control the masses when the State takes over education and marriage.
 What refers to domestic life in the teaching of the naturalists is almost all contained in the following declarations: that marriage belongs to the genus of commercial contracts, which can rightly be revoked by the will of those who made them, and that the civil rulers of the State have power over the matrimonial bond; that in the education of youth nothing is to be taught in the matter of religion as of certain and fixed opinion; and each one must be left at liberty to follow, when he comes of age, whatever he may prefer. To these things the Freemasons fully assent; and not only assent, but have long endeavored to make them into a law and institution. For in many countries, and those nominally Catholic, it is enacted that no marriages shall be considered lawful except those contracted by the civil rite; in other places the law permits divorce; and in others every effort is used to make it lawful as soon as may be. Thus, the time is quickly coming when marriages will be turned into another kind of contract – that is into changeable and uncertain unions which fancy may join together, and which the same when changed may disunite. (para. #21; Emphasis mine)
Masonic Ties to Other Evils
 Masons are “fellow-travelers” with Socialists and Communists (as well as Modernists).
Now, from the disturbing errors which We have described the greatest dangers to States are to be feared. For, the fear of God and reverence for divine laws being taken away, the authority of rulers despised, sedition permitted and approved, and the popular passions urged on to lawlessness, with no restraint save that of punishment, a change and overthrow of all things will necessarily follow. Yea, this change and overthrow is deliberately planned and put forward by many associations of communists and socialists; and to their undertakings the sect of Freemasons is not hostile, but greatly favors their designs, and holds in common with them their chief opinions. And if these men do not at once and everywhere endeavor to carry out their extreme views, it is not to be attributed to their teaching and their will, but to the virtue of that divine religion which cannot be destroyed; and also because the sounder part of men, refusing to be enslaved to secret societies, vigorously resist their insane attempts. (para #27; Emphasis mine)


Does Masonic Membership = Dubious Sacraments?
Having shown the evil of Masonry, some wrongfully assert that if a clergyman is a Freemason (like Bugnini), the sacraments he attempts to confer must be considered dubious at best. This is because they allegedly “withhold their intention” when performing the sacraments. Having the intention to “do what the Church does” in administering the Sacraments is necessary for validity. Since Cardinal Lienart, the prelate who ordained Archbishop Lefebvre a priest, and later consecrated him a bishop, is rumored to have been a Mason, Archbishop Lefebvre’s orders are called into doubt–and with him all the Traditionalist clergy he ordained.
Assuming, ad arguendo, Lienart was a Freemason, it does nothing to impugn the validity of Archbishop Lefebvre’s orders.

I have written on this topic in depth, and I invite all interested readers who want to know the reasons Masonic membership does nothing to cast doubt on the validity of the sacraments, to read my post:

The Vatican II Sect: Promoting the Masonic Ideals of Equality, Liberty, and Fraternity
 The Masonic inspired French Revolution had as its motto, “Equality, Liberty, Fraternity.” It sounds good until you realized they corrupted the meaning of the words. Equality came to mean an absolute equality wherein there is no rightful authority appointed by God over men; all people being “equal” in all aspects. Liberty now meant the “right to do wrong and believe in anything.” Fraternity devolved into unity between believers and unbelievers, as God is not acknowledged. A perfect example is the heretical Vatican II document Gaudium et Spes (hereinafter GS), the “Constitution of the Church (sic) in the Modern World.” While the True Church always acknowledged the world (along with the devil and the flesh) to be Her enemies, the Vatican II sect seeks to unite itself with it. While not all Modernists are Masons, all Masons are Modernists. They were working together for the destruction of the True Church and society.

On Equality:
GS, Ch. II, para. 29: Nevertheless, with respect to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to God’s intent. (Emphasis mine)
The True Religion cannot be given preference over false sects. That would be “discrimination.”
On Liberty:

GS, Ch. I, para. 21: Hence the Church protests against the distinction which some state authorities make between believers and unbelievers, with prejudice to the fundamental rights of the human person.(Emphasis mine).
What “fundamental rights of the person” prevents the State from making distinctions between those who profess the Truth, and those who are partisans of error?
On Fraternity:

GS, Ch. V, para. 91: Drawn from the treasures of Church teaching, the proposals of this sacred synod look to the assistance of every man of our time, whether he believes in God, or does not explicitly recognize Him. If adopted, they will promote among men a sharper insight into their full destiny, and thereby lead them to fashion the world more to man’s surpassing dignity, to search for a brotherhood which is universal and more deeply rooted, and to meet the urgencies of our ages with a gallant and unified effort born of love. (Emphasis mine)
Atheists, agnostics, and members of the Church can “fashion the world more to man’s surpassing dignity” and achieve “universal brotherhood” in which God is irrelevant at best. Pure Masonic poison.
Masonry continues to be one of the deadliest foes of God and humanity. Working with the other enemies of the Church, they engineered the creation of the Vatican II sect, a counterfeit Catholicism based on Modernism. As Pope Leo advised, we must expose these enemies, and seek the supernatural aids (which Traditionalists still possess) to combat them (e.g., Mass, sacraments, true doctrine,etc.) Many Masonic ideals are identical to the ideology of the Modernists. Naturalism seeks to banish God from society and deify humans with false and exaggerated claims of “human dignity” and “human rights.” Pope Leo XIII said it best, “About the ‘rights of man,’ as they are called, the people have heard enough; it is time they should hear of the rights of God.” (See Tametsi November 1, 1900).

Father Joseph Collins, R.I.P.

Beloved sedevacantist priest

Father Joseph Collins, R.I.P.

It is with great sadness and a heavy heart that we announce the death of Fr. Joseph F. Collins. Fr. Collins died today, April 27, at 11:54 am in Albany, New York, after a battle with cancer. For many years, he was the pastor at St. Michael Chapel & Shrine in Glenmont, New York.

Originally ordained by Abp. Marcel Lefebvre, Fr. Collins had been among the sedevacantist “Nine” who were expelled from the Society of St. Pius X in April of 1983, after they had sent a letter to Abp. Lefebvre and the SSPX General Council concerning serious problems with regard to the SSPX’s theology and internal policies. The other eight priests who also signed the letter were Fathers Clarence Kelly, Donald Sanborn, Daniel Dolan, Anthony Cekada, William Jenkins, Eugene Berry, Martin Skierka, and Thomas Zapp. (The whole story of “The Nine” is told by three of the clerics involved in this free Restoration Radio broadcast.)

We thank Fr. Collins for his many years of working for the glory of God and the salvation of souls, and we pray that he will enjoy a happy eternity with God.

Eternal rest grant unto him, O Lord, and let perpetual light shine upon him. May he rest in peace. May his soul and the souls of all the faithful departed, through the mercy of God, rest in peace. Amen.

TRADCAST 024 is here

Novus Ordo Watch for your ears…

TRADCAST 024 Now Available 

TRADCAST — The Traditional Catholic Podcast


In case you missed our initial announcement on April 12: We have published another full-length episode of our popular TRADCAST podcast program. As always, it is loaded with realtraditional Catholicism, hard-hitting refutations of various errors, and razor-sharp analysis. Our content is typically challenging but is always delivered with a relieving touch of humor.

TRADCAST 024 consists of two separate segments. After a few introductory comments, at listener request we offer specific book recommendations for (former) Novus Ordos interested in learning the real Catholicism of the past (you know, the one from 33-1958). We then take a critical look at some recent Bergoglian utterances in our From the Jorge’s Mouth special section, followed by an encouragement to women to dress in accordance with their dignity.

The second segment of this latest podcast is dedicated to refuting the “pop traditionalism” and drive-by theology of the recognize-and-resist camp and some of its chief representatives and thought leaders: Steve Skojec, Michael Matt, Christopher Ferrara, and Roberto de Mattei. An excursion into the charge of “Ultramontanism” is also included.

If you are new to the program, you will find that listening to TRADCAST is like drinking from a firehose of information. As always, the podcast is interlaced with important insights, quotes from solid Catholic sources, and some much-needed humor! The total run time of TRADCAST 024 is 1 hour and 24 minutes.

You can listen free of charge by playing the YouTube video above, or you can go to our TRADCAST 024 page, where you will find all the information you need for this show, including links to all the articles, books, blog posts, etc., mentioned in the podcast, and where you will also find ways to download this episode to your computer and sign up to be notified of new episodes by email.

Here’s an idea: Why not invite some friends, neighbors, or family members and listen to the show together and discuss it over pizza? Or how about hosting a virtual discussion with traditionalist or non-traditionalist friends using Google Hangouts or a similar conference tool?

If you are interested in listening to older shows, you can do so using our complete episodes list; or listen to a sermon or an apologetics/catechism class with your friends and family as well. This makes for great conversation — much more important than the usual family discussions — and will open people’s eyes about Francis and the Novus Ordo Sect! It’s one way you can do evangelization the easy way. In any case, don’t miss this TRADCAST and spread the word!

As always, TRADCAST is entirely free of charge. Listeners who would like to support this podcast with a tax-deductible donation, may do so here.

Annoy Francis — listen to TRADCAST!


in Novus Ordo Wire     0

Notre Dame Cathedral to Be Rebuilt with an Islamic Minaret? Francis-Bergoglio and Emmanuel Macron Have Advocated Blending Christianity and Islam

From: The TRADITIO Fathers

Catholic Notre Dame Chrisislamic Notre Dame

The Original, Traditional Notre Dame Cathedral of 1160
Left: The Cathedral as Gutted in the Conflagration of April 15, 2019
Its 90-metre High Spired Had Toppled in the Fire
By the Time This Photograph Was Taken
Right: An Artist’s Sketch of a Proposed New Notre Dame
With Islamic Minaret Added to the Originally Catholic Structure
It Is Francis-Bergoglio’s “Equality” Covenant with Islam
And Vatican II’s “Oecumenical” Heresy
That Have Led to This Nadir

The fire that consumed Notre Dame Cathedral in Paris, Francis, has opened to the Revolutionaries the possibility of rebuilding the traditional structure with significant Modernist modifications. French President Emmanuel Macron went back on his promise faithfully to restore the cathedral as it existed before the fire and now states that Notre Dame should be rebuilt “consistent with the modern, diverse France.” In accordance with this new “diversity,” architects are suggesting that the original Catholic spire be replaced by an Islamic minaret. Minarets are towers included in infidel mosques, from which the caterwauling Islamic call to worship are screamed five times a day over booming loudspeakers.

The April 15, 2019, fire that consumed the 100-metre-long roof of Notre Dame toppled its iconic spire, which rose some 90 metres above ground. The French government has already announced an international competition to resign Notre Dame’s spire, apparently into a Chrisislamic conglomeration. [Some information for this Commentary was contributed by the Voice of Europe.]

True Catholics, on February 4, 2019, Francis-Bergoglio signed a covenant with Islam, in which he accepted the equality of Newchurch and Islam. It is this kind of heresy on his part that will allow France and Newrome to “modernize” and “oecumenize” the eight-century old traditional structure. It is exactly the same Modernist technique used at the Vatican II Anti-council to destroy the Catholic Church as the “institutional Church” and replace it with the Protestantized Newchurch of the New Order.

Yet Another Newbishop Bans the “Mess of 1962” Because It Drew Too Many Young People

From: The TRADITIO Fathers


The “Sly Fox,” Ex-Newpope Benedict-Ratzinger
As Our Lord Called the Equally Corrupt Herod Antipas
Left a Loophole in His 2011 Universae Ecclesiae
Which Allows the Local Newbishop to Shut Down
Any Half New Order Vatican II Latin Mess of 1962
That is Why Neocon Newchurchers Are Daft
If They Think that They Have a Right to the Corrupt 1962 Mess
Which Is Most Certainly Not the Traditional Latin Mass

On April 23, 2019, Newbishop Antonio Napolioni, of Cremona, ordered a presbyter to cease simulating the Latin Mess of 1962, aka erroneously as the “Extraordinary Mess” or the “New Latin Mess,” because it drew too many young people, aged 20-35. In doing so, he was upholding a ten-year on the 1962 Mess begun by his predecessor, Dante Lafranconi. Franconi had called this Mess “disharmonious” and “threatening ecclesial communion.” Napolioni claims that he has the backing of Francis-Bergoglio for his ban. [Some information for this Commentary was contributed by LS News..]

True Catholics, Neocon Newchurchers forgot that Benedict Ratzinger’s 2011 Universae Ecclesiae deliberately contained a loophole to let Newchurch bishops suppress even this Half New Order Vatican II Mess. It provides that the local Newbishop is the “moderator of the liturgy” within his own Newdiocese. Thus, he can by force majure shut down any 1962 Messes in his Newdiocese. Newrome is its usual deceitful self, speaking with forked tongue. That is why Neocon Newchurchers are daft if they think that they have a “right,” even to the corrupt 1962 Mess, which is most certainly not the Traditional Latin Mass.

Justification and Salvation: What did Fr. Leonard Feeney teach?

Bizarre theology alert…

Justification and Salvation:
What did Fr. Leonard Feeney teach?

Original caption: “UNITED STATES – CIRCA 1949: Rev. Leonard Feeney of the Jesuit order engaging in controversy with his superiors regarding teaching of Catholic doctrine.” (Photo by Alfred Eisenstaedt/The LIFE Picture Collection/Getty Images)

On April 12, Michael Voris of Church Militant stunned his fan base as he suddenly began promoting the person and theology of the late Fr. Leonard Feeney, S.J. (1897-1978) and the St. Benedict Center he helped shape (at least the one in New Hampshire — there is another one in Massachusetts). Two more similar articles and Vortex episodes followed, as well as a full interview with the prior of the NH St. Benedict Center and a direct call to give financial support to the group, which is not in “full communion” with the Novus Ordo diocese. On April 23, however, Church Militant released an article against Feeneyism, probably confusing its readership even more. Written by Jim Russell, it is entitled “Fr. Feeney’s Strange Doctrine” and expresses criticism of the theological position of today’s St. Benedict Center as well.

The case of Leonard Feeney is a truly tragic one in Church history, but it exemplifies how heresies and false teachings often arise as an excessive or false reaction to another heresy or error they are trying to combat. There is no question that the Church’s dogma of No Salvation Outside the Church (Extra Ecclesiam Nulla Salus, or EENS; see Denz. 430) was more and more being effectively undermined and attacked in the 1940s and ’50s, not simply by people outside the Church but also by many within. In his 1950 landmark encyclical against the renascent Modernism of his day, Pope Pius XII warned: “Some reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation” (Encyclical Humani Generis, n. 27). It was this trend that Feeney sought to remedy, but he did so by distorting the Church’s teaching in the opposite direction. In 1947, he began preaching bizarre ideas about justification, salvation, and the necessity of the Church and thus got himself in trouble with the authorities of his order (Jesuits) as well as the diocese in which he was functioning (Archdiocese of Boston).

Another Catholic priest who was conscious of the dire need to counteract the dangerous subversion of EENS but who did so using sound Catholic theology was Mgr. Joseph Clifford Fenton, professor of fundamental dogmatic theology at the Catholic University of America and editor of the American Ecclesiastical Review (1943-63). A former student of the legendary Fr. Reginald Garrigou-Lagrange, O.P., Fenton was an expert in the field of ecclesiology. Pope Pius XII recognized Fenton’s theological achievements and bestowed upon him the medal Pro Ecclesia et Pontifice in 1954. In 1958, Fenton published the magnificent work The Catholic Church and Salvation in the Light of Recent Pronouncements by the Holy See. An assortment of his numerous articles on the Church was recently published as The Church of Christ: A Collection of Essays by Monsignor Joseph C. Fenton.

Alas, despite correction from the Holy Office (Decree Suprema Haec Sacra of Aug. 8, 1949), Feeney persisted in his errors, and in 1953 he was excommunicated by Pope Pius XII ferendae sententiae for grave disobedience, as he obstinately refused to obey the order to appear at the Vatican to explain his doctrine, even under pain of excommunication. (The false pope Paul VI eventually rescinded the excommunication, at least putatively.)

But just what strange doctrines did Fr. Feeney teach?

To answer this question, we present an article written by Fr. Benedict Hughes, CMRI, which was published in The Reign of Mary two years ago. In it, Fr. Benedict presents direct quotations from Feeney’s own 1952 book The Bread of Life and critiques it in light of genuine Catholic doctrine: “My purpose will be to present the teachings of Father Feeney and allow the reader to see how these contradict Church teaching”, the author states.

Other resources to help provide clarity with regard to EENS include the new book Contra Crawford, Bp. Donald Sanborn’s Anti-Feeneyite Catechism, our TRADCAST 004, and the web site A simple slogan by which to remember the orthodox Catholic attitude in the EENS debate would be: “Fenton, not Feeney.”

For this post, we will not enable the combox because this topic always triggers endless heated discussion that would tie us up in moderating user contributions all day long.

Justification and Salvation: What did Fr. Leonard Feeney teach?

By Rev. Father Benedict Hughes, CMRI

First published in The Reign of Mary, no. 164 (Summer 2017)
Reprinted here with permission. All formatting as in original.

Cornelius was a good man. Devout and God-fearing, he was known for his almsgiving. In fact, Holy Scripture tells us that he prayed to God “continually”—no small praise coming, as it does, from the Holy Ghost Himself. There was, however, one major problem with Cornelius—he was a pagan.

The fascinating story of this Roman centurion is narrated in the 10th chapter of the Acts of the Apostles. One day, while Cornelius was at prayer, an angel appeared to him and instructed him to send messengers to Joppa, a city by the sea, to ask Saint Peter to come to him. Three messengers were dispatched, and they arrived in Joppa the next day. Meanwhile, Saint Peter was instructed by the Holy Ghost to accompany these men back to their city. So the following day he departed with them for Caesarea.

Peter arrived with his companions to find a houseful, for Cornelius, in his enthusiasm, had invited his friends and relatives. After hearing Cornelius tell of the message of the angel who had instructed him to send for Peter, the latter replied, “Now I really understand that God is not a respecter of persons, but in every nation he who fears him and does what is right is acceptable to him” (Acts, 10:34-5). He then went on to explain that Jesus is truly the Messias predicted by the prophets. And, “while Peter was still speaking these words, the Holy Spirit came upon all who were listening to this message” (Acts, 10:44). Peter and his companions were amazed that the Holy Ghost had come upon these Gentiles, “for they heard them speaking in tongues and magnifying God. Then Peter answered, ‘Can anyone refuse the water to baptize these, seeing that they have received the Holy Spirit just as we did?’” (Acts, 10: 46-7). He then ordered them to be baptized.

This marvelous story shows the wonderful effects of cooperation with grace. It is particularly of interest to see that the Holy Ghost came upon these souls before they were baptized. This fact brings up an interesting question: What would have become of their souls, had they died before they were baptized? In other words, how do we describe the state of their souls during the interval when they listened to and accepted Peter’s teaching, but had not yet been baptized? To answer this question, we need first to understand what is meant by justification, and what the Church teaches in this regard.

What is Justification?

In the Gospel we read the parable of the Pharisee and the Publican (Luke, 18:9-14). Our Lord tells us that this man (the publican) went away from the temple justified, rather than the other. Of course, there are many other places in Scripture where the word justification, or its derivatives, are used. So what exactly does it mean? Simply put, one who is in the state of sanctifying grace is in the state of justification. In other words, his soul is in a state in which it is pleasing to God, who looks upon that soul and sees therein the life of grace, which is a sharing in His own life. He cannot but be pleased at this. As the catechism puts it, “by sanctifying grace we become holy and pleasing to God.”

In the 16th century, the Council of Trent was convoked to respond to the various erroneous teachings of Martin Luther, which had been leading so many souls out of the Church. Primary among his heretical notions was the idea that justification is obtained by faith alone, without any need for good works. The Catholic Church condemned this teaching and explained that justification requires both faith and good works. Moreover, it is a gratuitous gift of God that we cannot merit. It is only by the death of Christ on the cross that we are able to obtain this precious gift of grace, for which we ought always to joyfully render “thanks to the Father, who has made us worthy to share the lot of the saints in light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have our redemption, the remission of our sins” (Col, 1:12-14).

Without this state of justification, of sanctifying grace, it is impossible to attain salvation. Simply put, at the moment of death, a soul in the state of sanctifying grace is saved, but one who dies deprived of the precious gift of God’s grace is lost. Of course, it is necessary that one also be baptized, but what if a person dies in the state of grace without having received this sacrament? The Church teaches that such a person can be incorporated into the Church and thus can be saved through what is called “Baptism of Desire.” This teaching of the Church, however, has been bitterly opposed by Father Leonard Feeney and his followers. In this article, I do not intend to repeat the same material that has already been covered so many times in various articles, which cite the teachings of the Church and theologians. My purpose will be to present the teachings of Father Feeney and allow the reader to see how these contradict Church teaching.

What Did Father Feeney Teach?

In order to fairly and accurately represent the teachings of Father Leonard Feeney, I decided to read the book which he published in 1952 titled The Bread of Life. In the introduction he states: “I have been persuaded by the members of my Order, The Slaves of the Immaculate Heart of Mary, to publish some of the talks I have been giving on Thursday evenings at Saint Benedict Center, Cambridge, Massachusetts, during the past ten years.” So we see that this book is a compilation of lectures he had given in the 1940s and early 1950s. Throughout the remainder of this article I will be quoting from the 1974 edition of this book.

In the book Father Feeney correctly explains what is meant by justification. He also correctly makes the distinction between justification and salvation: “Justification is of our entrance into the state of sanctifying grace. Salvation is our reward for persevering in grace” (pp. 39-40). On the other hand, he claims that “it is a lack of knowledge of this most important and basic distinction (between justification and salvation)… that has led the Liberal theologians of our day to keep on saying that all you need to do to be saved is to be justified, and that you can be justified without the waters of Redemption….” (pp. 14-15).

So what about a person, like Cornelius before his baptism, who receives the grace of God into his soul through supernatural faith and charity, but who dies before he can be baptized? Father Feeney teaches that he cannot be saved. In a question and answer format, he states as follows:

“Question: Can Baptism of Desire save you?

Answer: Never.

Question: Could Baptism of Desire save you if you really believed it could?

Answer: It could not.

Question: Could it possibly suffice for you to pass into a state of justification?

Answer: It could.

Question: If you got into the state of justification with the aid of Baptism of Desire, and then failed to receive Baptism of Water, could you be saved?

Answer: Never (p. 121).

In another place he is even more emphatic: “Unbaptized adults who die go to Hell” (p. 128).

So there you have it. No baptism with water—no salvation, even though the departed was in the state of justification at his death. That would mean that there are souls in hell who are in the state of sanctifying grace. This is not only erroneous, it is blasphemous. To say that a person who loves God and is in the state of sanctifying grace would be damned to hell for all eternity would, in my opinion be a blasphemy. For it would join God (who lives in the soul that is in the state of grace) with the devil in hell. That cannot be.

Imagining a conversation with a theologian who believes in Baptism of Desire, Father Feeney instructs his adherents as follows: If the theologian asks, “‘If you die in the state of justification, without yet being baptized, are you not saved?’ You must answer him, ‘No, you are not.’ … ‘And if he persists in saying, ‘Well, where does one go who dies in the state of justification which has been achieved without Baptism?’—insist that he does not go to Heaven” (p. 135).

In another place he repeats this teaching, once again in a question and answer format:

“Question: Are the souls of those who die in the state of justification saved, if they have not received Baptism of Water? Answer: No. They are not saved” (p. 137).

As you can see, this would mean that there is no hope for one who has not been baptized. Father Feeney even says, “When you go to Heaven, most of the Americans you meet will be under seven years of age!” (p. 23). Think about that for a minute!

It’s Just Too Bad!

Father Feeney realizes that his teaching is harsh, to the point of being cruel: “If I seem to be cruel in this matter…” (p. 136). In another place he states that “the Holy Spirit is not interested in our love until the waters of regeneration have flowed on us” (p. 138).

But what if one is unable to receive the sacrament of baptism, through no fault of his own? Father Feeney would say that it is just too bad: “If you do not receive Baptism of Water, you cannot be saved, whether you were guilty or not guilty of not having received it” (p. 126). Again, he says, “And now let me go back to what is called necessity of means in a sacramental requirement. Necessity of means means, if you have not got the requirement, it is just too bad for you, whether you are to blame or whether you are not to blame. If you are not to blame, it is just too bad” (p. 128).

So it is just too bad! If you have not been baptized with water, you are lost—period. What does this say of our understanding of God’s mercy? In fact, it seems rather to be similar to the teachings of John Calvin, John Knox and Cornelius Jansen on predestination—that God created some souls to damn them, and there is nothing they can do about it. Fr. Feeney even says, “I myself would say, my dear children, that a catechumen who dies before Baptism, is punished” (p. 125). Again, “it is just too bad”! How does this square with that doctrine set forth in Scripture, that God desires the salvation of all men: “Who wishes all men to be saved and to come to the knowledge of the truth” (I Tim., 2:4)?

Disparaging the Pope

One important point of doctrine—which Father Feeney taught correctly—is the absolute necessity of submission to the successor of Saint Peter, the Vicar of Christ on earth. To quote again from his book: “No one can possibly enter the Kingdom of Heaven without personal submission to our Holy Father the Pope” (p. 186). The irony, however, is that Father Feeney himself did not submit to the true Pope. For one thing, he published his book without an imprimatur, in violation of Canon law, which was promulgated by the Pope. He continued to operate apart, and in defiance of, the local magisterium, for which he was finally excommunicated by the Holy Office on February 13, 1953.

He also spoke in a disparaging way about papal teaching. For instance, he refers to the teaching of Pope Pius IX as follows: “And this false reasoning is built up from an interpretation of a couple of sentences of Pope Pius IX… two carelessly worded sentences in an encyclical of Pope Pius IX, on which the Liberals base their teaching…” (p. 53). In this statement he is referring to the allocution Singulari Quadam (12/9/1854; Denzinger #1647) and to the encyclical Quanto Conficiamur Moerore (8/10/1863; Denzinger #1677). We will not reproduce the actual quotes here, which can be read at The point to be made is the hubris and condescension with which Father Feeney refers to papal teaching—an attitude that is shocking and scandalous to any serious-minded Catholic.

He also ignores the fact that the doctrine of Baptism of Desire has been clearly taught by the Church for many centuries. The Council of Trent taught, in referring to the translation of the sinner from the state of sin into the state of grace: “This translation however cannot, since the promulgation of the Gospel, be effected except through the laver of regeneration or its desire….” (Session VI, Chapter 4). This same teaching has consistently been taught by the Church and her theologians, both before and after the Council of Trent.

Yet, Father Feeney claims that the teaching of Baptism of Desire originated with the Baltimore Catechism in the 19th century: “The crucial point, then at which heresy entered the Catholic Church in the United States and backwashed to the dying Faith of Europe and the rest of the world, was through the teaching of the doctrine known as ‘Baptism of Desire’ in the Baltimore Catechism” (p. 118). As you can see, he completely ignores what was taught by Popes and theologians long before there ever was a Baltimore Catechism. For instance, Saint Alphonsus Maria de Liguori, who lived in the 18th century, taught as follows:

“Baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the character or as to the removal of all debt of punishment… Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon Apostolicam de presbytero non baptizato and of the Council of Trent, session 6, Chapter 4, where it is said that no one can be saved ‘without the laver of regeneration or the desire for it’” (Moral Theology, Book 6, Section II, p. 310, no. 96).

This is just one example of pre-19th century teaching, which completely destroys Father Feeney’s claim that the teaching of the Baltimore Catechism “backwashed” to Europe and the rest of the world. There was no Baltimore Catechism when Saint Alphonsus wrote these words.

There are other strange things to be found in The Bread of Life. For example, Fr. Feeney says the following concerning infants who die after baptism: “They go to the Beatific Vision. They are of the kingdom of Mary; but they are not the children of Mary. Mary is their Queen, but not their Mother.” (p. 98). It is indeed a strange notion that Mary is not the Mother of infants who die in the grace of God. But the following notion is even more bizarre: “If a child dies after having received Baptism, he dies as the son of God, but not yet as the child of Mary. When he gets his body back, at the end of the world, he has to drink of the Chalice in the Kingdom of his Father in order to be incorporated in flesh and blood with Jesus—and so become Mary’s child. There is no other way!” (p. 98). So does this mean that it is possible to receive the Holy Eucharist in heaven? What else could he mean by “drink the Chalice”?


In this article I have quoted from Fr. Feeney’s own book, in order to be able to explain his teaching in his own words. I certainly do not advocate anyone reading the book by Father Feeney, filled as it is with error and having been published contrary to the requirements of Canon law. I am merely quoting from it in order to demonstrate clearly what Father Feeney taught—to get it straight from the horse’s mouth, as the saying goes.

The story of Father Leonard Feeney is indeed a tragic one. Born in Lynn, Massachusetts in 1897, he entered the Jesuit novitiate in 1914 and was ordained in 1928. After holding several different teaching positions, he became chaplain of the Saint Benedict Center at Harvard Square in 1945. Due to concerns over his teachings, he was ordered by his Jesuit superiors to go to College of the Holy Cross in Worcester. At first he complied with this order and went to Holy Cross, but later, under the influence of two laymen affiliated with Saint Benedict Center, he returned there, in defiance of his superior’s orders.

Eventually, he was summoned to Rome but refused to go. His refusal ultimately led to his excommunication by the Holy Office in 1953. Fr. Feeney was defiant, claiming that the excommunication against him was not valid. He moved his Saint Benedict Center to Still River, Massachusetts, and operated there without subjecting himself to the legitimate authority of the bishop of Worcester. His group purchased a large commune and begin to live a life separated from other Catholics and from the hierarchy of the Church. This group began to engage in bizarre practices such as breaking up families (taking the children from their parents, whom they were not allowed to see except on certain feast days) and brutal punishments imposed on the children for minor infractions.

Fr. Feeney eventually submitted to the local bishop in 1972 and sought to have his excommunication lifted. Although this was well after Vatican II, and therefore the legitimacy of the local bishop is questionable, we can nevertheless hope that his submission was sincere. Father Feeney died in 1978, but, sadly, his followers have continued to spread his errors far and wide. It is high time that they humbly submit to the teachings of Holy Mother Church, the “pillar and ground of truth” [1 Tim 3:15], for indeed, one who rejects the Church Christ founded by rejecting her teachings, will certainly not be able to save his soul.

A Reader Asks: “Why Do the Eastern Orthodox Celebrate Easter One Week Later than Roman Catholics in 2019?”

From: Mark

Inter Gravissimas

Pope Gregory XIII’s 1582 Decree, Inter Gravissimas
By Which the Catholic World Ceased Using the Julian Calendar
And Adopted What Is Now Called the Gregorian Calendar
Which Corrected the Slight Error that Remained
In Julius Caesar’s Reformed Calendar
Still Today Some Eastern Orthodox Sects
Retain the Julian Calendar for Religious Purposes
Thus the Difference in the Date of Easter Celebrated by Them

Why do the Eastern Orthodox Christians celebrate Easter one week later than Roman Catholics? For example, the Catholics celebrate Easter in 2019 on April 21, whereas some Eastern Orthodox sects celebrate Easter on April 28.


It is a matter of the calendar used. Up until the 16th century, all Christians used the Julian calendar, promulgated by Julius Caesar in 46 B.C. to correct the woefully deficient Old Roman calendar. By the time of Pope Gregory XIII (1572-1585), however, the slight error that remained in the Julian calendar had accumulated to some ten days by 1582, when Pope Gregory introduced what is now called the Gregorian calendar into the Church. This charge also altered the calculation of the lunar cycle used to calculate the date of Easter, returning it to the method used in the early Church.

Although Catholic countries immediately adopted the Gregorian calendar, it took the next three centuries for most of the rest of the world to do so. However, some of the Eastern Orthodox sects still retain the Julian calendar for religious purposes. Thus the difference in the date of Easter celebrated by them.

Unbeknownst to virtually all Catholics, this new calculation is actually described in detail in the Missale Romanum published after the Council of Trent in the late 16th century, in the section “De Anno et Eius Partibus.” Next Sunday ask your traditional priest to show you this historic section in the altar missal.

Also unbeknownst to virtually all Catholics is a little-known Appendix to the Vatican II Anti-council’s Sacrosanctum concilium(Constitution the Sacred Liturgy), entitled “A Declaration of the Second Oecumenical Council of the Vatican on Revision of the Calendar,” in which the Anti-council says that it is willing to have a “New Calendar,” with a fixed Sunday for Easter rather than the Sunday calculated from ancient times in the Catholic Church.

A Reader Asks: “Have You Heard of the ‘Drops of Blood’ Devotion That Promises a Shortcut to Heaven?”

From: Lisa

Drop of Blood

What Are We to Think of the “Promises”
For the “Drops of the Blood of Christ” Devotion?
There Seems to Be No End to the Number of Such “Promises
As a “Shortcut” to Heaven
Such “Promises” Are Not a Matter of Doctrine
Not even a Legitimate Pope Can Add to the Deposit of Faith
Which Comes to Us only from Sacred Scripture and Sacred Tradition
In Catholic Moral Theology, We Are Bound to Avoid Superstition

Dear TRADITIO Fathers:

Recently I heard of a devotion to Christ’s “28,430 drops of blood lost during the Passion,” which promises Heaven to anyone who says three Paters, three Aves, and three Glorias a day for three years. The individual would be considered a “martyr,” and the “promise” purported extends to relatives to the fourth generation.

What are we to think about the validity of such “promises”?

The TRADITIO Fathers Reply.

It seems that there is no end to the number of such “promises,” promising this or that prayer as a “shortcut” to Heaven. First of all, be aware that none of such “promises” are doctrinal, but are at best pious beliefs with no ultimate certainty. Not even a legitimate pope can add to the Deposit of Faith, which comes to us only from Sacred Scripture (the Bible) and Sacred Tradition (the Apostles).

There is something crass about such “promises” of a “shortcut” to Heaven. There is no shortcut. The surest way to Heaven is to practice the true (traditional) Catholic faith devoutly, diligently to worship at the true Mass, to have recourse to the true Sacraments, and to practice the Christian moral and spiritual virtues in this life.

Daily prayer is, of course, very important, but there are many forms such prayer can take, and it is often best to vary one’s prayer. The Divine Office is, of course, the highest of such prayers (and there are many more than three Paters, Aves, and Glorias in it anyway). Then there are other traditional prayers such as the Angelus, the Psalter, particularly the Gradual and Penitential Psalms, the Litanies, Office hymns and Gregorian chants (even Christ sang on the way to the Mount of Olives),

Another form of prayer, which many Catholics forget, is mediation, no more than thinking about God. One good way is to spend 10-15 minutes thinking about the Sunday Epistle and Gospel and considering things such as: What is God trying to tell us in this passage. What comes before and after it in the Scriptures (after all, the Epistles and Gospels are only excerpts)? What is the moral and spiritual meaning for me personally about what is being taught. It is useful to have a commentary to consult, such as Fr. George Haydock’s commentary on the Douay-Rheims version.

The important thing is to pray regularly and devoutly. Avoid superstition and shortcuts. In the end, it all depends upon one’s interior disposition, one’s state of soul, and that is determined over a lifetime.

Jorge Bergoglio: “I like the Lutherans who follow the True Faith of Jesus Christ”

And four-sided triangles, too?

Jorge Bergoglio: “I like the Lutherans who follow the True Faith of Jesus Christ”

Jorge Bergoglio says the darndest things, most of them incompatible with Catholicism.

After the Jesuit pretend-pope gave an address to a mixed audience consisting mostly of young Novus Ordos and Lutherans on Oct. 13, 2016 in the Vatican, he engaged in a question-and-answer session with the youngsters. It was on that occasion that he pronounced one of his many condemnations of “proselytism”, telling a girl who had asked whether she should try to convert her non-religious friends: “It is not licit to convince them of your faith; proselytism is the strongest poison against the ecumenical path” (source). We covered this in a blog post at the time:

However, there was another thing Francis said during his audience with these hapless youths, something that escaped not only us but, it seems, just about everyone else too. Asked about what he likes and dislikes about the Lutheran church, he answered: “I really like the good Lutherans, the Lutherans who follow the true faith of Jesus Christ. However, I do not like lukewarm Catholics and I do not like lukewarm Lutherans” (“Pope jokes in ecumenical meeting: Who is better – Catholics or Lutherans?”Rome Reports, Oct. 13, 2016; underlining added.)

A video report by Rome Reports has captured the moment he said this and provided English subtitles. The fun begins at the 1:09 min mark:

The heresy implied in these words is so blatant that it defies belief that Francis actually said this so openly.

As far as a refutation of this outrageous Bergoglian remark goes, it shouldn’t be necessary to point out the obvious, but we might as well: There can be, and is, only true religion, one true Faith. God has revealed only one truth, one set of revealed teachings, contained in the Deposit of Faith given by Jesus Christ to the Apostles (see Jn 1:17; Jn 16:12-13; Heb 1:1-3), passed on through Sacred Tradition and Sacred Scripture (see 2 Th 2:14; 2 Tim 3:15-16). He established the Church to be the infallible and indestructible guardian of that truth, “the pillar and ground of the truth” (1 Tim 3:15), “that henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive” (Eph 4:14). Any deviation from this true Gospel is necessarily a falsegospel, one that leads to eternal damnation (see Gal 1:8-9; 2 Jn 1:9). Lutheranism is a set of heresies invented and/or propagated by Martin Luther in the 16th century. It is a perversion of the Gospel.

It is therefore clear that it is absolutely impossible for someone to adhere to Lutheranism and to “the true Faith of Jesus Christ” at the same time. The one excludes the other. That is not to say that there aren’t many Lutherans who are sincere in their errors, but sincerity in error is still sincerity in error — it does not change the fact that the doctrines of Lutheranism are not the teachings of Jesus Christ but “doctrines of devils” (1 Tim 4:1; cf. Heb 13:9). That many Lutherans mean to adhere to the true Faith of Jesus Christ can readily be assumed but is irrelevant with regard to the fact that they do not in fact adhere to it.

What Francis did in this ecumenical audience on Oct. 13, 2016, is confirm Lutherans in their errors (something he habitually does also with Jews and Muslims). He told them, essentially, that their heresies are the true Faith of Jesus Christ. That is a complete denial of the Catholic Faith. By contrast, Pope Leo XIII didn’t exactly share Francis’ belief that Lutheranism is just as much “the true Faith of Jesus Christ” as Catholicism is, as is evident from this Apostolic Letter to Cardinal Pietro Respighi.

Francis has long had a love affair with Lutheranism:

Thus, it is clear that what the Frankster said in that ecumenical audience regarding there being “good Lutherans” who “follow the true Faith of Jesus Christ” is not at all out of character for him.

Here is a small sampler of what real Catholic Popes have said about the only true Faith, the only true religion.

Addressing dissidents, Pope Leo XII exhorted “all of you who are still removed from the true Church and the road to salvation”, hoping they would “sincerely agree with the mother Church, outside of whose teachings there is no salvation” (Encyclical Quod Hoc Ineunte, n. 9).

Pope Pius IX condemned those who claim that “[t]he Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Syllabus of Errors, n. 21) and warned against them who make no distinction “between the true religion and false ones” (Encyclical Quanta Cura, n. 3). Indeed, in his encyclical Nostis et Nobiscum, he rebuked those who try to draw Catholics into “Protestantism, which in their deceit they repeatedly declare to be only another form of the same true religion of Christ, thereby just as pleasing to God” (n. 6). That applies to Bergoglio to a tee!

Upon convoking the (First) Vatican Council, the same Pope Pius IX addressed an apostolic letter to Protestants and other non-Catholics who, “whilst they acknowledge the same Jesus Christ as the Redeemer, and glory in the name of Christian, yet do not profess the true faith of Christ, nor hold to and follow the Communion of the Catholic Church” (Apostolic Letter Iam Vos Omnes; underlining added).

Pope Leo XIII noted that “French Catholics … have the happiness of belonging to the true religion” (Encyclical Au Milieu Des Sollicitudes, n. 7) and, in another document, emphasized the exclusivity of Catholicism as the only religion revealed by God: “…the Catholic religion … is alone the true religion” (Encyclical Sapientiae Christianae, n. 34; underlining added).

Pope Pius XI, too, referred to Catholicism as “the true religion of Christ” (Encyclical Casti Connubii, n. 115). In another place he stated clearly: “The Church is indeed conscious of her divine mission to all mankind, and of the obligation which all men have to practice the one true religion…” (Encyclical Divini Illius Magistri, n. 39).

Pope Pius XII called “the One, Holy, Catholic, Apostolic Roman Church” nothing less than the “true Church of Jesus Christ” and warned that “grave errors … are being spread among those outside the true Church” (Encyclical Mystici Corporis, nn. 13, 8).

Bergoglio is a Modernist and an an adherent of Vatican II ecclesiology, and so he considers Protestantism to be simply a different “expression” of the same Christian religion. He recently admitted that for him, Christianity is really not about adherence to doctrine, and shortly before he had proclaimed in Abu Dhabi that God positively wills the diversity of religions!

“Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true”, wrote Pope St. Pius X in his landmark encyclical Pascendi (n. 14). His successor, Pope Pius XI, condemned “that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule” (Encyclical Mortalium Animos, n. 2).

Thus we see once again the stark contrast between the true Catholic religion of the ages and the Novus Ordo counterfeit that began with the false pope John XXIII (1958-63) and has reached its present zenith in the man the world calls “Pope Francis.”

Look Who’s Talking

“Dialogue” has become the code word in the Vatican II sect for capitulating to every heretic, schismatic, infidel and pagan on Earth. It’s not about converting those in error because “proselytism is solemn nonsense.” The word dialogue sounds like some “open-minded” and unobjectionable discussion about faith, when it’s really something sinister driven by the false ecumenical ecclesiology of Vatican II. I hear members of the Vatican II sect tell me that there’s going to be some “interfaith meeting” at their parish, where they will have a dialogue with the local Protestant minister, rabbi, imam, etc. It turns out to be little more than an attempt to further the agenda of a One World Religion where everything is accepted but the truth. This post will explore the teaching of the True Church on “dialogue,” and how the newly spawned sect of the Robber Council introduced the idea in furtherance of their nefarious goal.

Montini and Ecclesiam Suam
 The first impetus towards dialogue with false sects came when Montini (“St.” “Pope” Paul VI) issued his encyclical Ecclesiam Suam on August 6, 1964, a mere three and a half months before he would sign the first heretical document of the Council, Lumen Gentium.  The encyclical is a striking departure from those of the true popes:
  • It is certainly not Our wish to disrupt the work of the council in this simple, conversational letter of Ours, but rather to commend it and to stimulate it. (para. #6) Since when do real popes promulgate “conversational letters”?
  • The purpose of this exhortation of Ours is not to lend substance to the belief that perfection consists in rigidly adhering to the methods adopted by the Church in the past and refusing to countenance the practical measures commonly thought to be in accord with the character of our time. These measures can be put to the test. We cannot forget Pope John XXIII’s word aggiornamento which We have adopted as expressing the aim and object of Our own pontificate. Besides ratifying it and confirming it as the guiding principle of the Ecumenical Council, We want to bring it to the notice of the whole Church (para. #50; Emphasis mine) The methods of prayer and worship, and even the rule of Faith, which has produced countless saints is now considered “outdated.” They must be replaced.
  • The Church must enter into dialogue with the world in which it lives. It has something to say, a message to give, a communication to make.(para. #65) What communication would that be? Hint: It’s not “repent, convert, and be saved.”
  • We see the concrete situation very clearly, and might sum it up in general terms by describing it in a series of concentric circles around the central point at which God has placed us.(para. # 96) More Modernist claptrap. The next section describes what he really means
  • It comprises first of all those men who worship the one supreme God, whom we also worship. We would mention first the Jewish people, who still retain the religion of the Old Testament, and who are indeed worthy of our respect and love.Then we have those worshipers who adhere to other monotheistic systems of religion, especially the Moslem religion. We do well to admire these people for all that is good and true in their worship of God. And finally we have the followers of the great Afro-Asiatic religions. (para. #107; Emphasis mine) Jews cannot “retain” what no longer exists; the Old Covenant is over since the death of Christ. What is there to “admire” in Islam? There is nothing “good and true” in worshiping their false moon “god,” Allah. Finally, we have the pagans of Africa and Asia (Hindus, Animists, Buddhists, etc.) What is good or even “great” about them? Nothing. “St.” Montini adds this sop at the end of para. #107 to maintain a veneer of orthodoxy: Obviously we cannot agree with these various forms of religion, nor can we adopt an indifferent or uncritical attitude toward them on the assumption that they are all to be regarded as on an equal footing, and that there is no need for those who profess them to enquire whether or not God has Himself revealed definitively and infallibly how He wishes to be known, loved, and served. Indeed, honesty compels us to declare openly our conviction that the Christian religion is the one and only true religion, and it is our hope that it will be acknowledged as such by all who look for God and worship Him. Got that? He makes several heretical statements and hopes to cover them up. The proof that this is the case is borne out by the heretical documents of Vatican II he signed, and which lay waste to any pretense of orthodox teaching.
Vatican II and their “Dogma” of Ecumenism and Dialogue
 Here’s what Unitatis Redintegratio, para. #9 has to say:
Catholics who already have a proper grounding need to acquire a more adequate understanding of the respective doctrines of our separated brethren, their history, their spiritual and liturgical life, their religious psychology and cultural background. Most valuable for this purpose are meetings of the two sides – especially for discussion of theological problems – where each can treat with the other on an equal footing, providing that those who take part in them under the guidance of the authorities are truly competent. (Emphasis mine)
Consider: By entering into a discussion with anyone else on an equal footing, one renounces any claim to authority superior to the authority of the other party. Otherwise the footing simply would not be equal. The True Church cannot recommend Catholics, even the most learned, to engage in theological discussion with Protestants unless they are ready to concede their religion to be false. For a Catholic to enter into dialogue with Protestants on an equal footing, it would be necessary for the Catholic to openly and willfully call into doubt the Truths of Faith which are Divinely guaranteed. This is simply wicked. Vatican II requires those in dialogue to deny the Divine obligation to profess the One True Faith and the necessity for all heretics to submit to the Church.
Pope Pius XI teaches: “…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…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.” (Mortalium Animos, para. #7 and 8; Emphasis mine)
Again, we read more heresy in the Vatican II document Gaudiam et Spes: 
Through loyalty to conscience, Christians are joined to other men in the search for truth and for the right solution to so many moral problems which arise both in the life of individuals and from social relationships.(para. #16)
Any Catholic who needs to go “search for truth” with heretics, apostates, pagans, etc, has either lost their Faith or their marbles (probably both). I’m also being generous, because the appellation of “Christian” rightfully only belongs to members of the One True Church.  Vatican II elsewhere (erroneously) attributed to baptized heretics and schismatics a strict right to the name of Christian without qualification.
In para. #21 of Gaudiam et Spes, we are told that Catholics must dialogue with atheists to bring about a “right order” in the world. (No wonder Bergoglio tells us, “Atheists can go to Heaven.”)
Although the Church altogether rejects atheism, she nevertheless sincerely proclaims that all men, those who believe as well as those who do not, should help to establish right order in this world, where all live together. This certainly cannot be done without a dialogue that is sincere and prudent.
A few points: World order can only be archived when the world converts to the Church. Those who deny God’s existence can in no way contribute to this endeavor. The world (along with the devil and the flesh) is the the enemy of the Church. Christ did not pray for the world, “I pray for them: I pray not for the world, but for them whom thou hast given me: because they are thine..”(St. John 17:9)
St. Paul tells us, “And all that will live godly in Christ Jesus, shall suffer persecution.” (2 Timothy 3:12). Who will persecute them? The world, because there can be no right order in the world, until the world accepts Christ as King. As Pope Pius XI teaches, “The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the “true spirit of brotherly love” (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual’s soul help thereby to lift us even unto God.” (Ubi Arcano Dei Consilio, para. #42). 
The True Church Teaches
The 1917 Code of Canon Law teaches in Canon 1325, section 3 that Catholics must guard against participating in debates and conferences with non-Catholics, especially public ones, without the permission of the Holy See or, in an urgent case, of the local Ordinary. (See Canonists Abbo and Hannon, The Sacred Canons, [1951] 2:563). Note this regards even debates on important topics in order to win converts. Still, care must be taken to ensure the Faith is not endangered, or made to look bad in any way.
On December 20, 1949, the Supreme Sacred Congregation of the Holy Office issued an Instruction on the so-called “ecumenical movement” of its day. Pope Pius XII promulgated it and the seven important contentions that taught “dialogue”— as later described by Vatican II— was evil and heretical.
The Instruction begins by describing:
However, some of the initiatives that have hitherto been taken by various individuals or groups, with the aim of reconciling dissident Christians to the Catholic Church, although inspired by the best of intentions, are not always based on right principles, or if they are, yet they are not free from special dangers, as experience too has already shown. Hence this Supreme Sacred Congregation, which has the responsibility of conserving in its entirety and protecting the deposit of the faith, has seen fit to recall to mind and to prescribe the following:
This was to make converts, but there were still dangers to the Faith. The Instruction has seven parts, but I will only cite the most pertinent points. Part 1 of the Instruction:
They [bishops] shall also diligently provide whatever may be of service to non-Catholics who desire to know the Catholic faith; they shall designate persons and Offices to which these non-Catholics may go for consultation; and a fortiori they shall see to it that those who are already converted to the faith shall easily find means of more exact and deeper instruction in the Catholic faith, and of leading a more positively religious life, especially through appropriate meetings and group assemblies, through Spiritual Exercises and other works of piety.
Section 2:
They [bishops] shall also be on guard lest, on the false pretext that more attention should be paid to the points on which we agree than to those on which we differ, a dangerous indifferentism be encouraged, especially among persons whose training in theology is not deep and whose practice of their faith is not very strong. For care must be taken lest, in the so-called “irenic” spirit of today, through comparative study and the vain desire for a progressively closer mutual approach among the various professions of faith, Catholic doctrine—either in its dogmas or in the truths which are connected with them—be so conformed or in a way adapted to the doctrines of dissident sects, that the purity of Catholic doctrine be impaired, or its genuine and certain meaning be obscured.
Also they must restrain that dangerous manner of speaking which generates false opinions and fallacious hopes incapable of realization; for example, to the effect that the teachings of the Encyclicals of the Roman Pontiffs on the return of dissidents to the Church, on the constitution of the Church, on the Mystical Body of Christ, should not be given too much importance seeing that they are not all matters of faith, or, what is worse, that in matters of dogma even the Catholic Church has not yet attained the fullness of Christ, but can still be perfected from outside…Catholic doctrine is to be presented and explained: by no means is it permitted to pass over in silence or to veil in ambiguous terms the Catholic truth regarding the nature and way of justification, the constitution of the Church, the primacy of jurisdiction of the Roman Pontiff, and the only true union by the return of the dissidents to the one true Church of Christ…However, one should not speak of this [the return/conversion to the One True Church] in such a way that they will imagine that in returning to the Church they are bringing to it something substantial which it has hitherto lacked. It will be necessary to say these things clearly and openly, first because it is the truth that they themselves are seeking, and moreover because outside the truth no true union can ever be attained.
(Emphasis mine)
“Dialogue” is the Modernist term for having discussions with those Outside the Church, not for the purpose of conversion, but of “mutual enrichment.” It thereby denies the Church is a Perfect Society and unified, whether or not those outside are converted. The Modernists dialogue for “understanding”—as if the Church did not know all Truths of Faith and the heresies which go against them. They dialogue for “making the world a better place” and forget the truth that real peace can only be brought about by universal recognition of Christ as King and  joining His One True Church. However, what they really want to get from dialogue is the acceptance of a dogma-free One World Religion, as everyone begins to compromise their tenets of belief and accept a Masonic-inspired indifferentism. As long as everyone is “good” (according to what standard?) and believes in some vague concept of a “god” (the “Great Architect of the Universe”), all is right with the world. Vatican II dialogue is all (heretical) talk, and no (orthodox) action.
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St. Anthony of Padua - Hammer of Heretics

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Introibo Ad Altare Dei

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TRADITIO.COM: The Traditional Roman Catholic Network

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True Restoration

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homoseksualizacija društva - politička korektnost - totalitarizam - za roditelje: prevencija homoseksualnosti - svjedočanstva izlaska iz homoseksualnosti

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