Archive for October, 2017

Original Post on Novus Ordo Watch

The Catechism of Vatican II

The Catechism of the Conciliar Cult:

25 Years of the Modernist Catechism of the Catholic Church

This past October 11 was not just the 55th anniversary of the opening of the Second Vatican Council, it also marked the 25th anniversary of the promulgation of the Novus Ordo Sect’s universal catechism, officially called the Catechism of the Catholic Church. Its full text can be found in numerous languages on the Vatican web site.

On Oct. 11, 1992, “Pope” John Paul II used the full weight of his supposed “apostolic authority” to impose upon his followers the first official full-size doctrinal compendium of the Novus Ordo religion. The New Catechism, as it is often called, is to Vatican II what the traditional Roman Catechism is to the Council of Trent, for which reason the latter is also called the Catechism of the Council of Trent. For the 25th anniversary of the New Catechism, “Pope” Francis gave a lengthy speech riddled with errors, which we will critically examine in a separate post.

The chief authors of the New Catechism include the Modernist heavyweight Joseph Ratzinger, then the head of the Congregation for the Destruction of the Faith, who gave the required approbation to publish (imprimi potest); as well as the satanic Ratzinger student Christoph Schonborn, the apostate “Archbishop” of Vienna.

One very striking difference between the real and the fake catechism, among a great many others, is the latter’s exaggerated emphasis on the dignity of man, a Masonic favorite. The traditional Roman Catechism includes only one single paragraph under this heading, expressing the Catholic teaching as follows:

When the faithful have placed these things before their eyes, let them also reflect that God condescended to assume the lowliness and frailty of our flesh in order to exalt man to the highest degree of dignity. This single reflection, that He who is true and perfect God became man, supplies sufficient proof of the exalted dignity conferred on the human race by the divine bounty; since we may now glory that the Son of God is bone of our bone, and flesh of our flesh, a privilege not given to Angels, for nowhere, says the Apostle, doth he take hold of the Angels: but of the seed of Abraham he taketh hold.

(Catechism of the Council of Trent, Part I, Article III)

The Novus Ordo Catechism, on the other hand, has an entire chapter titled “The Dignity of the Human Person”, under which are treated a whole host of subjects (eight articles in Part III, Chapter 1), in total spanning roughly 35 pages in the English edition published by Doubleday in 1997.

All who claim to be Catholic and believe John Paul II to have been a true Pope, are morally obliged to adhere to the New Catechism and consider it a “sure norm for teaching the faith”, as John Paul II declared in his bull of promulgation:

The Catechism of the Catholic Church, which I approved 25 June last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church’s faith and of Catholic doctrine, attested to or illumined by Sacred Scripture, Apostolic Tradition and the Church’s Magisterium. I declare it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith.

(Antipope John Paul II, “Apostolic Constitution” Fidei Depositum, Oct. 11, 1992)

We remind all “resistance” traditionalists (aka “Semi-Traditionalists”) who balk at this “papal” declaration that the traditional Catholic teaching is that “the faithful [should] grow in love for this Holy See, venerate it, and accept it with complete obedience; they should execute whatever the See itself teaches, determines, and decrees” (Pope Pius IX, Encyclical Inter Multiplices, n. 7). In other words, if the Pope declares that a certain catechism is a sure norm for teaching the true Faith, then that’s what it is. It simply doesn’t matter if some autocephalous bishop in Menzingen or some lawyer in Virginia disagrees.

While we do not have a complete list of all the errors in the New Catechism, we would like to draw your attention to where you can find some of them identified:

Although this material exposes many of the errors found in the Novus Ordo Catechism, we urge caution in reading because the content was produced by Semi-Traditionalists, that is, self-styled traditional Catholics who acknowledge John Paul II as a true Pope but refuse him submission in order to resist his errors. In order to get around the Catholic obligation to submit to the papal Magisterium, they distort traditional Church teaching on the Papacy and the Church, as we have demonstrated on this web sitemany times.

The Modernist Catechism does not just contain disturbing material within it, however, it also displays it on the outside: An uncommon logo adorns the cover of most editions of the New Catechism and is used by the Vatican Publishing House (Libreria Editrice Vaticana). The Vatican web site, too, features it on its Catechism Compendium page:

One could think of all sorts of appropriate Catholic logos or images to put on the front cover of a universal catechism, but a pan flute-playing shepherd under an odd-looking laurel tree is something most people probably couldn’t come up with if they got paid to. We have to keep in mind that images like this are picked most carefully and do not end up on the cover of the “Catholic Church’s” universal catechism by accident.

The official explanation given is that this image is supposed to represent the Good Shepherd (cf. Jn 10:11) who plays the “melody of truth”, but after reviewing images of the pagan Greek god Pan and his homosexual teenage lover Daphnis, another explanation seems more plausible:

Surely it is but a surprising coincidence that according to Greek mythology, Daphnis was born under a laurel tree, was a shepherd, and played the pan flute, something he had been taught by Pan, who just so happened to take a homoerotic interest in him. Notice also that Pan’s left knee protrudes the same way as the flute-player’s knee does in the “Good Shepherd” logo — another startling coincidence.

Considering the occult imagery we can see in the Novus Ordo Sect in various places (try this, and this, and this), it is not unreasonable to doubt the official explanation. The claim that this image is adapted from a tombstone found in the catacomb of St. Domitilla — presumably the one depicted below — is not very convincing either:

Why should we be surprised that a religion from hell — for it certainly is not from Heaven — that preaches a false gospelcelebrates paganism, and is filled with homosexuals in the hierarchy, should use occult, homoerotic imagery?

The Vatican II Sect worships man, not God. Man-centeredness — also called anthropocentrism — is one of the core doctrines and hallmarks of the Novus Ordo religion, which has long put man in place of the Divinity: “[T]his”, says Pope St. Pius X, “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” (Encyclical E Supremi, n. 5; cf. 2 Thess 2:2). Three years prior, Pope Leo XIII had lamented: “The world has heard enough of the so-called ‘rights of man.’ Let it hear something of the rights of God” (Encyclical Tametsi, n. 13).

It was at the Second Vatican Council that man was officially put in the place of God — not without some plausible deniability, of course, but nonetheless in such a way that it would be sufficiently evident to all who are willing to look: “According to the almost unanimous opinion of believers and unbelievers alike”, the pseudo-council declared, “all things on earth should be related to man as their center and crown” (Vatican II, Pastoral Constitution Gaudium et Spes, n. 12).

As the Modernist philosophy of Immanuel Kant (d. 1804) embodied the Copernican Revolution in philosophy, so Vatican II constitutes the Copernican Revolution in theology. No longer does man revolve around God; now it is God who is made to revolve around man — “with infinite temerity” indeed. The false “Gospel of Man” is alive and well, and the 1992 Catechism of the Conciliar Cultconstituted a milestone in its development.

Francis is merely advancing it to the next step.

Original Post on Novus Ordo Watch

October 13, 1917 – 2017

Fatima Centennial: 100 Years Since Miracle of the Sun

The big day has finally arrived: Today, October 13, marks the 100th Anniversary of the Miracle of the Sun at Fatima. It was witnessed by an estimated 70,000 people because it had been announced ahead of time by Our Lady herself, the “woman clothed with the sun” (Apoc 12:1). With this great of a miracle, the message is pretty clear: Pay attention! Although no Catholic is obliged to believe in the Fatima apparitions, the Church judged them worthy of belief in 1930, and Popes Benedict XV, Pius XI, and Pius XII all gave their approval in some form or another.

The purpose of this post is to re-acquaint people with the story of Fatima, its message, and its dire predictions for the future should the warnings from Heaven go unheeded — as well as recalling the controversies that have surrounded the Vatican II Sect’s attempt to distort and neutralize Fatima, turning it into a promo for the apostate “Saint” John Paul II.

Resources on Fatima

The Vatican II Sect’s Trashing of Fatima

Third Secret & Other Fatima Controversies

Let us never forget that no matter how bleak things are looking, God has not forgotten us. We are living through very historic moments — we are witnessing the Mystical Passion of the Church. Let us take to heart our Lord’s holy and reassuring Words: “Fear not, only believe” (Mk 5:36).

We will end this post by sharing some images relating to the Fatima apparitions, esp. the Miracle of the Sun.

A Photo of the Miracle of the Sun on October 13, 1917

The Miracle of the Sun: October 13, 1917, in Fatima, Portugal

70,000 People gather at Fatima

Roughly 70,000 People witness the Miracle of the Sun

fatima2

A close-up of some of the many people witnessing the miracle
(click to enlarge)

newspaper_fatima

An account of the Miracle of the Sun in a Portuguese newspaper
(click to enlarge)

pius12-miracle-sun-1951-corriere

Oct. 29, 1951 issue of La Domenica del Corriere, in which is printed Cardinal Tedeschini’s sermon revealing that Pope Pius XII himself had witnessed a repeat of the Miracle of the Sun in the Vatican Gardens on several occasions in late October and early November 1950

The Original (and scrapped) Vatican II Drafts

October 11th, 2017 by Vigilo

Original Post on Novus Ordo Watch

The Council that could have been: The Original Vatican II Drafts

Cardinal Ottaviani seated next to “Pope” John XXIII at the council

It is October 11, 2017 today, which means it has been 55 years since the opening of the fateful assembly known as the “Second Vatican Council” on this day in 1962.

Usually abbreviated as “Vatican II”, this Modernist robber synod was ground zero for the New Religion, a religion that is a toxic mix of Liberalism, Modernism, Anglicanism, Gallicanism, and Freemasonry, all enclosed in a Catholic shell to make it palatable to the unsuspecting Catholic masses.

That it would take a false Pope to be able to ratify and promulgate it stands to reason, since a true Pope would be divinely prevented from doing so. This is where Cardinal Angelo Roncalli came in, the first modern-day usurper of the papal throne, who used — rather fittingly — the name of a 15th-century Antipope, to wit, “John XXIII”.

Although John XXIII — since 2014, a “saint” in the Novus Ordo Church — didn’t live long enough to promulgate a single Vatican II document, he did put everything in place for his successor. As one of his first “pontifical” acts, he appointed Archbishop Giovanni Battista Montini a “cardinal”, who just so happened to succeed him as “Pope Paul VI” a few years later; he established the “Pontifical Council for Promoting Christian Unity”, the Vatican body dealing with ecumenical affairs and relations with Jews (1960); he tinkered with the most sacred part of the Holy Mass by introducing the name of St. Joseph into the Canon (1962); he called the Second Vatican Ecumenical Council (first announced in 1959; formally convoked in 1961; met from 1962-65); he ensured that the council would not condemn Communism (1962); and he promulgated the Masonic encyclical letter Pacem in Terris (1963), which putatively gave magisterial status to the error of religious liberty, which had always been condemned by the Church.

Interestingly enough, the Holy Office under Pope Pius XII had Roncalli tagged “suspect of heresy” for using a work on the Index of Forbidden Books as a textbook in class when he was seminary professor in Bergamo, Italy (the book in question was Louis Duchesne’s multi-volume Early History of the Christian Church). And at Vatican II, some French bishops called John XXIII a “precursor of the Antichrist”, and history has proved them, well, at least not wrong.

While we all know how Vatican II turned out and what insufferable ambiguous and error-laden documents the council produced, many are not aware that the original drafts of the conciliar constitutions were actually quite orthodox. The Secretary of the Holy Office, Cardinal Alfredo Ottaviani— who a few years later would become the protagonist in the “Ottaviani Intervention” against the “New Mass” of Paul  VI — chaired the Central Preparatory Commission for the council. Its chief task was the putting together of preliminary documents — called schemas or schemata — that would be debated, voted on, and eventually promulgated in modified form, at the council.

With the conservative Cardinal Ottaviani having had the requisite authority to oversee the drafting of the conciliar documents, it is no surprise that the schemas are orthodox and reflect the traditional Roman Catholic position. The problem is that most of these schemas were never actually used. Shortly after the council opened, the Modernists succeeded in having the majority of the original schemas rejected, which they claimed were too “negative”, too “intolerant”, and not “pastoral” enough (in other words, they were Catholic). Fr. Ralph Wiltgen details the drama about the hijacking of the council in his book The Rhine Flows into the Tiber (now titled The Inside Story of Vatican II).

Thus many of the original Vatican II schemas that had been diligently prepared by orthodox Catholic theologians under the guidance of Cardinal Ottaviani, ended up in the trash and were replaced with texts promoting the Modernist Nouvelle Theologie (“New Theology”), which had formerly been condemned by Pope Pius XII. The result is what we know today as the documents of Vatican II.

Fr. Joseph Komonchak, a Novus Ordo theologian who specializes in ecclesiology, has translated six of the rejected original Vatican II schemas into English. These documents are now available to the public and can be downloaded here:

Comparing and contrasting these succinct and clear statements of traditional Catholic teaching with the Modernist junk the council ultimately produced, is eye-opening. The semi-traditionalist web site Unam Sanctam Catholicam makes the following insightful observations:

In reading these original schemas, one is struck by their clarity, their directness, and relative to the subsequent conciliar documents, their brevity. It is also interesting to see in what ways the content of these documents are notably different from the documents that were eventually promulgated. For example, “On the Sources of Revelation” states very plainly that there are two sources of revelation which constitute a single deposit of faith; [the Vatican II constitution] Dei Verbum, on the other, is emphatic that there is but one source of revelation which is passed on in two modes of transmission.

The source material is interesting as well. An examination of the footnotes of the discarded schemas reveals an abundant number of citations from Pascendi, Mortalium Animos, the Syllabus and even the anti-Modernist oath, none of which are cited in the 1992 Catechism of the Catholic Church, for example.

The tone is markedly different; instead of the humble “searching for truth” that we note in the conciliar documents, the original schemas lucidly and authoritatively proclaim the truth, as well as about the errors which pervert it. De fontibus revelationis [the draft on the sources of revelation], subject to so much scorn by the Council Fathers, issues several formal condemnations. In order to see the difference in tone between the two sets of documents, consider the first as passage from the schema “On the Christian Moral Order”, paragraph 6:

“[The Church] grieves, however, that many people are transgressing the divine law, more from weakness than from wickedness, though rarely without grave guilt. It notes with great horror that errors are being spread everywhere, errors that open the way to perdition and close the gate of salvation. There are those who deny a personal God and so deprive the natural law of its foundation; there are those who, repudiating the mission of Christ, reject the law of the Gospel; there are those who rely only on human principles in explaining the moral order and therefore rob it of its genuine and ultimate obligation and sanction… Their impiety and impudence reach such a point that they attempt to assault heaven and to remove God himself from the midst. With notorious wickedness and equal foolishness they are not afraid to state that there is no supreme, most wise and most provident God distinct from the universe; there are those who maintain that the moral law is subject to changes and to evolution even in fundamental matters…”

Now compare this with a parallel passage from [the Vatican II constitution] Gaudium et Spes chapter 21, also dealing with atheism:

The Church calls for the active liberty of believers to build up in this world God’s temple too. She courteously invites atheists to examine the Gospel of Christ with an open mind.”

When the Council got underway, the progressive Council Fathers saw the schemas of Ottaviani as an obstacle to their program of reform. Cardinal Bea, one of the more influential Cardinals and a favorite of Pope John XXIII, explained to his progressive colleagues:

“We must help the Holy Father achieve his goals for the Council, the ones he expresses in his radio messages and in his exhortations. These are not the same as those of the schemas, either because the Theological Commission, which directs them, is closed to the world and to ideas of peace, justice, and unity, or because of the division of the work and a lack of co-ordination. They’ve made room for everything except the Holy Spirit.”

Thus, these schemas, which were ‘closed to the world’, were replaced with what we currently have, and the defects of which we are all well aware. As they were never adopted, these [original] schemas have no authority; but in reading them, one cannot help but contemplating the council that might have been.

(“Original Vatican II Schemas”Unam Sanctam Catholicam; italics given.)

For those interested in more information about the errors promoted by the Second Vatican Council, the following links will be helpful:

Within just a few weeks after the opening of Vatican II, the orthodox American theologian and council peritus Mgr. Joseph Clifford Fenton made the following comments in his diary: “This is going to mark the end of the Catholic religion as we have known it…. If I did not believe God, I would be convinced that the Catholic Church was about to end” (Diary entries for Oct. 31 and Nov. 23, 1962). Fenton’s personal diaries detail some of the struggles that took place behind the scenes of the council and are well worth a read:

Vatican II was indeed “the end of the Catholic religion as we have known it” for most people, who now do not in fact know the very Catholic religion Mgr. Fenton was referring to in his diary entry. This is the primary reason for the existence of Novus Ordo Watch: to educate people in the true Catholic religion and demonstrate that it is essentially different from the New Religion of the Vatican II Sect.

Given all of the above, it is clear that the Second Vatican Council could have been a genuinely Catholic and thus truly orthodox ecumenical council. Had its work been presided over and ratified by a genuine Catholic Pope, it would have been.

Father Anthony Cekada gives an overview of Chapter 9, Revised Orations: New Values, New Perspectives, “Work of Human Hands: A Theological Critique of the Mass of Paul VI.”

Father Anthony Cekada gives an overview of Chapter 8, Introductory Rites: Meeting and Greeting, of his book, “Work of Human Hands: A Theological Critique of the Mass of Paul VI.”

Father Anthony Cekada gives an overview of Chapter 7, Ready for Assembly: Art, Architecture, Furnishings, of his book, “Work of Human Hands: A Theological Critique of the Mass of Paul VI.”