Archive for May, 2019

from Novus Ordo Watch

The Anti-Catholic Religion of the Second Vatican Council:

A Book Review of
Vatican II Exposed as Counterfeit Catholicism

On Mar. 6 of this year, we posted an announcement about a brand-new book exposing the history and heresies of the Novus Ordo religion, its false popes, and its other pivotal players. The work is an 809-page tome called Vatican II Exposed as Counterfeit Catholicism and was written by Fathers Francisco and Dominic Radecki, CMRI:

People interested in buying a copy may do so directly from the authors, at this link (Novus Ordo Watch does not make a commission on the sales). Despite initial plans, it is unlikely that Vatican II Exposed as Counterfeit Catholicism will be available through Amazon.com soon, except perhaps in electronic format.

Vatican II Exposed as Counterfeit Catholicism is a mammoth work of sturdy quality!

We are excited to be able to offer now a sizable review of this book, contributed by a reader of this blog who wishes to remain anonymous. The book reviewer presents a mostly-descriptive Overview (Part 1) followed by a Critical Analysis and Conclusion (Part 2) from the perspective of a simple layman who holds no formal qualifications in theology, history, nor journalism. The opinions expressed in the review are those of the reviewer and not necessarily those of Novus Ordo Watch.


Book Review: Vatican II Exposed as Counterfeit Catholicism
by Fr. Francisco Radecki, CMRI and Fr. Dominic Radecki, CMRI.
Copyright 2019, St. Joseph’s Media

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PART 1: Overview
The first thing that struck me was the size of this book. It is a huge tome, with 757 pages of text, or 809 pages counting the Bibliography. Each page measures approximately 8 and a half inches by 11 inches. The font used is average in size, and the line spacing is generous which makes this book easy to read, insofar as visual comfort. It is a very beautifully presented hardback with dustjacket. The dustjacket is of matching design to the cover itself, but unlike many books, it isn’t hiding, nor making up for, a plain nor inferior cover underneath. The artwork is truly commendable, being both clever in symbolism and elegant in appearance. Very few book covers are so striking for their aesthetically-pleasing quality; implementing a very tasteful color scheme, including metallic red and metallic silver accents, with embossed three-dimensional imagery and text.

Upon opening the book, in the Introduction, we are told:

Why This Book was Written
Vatican II Exposed as Counterfeit Catholicism doesn’t merely tell what occurred at Vatican II, but the who, when, where, why and how. Masterminds, guided by Satan, prepared the way for the creation of the Modern, Counterfeit Church.

The task undertaken by the authors must have been daunting given the quantity and nature of material that they chose to try to somehow sort through. The list of references is probably of the broadest spectrum I have ever come across in one book; the authors certainly cannot be accused of overly-selective resourcing of opinions, viewpoints or accounts. The claims of people from all walks of life, so to speak, have been presented in this volume, ranging from the most authoritative sources such as popes via papal encyclicals, followed by reliable contemporary clergy who are renowned for their theological rectitude, such as Bp. Donald Sanborn (Catholic Restoration), Fr. Noel Barbara, Fr. Anthony Cekada and Fr. Francesco Ricossa (whose articles published in the esteemed priestly periodical, Sacerdotium, made the latter well known to the English-speaking traditional Catholic milieu), right through to such unexpected sources as websites including wikipedia.com, washingtonpost.com, businessinsider.com, strangehistory.net and psywarrior.com. Even the enigmatic Malachi Martin was given a hearing and is quoted at least twice. No one can dare point the finger of “discrimination.”

In view of website articles comprising a substantial portion of the Bibliography (can it still technically be called a “Bibliography” if the reference list includes mostly non-books?), this book obviously doesn’t purport to be a weighty scholarly work — nor do the authors make any such claim. Refraining from pretentious language and extensive theology, they instead use everyday parlance presented in a style that would be comfortable to the average modern mind. Hence, people who get daunted by heavy theological treatises shouldn’t be frightened by the substantial physical size of this book because the approach is very casual overall; and the mode is even conversational in many parts. Consequently, if you aren’t a canon lawyer, nor inclined to pick up the Summa Theologica for your bedtime reading, fear not, because this is nothing like hard-core scholasticism. It seems to be aimed at the common layman who isn’t accustomed to intense academia, nor to rigid and laborious study. Rather, the reader will find within these pages a collection of stories of deception, intrigue, suspicions and allegations of murder, extensive Freemasonic plotting and scheming, shocking examples of disgusting immorality of Modernists even as far back as before the Second Vatican Council – and worst of all, the unspeakable tragedy of the widespread loss of Faith of countless clergy, of all ranks, even up to the highest positions in the Church, which led to the unprecedented catastrophe of the near-universal loss of Faith, which renders the 20th century not only the allegedly “bloodiest of centuries” but surely the most reprehensible.

As part of an attempt to organize what would seem to many people an overwhelming amount of information, numerous lists and tables were formulated, including, but not limited to, those with the following titles:

  • European Modernist Training Centers
  • French Modernists
  • German Modernists
  • American Modernists who Attended Vatican II
  • Belgian Modernists who Attended Vatican II
  • Dutch Modernists who Attended Vatican II
  • Italian Modernists who Attended Vatican II
  • Modernists from Formerly Communist Countries who Attended Vatican II
  • Commissions Controlled by Modernist Cardinals
  • Various Addresses of Pope Pius XII
  • John XXIII’s Meetings with Representatives of Other Religions
  • Members of the International Theological Commission

A large portion of the book is devoted to the documents of Vatican II. Though this is contained in only five chapters out of 31, viz. Chapters 18 through 22, it spans pages 283 through 514. Each of the six recent antipopes, from Roncalli/John XXIII through Bergoglio/Francis, has a chapter devoted specifically to him, as does Pope Pius XII, and there are chapters discussing the Novus Ordo invalid Mass and invalid sacraments, as well as the valid Tridentine Mass.

When reading some of the tales of the characters in the events surrounding the whole disaster of Vatican II and its aftermath, “The Good, the Bad and the Ugly” came to mind; not the movie itself, which I’ve never seen and therefore wouldn’t be recommending, but merely the title. Sadly, “the good” are pitifully few in number (there are only 18 people in the list presented on page 127 of “Cardinals and Bishops who Opposed Modernism”), and these few are overwhelmingly outnumbered by “the bad” who are also “the ugly” due to their ugly beliefs and actions of which they seemingly remained unrepentant (there are about 193 people listed in the tables of Modernists from various nations, presented on pages 54 through 126).

PART 2: Critical Analysis and Conclusion

Some Notable Pros

  1. The extensive lists of the names of Modernists (“the bad” and “the ugly”) who were actively attacking the Church around the time of Vatican II, could prove useful to refer to, or commit to memory if nearly 200 names is within one’s memorizing capacity, when reading any material of a religious nature published between the late 1800s through to the 1960s. Unfortunately, even writings bearing an Imprimatur carry no guarantee of orthodoxy nor harmlessness, especially in view of the insidious and deceptive manner in which Modernists operate. Hence, for example, if one has a book with an Imprimatur from, say, 1950, that is written by, or even based on ideas held by, any of these Modernists, one would know to beware.
  2. In Chapter 24, “Preparing the Ground for the New Mass”, enough information is presented for the reader to conclude that the Novus Ordo Missae didn’t just get dropped suddenly like a bomb. Rather, the principle of gradualism, combined with tenacious cunning, was employed by conspiring Modernists to desacralize the liturgy, introducing heretical and dangerous elements as far back as the 1920s; and even earlier trial balloons occurred in a localized manner.
  3. The untrustworthiness of Modernists and their modus operandi of cleverly crafted deception techniques, combined with bully tactics when needed, is really rammed home throughout this book. We are alerted to always be wary because in spite of artful phraseology in attempts to disguise what they really mean, everything they say should be presumed to be intended to work toward their evil agendas.
  4. The information presented in the chapters specifically about the Second Vatican Council, taken as a whole, is sufficient for the reader to conclude that the main characters involved and their Modernist errors (“the bad” and “the ugly” again) formally brought into existence an entirely different religion to the Catholic Faith. Moreover, this undoubtedly was their intention, as evident from their own words.

Some Caveats

  1. The initial outlines of Freemasonry and Modernism seem a bit hazy. If the reader had no prior knowledge of the nature and history of them, the background provided in this book, alone, wouldn’t provide a sufficiently thorough foundation, nor a very clear understanding, which would be required for properly grasping the full import of what is presented afterwards about the activities of the Freemasons and Modernists in the Church, State and society in general. Before handing this book to anyone new to Sedevacantism, it would be advisable to have them study some encyclicals on these subjects, such as Pascendi Dominici Gregis and Humanum Genus and books such as Fr Denis Fahey’s The Kingship of Christ and Organized Naturalism to provide a more solid base. Near the end of the book, the authors do recommend and reference Pascendi Dominici Gregis, but reading that encyclical prior to starting this book would probably be beneficial for everyone.
  2. The overview provided regarding the Bugnini Holy Week liturgical changes of 1955, mostly on pages 169-171, sufficiently explains the viewpoint of those clergy who hold the opinion that it is fine to keep using those changes. However, the position held by sedevacantist clergy who reject the use of this interim liturgical form was presented in a way that would likely lead the reader to an inaccurate apprehension of the issue. It seems that the authors mustn’t have come across the number of articles available on traditionalmass.org explaining their rationale. Reading those articles (and for those who like videos, viewing Fr. Anthony Cekada’s recently released presentation on this topic) should suffice to dispel any false notions. It should be noted that the authors clearly respect Fr. Cekada’s scholarship, as attested to by his booklet, “Sedevacantism, A Quick Primer” being quoted at length on p. 236 – in addition to two books and one article by the same author also being referenced in a favorable light.
  3. Numerous Modernists are exposed by name, yet when they are quoted it sometimes seems that their words are to be taken as being in some way credible, despite what is made clear about Modernists as mentioned in Pro #3 (above). Most of the time what the Modernists are quoted to have said or done is obviously included in the book to demonstrate their devious scheming and heretical beliefs; however, there are places where the reader could get the impression that their words are being used as a verification. As an example, in line with the topic of Caveat #2 (above): a Fr. Antonelli is quoted on p. 169 as criticizing the pre-1955 Holy Week liturgy (an entire paragraph of his is presented on that page) and the authors distill his quote as remarking “how the phrases ‘splendor of the night,’ ‘blessed night’ and ‘holy night’ are inappropriate when ceremonies are performed on Holy Saturday morning.” Yet, on p. 557, Fr. Antonelli (who is definitely the same person as the previously quoted Fr. Antonelli, as evident from this book which refers to the same source) is manifested as a clearly questionable source – whose opinion should be presumed to be in support of the Modernist agenda – by the following statement: “Fr. Fernando [sic] Antonelli, who revered the writings of Beauduin and Casel, was a close friend of Botte, Jungmann and Martimort.” Similarly, Abp. Bugnini is listed on p. 108 as a “Freemason” who “Helped Write the New Mass” and is exposed in great detail throughout the book for the scheming Modernist that he was, including on p. 109: “As chief architect of the New Mass, Bugnini worked with liturgical committees before, during and after Vatican II. If he ran into opposition, Bugnini would merely say, ‘The pope wills it,’ and continue.” On p. 557, it states, “Bugnini, the driving force behind liturgical change, boldly declared, ‘I am the liturgical reform!’ His methods were so chaotic and hurried that Paul VI told him to slow down. When one considers the incompetent men who formed the New Mass and New Sacraments, it is no wonder they turned out so poorly.” All this justifiable criticism of Bugnini and his liturgical havoc seems inconsistent with the overall sense of praise given by the authors for his 1955 liturgy. Another example of how possible confusion could result from what might seem a mixed message, is the Dialogue Mass. It is presented in a way that one could think there are no problems associated with it, viz., in the chapter describing the Tridentine Mass vs. the New Mass, in a section titled, “Active Participation in the Liturgy”, it states: “The Faithful are encouraged to join the choir in singing the various parts of the Mass or hymns during a Sung Mass (Missa Cantata) or to answer Latin responses of the priest during the Dialogue Mass.” Some readers may not be aware that the majority of scholarly works since Vatican II which substantially address the Dialogue Mass have used it as a stepping-stone to the Novus Ordo Missae, encouraged by Modernists. This led to the concept of the inability to offer Mass when there is no congregation present, which then led to the Novus Ordo concelebration nonsense; so one can certainly question its prudence.
  4. On page 201, it states that “Holy Scripture foretold that before the coming of Antichrist, the protective power of the papacy would be eliminated” and St Paul, 2 Thessalonians 2:7, is quoted as referring to this, as follows: “St Paul wrote: For the mystery of iniquity is already at work; provided only that he [the pope] who is at present restraining it, does still restrain, until he is gotten out of the way.” Some readers might presume that the phrase “the pope” inserted in square brackets is referring to an explicit mention of “the pope” occurring in the surrounding text of Scripture, thus indicating that that meaning of the pronoun “he” is self-evident. However, that is not the case, so the distinction between that being merely an opinion and not fact, must be made. Scriptural exegetes are divided as to what that passage might mean which reminded me of a section in Rev. E. Sylvester Berry’s book, The Apocalypse of St. John, where he similarly propounds such a possibility, on pages 121-122. Whereas the 1940s’ Dominican Fr. H. M. Feret in his book on the same subject presents a completely different approach, founded on doctrine and history, being devoid of speculations.
  5. Towards the end of the book, the authors state: “Hopefully, this book will inspire readers who have never attended the Tridentine Latin Mass to see what they have been missing”, followed by directing readers to the CMRI website to access a list of where some such Masses are being offered in the United States. However (unless I overlooked a statement to the contrary), after leading the reader to the conclusion that the Novus Ordo Counterfeit Church is not Catholic, one might be led to be content with assisting at FSSP (Fraternity of St. Peter) or SSPX (Society of St. Pius X) Masses, since they are “valid” Tridentine Masses (assuming the priest is validly ordained, which is a big “if”) because the illicit nature of assisting at such Masses isn’t expressly condemned. Nor could I find an explicit warning for the need to strictly avoid these organizations, entirely, due to their heterodoxy and deviations from orthopraxy. Reading this book will do little good if from it people end up with the SSPX as “crypto-sedevacantists” who assist at the Holy Sacrifice offered in union with heretics. Therefore, one must take very seriously the full ramifications, and practical consequences, implicit in their words: “It is important to realize there is much more at stake than just Mass being offered in Latin. The very foundation of the Church was attacked at Vatican II. This is the time to defend God’s Church, not the time to find excuses to remain in a man-made Church”, and “After reading this book, it is evident that a choice must be made, to either remain faithful to Christ and His Church, or belong to the Counterfeit Church. There is no room for neutrality.” Thus, to make it clear: Organizations of the likes of the FSSP and SSPX, regardless of whatever personal piety and good will the people in them may have, represent precisely this condemnable “neutrality” and constitute part of this antichrist “man-made Church.”

Some Additional Notes about the Bibliography

  1. Although the format of the referencing doesn’t apparently follow a consistent nor standardized system, the reader should be able to work around this with a little bit of resourcefulness.
  2. The Wikipedia website features as the most abundant source, followed by Catholic-hierarchy.org.
  3. Youtube.com video presentations and TV documentaries are included.
  4. Sometimes the timestamp is included for when a website was accessed and a reference was downloaded. Because of this it can be ascertained that the work of gathering information for this book goes back to at least 2012.
  5. Mainstream sources as well as those that might be considered “conspiratorial” or “dubious” (albeit the latter are often more trustworthy than the former) are included. Examples from the former category include rollingstone.com, “Rebel Pope” – National Geographic documentary, theguardian.com, nytimes.com, History Channel, CNN.com, bbc.com. Examples from the latter category include, beforeitsnews.com, 2nddegreemasons.org, Chiesa Viva, crisismagazine.com, lifesitenews.com, eyeofthetiber.com, satanic-kindred.org and thedailybeast.com.
  6. Religious and historical sources both orthodox and heterodox are referenced. Examples of the former include Haydock/Douay Rheims Bible, St. Robert Bellarmine, Dom Prosper Guéranger, Baltimore Catechism, Fr. Reginald Garrigou-Lagrange, Msgr. Philip Hughes and G. K. Chesterton. Examples of the latter include EWTN, Teilhard de Chardin, Yves Congar, Masonic Book Club, “Cardinal” Walter Kasper and Hans Kung.
  7. Winning entry for irony is “Bringing the Sacraments to the People” from the National Catholic Welfare Conference, Inc, 1966, being right before the sanctioned attempts to annihilate the possibility of bringing sacraments to any people, by the imposition of invalid sacraments.
  8. Winning entry for most nauseating is Peggy Noonan’s book entitled, “John Paul II the Great: Remembering a Spiritual Father.” And no need for the ipecacuanha if one has a copy handy of, “Pope Benedict in America; the Full Texts of Papal Talks Given during His Apostolic Visit to the United States,” 2008 – no need to even open the book either; the title, alone, will surely do the job.
  9. Winning entry for what best exemplifies the era of the millennials is the presence of a pinterest.com reference.
  10. Winning entry for “You can’t make this stuff up!” is Catholic World Report article titled, “Pope’s former professor: Francis never supported a Marxist-based liberation theology.”
  11. Modernist gobbledygook award (despite ample competition by virtue of the inherent quality of Modernist talk) goes to Jennifer Cooper’s “Humanity in the Mystery of God: the Theological Anthropology of Edward Schillebeeckx” (due to entries being limited to one category, this one missed out on the “most emetic award”). Runner-up is “Cornerstones of Faith: Reconciliation, Eucharist and Stewardship” by “Cardinal” Thomas Collins, 2013.
  12. The winner of the shortest book in the world, sight unseen (provided the contents are true to the title, it presumably has no pages in it at all): “The Legacy of Pope John Paul II: His Contribution to Catholic Thought,” 2000.

Once the restoration of the Church has taken place, future generations will likely access the written record to ascertain the many different ways that Catholics in our times assessed and addressed this monumentally horrendous situation; and this book will form part of that written record, which will show the melange of the human reactions to this frightful and awful period of history. It will exist alongside books which present similar subject matter, such as Iota UnumThe Rhine Flows into the TiberPeter Lovest Thou Me? and The Great Sacrilege, yet which, unlike Vatican II Exposed as Counterfeit Catholicism, fail to point out that the sedevacantist conclusion is the only logical and true position, with its concomitant responsibility to categorically reject the Novus Ordo Church and its various offshoots in their entirety.


A view of the book with the dust jacket taken off

Again, Vatican II Exposed as Counterfeit Catholicism may be purchased directly from the authors here (quantity discounts available).

Image source: stjosephsmedia.com / own creation
License: with permission / n/a

The Case Against Roncalli

May 21st, 2019 by Vigilo

from Introibo Ad Altare Dei

I learn quite a lot thanks to my readers. Each week in the comments section, there are many good discussions. Most are on the same topic as the post, but not always, and that’s fine by me. When I’m challenged on a topic I often re-think my position, to get a better understanding both for my own edification and that I may be of more informative value to my readers. I believe in the axiom,”He who does not understand his opponents’ point of view, doesn’t fully understand his own.” Last week, a comment was made by someone who objected to my designating Roncalli (John XXIII) as a false pope. He had challenged me on this point about a year ago, and I was going to research my position more thoroughly, but alas, life so often gets in the way of our plans.

This time, I started to research the topic and my findings were most fruitful–resulting in this post you’re now reading. Anyone who wishes to read the whole thread between my interlocutor and myself may do so by referring to the comments section of last week’s post. In sum, he said, “Sedevacantists recognize Paul VI onwards as pseudo-popes based on SOLID, IRREFUTABLE EVIDENCE. For some reason you’re not applying this standard to Roncalli…Again, I don’t know if Roncalli was an usurper. Neither do you, so perhaps you should pull back on DECLARING him a pseudo-pope, and instead just state that YOU believe he was problematic to the point that YOU have your doubts that he was genuine. ” (Emphasis in the original).

In this post, I will put forth the reasons, proving beyond a reasonable doubt, that Roncalli must be objectively dismissed as a false pope. There’s so much that could be written, but I will confine myself as best as possible to make it terse and get the point across without delving into all aspects of his life. Hence, you will not see, for example, accusations that he was a Freemason addressed. I might touch on such issues in another post. This one will suffice for the stated purpose.

Angelo Roncalli: A Brief BackgroundAngelo Giuseppe Roncalli, the man who would convoke the Robber Council Vatican II, was born the fourth of thirteen children in 1881. He was born to a family of sharecroppers who lived in an Italian village. Roncalli studied for the priesthood, and completed his doctorate in Canon Law the same year as his ordination, 1904.  He became Professor of Patristics at the Lateran University in 1924, only to be relieved of his post within months “on suspicion of Modernism.”
In February 1925, the Cardinal Secretary of State Pietro Gasparri summoned him to the Vatican and informed him of Pope Pius XI’s decision to appoint him as the Apostolic Visitor to Bulgaria (1925–1935). He was subsequently consecrated a bishop in 1925 by Cardinal Porchelli. On 12 January 1953, he was appointed Patriarch of Venice and raised to the rank of Cardinal-Priest of Santa Prisca by Pope Pius XII. After the death of Pope Pius XII on October 9, 1958, Roncalli was allegedly elected pope on the eleventh ballot occurring on October 28th. He took the regnal name of John XXIII. Interestingly, this was the first time in over 500 years that this name had been chosen; previous popes had avoided its use since the time of Antipope John XXIII during the Great Western Schism several centuries before. Both his name and his “reign” would be an appropriate foreshadowing of the Vatican II sect which he helped to create. 
Preliminary Considerations1. A pope who falls into heresy— as a private individual— automatically loses his papal authority by Divine Law.
 According to Doctor of the Church St. Alphonsus Liguori, “If ever a pope, as a private person, should fall into heresy, he would at once fall from the pontificate.” (See Verita della Fede, Pt. III, Ch. VIII, 9-10).
According to Wernz-Vidal, “Through notorious and openly divulged heresy, the Roman Pontiff, should he fall into heresy, by that very fact [ipso facto] is deemed to be deprived of the power of jurisdiction even before any declaratory judgement by the Church….A pope who falls into public heresy would cease ipso facto to be a member of the Church; therefore, he would also cease to be head of the Church.(See Ius Canonicum. Rome: Gregorian [1943] 2:453). 
2. A heretic is incapable by Divine Law of attaining the papacy. 
 According to theologian Baldii, “Barred as incapable of being validly elected [pope] are the following: women, children who have not reached the age of reason, those suffering from habitual insanity, the unbaptized, heretics and schismatics…” (See Institutiones Iuris Canonici [1921]; Emphasis mine).
According to canonist Coronata, “III. Appointment of the office of the Primacy. 1. What is required by divine law for this appointment: … Also required for validity is that the appointment be of a member of the Church. Heretics and apostates (at least public ones) are therefore excluded.” (Institutiones 1:312; Emphasis mine)
3. If one has a reasonable suspicion regarding the election of a pope, he may be considered as a doubtful pope, and therefore no pope in the practical order. 
According to theologian Szal, “Nor is there any schism if one merely transgresses a papal law for the reason that one considers it too difficult, or if one refuses obedience inasmuch as one suspects the person of the pope or the validity of his election, or if one resists him as the civil head of a state.” (See The Communication of Catholics with Schismatics, CUA Press [1948], pg 2; Emphasis mine). 
Remember that we need not have proof beyond a reasonable doubt (moral certainty) but SUSPICION. A reasonable suspicion in civil law is seen as more than a guess or hunch but less than probable cause. It is based on “specific and articulable facts,” “taken together with rational inferences from the circumstances.” Hence, if someone were elected pope, and coerced into resigning, he would remain pope. Any subsequent Cardinal “elected” could not attain to the papacy even if not a heretic. Moreover, with the death or true resignation of the man elected pope (at a time subsequent to the invalid election), it would not thereby automatically make the invalidly elected cardinal the Vicar of Christ. 
Was Roncalli a Heretic Prior to His Election?

  • In the biography by Lawrence Elliot entitled I Will Be Called John:A Biography of Pope John XXIII,[Reader’s Digest Press, 1973] it is recorded that as early as 1914, Roncalli was accused of Modernism while a teacher at the seminary at Bergamo. Cardinal De Lai, Secretary for the Congregation of Seminaries, formally reprimanded Roncalli, saying: “According to the information that came my way, I knew that you had been a reader of Duchesne [an author of a three volume work placed on the Index of Forbidden Books  for teaching Modernist tenets—Introibo] and other unbridled authors, and that on certain occasions you had shown yourself inclined to that school of thought which tends to empty out the value of tradition and the authority of the past, a dangerous current which leads to fatal consequences.” (pg. 59)
  • For ten years (1905-1915), Roncalli was secretary for Bishop Radini Tedeschi, a Modernist sympathizer. Roncalli describes him thus: “His burning eloquence, his innumerable projects, and his extraordinary personal activity could have given the impression to many, at the beginning, that he had in view the most radical changes and that he was moved by the sole desire to innovate…[Tedeshi] concerned himself less with carrying out reforms than with maintaining the glorious traditions of his diocese and with interpreting them in harmony with new conditions and the new needs of the times.”(See Leroux, John XXIII: Initiator of the Changes, pg. 10) Bp. Tedeschi wanted to “update” traditions by re-interpreting them with the “needs of the times.” Sound familiar? 
  • He received the red hat of a cardinal from the hands of French President Vincent Auriol in 1953 at Roncalli’s own insistence. Auriol was a committed Socialist, of whom Roncalli said he was an “honest socialist.” Pope Pius XI had stated, “No one can be, at the same time, a sincere Catholic and a true socialist.”(See Encyclical Quadragesimo Anno [1931], para #120)
  • While working in Bulgaria, Roncalli became well acquainted with Eastern Schismatics. His heretical ecumenism shone through “Catholics and Orthodox are not enemies, but brothers. We have the same faith; we share the same sacraments, and especially the Eucharist. We are divided by some disagreements concerning the divine constitution of the Church of Jesus Christ. The persons who were the cause of these disagreements have been dead for centuries. Let us abandon the old disputes and, each in his own domain, let us work to make our brothers good, by giving them good example. Later on, though traveling along different paths, we shall achieve union among the churches to form together the true and unique Church of our Lord Jesus Christ.” (See Luigi Accattoli, When A Pope Asks Forgiveness, New York: Alba House and Daughters of St. Paul, [1998], pp. 18-19; Emphasis mine.) Do the schismatics share the same faith with the One True Church? Obviously not. 
  • According to Renzo Allegri (translated from the original Italian Il Papa che ha cambiato il mondo, Testimonianze sulla vita private di Giovanni XXIII, pg. 66) a Bulgarian journalist named Stefano Karadgiov stated, “I knew Catholic priests who refused to go into an Orthodox Church even as tourists. Bishop Roncalli, on the contrary, always participated in Orthodox functions, arousing astonishment and perplexity in some Catholics. He never missed the great ceremonies which were celebrated in the principle Orthodox church in Sofia. He put himself in a corner and devoutly followed the rites. The Orthodox chants especially pleased him. (Emphasis mine) 
  • The import of Roncalli actively participating in false worship cannot be understated. Participating in false religious worship, according to the approved canonists and theologians, is a manifestation of heresy and/or apostasy. According to theologian Merkelbach, external heresy consists not only in what someone says, but also dictis vel factis, that is “signs, deeds, and the omission of deeds.” (Merkelbach, Summa Theologiae Moralis, 1:746; Emphasis mine)
  • Nor is this an isolated report of Roncalli participating in prayer with those outside the Church. According to John Hughes in Pontiffs:Popes Who Shaped History [Our Sunday Visitor Press, 1994], “He [Roncalli] became good friends of the Reverend Austin Oakley, chaplain at the British Embassy and the Archbishop of Canterbury’s personal representative to the Orthodox Ecumenical Patriarch. Even more unusual were Roncalli’s visits to Oakley’s chapel, where the two men prayed together.” (Emphasis mine). Furthermore, according to Kerry Walters in John XXIII (A Short Biography) Franciscan Media,[2013], Roncalli once proclaimed from the pulpit that Jesus Christ “died to proclaim universal brotherhood.” (pg. 14)

Did Something Strange Happen at the 1958 Conclave? 1.  There were several top contenders for the papacy after the death of Pope Pius XII. Fr. DePauw, my spiritual father, made it known to me that his personal friend, Alfredo Cardinal Ottaviani, who was in charge of the Supreme Sacred Congregation of the Holy Office, was so certain he would be elected, that he had already picked out his regnal name as Pope Pius XIII. Other strong contenders included Cardinals Agagianian (Modernist sympathizer), Lercaro (Modernist sympathizer), and Siri (anti-Communist and anti-Modernist like Ottaviani). The U.S. government was very interested in the election, as the Cold War was in high gear, and they wanted another staunch anti-Communist like Pope Pius XII. 
In October of 1958, there were only 55 Cardinals in the world, the lowest number in decades because Pope Pius knew so many bishops were suspect of Modernism. It was the “second wave” of resurgent Modernism. Pope St. Pius X had driven the Modernists underground, but had not extirpated them. So why did Pope Pius XII give the red hat of a Cardinal to Roncalli? Contrary to what many think, the Church doesn’t simply excommunicate clerics on a whim. The fact that they were censured or held suspect of heresy is the Church doing Her job. The hope is to reform those who go astray and bring them back into the fold. Even the great St. Pius X gave the worst Modernists time to reform before excommunication. To be clear, the Church is in no way infallible when it comes to ecclesiastical appointments. Choosing someone as a Cardinal does not relieve their censure or suspicion of heresy automatically. 
Pope Pius XII had a back-stabbing Judas as his confessor; Fr. Augustin Bea. Bea was thought to be anti-Modernist, but at Vatican II he worked for the passage of Nostra Aetate, the heretical document on non-Christian religions. He was an ecumenist to the extreme and wanted the Jews “absolved” for their crime of Deicide. Could he have protected Roncalli, having the ear of Pope Pius and convincing him he was “reformed” and/or not electable as pope? This is one of many possibilities, but the crux of the matter is it does nothing to absolve Roncalli of his false teachings and even without ecclesiastical excommunication, he would have been removed from the Church by Divine Law for profession of heresy. 
2. Confusing white smoke signals appeared and American intelligence had allegedly found out that Cardinal Siri had been elected pope. Then the smoke was black. White smoke signals mean that a Cardinal had been elected and accepted his election as the new pope. This has lead some to speculate that Siri was elected pope (“Gregory XVII”) and was forced to resign. Therefore Roncalli’s election was null and void. I don’t accept the “Siri Theory” for good reason.

 See my post http://introiboadaltaredei2.blogspot.com/2015/02/one-question-siri-cant-answer.html for my thoughts on the “Siri Theory.” Is it possible some other Cardinal was elected, forced to resign (which made Roncalli’s election null and void), and then lost office by going along with the Modernists? It’s a possibility. Lest anyone say there is no evidence of seriously confusing smoke, according to Kirk Clinger, “The partly white, partly dark smoke confused even the Vatican radio announcers. They had to apologize frequently for their error. The column of smoke which rose from the chimney of the Sistine Chapel was first whitish, then definitely white, and only later definitely black.” (See A Pope Laughs: Stories of John XXIII,Holt, Rinehard, and Winston[1964], pg. 43) 
3. The most convincing report I heard was that both Cardinals Ottaviani and Siri were unable to muster the two-thirds plus one vote to be elected. As a result, a group of “moderates” convinced most Cardinals to give their votes to Roncalli as a “transitional” pope. He was 77 years old, and (so the reasoning went) wouldn’t do much. Could there have been threats to a Cardinal that got elected and he was forced to resign? At least two Cardinals present made disparaging statements about what transpired at that conclave, which is highly suggestive that there was something seriously wrong. They were Cardinals Ottaviani and Spellman. 
4. Does this give us a reasonable suspicion, such that we may doubt Roncalli’s election? Reasonable suspicion is a low standard of evidence, so I’d say definitely so. However, there is more than ample proof Roncalli was a heretic prior to his election and therefore could not attain to the papacy. Finally, let’s not forget that a cause can be discerned by examining the effects. For example, the intelligent design of the universe points to a Creator. Likewise, if the man who came out of the conclave did what a true pope would not (indeed could not)do, we can safely say he wasn’t elected pope.  
5. Roncalli, as “pope” rehabilitated every major heretic that had been censured under Pope Pius XII and had them as approved periti (theological experts) at Vatican II. These heretics included the likes of Congar, de Lubac, and Hans Kung, among many others, none of whom were required to abjure any errors. Roncalli promoted ecumenism. He ordered the words removed from the prayer of Consecration to the Sacred Heart of Jesus : “Be Thou King of all those who are still involved in the darkness of idolatry or of Islamism.” He changed the Good Friday prayers so as to remove the phrase “perfidious (i.e., faithless) Jews.” He modernized the Mass, Breviary, and Calendar. He was friends with Socialists, Communists, and Freemasons, none of whom he sought to convert. Are these the actions of a true Vicar of Christ? 
Pacem In Terris: Heresy On EarthThe death-knell for those who wish to consider Roncalli pope lies in the fact that he professed heresy in his encyclical Pacem In Terris, published April 11, 1963. This section of my post is taken from the work of Mr. John Daly called John XXIII and Pacem in Terris. I give full credit to Mr. Daly for his incredible research  and incisive analysis. I have condensed the pertinent parts of his article in this section and included some of my comments and research, which I mixed in.—Introibo
The encyclical Pacem in Terris, was about “establishing universal peace in truth, justice, charity, and liberty,” and in addition to the Church, it was addressed “to all men of good will.” The heretical proposition is the opening sentence of paragraph #14. The official Latin version, published in the Acta Apostolicae Sedis (“AAS” –Acts of the Apostolic See), No. 55, 257-304 is as follows:

In hominis juribus hoc quoque numerandum est, ut et Deum, ad rectum conscientiae suae normam, venerari possit, et religionem privatim et publice profiteri. 
In English it means, “We must include among the rights of man that he should be able to worship God according to the rightful prompting of his conscience and to profess his religion privately and publicly.”
Those who defend Roncalli will point out (correctly) that the Church teaches humans have the right to profess and practice only the Catholic religion which is the One True Church, outside of which no one is saved. Error has no rights. There is nothing wrong with this statement in Pacem (they contend) because the word rightful modifies the “prompting of his conscience” such that it implies that one is not simply entitled to follow his conscience in the worship of God unless his conscience is rightful (i.e., in accordance with the One True Church). What no Catholic can declare is that each person should be able “to profess his religion privately and publicly.” This implies (as we shall see) that one can profess any religion, be it the True Religion or any of the myriad false religions, both privately and in public; which idea is heretical and condemned by the Church.

Here’s where it gets interesting. The possessive adjective “his” does not appear in the official Latin text published in the AAS. However, its interpolation by translators (including the official English text available on the Modernist Vatican’s website) is by no means unjustified for two reasons:

(a) Latin very rarely includes such adjectives, frequently showing them to be  understood from the context.
(b) Abundant evidence shows that John XXIII’s true meaning is represented by the inclusion of “his”–which evidence will be examined.

If you read the sentence without the word “his” it admits of an orthodox interpretation: i.e., people have the right to profess religion publicly and privately provided it’s the Catholic religion. Nevertheless, we cannot omit that word without altering the intended sense of the encyclical; a sense that is unabashedly heretical. Let no one protest that this is an exercise in mere semantics. The semi-Arian heretics, under pressure from the Emperor, were prepared to submit to every syllable of the Nicene Creed except they rejected the statement that Our Lord was consubstantial (homo-ousion) with the Father, but He was merely (homoi-ousion) of like substance, not the same substance. One letter marked the all important line between Catholic doctrine and heresy.

It is beyond dispute that the meaning Roncalli wished to convey, and to which he consciously lent his (alleged) “authority,” was that each person has the right to profess his religion—whatever that religion may be–both privately and publicly. Here is the evidence:

1. The encyclical was not, as traditionally done, addressed only to the members of the Roman Catholic Church, but to “all men of good will.” If it was only addressed to Catholics, one could argue that they would know that “his” religion is the Catholic religion, because only the Truth may be openly professed and preached. After all, he would then only have Catholics as his intended audience. It is completely unreasonable to expect Jews, Mohammedans, Protestants, and Eastern Schismatics (among other non-Catholics) to obtain that understanding from the context. The only reasonable conclusion at which they would arrive is that the encyclical guarantees every single one of them the objective moral right to practice and profess his particular false religion in public.

2. The 32nd edition of Denzinger’s Enchiridion Symbolorum [The Enchiridion is a compendium of all the basic texts on Catholic dogma and morality since the Apostolic Age. Commissioned by Pope Pius IX, it has been in use since 1854, and has been regularly updated since] was edited by Fr. Schonmetzer and has the offending sentence tagged with a footnote referencing the Masonic United Nations’ Universal Declaration of Human Rights (1948) article 18:

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

This passage is irreconcilable with Catholic doctrine, yet it is linked to the very sentence that would make a reader believe that everyone is free to express his religion in public, no matter if it is the true religion or not. It would suggest that Roncalli was conscious of that portion of the Universal Declaration of Human Rights as he penned Pacem in Terris. If this does not contradict Catholic teaching, nothing does.

As Pope Gregory XVI taught: “Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care…This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it.” (See Mirari Vos [1832], para. #13 and 14).

The defenders of Roncalli will protest that there is a “lack of evidence” that Roncalli authorized the footnote; but such objection fails miserably. The authors of the Enchiridion are selected precisely to ensure that their references and explanations will meet with official approval of the Holy See, and any remark misrepresenting the mind of same would meet with a public rebuke and a retraction demanded by Rome, which was far from the case. Moreover, the involvement of the editors of the 32nd edition is more demonstrable than in any prior edition. It was the first time that the passage of Pope Pius IX’s condemnation of religious liberty was omitted.  The startling omission is explicable only on the basis that it was intended to conceal the explicit contradiction between Pacem in Terris and Quanta Cura. 
This passage was omitted: From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an “insanity” viz., that “liberty of conscience and worship is each man’s personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way.” But, while they rashly affirm this, they do not think and consider that they are preaching “liberty of perdition;” and that “if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling.” (See Quanta Cura [1864], para. #3).

Clearly, it cannot be reasonably maintained that those who took such great care to arrange the suppression of the “offending” part of Quanta Cura were not also responsible for the footnote to Pacem in Terris which concerned the same subject.

3. That fact that the sentence from Pacem in Terris must be understood in connection with the Universal Declaration of Human Rights is confirmed by the fact that in Pacem itself, the Masonic United Nations and its Declaration are commended and praised in paragraphs #142, 143, and 144. Roncalli said of the Declaration “It is a solemn recognition of the personal dignity of every human being; an assertion of everyone’s right to be free to seek out the truth, to follow moral principles, discharge the duties imposed by justice, and lead a fully human life. It also recognized other rights connected with these.” (para. #144; Emphasis mine). An encyclical is carefully read over by the Pontiff before signing and promulgating it. Moreover, high ranking theologians craft it at the direction of the pope. Each word is carefully chosen. If these “other rights” written in the Declaration did not include the infamous “right” to religious liberty, is it not obvious this would have been made clear?

4. The encyclical was roundly praised by the Masonic lodges and the secular media both of which promote religious Indifferentism and religious liberty through supporting separation of Church and State.

5. The Church cannot (and does not) teach ambiguously in expressing theological truths. Any deliberate ambiguity must be interpreted against the orthodoxy of the one teaching ambiguously. Propositions that are ambiguous or admit of interpretations that are either orthodox or heterodox are deemed “heretical by defect.” This is also the case with propositions that are true, but are calculated to omit pertinent truths or terms they ought to include. The following proposition of the Jansenist Pseudo-Synod of Pistoia was condemned:
“After the consecration, Christ is truly, really and substantially present beneath the appearances (of bread and wine), and the whole substance of bread and wine has ceased to exist, leaving only the appearances.”

In 1794, Pope Pius VI condemned that proposition in the Apostolic Constitution Auctorem Fidei because “it entirely omits to make any mention of transubstantiation or the conversion of the entire substance of the bread into the Body, and the whole substance of the wine into the Blood, which the Council of Trent defined as an article of Faith…insofar as, through an unauthorized and suspicious omission of this kind, attention is drawn away both from an article of Faith and from a word consecrated by the Church to safeguard the profession of that article against heresies, and tends, therefore, to result in its being forgotten as if it were merely a scholastic question.”

Summation: It is impossible to excuse Roncalli (John XXIII) from the charge of heresy by arguing that this sentence can admit of an orthodox interpretation, because it does not. Even if, ad arguendo, it could so admit of an orthodox interpretation, Roncalli would still be guilty of heresy by defect because it has been shown that the obvious sense of the sentence, taken in both text and context, is incontrovertibly heretical.

ConclusionWhat, then, are the practical and objective conclusions we can deduce from the so-called pontificate of “Good Pope John”? 

  • He was influenced and kept friends with Modernists, Masons, Socialists and other sworn enemies of the Church from his earliest days in the priesthood
  • He was removed from his teaching post on suspicion of heresy (Modernism)
  • He worshiped and prayed with heretics and schismatics 
  • He made an overtly heretical statement regarding Catholics and Eastern Schismatics having the “same faith”
  • The conclave of 1958 was surrounded by suspicious activity and lead many to believe that someone else had been elected pope prior to Roncalli
  • After his “election” Roncalli rehabilitated all the living censured theologians under Pope Pius XII and had them actively serve as theological experts during Vatican II
  • Roncalli taught the heresy of religious liberty in Pacem in Terris; he paved the way for its adoption at Vatican II in the heretical document Dignitatis Humanae

Therefore,
1. It is morally certain that Roncalli was not pope since at least the promulgation of the heretical encyclical Pacem in Terris of April 11, 1963. A true pope cannot teach heresy.
2. Was Roncalli “pope” from October of 1958 until April 11, 1963? In a word: No. We know a cause by the effect it produces. If you see someone who’s sick, you know it’s caused by an illness, even if you can’t diagnose exactly what illness it is. Pope’s do not rehabilitate heretics, promote ecumenism and teach heresy. It is highly more probable than not that Roncalli was a heretic at the time he entered the conclave and never attained to the papacy in the first place. It is also possible (but not likely) that someone else was elected pope and resigned under duress, making Roncalli’s subsequent “election” invalid. There’s more than sufficient evidence prior to the promulgation of Pacem in Terris that we can suspect the validity of his election (due to heresy, election of another, or both) to treat him as a dubious pope –which is no pope in the practical order.
I could write dozens of posts on “Evil Pseudo-Pope John.” However, I hope this one will be sufficient to put to rest the arguments of those who are “agnostic” about his “papacy” and think he might have been pope. Finally, for those who have even the slightest qualm of conscience or scintilla of doubt remaining, let me add that Bergoglio “canonized” him a “saint.” The same Argentinian apostate who gave us “St.” John Paul the Great Apostate and “St” Paul VI, gave us “St” John XXIII. If that’s not enough to make you realize the destruction he caused, and for which the Vatican II sect praises him, no amount of information can wake you from your denial. 

from In Veritate

Not our fault!

In a recent letter commenting on clerical sex abuse, Ratzinger said that the cause of it was the sexual revolution of the 1960’s.

This is a stunning statement. Why? Because it is the mission and purpose of the Church to resist moral corruption, and especially to protect the clergy from it. The clergy should practice mortification of their sexual passions, devoted as they are — and canonically obliged — to celibacy and perfect chastity. One could just as easily say: “The monks are all fat because of the eating revolution.” Are they not supposed to practice mortification? It would be the equivalent of saying that the Titanic sank because there was an iceberg in front of it. The reality is that the Titanic sank because the crew was recklessly speeding at 22 knots (at that time very fast for an ocean liner) through “Iceberg Alley” in the springtime when icebergs are most commonly seen. The crew had also committed gross negligence in ignoring the warnings of ice by other ships.

It is amazing how the Novus Ordo clergy so blithely exonerate themselves of guilt in the matter of clerical abuse. What is yet more stupefying is what Ratzinger assigns as a concomitant cause: “At the same time, independently of this development, Catholic moral theology suffered a collapse that rendered the Church defenseless against these changes in society.”

Catholic moral theology suffered a collapse? Did that just happen on its own? No, says Ratzinger: “Until the Second Vatican Council, Catholic moral theology was largely founded on natural law, while Sacred Scripture was only cited for background or substantiation. In the Council’s struggle for a new understanding of Revelation, the natural law option was largely abandoned, and a moral theology based entirely on the Bible was demanded.”

The truth is that the “new theology,” of which Ratzinger was one of the principal architects and proponents during the 1950’s and 1960’s, demanded the abandonment of the traditional Catholic theology as found in the commonly used textbooks in seminaries. They detested the scholastic theology of Saint Thomas Aquinas, and called for its replacement with biblical and patristic (the Fathers of the Church) theology.

While this sounds beautiful and noble, it was merely a tool by the Modernists to soften and relativize Catholic theology. Why? There is nothing soft or relativistic about Sacred Scripture or the Fathers, but these sources do not constitute a coherent system of dogmatic or moral theology. The great contribution of Saint Thomas Aquinas and his school was to take Sacred Scripture and the Fathers, and to make from them a very clear synthesis and system. To abandon this work would be the equivalent of abandoning the wheel and returning to the time when people dragged things around.

What was the effect of this abandonment of scholastic theology? Ratzinger continues: “Consequently, there could no longer be anything that constituted an absolute good, any more than anything fundamentally evil; (there could be) only relative value judgments. There no longer was the (absolute) good, but only the relatively better, contingent on the moment and on circumstances.”

The reader may recall that I assigned, in previous newsletters, as the cause of the abuse by priests exactly what Ratzinger here describes: the loss of any sense of moral absolutes.

Ratzinger makes other breathtaking statements:

Independently of this question, in many circles of moral theology the hypothesis was expounded that the Church does not and cannot have her own morality.

In various seminaries homosexual cliques were established, which acted more or less openly and significantly changed the climate in the seminaries.

One bishop, who had previously been seminary rector, had arranged for the seminarians to be shown pornographic films, allegedly with the intention of thus making them resistant to behavior contrary to the faith (1)

There were — not only in the United States of America — individual bishops who rejected the Catholic tradition as a whole and sought to bring about a kind of new, modern “Catholicity” in their dioceses.

Having made these self-damning admissions, he attempts to excuse the Roman “authorities” by claiming that the complex criminal code of the 1983 (Novus Ordo) Code of Canon Law made it impossible to remove these priests who abused young persons. This is a positively ludicrous excuse. It is a shameless sham and an insult to any thinking and decent person. It would be the equivalent of saying, “Stalin was incapable of stopping the slaughter of millions of people because the laws on the books made it almost impossible for him to prosecute the perpetrators.” You might get away with this excuse in a republican form of government, where there is separation of powers, but you cannot seriously say this in the case of a monarchy or dictatorship. John Paul II — the “saint” — could have, with a single stroke of the pen, put a stop to any legal barriers. He could have defrocked priests and deposed bishops by means of a mere telegram or telephone call.

Ratzinger also offers the excuse that the Vatican bureaucracy was overwhelmed by the cases of abuse. This again is no excuse, since the accused could have been easily removed from priestly service while their case was being processed. In that way, the wicked practice of moving them around from parish to parish, where they abused again and again, could have been avoided.

Ratzinger asks the rhetorical question: “Why did pedophilia reach such proportions?” Ratzinger’s answer: “Ultimately, the reason is the absence of God.” The real reason: The godless, faithless, disgustingly selfish, and perverted Novus Ordo clergy who profited from the respect and admiration that innocent young persons had for the Catholic clergy in order to perform upon them acts which make you want to vomit.

Ratzinger offers a few other reasons for the clerical abuse. One of the factors is declining devotion to the Real Presence of Christ in the Holy Eucharist: “The declining participation in the Sunday Eucharistic celebration shows how little we Christians of today still know about appreciating the greatness of the gift that consists in His Real Presence.” It was Ratzinger, however, who told us in an encyclical that Christ is in the bread,” which is a thoroughly Protestant notion of the Eucharist, denying the Real Presence of Christ. Ratzinger also stated: “To go to church on the ground that one can visit God who is present there is a senseless act which modern man rightfully rejects.” (2) And has the New Mass promoted devotion toward the Real Presence of Christ in the Holy Eucharist?

The cherry on top of this burlesque of self-exoneration for the heinous crimes of the clergy is the final paragraph: “At the end of my reflections I would like to thank Pope Francis for everything he does to show us, again and again, the light of God, which has not disappeared, even today. Thank you, Holy Father!”

It is not to be forgotten that the “Holy Father,” that heretical motor-mouth, is the one that has pronounced numerous heresies, and has justified receiving communion in the state of the mortal sin of adultery.

Vatican II

The real cause of the clerical abuse. Ratzinger said a few things which were true, but failed to assign the cause. Yes, there was a sexual revolution of the 1960’s, but was not the stated purpose of Vatican II to adapt the Church to fit the modern world? Did it not want to “open the windows of the Church,” as John XXIII said? The effect of this attitude produced in the clergy and the people an absorption of the very detestable sexual revolution which Ratzinger laments. If Vatican II had not happened, the Church would have resisted the sexual revolution. It was very successful in doing so in the 1950’s by means of the Legion of Decency, for example, which managed to control Hollywood’s penchant for sex. The Legion of Decency died after Vatican II, and so did decency in movies and in television.

Likewise the collapse of the Church’s moral theology was a direct result of Vatican II. Up to 1958, moral theology was in wonderful condition. Many moral theologians wrote treatises and textbooks in the early part of the twentieth century which were excellent, applying traditional moral principles to modern moral problems. One such example is the textbook of the Dominican Merkelbach, which we use here at the seminary. It is the most thorough moral theology textbook in my experience.

Ratzinger describes these horrors as if neither he nor his boss, “Saint” John Paul II, were responsible for them, and in any way participated in them. The reality is that Ratzinger is one of the most responsible for Vatican II as the radical, modernist, suit-and-tie theologian, together with his “buddies” Karl Rahner, the pantheist Jesuit with a mistress, and Hans Küng, the notorious denier of the divinity of Christ, Our Lady’s Assumption, and the infallibility of the Roman Pontiff. They were the radical threesome. I remember. It was Küng who said “We got more from Vatican II than we ever expected.”

Ratzinger refuses to see Vatican II as the cause of the problems. The Council is his baby. It is evident to anyone with a brain that the Church went into a tail-spin in every aspect of its life since the opening of that wicked meeting of Vatican II, but Ratzinger insults every thinking and decent person with these preposterous and farcical “reasons” that he gives for clerical abuse, never once saying “mea culpa” for his criminal, lawless, disgraceful, and reprehensible cooperation in these vicious acts of a corrupt clergy.


Footnotes:

(1) This was “Ken,” the Novus Ordo Bishop of Saginaw, Michigan. (He always wanted to be known by his first name).

(2) From Ratzinger’s book, Die sakramentale Begründung christlicher Existenz.

The Anti-Father

May 14th, 2019 by Vigilo

from Introibo Ad Altare Dei

If you ever heard the Vatican II sect “priests” talk about the Gospel in their “homily,” you would get the idea that the books of the Bible are more or less a bunch of nice stories that teach us to be kind because “God is good all the time.” They denigrate “born again” Protestant ministers, not for their many and genuine heresies, but because they “falsely” believe the Bible to be the inspired and infallible Word of God. At the same time, (so we are told), in the days pre-Vatican II, Catholics were “not allowed” or “discouraged” from reading the Bible on their own. In this way, they were prevented from seeing that the Bible is a nice collection of myths, stories, and some truths to encourage us to believe in a nice God and His Son Who was “the greatest man (sic) on Earth.”

If you’re wondering how we got to this sorry state of affairs, modern Biblical scholarship was infected by the Modernists in the wake of Vatican II. The seeds were sowed in the late 19th century, and one man in particular did more damage than all the others. Alfred Firmin Loisy was born in France on February 28, 1857, and died June 1, 1940. He was ordained a priest on June 29, 1879, but was off-course in his spiritual life. He obtained his theology degree in 1890. Loisy claimed in his journal that he had a “fever for glory” and wanted to become a “Father of the Church.”(See McKee, The Enemy Within the Gate [1974], pg. 23). His arrogance and diabolical hatred for all things traditional Catholic, led to him becoming one of the “Fathers of Modernism” and of the Vatican II sect, which his influence helped to spawn in 1964.

As we shall see in this post, Loisy was particularly critical of the Bible, and is even called in some circles the “Founder of Biblical Modernism in the Catholic (sic) Church.” It is because of him, and his intellectual/spiritual disciples, that the true teaching regarding the Bible was discarded.

Ridding The Bible of “Myths”Loisy argued against the Mosaic authorship of the Pentateuch, the reliability of Genesis’ creation accounts, and against the historical dependability of the Bible in general. As a result, he was removed from his teaching position at the Institut Catholique.  After his dismissal, he was made a chaplain at a girls school at Neuilly. In 1900 Loisy became lecturer at Ecole des hautes Estudes at the Sorbonne, where he was able to continue spreading his ideas as a Modernist. Pope Leo XIII issued the encyclical Providentissimus Deus in 1893 condemning the errors of Modernist Biblical criticism. 
 Undaunted, Loisy continued to write heretical books, using Modernist Biblical criticism. In particular, Loisy:

  • Denied the authority of God, the Scriptures, and Tradition
  • Denied the Divinity of Jesus Christ
  • Denied Christ was omniscient 
  • Denied the Redemptive death and Resurrection of Christ
  • Denied the Virgin Birth
  • Denied Transubstantiation
  • Denied the Divine Institution of both the papacy and the Church

 In December of 1903, Loisy’s books were placed on the Index of Prohibited Books by the Supreme Sacred Congregation of the Holy Office with the full approval of Pope St. Pius X, who had just been elected pope in August of that year. On January 24, 1904, Loisy wrote to the saintly and thoroughly Anti-Modernist Raphael Cardinal Merry del Val. The Cardinal was the right hand man of Pope St. Pius X, and with good reason. Cardinal Merry del Val was everything Loisy was not: humble and pious. Moreover, the Cardinal was an intellectual giant, having not only a Doctorate in Sacred Theology as an approved theologian, but he also earned a doctorate in philosophy and licentiate in Canon Law. He did not fancy himself a “Father of the Church” but actually penned a “Litany of Humility.” Some ascribed the authorship to another, but the Cardinal recited it daily, nevertheless.  His cause for sainthood was introduced in 1953, and in my opinion, had Vatican II not happened, he would have an “St.” before his name.

Loisy told the Cardinal in his letter that “I accept all the dogmas of the Church.” This was an unabashed lie, because at the same time in his journal he wrote, “I have not been Catholic in the official sense of the word for a long time…Roman Catholicism as such is destined to perish, and it will deserve no regrets.” (Ibid, pgs. 32-33). The wise Cardinal was not satisfied, as he knew all too well how Modernists lie and conceal their true intentions by giving different meanings to dogmas. A Modernist could say, “I believe in the Resurrection of Christ (insofar as he lives on; not materially, but in the minds of His followers).” The part in parentheses is never said aloud. Cardinal Merry del Val continued to advise Pope St. Pius that more stringent measures needed to be taken. 
Finally, in 1907, His Holiness Pope St. Pius X condemned 65 Modernist propositions in his famous declaration Lamentabili Sane. Of those 65 propositions, fifty (50) were taken from the works of Loisy. Enraged, Loisy realized that there was no reconciliation possible with the Church and his heresy. He now made plain what he had heretofore keep close to his vest when he wrote publicly, “Christ has even less importance in my religion than he does in that of the liberal Protestants: for I attach little importance to the revelation of God the Father for which they honor Jesus. If I am anything in religion, it is more pantheist-positivist-humanitarian than Christian.” On March 7, 1908, Loisy was solemnly excommunicated by Pope St. Pius X. He became a college professor, forsaking his clerical status, and died unrepentant in 1940. 
The Condemnations of Lamentabili SaneHere are just some of the propositions (all solemnly condemned by St. Pius X) which Loisy propagated in regard to Holy Scripture:
4. Even by dogmatic definitions the Church’s Magisterium cannot determine the genuine sense of the Sacred Scriptures.
7. In proscribing errors, the Church cannot demand any internal assent from the faithful by which the judgments She issues are to be embraced.
9. They display excessive simplicity or ignorance who believe that God is really the author of the Sacred Scriptures.

10. The inspiration of the books of the Old Testament consists in this: The Israelite writers handed down religious doctrines under a peculiar aspect which was either little or not at all known to the Gentiles.

11. Divine inspiration does not extend to all of Sacred Scriptures so that it renders its parts, each and every one, free from every error.

12. If he wishes to apply himself usefully to Biblical studies, the exegete[interpreter of the Bible] must first put aside all preconceived opinions about the supernatural origin of Sacred Scripture and interpret it the same as any other merely human document.

In Defense of God’s WordThe attacks of Loisy and the Modernists on Sacred Scripture lack merit, even apart from a theological perspective. The following is taken and condensed from the work of A. Anderson, a lawyer who attacked the alleged logical basis of the Modernists’ faulty exegesis. Anderson shows that the Modernists cannot maintain their position in regard to Sacred Scripture being “unreliable”— even in the purposeful absence of theological proof. What makes his work, entitled A Lawyer Among the Theologians, (Hodder and Stoughton, [1967]) truly masterful, is how he demonstrates that the Gospels are historically reliable while fighting Modernists “on their own turf” by using the best secular evidence, and not invoking any theological authority. 
Reasons for Accepting the Gospels as Historically ReliableAs a form of literature, the Gospels are unique, for they were written by believers to confirm the readers in their faith or to bring to faith those who did not yet believe. Since the Christian faith is rooted in history, the Evangelists were concerned in reporting what actually happened, and therefore the religious aim of the Gospels is not a valid reason for rejecting them as historically inaccurate or unreliable. 
1. Two Evangelists explicitly claim they are reporting historical facts. St. Luke begins his Gospel by telling us that he has been at pains to gather reliable information about the events he plans to chronicle in order that Theophilus, for whom he is directly writing, may rest assured that his faith in Christ is based on well-established fact. The order in which he recounts the facts is not strictly chronological, but in its main outlines Luke’s account of the public ministry of Jesus tallies with those of Sts. Matthew and Mark. St. John also presents his Gospel as a record of facts which serve as a warranty for faith in Christ.
2. The Evangelists, even if they wanted to, could not have made up the story, for the central figure is so tremendous and the story of His life so unique as to be beyond the power of human imagination. Even John Stuart Mill, a rationalist philosopher who rejected the supernatural said, “Who among His disciples or among the proselytes was capable of inventing the sayings of Jesus or or of imagining the life and character revealed in the Gospels? Certainly not the simple fishermen of Galilee; certainly not St. Paul, whose character and idiosyncrasies were of a totally different sort; still less the early Christian writers.”
3. The Gospels had to pass the scrutiny of men who had witnessed the events that were recorded, and were hostile to the Christian claims.
4. Historical and archaeological research have revealed that the Gospels depict with striking exactitude the very complex social and political order that prevailed in the Middle East in the third decade of the first century, an order that was completely destroyed in 70 A.D. The Evangelists’ reliability in recording these items creates a presumption that their testimony on other matters is true as well.
5. A crucified Messiah was completely out of step with regard to Jewish expectations. The Jews were expecting a Messiah, but not a suffering Messiah, and still less an Incarnate Deity. Even if they thought the Messiah was to be the Son of God, even the most learned rabbis of the day would NOT think Him to be born in a stable, spend thirty years in obscurity as a carpenter, and end His life on the ignominious death of the cross. Christ therefore was, in the words of St. Paul, a “stumbling block” on the path to faith. (1 Corinthians 1:23). 
There is non-Christian testimony from pagan historians which corroborate the unique life of Jesus Christ. These writers include:

  • Flavius Josephus
  • Tacitus
  • Suetonius
  • Pliny the Younger

ConclusionThe Modernists have come to destroy all that is good, beautiful, and true. The would be “Church Father” Alfred Loisy was the quintessential Modernist, seeking to destroy the Church and replace Her with a One World Religion. He began attacking the reliability of the Bible, and the Vatican II sect continues with the de-supernaturalized “social Gospel” which reduces the Faith to little more than worldly concerns and advocates for Socialism/Communism. One of Loisy’s most noted sayings was, “Jesus came proclaiming the Kingdom, and what arrived was the Church,” as if Our Lord never intended to found a Church. Loisy admitted to being a “pantheist-positivist-humanitarian” –a man devoid of the Faith. 
Bergoglio and his false hierarchy are Loisy’s successors in heresy and apostasy. They proclaim a mythical Jesus (“There is no Catholic God”) Who founded no Church (“proselytism is solemn nonsense”) and lets you do what you want (“Who am I to judge?”). The only thing our SSPX friends need to recognize is that the Vatican II sect is not the Roman Catholic Church, and then resist the sect by admitting sedevacantism— thereby joining the fight against it. 

from Novus Ordo Watch

Blasphemies at Interreligious Peace Meeting in Sofia

[UPDATE 07-MAY-2019: Prelates of the Orthodox religion refused to attend the meeting.]

On Apr. 10, 2015, we told you that Jorge Bergoglio’s religion is basically a theological version of the famous song We Are The World, although the word “theological” was perhaps too generous.

The Jesuit pretend-pope is currently in the middle of a blather tour “Apostolic journey” to Bulgaria and North Macedonia. Today, May 6, he participated in an interreligious prayer meeting for peace in the Bulgarian capital of Sofia, together with Orthodox, Armenians, Protestants, Jews, and Muslims (see photos here). At the beginning of the event, as he and his entourage entered the stage, a children’s choir began singing the 1985 USA for Africa hit We Are The World.

For those not familiar with it, let’s review the original for a minute.

Written by American pop icons Michael Jackson and Lionel Richie, We Are The World was an immensely successful song featuring a choir of roughly three dozen famous musicians, many of whom chimed in for a quick solo performance of a line or two of text. The lyrics of We Are The World are problematic throughout, but one line in particular takes the cake. The text is entirely Naturalist — it pretends that natural life is the greatest good and that human happiness can be procured by merely natural means. This alone makes the song highly unfit to be used for any occasion, but especially in a supposedly Catholic setting.

In the first verse, Paul Simon and Kenny Rogers proclaim that “life [is] the greatest gift of all” before Billy Joel and Tina Turner inform us that “love is all we need.” Filled with all sorts of sentimental platitudes, this kind of song is right up Francis’ alley.

But then it gets more serious. Generously granting God a cameo appearance for the second verse, Willie Nelson sings: “As God has shown us, by turning stone to bread”, and Al Jarreau finishes the sentence with: “and so we all must lend a helping hand” (at 2:00 min mark here).

Yeah, that’s a great example: God turned stones into bread. Remember? Wait, how did that go again? Let’s see:

And Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert, for the space of forty days; and was tempted by the devil. And he ate nothing in those days; and when they were ended, he was hungry. And the devil said to him: If thou be the Son of God, say to this stone that it be made bread. And Jesus answered him: It is written, that Man liveth not by bread alone, but by every word of God. …And all the temptation being ended, the devil departed from him for a time.

(Luke 4:1-4,13)

We have news for the singers of We Are The World: God did not turn stone into bread, either to feed Himself or to feed others. He once turned water into wine and fed thousands of people with only a few loaves, but never did He turn rocks into bread. It was Satan’s temptation of Christ that He should do so, but our Lord refused and would rather go hungry, for man does not live by bread alone. The popular hit, then, contains a frightful blasphemy: It proclaims that God listened to the counsel of the devil, gave in to his temptation, and turned stone to bread.

Further on in the song, two singers express one of the main errors of Naturalism, namely, that our success depends on our own natural strength: Michael Jackson warns that “when you’re down and out, there seems no hope at all” before Huey Lewis exhorts: “But if you just believe, there’s no way we can fall.” Yes, man believes in himself, tries to fix the mess he’s made all by himself, and is presumptuous enough to think that he cannot fail if he just tries hard enough. At the same time, he refuses to accept Christ the King, whose “yoke is sweet” and “burden light” (Mt 11:30), and in Whom we can do all things (see Phil 4:13; Mt 21:22). The result is precisely the world we live in today. Congratulations.

So, what is a song like that doing at a “papal” event that supposedly asks God for peace?

Alas, the choir at the event in Sofia used the exact English lyrics of the original, and you can hear the blasphemous line being sung at the 2:18 min mark:

Obviously, the children are not to blame here — they are victims in all of this, more than anyone else.

We Are The World is one of those schmaltzy “let’s all hold hands and make this world a better place” hymns that the rotten music industry manufactures every so many years, where artists worth untold millions express their sadness at how bad humanity has become before they go back to their blasphemies, their drugs, their impurities, their greed, their divorces, and their abortions. Similar such tunes include Band Aid’s Do They Know It’s Christmas? (1984), Koreana’s Hand In Hand (1988), and Michael Jackson’s Heal the World (1992).

That was then, and this is now. And guess what: The world still hasn’t become a better place. Why not? Because merely natural means — singing songs, holding hands, dialoguing, playing soccer, lighting candles, and practicing “encounter” with “open hearts” — cannot possibly work. They cannot work because real and lasting peace requires grace, which is a supernatural created gift from God. Divine grace can move souls, who are affected by concupiscence as a result of original sin, to practice love of God and neighbor. Loving God and our fellow-men means obeying the Divine Law and obeying all legitimate human laws, as well as forgiving one another for wrongs committed.

Only Jesus Christ can give this supernatural means of obtaining peace, and therefore only the peace of Christ is true and lasting: “Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you” (Jn 14:27). We have explained this at length before, showing the true Catholic position directly from the Church’s own magisterial documents, so we will not repeat it here:

Some will object that Francis has not used merely natural means — after all, he prayed for peace today in Sofia, and surely prayer is a supernatural means. Indeed it is, but it goes without saying — or should, anyway — that if our prayer is odious to God, as joint prayer with people who do not even believe in Jesus Christ or the Trinity certainly is, then obviously the intention prayed for will certainly not be granted (see Mich 3:4; Jn 9:31; Jas 4:3). Besides, what Francis is seeking divine assistance for is not the supernatural peace of Jesus Christ but rather the Naturalist multi-religious “peace” and “human fraternity” of Freemasonry, precisely “as the world giveth”.

The interfaith meeting for peace today consisted of a mix of songs, invocations, and prayers, from each of the six different religions represented on stage. The Muslim imam, pictured above, chanted “Allah is great” and “There is no other god besides Allah” and “Mohammed is his servant and envoy”, thus explicitly attacking the Most Holy Trinity. Needless to say, no “Catholic” on stage was fazed, least of all Francis, who worships the same god as the imam anyway:

Three Jewish children sang the 1995 Liora song Amen, which, although focused on the natural, at least appears to contain no blasphemy.

Francis himself recited the Prayer of St. Francis and afterwards made some brief remarks in which he proclaimed his belief that for peace it is necessary “that we adopt dialogue as our path, mutual [collaboration] as our code of conduct, and reciprocal understanding as our method and standard”. In other words, whoever refuses to dialogue with other religions, collaborate with them, or understand them, is an enemy of peace.

We sum up: All religions are put on the same level and thus tacitly declared to be fundamentally equal. In the words of Pope Pius VII, “truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself” (Apostolic Letter Post Tam Diuturnas). The Christ-denying chant of the Muslim imam, which asserted there to be no god but Allah, was set next to Handel’s glorious Hallelujah chorus, in which Jesus Christ is rightly acknowledged to be “King of kings and Lord of lords”, who “shall reign forever and ever.” What an absurd and blasphemous spectacle!

This abominable event was perfectly in line with Bergoglian “theology”: Each group gets to do its thing, and then we all sing We Are The World.

Modesty in Dress

May 7th, 2019 by Vigilo

All too often, we see people living out the error that modesty can change from person to person and generation to generation. People falsely believe that they can decide for themselves what is modest and what is not. Worse, those claiming to be Catholic, dress in a way that is not only offensive to Our Lord, but also bring scandal by representing the Church in a sinful display. So it is necessary that we are reminded of what it takes to maintain purity and have modesty in dress. It is a matter of saving our souls and the souls of others.

Here now is a letter on the topic of Modesty in Dress by Bishop Pivarunas.



Dearly beloved in Christ,

With the warmer weather of the summer months, it is not only appropriate, but also necessary for our priests to preach to the faithful about the spiritual dangers that are so prevalent today in the areas of modesty and chastity. This pastoral letter is intended to assist the priests in their moral responsibility to instruct their parishioners.

The principles of the virtues of modesty and chastity are based, first and foremost, on the Sixth and Ninth Commandments of God:

“Thou shalt not commit adultery.” (Exodus 20:14)

and

“Thou shalt not covet thy neighbor’s wife” (Exodus 20:14)

Furthermore, we read in the Gospel of St. Matthew how our Divine Savior Jesus Christ reiterated the Ninth Commandment when He said:

“You have heard that it was said to the ancients, ‘Thou shalt not commit adultery.’ But I say to you that anyone who even looks with lust at a woman has already committed adultery with her in his heart. ” (Matt. 5:27-28)

When we consider these matters, we are also reminded of some of the warnings of the Blessed Virgin at Fatima, Portugal, in 1917.

“Certain fashions will be introduced that will offend Our Lord very much… More souls go to helll because of sins of the flesh than for any other reason.”

Nearly 80 years have passed since the apparitions of Our Lady at Fatima and how prophetic has her message been! With modern technology — the television, the movies and videos, and now computers — our young people are daily exposed to pornography and immorality which destroy their moral fiber. The widespread effects of this moral destruction are so obvious — teenage promiscuity and pregnancy, abortion, the open promotion of artificial contraceptives and the rise of violent crimes against women.

How tragic to see so many young people live as if there were no God, no Commandments, no such thing as mortal sin, no such thing as death, judgment and eternity. As tragic as this is, it is even more tragic to see Catholic girls and women fall victims to the allurements of immodest styles and fashions, and by so doing, become the cause and occasion of sin for so many others.

Pope Pius XII lamented this sad and tragic spectacle on many an occasion. In 1954, the Pope sadly related:

“How many young girls there are who see nothing wrong in following certain shameless styles like so many sheep. They would certainly blush with shame if they could know the impression they make, and the feelings they evoke, in those who see them.”

On another occasion, Pope Pius XII addressed the Catholic Young Women’s Groups of Italy:

“The good of our soul is more important than that of our body; and we have to prefer the spiritual welfare of our neighbor to our bodily comforts…

If a certain kind of dress constitutes a grave and proximate occasion of sin, and endangers the salvation of your soul and others, it is your duty to give it up…

O Christian mothers, if you knew what a future of anxieties and perils, of ill-guarded shame you prepare for your sons and daughters, imprudently getting them accustomed to live scantily dressed and making them lose the sense of modesty, you would be ashamed of yourselves and you would dread the harm you are making for yourselves, the harm which you are causing to these children, whom Heaven has entrusted to you to be brought up as Christians.”

All of these considerations are fine and good, but they will remain meaningless if there are not some practical guidelines as to what exactly constitutes immodest dress for women and girls. Based on various excerpts from moral theology, the following general guidelines should not be too difficult for our Catholic women and girls to understand:

Immodesty dress pertains to:

1) Dresses or blouses with low cut neck lines;
2) Skirts or shorts which expose the upper portions of the legs;
3) Clothing which is sheer;
4) Excessively tight-fitting dresses or slacks.

Here it may be asked about those particular occasions which seem to call for exceptions. What about extremely hot weather, or sports, or swimming?

A woman will have to use common sense in these cases and take some extra precautions, realizing she has a serious responsibility in this regard. In hot weather a woman can wear a dress or culottes that are loose, light and cool and yet still modest. At sports she can be innovative in order to be modest, depending upon the activity. For swimming she can wear some type of pull-over or cover-up garment except for the times she is actually swimming. Choice of a swimming suit for women today is extremely important. Most women’s bathing suits are grossly immodest. A woman may have to make or provide her own combinations that will be modest, but if that is what it takes to be modest she should do so.

For our Catholic women and girls, let them seriously reflect on their manner of dress and their moral obligation to refrain from any “styles and fashions which gravely offend our Divine Lord.” When we consider that the greatest of evils to befall anyone is the eternal loss of one’s soul to hell, how we should dread to be the cause or the occasion of sin for anyone!

With this in mind, let us conclude with a review of the instructions given by the Council of Vigilance found in the Acta Apostolicae Sedis (Acts of the Apostolic See) to the Bishops and Ordinaries under Pope Pius XI:

“In virtue of the Supreme Apostleship which he exercises in the universal Church, His Holiness, Pius XI, has never ceased to inculcate in word and writing that precept of St. Paul (1 Tim. 2:9-10): ‘Women also in decent apparel; adorning themselves with modesty and sobriety… as it becometh women professing godliness, with good works.’

“And on many occasions, the same Supreme Pontiff has reproved and sharply condemned the immodesty in dress which today is everywhere in vogue, even among women and girls who are Catholics; a practice which does grave injury to the crowning virtue and glory of women, and moreover unfortunately leads not merely to their temporal disadvantage, but, what is worse, to their eternal ruin and that of other souls.

“It is no wonder, then, that Bishops and other Ordinaries of places, as becomes ministers of Christ, have in their respective dioceses unanimously resisted in every way this licentious and shameless fashion, and in doing so have cheerfully and courageously borne the derision and ridicule sometimes directed at them by the ill-disposed.

“Accordingly, this Sacred Congregation for the maintenance of discipline among clergy and people, in the first place accords merited approval and praise to this vigilance and action on the part of the Bishops, and moreover earnestly exhorts them to continue in the purpose and undertaking they have so well begun, and to pursue them with even greater vigor, until this contagious disease be entirely banished from decent society.

“That this may be accomplished with greater ease and security, this Sacred Congregation, in pursuance of the orders of His Holiness, has determined upon the following regulations on the subject:

“I. Especially pastors and preachers, when they have the opportunity, must, according to those words of St. Paul (2 Tim. 4:2): ‘be instant, reprove, entreat, rebuke,’ to the end that women may wear clothes of beocming modesty, which may be an ornament and safeguard of virtue; and they must also warn parents not to permit their daughters to wear immodest clothes.

“II. Parents, mindful of their very grave obligation to provide especially for the moral and religious education of their children, must see to it with special care that their girls receive solid instruction in Christian doctrine from their earliest years; and they themselves must by word and example earnesily train them to a love of modesty and chastity. After the example of the Holy Family they must strive so to order and regulate the family that every member of it shall find at home a reason and inducement to love and to cherish modesty.

“III. Parents should also prevent their daughters from taking part in public drills and athletic contests. If the girls are obliged to take part in them, the parents must see to it that they wear a costume that is entirely modest, and must never permit them to appear in immodest dress.

“IV. Heads of girls’ schools and colleges must strive so to imbue the hearts of their girls with the love of modesty that they may be induced to dress modestly.

“V. They shall not admit to the schools or colleges girls who are given to immodest dress; and if any such have been admitted, they shall be dismissed unless they change their ways.

“VI. Nuns, in accordance with the Letter of 23 August 1928, of the Sacred Congregation of Religious, shall not admit to their colleges, schools, oratories, or amusement centers, nor allow to remain there any girls who do not observe Christian modesty in dress; and in the education of their charges they shall take special care to sow deeply in their hearts a love of chastity and Christian modesty.

“VII. Pious associations of women shall be established and fostered for the purpose of restraining by counsel, example, and activity, abuses regarding immodest dress, and of promoting purity of morals and modesty of dress.

“VIII. Women who wear immodest clothes should not be admitted to these associations; and those who have been admitted, if they afterward commit any fault in this regard and fail to amend after being warned, shall be expelled.

“IX. Girls and women who are immodestly dressed are to be refused Holy Communion and excluded from the office of sponsor in the sacraments of baptism and confirmation, and in proper cases are even to be excluded from the church.

“X. On such feasts throughout the year as offer special opportunities for inculcating Christian modesty, especially on the feasts of the Blessed Virgin, pastors and priests who have charge of pious unions and Catholic associations should not fail to preach a timely sermon on the subject, in order to encourage women to cultivate Christian modesty in dress. On the feast of the Immaculate Conception, special prayers shall be recited every year in all cathedral and parish churches, and when it is possible there shall also be a timely exhortation by way of a solemn sermon to the people.

“XI. The diocesan Council of Vigilance, mentioned in the declaration of the Holy Office, 22 March 1918, shall at least once every year treat especially of the ways and means of providing effectively for modesty in women’s dress.

“XII. In order that this salutary action may proceed with greater efficacy and security, Bishops and other Ordinaries of places shall every third year, together with their report on religious instruction mentioned in the Motu proprio, Orbem Catholicum of 29 June, 1923, also inform this Sacred Congregation upon the situation as regards women’s dress, and upon the measures that will have been taken in pursuance of this Instruction.”

Lest anyone think that this difficult subject of modesty is an inappropriate or improper topic for our priests to address to their faithful, we refer to the closing statement from the Sacred Congregation of the Council:

“The parish pnest, and especially the preacher, when occasion arises, should according to the words of the Apostle Paul (2 Timothy 4:2), insist, argue, exhort and command that feminine garb be based on modesty and womanly ornament, and be a defense of virtue. Let them likewise admonish parents to cause their daughters to cease wearing indecorous dress.”

In Christo Jesu et Maria Immaculata,
Most Rev. Mark A. Pivarunas, CMRI