In The Shoes of The Antichrist, part two

True to form, Jorge Mario Bergoglio kept the revolutionary juices flowing upon his arrival in Istanbul, Turkey, from Ankara, Turkey, yesterday, Saturday, November 29, 2014, the Vigil of Saint Andrew and the Commemoration of Saint Saturninus, where he had babbled and babbled and babbled about the importance of “interreligious dialogue” to end violence that he believes is caused by “fanaticism” and “fundamentalism, oblivious to the simple fact that the leaders and followers of the Islamic State of Syria and Iraq are being completely faithful to the violent nature of their false religion, Mohammedanism.

The man who currently walks in the Shoes of The Antichrist focused his attention today on conditioning the miniscule number of Catholics in Turkey for the alleged “prompting” of the Third Person of the Blessed Trinity, God the Holy Ghost, to accept “unity in diversity” as the foundation of a reconciliation between what the thinks is the Catholic Church and the heretical and schismatic Greek Orthodox church.

Jorge Mario Bergoglio, you see, believes that God the Holy Ghost is not concerned about “ideas” (translation: dogmas). No, God the Holy Ghost is concerned about filling human hearts to be able to “listen” to where He means to lead the children of Holy Mother Church.

This is what the Argentine Apostate said yesterday morning at the Catholic Cathedral of the Holy Spirit in Istanbul, Turkey. The text below will be interrupted by a few choice comments:

In the Gospel, Jesus shows himself to be the font from which those who thirst for salvation draw upon, as the Rock from whom the Father brings forth living waters for all who believe in him (cf. Jn 7:38). In openly proclaiming this prophecy in Jerusalem, Jesus heralds the gift of the Holy Spirit whom the disciples will receive after his glorification, that is, after his death and resurrection (cf. v. 39).

The Holy Spirit is the soul of the Church. He gives life, he brings forth different charisms which enrich the people of God and, above all, he creates unity among believers: from the many he makes one body, the Body of Christ. The Church’s whole life and mission depend on the Holy Spirit; he fulfils all things.

The diversity of members and charisms is harmonized in the Spirit of Christ, whom the Father sent and whom he continues to send, in order to achieve unity among believers. The Holy Spirit brings unity to the Church: unity in faith, unity in love, unity in interior life. The Church and other Churches and ecclesial communities are called to let themselves be guided by the Holy Spirit, and to remain always open, docile and obedient. It is he who brings harmony to the Church. Saint Basil the Great’s lovely expression comes to mind: “Ipse harmonia est”, He himself is harmony. (Catholic Cathedral of the Holy Spirit.)

Brief Comment Number One:

Unity is one of the Four Marks of the Catholic Church as she professes the same Holy Faith, undiluted and without a stain of corruption, in each of the holy rites, whether of the West or the East, she has sanctioned. Unity does not have to be “created.” It exists as part of the Divine Constitution of Holy Mother Church.

Pope Leo XIII explained the nature of the Catholic Church’s unity in Satis Cognitum, June 29, 1896:

Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

The true Faith is to be found only in the Catholic Church. The Orthodox churches and the Protestant sects, which are called “ecclesial communities” by the conciliar revolutionaries, are false. They are filled with false doctrines and false liturgical rites, each of which is inspired directly by the adversary himself.

Yet it is that Jorge Mario Bergoglio insidiously attempted to use the diversity of rites that exist within the Catholic Church as an example for how there “unity” can be “built” with “other churches and ecclesial communities.”

Pope Pius XII reminded us that the only members of the Church of Our Blessed Lord and Saviour Jesus Christ is the Catholic Church, none other:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Pope Pius XII’s firm reiteration of Catholic teaching was, of course, rejected by the Giovanni Enrico Antonio Maria Montini/Paul VI and the Fathers of the “Second” Vatican Council when they voted to approve Lumen Gentium on November 21, 1964, the Feast of the Presentation of the Blessed Virgin Mary, which included the following phrase, whose insertion was suggested by a Lutheran “observer” to a council peritus, Father Joseph Alois Ratzinger:

This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. (Lumen Gentium, November 21, 1964.)

Despite all of the efforts made by defenders of all things conciliar to try to explain how the passage from Lumen Gentium above was not a contradiction of Pope Pius XII’s Mystici Corporis, it is nevertheless the case that Joseph Alois Ratzinger/Benedict XVI’s “new ecclesiology” of “full communion” and “partial communion” received its official sanction in Lumen Gentium. The seeds were thus planted for a wider and more “generous” application of the “new ecclesiology that Ratzinger himself defended in an interview with the Frankfort Allgemeine newspaper on September 22, 2000, forty-seven days after the issuance of Dominus Iesus on August 6, 2000, the Feast of the Transfiguration of Our Blessed Lord and Saviour Jesus Christ.

Indeed, the then “Cardinal” Ratzinger boasted that Lumen Gentium recognized that there were other “churches” outside of the Catholic Church:

Q. On the other hand, Eberhard Jüngel sees something different there. The fact that in its time the Second Vatican Council did not state that the one and only Church of Christ is exclusively the Roman Catholic Church perplexes Jüngel. In the Constitution Lumen gentium, it says only that the Church of Christ subsists in the Catholic Church, which is governed by the Successor of Peter and by the Bishops in communion with him", not expressing any exclusivity with the Latin word "subsistit".

A. Unfortunately once again I cannot follow the reasoning of my esteemed colleague, Jüngel. I was there at the Second Vatican Council when the term "subsistit" was chosen and I can say I know it well. Regrettably one cannot go into details in an interview. In his Encyclical Pius XII said: the Roman Catholic Church "is" the one Church of Jesus Christ. This seems to express a complete identity, which is why there was no Church outside the Catholic community. However, this is not the case: according to Catholic teaching, which Pius XII obviously also shared, the local Churches of the Eastern Church separated from Rome are authentic local Churches; the communities that sprang from the Reformation are constituted differently, as I just said. In these the Church exists at the moment when the event takes place. . .

Q. In short, why cannot the "otherness" of the Father, the Son and the Holy Spirit be compared to the diversity of ecclesial communities? Is Jüngel's not a fascinating and harmonious formula?

A. Among the ecclesial communities there are many disagreements, and what disagreements! The three "persons" constitute one God in an authentic and supreme unity. When the Council Fathers replaced the word "is" with the word "subsistit", they did so for a very precise reason. The concept expressed by "is" (to be) is far broader than that expressed by "to subsist". "To subsist" is a very precise way of being, that is, to be as a subject which exists in itself. Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church, but within the latter it acquires, in an incomparable way, the character of a true and proper subject.  (Answers to Main Objections Against Dominus Iesus.) 

One can see that the then “Cardinal” Ratzinger had explained the Latin word subsistit had been chosen at the “Second” Vatican Council precisely because it signified that the “Church of Christ” was an entity larger than the Catholic Church herself.

Ratzinger was so bold as to project this heretical belief upon Pope Pius XII, who did not believe that the Eastern Orthodox churches were part of the one Church of Christ that is the Catholic Church, implying that there was a possibility that Papa Pacelli had gotten it wrong, that he might not have agreed with what Ratzinger contended was the “Catholic teaching” contained in Lumen Gentium. He even went so far as to assert that Protestant sects became part of the “Church of Christ” at the moment, which he called “the event,” of their being founded by this or that heretic. That is not what Pope Pius XII taught in Mystici Corporis.

All that Jorge Mario Bergoglio is doing at present is to bring the “new ecclesiology” launched by means of Lumen Gentium to effect “new understandings” of the doctrine of Holy Mother Church’s Divine Constitution.

None other than “Father” Federico Lombardi, S.J., explained in October of 2014last month that the precedent established in Lumen Gentium that resulted in a “deeper” understanding of what is contended to be the Catholic Church’s relationship to “other churches and ecclesial communities” was being applied in the deliberations at the “Extraordinary Synod on the Family”:

The head of the Holy See press office Fr Federico Lombardi and his assistants spoke of the many different subjects under discussion on the first two days of the Synod, in particular the need for a more sensitive and inclusive language about family life that will not turn people away from the Church. Canadian Fr Tom Rosica gave some specific examples from the English speaking bishops present at the meeting: 

“Language such as ‘living in sin,’ ‘intrinsically disordered,’ or ‘contraceptive mentality’ are not necessarily words that invite people to draw closer to Christ and the Church.”

Synod participants have also been underlining the need to apply the so-called ‘law of graduality’ or ‘stepping stones approach’ as they minister to people living in all kinds of relationships that do not conform to the Church’s ideal of marriage and family life. 

“Questa tema della gradualità è stata ripresa………non si raggiunge ancora questa ideale.” 

Fr Lombardi used an analogy from the Second Vatican Council which led to profound changes in the Catholic Church’s relations with other Christians and people of other religious traditions. During the Council, bishops agreed that while the fullness of Christ’s Church “subsists” only in the Catholic Church, important elements of truth and holiness also exist in other churches and faith communities. In a similar way, he said, valid and important elements of true love and holiness can also exist in a relationship that does not conform to the full vision of an ideal Catholic marriage. (Sons of Martin Luther and Henry Tudor Meet to Accommodate Unrepentant Sinners. See also Heresy Leads to Heresy.)

Sure, “living in sin” is as “so yesterday, man” as the belief that the Catholic Church is the one and only Church of Christ.

There is thus a perfect “continuity” between the events of fifty years ago and those taking place at this time as Jorge Mario Bergoglio wears the shoes of The Antichrist by posing as a true and legitimate Successor of Saint Peter while promoting proscribed beliefs that would have caused many of us “conservatives” thirty years ago to write letters of protest to Vatican authorities if he had been a conciliar diocesan “ordinary” at the time.

Regrettably, it is back to Jorge’s “homily” yesterday in the Cathedral of the Holy Spirit in Istanbul, Turkey:

The profession of faith itself, as Saint Paul reminds us in today’s first reading, is only possible because it is prompted by the Holy Spirit: “No one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor 12:3b). When we pray, it is because the Holy Spirit inspires prayer in our heart. When we break the cycle of our self-centredness, and move beyond ourselves and go out to encounter others, to listen to them and help them, it is the Spirit of God who impels us to do so. When we find within a hitherto unknown ability to forgive, to love someone who doesn’t love us in return, it is the Spirit who has taken hold of us. When we move beyond mere self-serving words and turn to our brothers and sisters with that tenderness which warms the heart, we have indeed been touched by the Holy Spirit. (Catholic Cathedral of the Holy Spirit.)

Brief Comment Number Two:

Bergoglio is a parody of himself, constantly parroting himself as he recycles the same trash he has been preaching throughout his sorry career as a lay Jesuit revolutionary.

Jorge Mario Bergoglio’s “self-centeredness,” of course, refers to nothing other than his belief that the fullness of Divine truth is not to be found exclusively in the Catholic Church, thus making it necessary to “move beyond ourselves” in order to “encounter others, to listen to them and help them.”

Now, that was brief, wasn’t it?

All right, back to the apostasy:

It is true that the Holy Spirit brings forth different charisms in the Church, which at first glance, may seem to create disorder. Under his guidance, however, they constitute an immense richness, because the Holy Spirit is the Spirit of unity, which is not the same thing as uniformity. Only the Holy Spirit is able to kindle diversity, multiplicity and, at the same time, bring about unity. When we try to create diversity, but are closed within our own particular and exclusive ways of seeing things, we create division. When we try to create unity through our own human designs, we end up with uniformity and homogenization. If we let ourselves be led by the Spirit, however, richness, variety and diversity will never create conflict, because the Spirit spurs us to experience variety in the communion of the Church.

The diversity of members and charisms is harmonized in the Spirit of Christ, whom the Father sent and whom he continues to send, in order to achieve unity among believers. The Holy Spirit brings unity to the Church: unity in faith, unity in love, unity in interior life. The Church and other Churches and ecclesial communities are called to let themselves be guided by the Holy Spirit, and to remain always open, docile and obedient. It is he who brings harmony to the Church. Saint Basil the Great’s lovely expression comes to mind: “Ipse harmonia est”, He himself is harmony.

Ours is a hopeful perspective, but one which is also demanding. The temptation is always within us to resist the Holy Spirit, because he takes us out of our comfort zone and unsettles us; he makes us get up and drives the Church forward. It is always easier and more comfortable to settle in our sedentary and unchanging ways. In truth, the Church shows her fidelity to the Holy Spirit in as much as she does not try to control or tame him. And the Church shows herself also when she rejects the temptation to look only inwards. We Christians become true missionary disciples, able to challenge consciences, when we throw off our defensiveness and allow ourselves to be led by the Spirit. He is freshness, imagination and newness. (Catholic Cathedral of the Holy Spirit.)

Brief Comment Number Three:

This is, of course, complete heresy and utter blasphemy against the Third Person of the Most Holy Trinity, God the Holy Ghost, Who does not blow around like a wild beast that might prompt some “Pelagians” to try to “tame” Him. God the Holy Ghost is immutable as immutability is one of the Divine attributes. He has spoken with one voice throughout the ages. The only kinds of “spirits” that blow wildly and are full of “surprises” are demons, and it is the demons who impel men to believe Bergoglio’s blasphemous heresies as being great “insights” when they are from the Master of Lies and the Prince of Darkness himself.

Bergoglio first made reference as “Pope Francis” to “taming the Holy Spirit” on April 16 2013, just thirty-four days after his “election” by his brother apostates:

"The Council was a beautiful work of the Holy Spirit. Consider Pope John. He looked like a good parish priest; he was obedient to the Holy Spirit and he did it. But after 50 years, have we have done everything the Holy Spirit told us in the Council? In the continuity of growth of the Church that was the Council? No. We celebrate this anniversary, we make a monument, as long as it does not bother us. We do not want to change. What is more, some people want to go back. This is stubbornness, this is what we call, trying to tame the Holy Spirit, this is what we call becoming foolish and slow of heart."

"The same thing happens even in our personal lives, "the pope added. In fact, "the Spirit moves us to take a more evangelical way," but we resist. The final exhortation is "Do not resist the Holy Spirit. The Spirit sets us free, with Jesus' freedom, with the freedom of God's children."

"Do not resist the Holy Spirit. This is the grace I wish we would all ask for from the Lord: to be docile towards the Holy Spirit, that Spirit that comes from us and makes us go forward on the path of holiness, the beautiful holiness of the Church, the grace of docility towards the Holy Spirit." ("Stubborn" are those who would turn back from Vatican II, Senor Bergoglio says.)

There is really nothing new under the Bergoglio sun, which rises and sets on his own efforts to project his own imaginings onto the Catholic Faith, something that so many of his ilk have done with complete “episcopal” impunity throughout the course of the last forty-nine years since the close of the “Second” Vatican Council by Montini/Paul VI on December 8, 1965, the Feast of the Immaculate Conception of the Blessed Virgin Mary.

It is now time to review the most damning part of Bergoglio’s “homily” at the Cathedral of the Holy Spirit in Istanbul, Turkey, earlier today:

Our defensiveness is evident when we are entrenched within our ideas and our own strengths – in which case we slip into Pelagianism – or when we are ambitious or vain. These defensive mechanisms prevent us from truly understanding other people and from opening ourselves to a sincere dialogue with them. But the Church, flowing from Pentecost, is given the fire of the Holy Spirit, which does not so much fill the mind with ideas, but enflames the heart; she is moved by the breath of the Spirit which does not transmit a power, but rather an ability to serve in love, a language which everyone is able to understand.

In our journey of faith and fraternal living, the more we allow ourselves to be humbly guided by the Spirit of the Lord, the more we will overcome misunderstandings, divisions, and disagreements and be a credible sign of unity and peace, a credible sign that our Lord is risen and he is alive.

With this joyful conviction, I embrace all of you, dear brothers and sisters: the Syro-Catholic Patriarch, the President of the Bishops’ Conference, the Apostolic Vicar Monsignor Pelȃtre, the Bishops and Eparchs, the priests and deacons, religious, lay faithful, and believers from other communities and various rites of the Catholic Church. I wish to greet with fraternal affection the Patriarch of Constantinople, His Holiness Bartholomew I, the Syro-Orthodox Metropolitan and the Armenian Apostolic Patriarchal Vicar, as well as the representatives of the Protestant communities, who have joined us in prayer for this celebration. I extend to them my gratitude for this fraternal gesture. I wish also to express my affection to the Armenian Patriarch, His Beatitude Mesrob II, assuring him of my prayers.

Brothers and sisters, let us turn our thoughts to the Virgin Mary, the holy Mother of God. With her, who prayed with the Apostles in the Upper Room as they awaited Pentecost, let us pray to the Lord asking him to send his Holy Spirit into our hearts and to make us witnesses of his Gospel in all the world. Amen!

Comment Number Four:

Consider once again, if you will, the following passage from the “homily” given earlier today in Istanbul, Turkey:

But the Church, flowing from Pentecost, is given the fire of the Holy Spirit, which does not so much fill the mind with ideas, but enflames the heart; she is moved by the breath of the Spirit which does not transmit a power, but rather an ability to serve in love, a language which everyone is able to understand.

God the Holy Ghost does not “so much fill the mind with ideas”?

God the Holy Ghost sends us the graces to enlighten our minds to think in accord with the immutable truths He protects in the Holy Catholic Church in the same “according to the same dogma, the same sense, the same acceptation” (Vatican Council, April 24, 1870.) God the Holy Ghost abides in the Catholic Church to preserve her from even a “slight tarnish of error” as she enjoys a complete and perpetual immunity from error and heresy. 

Jorge Mario Bergoglio is clearly setting the stage for more of “God’s surprises” in the name of having a “heart” that is “spirit-filled,” particularly as it might relate to a “new relationship” with the Orthodox.  To justify such a “new relationship,” however, Senor Bergoglio must ignore the fact that God the Holy Ghost protected the Fathers of the Fourth Lateran Council, led by Pope Innocent III, to proclaim that following “idea” that is rejected by the heretical and schismatic Orthodox:

Text: We firmly believe and openly confess that there is only one true God, eternal and immense, omnipotent, unchangeable, incomprehensible, and ineffable, Father, Son, and Holy Ghost; three Persons indeed but one essense, substance, or nature absolutely simple; the Father (proceeding) from no one, but the Son from the Father only, and the Holy Ghost equally from both, always without beginning and end. (Canons of the Fourth Lateran Council, 1215.) 

To justify a “new relationship” with the Orthodox, of course, the Argentine Apostate must also reject the protection that God the Holy Ghost afforded to Pope Leo XIII when he wrote the following about the necessity of the Orthodox to return to the Catholic Church unconditionally in a true concord of beliefs:

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

One will note that Pope Leo XIII made proper use of the word subsist in order to that which cannot be found in an “certain kind of agreement in the Tenets and Belief and an intercourse of Fraternal love.”

This is not what was preached yesterday in the Catholic Cathedral of the Holy Spirit in Istanbul, Turkey, by Jorge Mario Bergoglio and it was not what he preached last evening at an “ecumenical prayer” service at the Orthodox Cathedral of Saint George in Istanbul:

Each evening brings a mixed feeling of gratitude for the day which is ending and of hope-filled trust as night falls. This evening my heart is full of gratitude to God who allows me to be here in prayer with Your Holiness and with this sister Church after an eventful day during my Apostolic Visit. At the same time my heart awaits the day which we have already begun liturgically: the Feast of the Apostle Saint Andrew, Founder and Patron of this Church.

In the words of the prophet Zechariah, the Lord gives us anew in this evening prayer, the foundation that sustains our moving forward from one day to the next, the solid rock upon which we advance together in joy and hope. The foundation rock is the Lord’s promise: “Behold, I will save my people from the countries of the east and from the countries of the west… in faithfulness and in righteousness” (8:7.8).

Yes, my venerable and dear Brother Bartholomew, as I express my heartfelt “thank you” for your fraternal welcome, I sense that our joy is greater because its source is from beyond; it is not in us, not in our commitment, not in our efforts – that are certainly necessary – but in our shared trust in God’s faithfulness which lays the foundation for the reconstruction of his temple that is the Church (cf. Zech 8:9). “For there shall be a sowing of peace” (Zech 8:12); truly, a sowing of joy. It is the joy and the peace that the world cannot give, but which the Lord Jesus promised to his disciples and, as the Risen One, bestowed upon them in the power of the Holy Spirit.

Andrew and Peter heard this promise; they received this gift. They were blood brothers, yet their encounter with Christ transformed them into brothers in faith and charity. In this joyful evening, at this prayer vigil, I want to emphasize this; they became brothers in hope – and hope does not disappoint us! What a grace, Your Holiness, to be brothers in the hope of the Risen Lord! What a grace, and what a responsibility, to walk together in this hope, sustained by the intercession of the holy Apostles and brothers, Andrew and Peter! And to know that this shared hope does no(t) deceive us because it is founded, not upon us or our poor efforts, but rather upon God’s faithfulness.

With this joyful hope, filled with gratitude and eager expectation, I extend to Your Holiness and to all present, and to the Church of Constantinople, my warm and fraternal best wishes on the Feast of your holy Patron.  And I ask a favour of you: to bless me and the Church of Rome. (Ecumenical Prayer in the Patriarchal Church of Saint George.)

What more can be said?

The conciliar “popes” have spoken with a different voice than each of the two hundred fifty-eight true popes of the Catholic Church. Each has pushed out the limits of conciliar “doctrine” to the point that only the willfully blind can refuse to see that these men have been and continue to be in open apostasy from the Catholic Church.

No true pope of the Catholic Church has ever asked a heretic to “bless” him and “the Church of Rome.”

A true and legitimate Successor of Saint Peter is the Sovereign Pontiff to whom has been given the responsibility to teach, sanctify and govern everyone on the face of this earth in all that pertains to the good of souls. He has no equal. He is not the “brother” of the patriarchs or of bishops as he is their spiritual father and governor, which why our true popes addressed as Pope Leo XIII addressed James Cardinal Gibbons in Testem Benevolentiae Nostrae, January 22, 1899:

But, beloved son, in this present matter of which we are speaking, there is even a greater danger and a more manifest opposition to Catholic doctrine and discipline in that opinion of the lovers of novelty, according to which they hold such liberty should be allowed in the Church, that her supervision and watchfulness being in some sense lessened, allowance be granted the faithful, each one to follow out more freely the leading of his own mind and the trend of his own proper activity. They are of opinion that such liberty has its counterpart in the newly given civil freedom which is now the right and the foundation of almost every secular state. (Pope Leo XIII, Apostolical Letter to James Cardinal Gibbons, Testem Benevolentiae Nostrae, January 22, 1899.)

A true pope has no equal on the face of this earth as he is the Visible Head of Catholic Church, the one and only true Church, outside of which there is no salvation and without which there can be no true social order.

Moreover, what could be said about Jorge Mario Bergoglio’s visit to the Patriarchal Church of Saint George last evening could be said about his visit earlier in the day to the Mosque of the Sultan Ahmed, the Blue Mosque: Catholic martyrs have shed their blood rather than enter into temples of heretics and infidels willingly to engage in acts of “adoration,” whether “silent” or vocal.

Bishop George Hay explained the consequences that a cleric would incur upon entering such places to engage in “prayer” with heretics and infidels:

From this passage the learned translators of the Rheims New Testament, in their note, justly observe, “That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them.” And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better. (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: “If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion“. (Can. 44)

Also, “If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion“. (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

The conciliar “popes” have held the apostolical canons in contempt as they have engaged in that which Holy Mother Church has condemned from time immemorial, namely, the keeping of communion in matters of religion with heretics and infidels

Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict preceded Jorge Mario Bergoglio as visitors to the Blue Mosque.

Wojtyla/John Paul II was there fifteen and one-half years ago, whereupon he kissed the blasphemous Koran when it was presented to him.

Ratzinger/Benedict visited eight years ago today, going so far to assume the Mohammedan prayer position at the direction of his infidel host, who also directed the putative “pontiff,” who had taken off his shoes before entering this temple of the devil, to turn in the direction of Mecca, which the German Modernist by way of the “New Theology” did so, resulting in the following image that has been run many times on this site:

Well, here is what happened yesterday:

Here is a report on this act of apostasy that includes “Father” Federico Lombardi’s reminding the world that what Jorge did yesterday Ratzinger/Benedict had done nine years ago now:

Vatican City, Nov 29, 2014 / 06:04 am (CNA/EWTN News).- During Pope Francis’ visit to Istanbul’s Blue Mosque, he paused for a moment of prayer alongside Ankara’s Grand Mufti – a moment of “interreligious dialogue” which mirrored that of his predecessor.
    
“When they were under the Dome, the Pope insisted: ‘not only must we praise and glorify him, but we must adore him,’” Vatican spokesman Fr. Federico Lombardi S.J. told journalists Nov. 29. “Therefore it is reasonable to qualify this moment of silence a moment of silent adoration.”

“(It was) a beautiful moment of interreligious dialogue, and it the exact same thing happened in 2006 with Pope Benedict, it was exactly the same.”

Fr. Lombardi offered his statement to the head of the Holy See Press Office association of journalists by telephone. The message was then relayed to the journalists present in the press center in Istanbul.

Pope Francis’ visit to the historic Sultan Ahmet Mosque, known as the “Blue Mosque” due to the blue tiles covering the inside, marks the third time a Pope has ever gone inside, the first being St. John Paul II in 1979.

In his statement, Fr. Lombardi said that upon his arrival, the Roman Pontiff was greeted in the Mosque’s garden by a group of 50-60 people coming from different Christian communities – including Latin, Coptic, Syro and Armenian – as well as their bishops.

President of the Turkish Episcopal Conference Bishop Smirme Franceschini offered a welcoming address before the Pope went inside.

The Bishop of Rome was accompanied into the mosque by Ankara’s Grand Mufti Mehmet Görmez and two imam. After entering, the Grand Mufti explained to the Pope some versus from the Quran in which Niqab spoke of Zachariah, the birth of John the Baptist, of Elizabeth and Mary.

Once the Grand Mufti finished speaking, he and the Pope “took a moment of silence, a silent adoration (and) the Pope said twice to the Muftì: we must adore God,” Fr. Lombardi said.

It was a true moment of interreligious dialogue, he observed, noting that afterward the Grand Mufti cited more versus of the Quran which refer to God as a God of love and justice.

Fr. Lombardi recalled how the Mufti said to Pope Francis that “’on that we are agreed.’ And the Pope said: ‘Yes, on that we are agreed.’ It was also a beautiful moment of dialogue.”

After leaving the Mosque the Roman Pontiff went to visit the nearby Hagia Sofia, which is a former Greek Orthodox patriarchal basilica that was later turned into an imperial mosque, and is now a museum.

While inside Pope Francis signed the museum’s Golden Book, writing in Greek “St. Sofia, Holy Wisdom of God,” and cited a passage in Latin from psalm 84 that says “How lovely is thy dwelling place, O LORD of hosts!” (Bergoglio's prayer at Blue Mosque 'exactly the same' as Ratzinger's. Also see the post at Novus Ordo Watch Wire.)

As noted some years ago now on this site, the conciliar revolutions have created “Ever More "Traditions" That Come From Hell.” What happened at the Blue Mosque yesterday was simply of those “traditions” that “Pope Francis” was more than happy to continue in perfect “continuity” with his predecessor.

Some might protest that Pope Saint Gregory VII sent a letter to the Mohammedan king of Mauritania, Emir Anazir, in 1076 to thank him for the release of Christian captives as a sign of the Catholic Church's respect for the false religion of Mohammedanism. This is not so.

Pope Saint Gregory VII understood that Mohammedanism was not a source of salvation for the sources of its adherents and, as a commentator notes, that the saintly pontiff wanted to lead a crusade against this false religion seven years before Pope Urban II preached the First Crusade, not exactly the same spirit expressed at the Blue Mosque yesterday:

Gregory VII, on his deathbed in 1085, dreamt of forming a Christian League against Islam and said, 'I would rather risk my life to deliver the Holy Places, than govern the Universe'. (The Crusades in Context.)

Pray to Our Lady for final perseverance as we seek to use the following twenty-five days prior to Christmas Midnight Mass to make reparation for our sins, each of which has played its own role in worsening the state of world-at-large and the state of the Church Militant in this time of apostasy and betrayal, as the consecrated slave of her Divine Son through her Sorrowful and Immaculate Heart.

Part of our perseverance at this time is to continue to refuse to have anything to do with or to lend any kind of legitimacy to those in walk in the shoes of The Antichrist, those who associate with heretics and infidels with ease, heaping praise upon them while heaping scorn upon Catholics who adhere to the true Faith by means of the graces that the Queen of the Most Holy Rosary sends from her Divine Son despite their own sins and failings.

Our Lady of the Most Holy Rosary, pray for us!