The Conciliar Revolutionaries Have Been Debating the Undebatable for Over Six Decades

As noted in my previous article, The Robber Council Turns Sixty, the “Second” Vatican Council and its aftermath have resulted in a complete rupture with the Catholic Faith, something that the corpulent old Rosicrucian Mason named Angelo  Roncalli/John XXIII, who was an unreconstructed supporter of The Sillon even after its false principles were condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

Among these documents was a note by Msgr. Loris Capovilla, secretary of John XXIII in which, on behalf of the Pope, he gave instructions for the redaction of the Bull Humanae salutis, the bull that convened the Council. On the text typed by Capovilla, there are side notes handwritten by John XXIII himself. It is clearly affirmed in this text, Marco Roncalli assures us, that the Pope did not desire to follow the course of Vatican I because “neither in its substance nor in its form would it correspond to the present day situation.” We also see a rebuttal of the Church’s position on the temporal order taught by Pius IX, because now, the note emphasizes, “the Church demonstrates that she wants to be mater et magistra [mother and teacher].”

This revelation is, in my opinion, an extraordinary confirmation that John XXIII did not want any continuity with the previous Ecumenical Council convened and directed by Pius IX. When he affirmed that Vatican II must not follow Vatican I “either in its substance or in its form,” he was saying that it should be completely different; this is not far from saying that it should be the opposite.

Indeed, to say that the substance should be different means that the doctrine defended must be different. To say that the form should be different means that the militant character of Vatican I’s documents must be avoided. Incidentally, the reason alleged to explain a change in the Church’s position regarding the world – that now she wants to be mother and teacher – confirms that he wanted Vatican II to steer clear of the militant spirit of Vatican I. (Atila Sinka Guimaraes, John XXIII Wanted A Rupture With The Past.)

Jansenist that he was, Angelo Roncalli/John XXIII even “simplified” the Divine Office and suppressed or demoted various feast days in the General Calendar of the Roman Rite of the Catholic Church. Despite the protestations of some of his defenders, these liturgical changes presaged the full-scale liturgical revolution that would take place after his death no matter his professed love for the Latin language. A love of Latin means nothing if it is not accompanied by a love for the truths of the Holy Faith without any kind of alteration whatsoever, and Roncalli used his anti-pontificate to avenge the “harshness” and certitude of the [First] Vatican Council and, of course, to “canonize” The Sillon’s propositions that were condemned by Pope Saint Pius X but that he supported forty years after their condemnation:

Pius XII was succeeded by John XXIII, Angelo Roncalli. Throughout his ecclesiastical career, Roncalli was involved in affairs that place his orthodoxy under a cloud. Here are a few facts:

As professor at the seminary of Bergamo, Roncalli was investigated for following the theories of Msgr. Duchesne, which were forbidden under Saint Pius X in all Italian seminaries. Msgr. Duchesne's work, Histoire Ancienne de l'Eglise, ended up on the Index.

While papal nuncio to Paris, Roncalli revealed his adhesion to the teachings of Sillon, a movement condemned by St. Pius X. In a letter to the widow of Marc Sagnier, the founder of the condemned movement, he wrote: The powerful fascination of his [Sagnier's] words, his spirit, had enchanted me; and from my early years as a priest, I maintained a vivid memory of his personality, his political and social activity."

Named as Patriarch of Venice, Msgr. Roncalli gave a public blessing to the socialists meeting there for their party convention. As John XXIII, he made Msgr. Montini a cardinal and called the Second Vatican Council. He also wrote the Encyclical Pacem in Terris. The Encyclical uses a deliberately ambiguous phrase, which foreshadows the same false religious liberty the Council would later proclaim.

John XXIII's attitude in matters liturgical, then, comes as no surprise. Dom Lambert Beauduin, quasi-founder of the modernist Liturgical Movement, was a friend of Roncalli from 1924 onwards. At the death of Pius XII, Beauduin remarked: "If they elect Roncalli, everything will be saved; he would be capable of calling a council and consecrating ecumenism..."'  (Liturgical Revolution.)

Roncalli/John XXIII’s desire for a rupture with the past provided the pillars of what have become cornerstones of the whole edifice of the counterfeit church of conciliarism: an alleged conflict between “mercy” and discipline, and the very foundation of what would late become known as the “new ecclesiology” after his death. It is this "new ecclesiology" that has been used to claim that Protestant sects are actually "ecclesial communities" that possess "elements of truth and sanctification" although they are instruments of the devil to spread error and foment the sort of liturgical travesties that paved the way for the Protestant and Judeo-Masonic Novus Ordo liturgical travesty. 

Roncalli/John XXIII's desire for a rupture with the past thus helped to prepare the way over the course of time for an endless series of "joint agreements" between his antipapal successors and leaders of various heretical and schismatic sects of false religions, and it has given impetus to an endless series of debates inside and outside the walls of the Occupied Vatican on the West Bank of the Tiber River about articles of the Holy Faith that are beyond debate. Yet it is that the conciliar revolutionaries have made it a habit of debating the undebatable.

To wit, Jorge Mario Bergoglio has borrowed Roncalli/John XXIII’s bait-and-switch methodology that involved the use a covert revolutionary schema to chart the “Second” Vatican Council’s path of rupture from the [First] Vatican Council by concocting his “synodal way” wherein private meetings involving Jacobin/Bolshevik revolutionaries take place away from the Vatican during “extraordinary” and “ordinary” synods of “bishops.”  The Argentine knew full well what he was going to with the two “synods,” one in 2014 and the other in 2015, that resulted in his infamous “post-synodal exhortation,” Amoris Laetitia, March 19, 2016, and the de facto sanctioning of those engaged in “stable and loving” relationships outside the context of a sacramentally valid marriage. Amoris Laetitia gave pastors the “green light” to distribute what purports to be Holy Communion in the Novus Ordo liturgical abomination to those engaged in “irregular’ or “imperfect” relationships, especially as regards Catholics who are civilly divorced and remarried without a conciliar decree of marital nullity as well as to fornicators and those engaged in perverse sins against nature. (See, for example,  Jorge's Exhortation of Self-Justification Before Men: A Brief Overview, Jorge's Exhortation of Self-Justification Before Men: Another Brief Overview, Jorge's Exhortaion of Self-Justification Before Men, part three, Jorge's Exhortation of Self-Justification Before Men, part fourJorge's Exhortation of Self-Justification Before Men, part five, Jorge's Exhortation of Self-Justification Before Men, part six, Jorge's Exhortation of Self-Justification Before Men, part seven, Jorge's Exhortation of Self-Justification Before Men, part eight, Jorge's Exhortation of Self-Justification Before Men, part nine, Jorge's Exhortation of Self-Justification Before Men, part ten, THE END!.)

Indeed, “Pope Francis” has gone out of his way to endorse the ever-evolving panoply of the homosexual collective’s agenda, including writing a letter last year to support “New Ways Ministry” (see Wrong Ways Jorge: Infallibly Wrong About Almost Everything, part one and Wrong Ways Jorge: Infallibly Wrong About Almost Everything, part two) and among many other things, meeting last month with sodomite activists and with those who have mutilated their bodies by chemical and surgical means in the attempt to defy nature by accomplishing the physically impossible feat of changing their gender:

Pope Francis met Wednesday with a large LGBTgroup at the end of his general audience, with both parties agreeing in their efforts to build a “hospital Church that excludes no one.”

Around 110 members of the dissident Italian LGBT group “La Tenda di Gionata” (Jonathan’s tent) met with Pope Francis September 21, at the conclusion of his weekly general audience. The group consisted of “LGBT + Christians, their parents and the pastoral workers who accompany them (priests, nuns and consecrated persons),” according to the group. 

L’Avvenire, the daily newspaper of the Italian Catholic Bishops Conference, reported that the 110-member group was wearing t-shirts adorned with “rainbow hearts” and the message “in love there is no fear” – a version of the words of St. John’s epistle: “Fear is not in charity: but perfect charity casteth out fear, because fear hath pain.” (1 Jn 4:18) 

One woman, Francesca, a lesbian, attended the meeting with her “partner” and handed Pope Francis a number of letters from parents of “LGBT children.” 

“I knelt down but he immediately signaled to pick me up,” she told La Stampa. Her “partner” added that “meeting the Pope is a confirmation of the journey of faith that will lead us to civil union.”

The pair told L’Avvenire that in their local parish in the Archdiocese of Modena-Nonantola, they “show up as a couple, without flaunting anything but also without hiding.” 

The group also presented Francis with two books of LGBT “testimonies.”

The meeting is not included on the livestream video uploaded to the Vatican News YouTube account, but pictures can be found on the Vatican Media site.

Writing about the meeting afterwards, one of the group wrote that she was “aware that a man, with all his holiness, risen to be pope, could single-handedly have the power to erase the sin of the Magisterium Church towards LGBTI+ people, is only a naive hope.”

“We cannot leave him alone” in the promotion of LGBT ideology, wrote Anna Battaglia, whose son lives as a homosexual. 

While Battaglia denounced the Church’s approach to the LGBT movement as “sin,” L’Avvenire welcomed the fact that Francis’ pontificate was effecting a change in mentality towards the movement. The paper read: “Today, fortunately, thanks precisely to Pope Francis, his reflections on the subject and, above all, Amoris laetitia, the situation is changing just about everywhere.”

The group was accompanied by Father Gianluca Carrega, who coordinates the LGBT outreach for the Archdiocese of Turin. Carrega thanked Francis for Amoris Laetitia, saying that the document “encourages us as LGBT pastoral workers to move forward.”

Carrega reportedly encouraged Francis to continue building a “hospitable Church that excludes no one,” to which Francis nodded. The priest later told La Stampa that he addressed the Pope saying:

Your Holiness, you have two hands. With one you show us the way and with the other protect us, because there is still prejudice and unjust discrimination of LGBT people in the Church.

Founded in 2018, La Tenda di Gionata promotes “ever more sanctuaries of welcome and support toward LGBT people and any person affected by discrimination.”

Wednesday’s meeting marks the fifth public occasion that Pope Francis has met with a group advocating for LGBT ideology. In June, Francis met a transgender group, one of whom – a man now living as a woman – claimed the Pope told him to “always be myself.”

Six weeks later, he then received the transgender group for the fourth time this year.

Pope Francis has apparently been making an increased number of such “important messages” to the LGBT movement in recent months. During a private audience in May, Francis allegedly told dissident U.S. activist and professor Aaron Bianco, who is in a same-sex “marriage,” to continue his efforts to make the Church more open to homosexual unions.

But Francis does so in contradiction to the Catholic Tradition. The Congregation for the Doctrine of the Faith’s (CDF) 1986 document “On the pastoral care of homosexual persons,” states that a “truly pastoral approach will appreciate the need for homosexual persons to avoid the near occasions of sin.” (Pope Francis welcomes dissident LGBT activists, lesbian partners in latest scandalous audience.)

Jorge Mario Bergoglio uses his private meetings with dissenters from Catholic teaching, the contents of which he knows full well will be leaked to the press shortly after they take places, and the covert meetings he holds during his “extraordinary” and “ordinary” synods to prepare the way for his antipapal canonizing” of every revolutionary canard he learned in the 1960s and to pull out the rug and then demonize any of his “fuddy-duddy” “bishops” who hold to a semblance of Catholic morality on matters pertaining to the Sixth and Ninth Commandments and/or who seek to discipline Catholics in public life who support the surgical assassination of innocent preborn children under cover of the civil law (see  Jorge "Claps Back" at Salvatore Cordileone and Stands Up for Nancy Patricia D'Alesandro Pelosi and Her Pro-Abort Ilk and Georgie "The Chin" Bergoglio Strikes Again on Behalf of the Pro-Aborts).

In addition to undermining Catholic moral teaching on matters that are beyond debate in the name of “pastoral outreach” and a so-called “inclusive” “hospital church,” Jorge Mario Bergoglio has continued the efforts of each of his five predecessors in the conciliar seat of apostasy to gradually redefine the nature of the papacy, which they refer to as the “Petrine Ministry,” to advance the goals of a One World Ecumenical Church wherein a man considered be a true and legitimate Successor of Saint Peter is reduced to not even the first among equals but an equal among equals with the leaders of other religions.

Obviously, this is accurate when one considers the fact that conciliarism is one of a panoply of false religions, but most Catholics, of course, not knowing this, will come to accept a Rodney King (“Why can’t we all just get along”) version of what they think is the papacy as a sign of “progress” when it would be yet another clear manifestation of the apostasy that has been with us since Angelo Cardinal Roncalli, the Patriarch of Venice (one of Pope Pius XII’s many mistaken appointments), stepped out on the balcony of the Basilica of Saint Peter on October 28, 1958, the Feast of Saints Simon and Jude.

To advance this amalgamation of the Orthodox confessions and Protestant sects with the counterfeit church of conciliarism, Senor Jorge Bergoglio has authorized a debate among theologians representing each of the heretical concerning the nature and the exercise of the “Petrine Ministry” to take place within the conciliar occupied Vatican:

The Vatican will host a discussion inside St. Peter’s Basilica next month between a Catholic, a Protestant, and an Orthodox theologian on the primacy of Peter.

Cardinal Gianfranco Ravasi, the president emeritus of the Pontifical Council for Culture, announced Oct. 20 that the Petrine primacy dialogue will take place in the basilica on Nov. 22 with the theme “On this rock, I will build my Church.”

The theological discussion is part of a new lecture series on the apostle Peter in history, art, and culture that will take place in the basilica starting Oct. 25 and running through March 2023.

The Catholic Church holds that Jesus gave St. Peter a special place or primacy among the apostles, citing the Gospel of Matthew 16:18–19.

The primacy of the bishop of Rome, as a successor of Peter, is one of the major issues of disagreement that has kept Orthodox Christians apart from the Catholic Church. Last year, Pope Francis told Orthodox theologians that it is his “conviction that in a synodal Church, greater light can be shed on the exercise of the Petrine primacy.”

At a Vatican press conference, Ravasi underlined that the new lecture series is not only for believers who want to find the reason for the hope that is in them but also aims to reach non-Catholics as well.

The cardinal said that Gian Lorenzo Bernini, the chief architect of St. Peter’s Basilica, envisioned the basilica’s colonnade as “two arms that could embrace not only Catholics from all over the world but also those who were heretics or of other faiths.”

Ravasi founded the Courtyard of the Gentiles foundation within the Vatican Dicastery for Culture and Education to promote dialogue between believers and nonbelievers through events, debates, and research.

Courtyard of the Gentiles is co-hosting the new lecture series along with the Fratelli Tutti Foundation, founded by Pope Francis in December 2021.

Ravasi will be the featured speaker at the first lecture in the basilica on Oct. 25 on the topic of St. Peter’s life and martyrdom, which will feature a string quartet performance of Mozart’s Ave Verum Corpus and Handel’s Cantate Domino.

The Vatican has not released the names of the theologians who will be speaking at the Petrine primacy discussion in November in the basilica, whose foundation is built on the tomb of St. Peter.

The two lectures scheduled for 2023 will focus on a more “cultural dimension” of the apostle Peter, Ravasi said. A lecture on Jan. 17 will analyze the figure of St. Peter in history and culture and a March 7 event titled “Quo vadis” will look at how Peter has been portrayed in art, literature, music, and film. (Pope Francis welcomes dissident LGBT activists, lesbian partners in latest scandalous audience.)

Ah yes, to understand the role of “Petrine Ministry” in a “synodal church,” which is another way of saying that the Catholic Church, she who is the spotless, mystical spouse of her Divine Founder, Invisible Head, and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ, has erred for nearly centuries in her teaching about Papal Primacy, especially so at Roncalli’s hated [First] Vatican Council with which he sought a rupture. Well, behold the rotten fruits of Roncalli’s rupture in the antipapal regime of Jorge Mario Bergoglio, who removed the title Vicar of Christ from the 2020 Annuario Pontificio.

Bergoglio’s incremental efforts to whittle away at the nature of the papacy are just denouements of what began with Giovanni Battista Enrico Antonio Maria Montini/Paul VI’s taking off of the tiara and Albino Luciani/John Paul I’s instituting that supposed “Mass of Inauguration of the Petrine Ministry of the Bishop of Rome,” gestures that were justified by Karol Josef Wojtyla/John Paul II as follows in the homily for his supposed “Mass of Inauguration” on Sunday, October 22, 1978:

4. In past centuries, when the Successor of Peter took possession of his See, the triregnum or tiara was placed on his head. The last Pope to be crowned was Paul VI in 1963, but after the solemn coronation ceremony he never used the tiara again and left his Successors free to decide in this regard.

Pope John Paul I, whose memory is so vivid in our hearts, did not wish to have the tiara; nor does his Successor wish it today. This is not the time to return to a ceremony and an object considered, wrongly, to be a symbol of the temporal power of the Popes.

Our time calls us, urges us, obliges us to gaze on the Lord and immerse ourselves in humble and devout meditation on the mystery of the supreme power of Christ himself.

He who was born of the Virgin Mary, the carpenter's Son (as he was thought to be), the Son of the living God (confessed by Peter), came to make us all "a kingdom of priests".

The Second Vatican Council has reminded us of the mystery of this power and of the fact that Christ's mission as Priest, Prophet-Teacher and King continues in the Church. Everyone, the whole People of God, shares in this threefold mission. Perhaps in the past, the tiara, this triple crown, was placed on the Pope's head in order to express by that symbol the Lord's plan for his Church, namely that all the hierarchical order of Christ's Church, all "sacred power" exercised in the Church, is nothing other than service, service with a single purpose: to ensure that the whole People of God shares in this threefold mission of Christ and always remains under the power of the Lord; a power that has its source not in the powers of this world but in the mystery of the Cross and Resurrection.

The absolute and yet sweet and gentle power of the Lord responds to the whole depths of the human person, to his loftiest aspirations of intellect, will and heart. It does not speak the language of force but expresses itself in charity and truth.

The new Successor of Peter in the See of Rome, today makes a fervent, humble and trusting prayer: Christ, make me become and remain the servant of your unique power, the servant of your sweet power, the servant of your power that knows no eventide. Make me be a servant. Indeed, the servant of your servants.

5. Brothers and sisters, do not be afraid to welcome Christ and accept his power. Help the Pope and all those who wish to serve Christ and with Christ's power to serve the human person and the whole of mankind. Do not be afraid. Open wide the doors for Christ. To his saving power open the boundaries of States, economic and political systems, the vast fields of culture, civilization and development. Do not be afraid. Christ knows "what is in man". He alone knows it. (Karol Josef Wojtyla/John Paul II Inaugural Addess, October 22, 1978.)

“Saint John Paul II’s” effort to separate the spiritual and the temporal powers of the Supreme Pontiff occluded the central truth that the Successor of Saint Peter and the Vicar of Christ is the supreme ruler of all men everywhere in all that pertains to the good of their souls. He alone is empowered by Our Divine Redeemer, Christ the King, to remonstrate, correct and, if necessary, to penalize temporal rulers when they propose to—or have in fact done—things inimical to the good of souls and thus injurious to their own subjects/citizens. Although various heads of state during the era of Christendom clashed with true popes, the temporal power of the Vicar of Christ was accepted in most of Europe until the Protestant Revolution.

One can also see in Bishop Wojtyla’s “inaugural” address during the Protestant and Judeo-Masonic Novus Ordo liturgical abomination the strains of the “humbler” papacy of “service,” not governance, that has been one of the hallmarks of Jorge Mario Bergoglio’s eighty-five months at the helm of the counterfeit church of conciliarism. Additionally, Wojtyla/John Paul II expressed, albeit much more subtly than Bergoglio, a contempt for the “past” by saying that “Perhaps in the past, the tiara, this triple crown, was placed on the Pope's head in order to express by that symbol the Lord's plan for his Church,” meaning that the past is done. “Historical” symbols, gestures and titles are no longer necessary.

While it took him nearly seventeen and one-half years to express it open, the “humble” beginnings of Wojtyla/John Paul II’s “Petrine Ministry” presaged his desire to reform what this “ministry” in a way that would be acceptable to Protestants and the Orthodox, preparing the way for the One World Ecumenical Church that manifests itself more and more with each passing year. The fourth in the current line of antipopes desired to “reform” what he thought was the papacy, taking his cue from none other than his handpicked prefect of the Conciliar Congregation for the Doctrine of the Faith, Joseph Alois “Cardinal” Ratzinger, who wrote the following in his very misnamed Principles of Catholic Theology thirty-eight years ago:

After all, Cardinal Humbert of Silva Candida, in the same bull in which he excommunicated the Patriarch Michael Cerularius and thus inaugurated the schism between East and West, designated the Emperor and the people of Constantinople as "very Christian and orthodox", although their concept of the Roman primacy was certainly far less different from that of Cerularius than from that, let us say, of the First Vatican Council. In other words, Rome must not require more from the East with respect to the doctrine of primacy than had been formulated and was lived in the first millennium. (Joseph Ratzinger, Principles of Catholic Theology, pp. 198-199.)

Karol Josef Wojtyla/John Paul II took this to heart and became the first conciliar "pope" to speak of a "rethinking" of the "Petrine Ministry" after over twenty years of little "papal" acts that whittled away at the notion of the papacy as a monarchy (the taking off the Papal Tiara by Montini/Paul VI, who also genuflected before Metrpolitan Meliton of the Greek Orthodox Church on December 16 1975, in the Sistine Chapel, "episcopal collegiality" as envisioned by the "Second" Vatican Council and practiced by the conciliar "popes;" the aforementioned Luciani/John Paul I's "installation" service as opposed to a coronation; endless acts of "papal" inferiority when visiting Talmudic synagogues and Mohammedan mosques and Protestant churches; Ratzinger/Benedict's removal of the tiara from his "papal" coat of arms, replacing it with a miter, and the old German Hegelian’s removal of the “Patriarch of the West” title from the Annunario Pontificio in 2006). Wojtyla/John Paul II wrote the following in Ut Unum Sint, May 25, 1995, a heretical document that is the antithesis of Pope Pius XI's Mortalium Animos, January 6, 1928.

Perhaps influenced by his chief ideologist, "Cardinal" Ratzinger, Karol Wojtyla/John Paul II, this distortion of Catholic history found its way into the text of Ut Unum Sint, May 25, 1995, which was the complete and total contradiction of Pope Pius XI's Mortalium Animos, January 6, 1928: 

Whatever relates to the unity of all Christian communities clearly forms part of the concerns of the primacy. As Bishop of Rome I am fully aware, as I have reaffirmed in the present Encyclical Letter, that Christ ardently desires the full and visible communion of all those Communities in which, by virtue of God’s faithfulness, his Spirit dwells. I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in “a brotherly fraternal communion of faith and sacramental life … If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator“.

In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that “for a great variety of reasons, and against the will of all concerned, what should have been a service sometimes manifested itself in a very different light. But … it is out of a desire to obey the will of Christ truly that I recognize that as Bishop of Rome I am called to exercise that ministry … I insistently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches, that we may seek—together, of course—the forms in which this ministry may accomplish a service of love recognized by all concerned“.

This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea “that they may all be one … so that the world may believe that you have sent me” (Jn 17:21)? (Karol Wojtyla/John Paul II, Ut Unum Sint, May 25, 1995.)

It was twelve years later, October 13, 2007, the ninetieth anniversary of the Miracle of the Sun, that an "unofficial" official document, the Ravenna Document, was issued by William "Cardinal" Levada on behalf of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church that formalized the musings of Ratzinger in Principles of Catholic Theology and of Wojtyla/John Paul II in Ut Unum Sint:

It remains for the question of the role of the bishop of Rome in the communion of all the Churches to be studied in greater depth. What is the specific function of the bishop of the “first see” in an ecclesiology of koinonia and in view of what we have said on conciliarity and authority in the present text? How should the teaching of the first and second Vatican councils on the universal primacy be understood and lived in the light of the ecclesial practice of the first millennium? These are crucial questions for our dialogue and for our hopes of restoring full communion between us.

We, the members of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, are convinced that the above statement on ecclesial communion, conciliarity and authority represents positive and significant progress in our dialogue, and that it provides a firm basis for future discussion of the question of primacy at the universal level in the Church. We are conscious that many difficult questions remain to be clarified, but we hope that, sustained by the prayer of Jesus “That they may all be one … so that the world may believe” (Jn 17, 21), and in obedience to the Holy Spirit, we can build upon the agreement already reached. Reaffirming and confessing “one Lord, one faith, one baptism” (Eph 4, 5), we give glory to God the Holy Trinity, Father, Son and Holy Spirit, who has gathered us together. (The Ravenna Document)

Joseph Ratzinger/Benedict XVI put his “papal” seal of approval on The Ravenna Document just forty-one days after its issuance on the ninetieth anniversary of the Miracle of the Sun in the Cova da Iria near Fatima, Portugal:

This year we thank God in particular for the meeting of the Joint Commission which took place in Ravenna, a city whose monuments speak eloquently of the ancient Byzantine heritage handed down to us from the undivided Church of the first millennium. May the splendour of those mosaics inspire all the members of the Joint Commission to pursue their important task with renewed determination, in fidelity to the Gospel and to Tradition, ever alert to the promptings of the Holy Spirit in the Church today.

While the meeting in Ravenna was not without its difficulties, I pray earnestly that these may soon be clarified and resolved, so that there may be full participation in the Eleventh Plenary Session and in subsequent initiatives aimed at continuing the theological dialogue in mutual charity and understanding. Indeed, our work towards unity is according to the will of Christ our Lord. In these early years of the third millennium, our efforts are all the more urgent because of the many challenges facing all Christians, to which we need to respond with a united voice and with conviction. (Letter to His Holiness Bartholomaios I, Archbishop of Constantinople, Ecumenical Patriarch, on the occasion of the feast of St. Andrew, November 23, 2007.)

So much for the “unofficial” nature of The Ravenna Document.

Putting the lie to the false view of how the papacy was exercised by our true popes in the First Millennium that has been propagated by Wojtyla, Ratzinger, Bergoglio and, among so many others, Walter “Cardinal” Kasper, Pope Leo XIII, writing in Praeclara Gratulationis Publicae, June 29, 1896, that the Greeks always recognized Papal Primacy:

First of all, then, We cast an affectionate look upon the East, from whence in the beginning came forth the salvation of the world.  Yes, and the yearning desire of Our heart bids us conceive and hope that the day is not far distant when the Eastern Churches, so illustrious in their ancient faith and glorious past, will return to the fold they have abandoned.  We hope it all the more, that the distance separating them from Us is not so great: nay, with some few exceptions, we agree so entirely on other heads that, in defense of the Catholic Faith, we often have recourse to reasons and testimony borrowed from the teaching, the Rites, and Customs of the East.

The Principal subject of contention is the Primacy of the Roman Pontiff.  But let them look back to the early years of their existence, let them consider the sentiments entertained by their forefathers, and examine what the oldest Traditions testify, and it will, indeed, become evident to them that Christ’s Divine Utterance, Thou art Peter, and upon this rock I will build My Church, has undoubtedly been realized in the Roman Pontiffs.  Many of these latter in the first gates of the Church were chosen from the East, and foremost among them Anacletus, Evaristus, Anicetus, Eleutherius, Zosimus, and Agatho; and of these a great number, after Governing the Church in Wisdom and Sanctity, Consecrated their Ministry with the shedding of their blood.  The time, the reasons, the promoters of the unfortunate division, are well known.  Before the day when man separated what God had joined together, the name of the Apostolic See was held in Reverence by all the nations of the Christian world: and the East, like the West, agreed without hesitation in its obedience to the Pontiff of Rome, as the Legitimate Successor of St. Peter, and, therefore, the Vicar of Christ here on earth.

And, accordingly, if we refer to the beginning of the dissension, we shall see that Photius himself was careful to send his advocates to Rome on the matters that concerned him; and Pope Nicholas I sent his Legates to Constantinople from the Eternal City, without the slightest opposition, “in order to examine the case of Ignatius the Patriarch with all diligence, and to bring back to the Apostolic See a full and accurate report”; so that the history of the whole negotiation is a manifest Confirmation of the Primacy of the Roman See with which the dissension then began.  Finally, in two great Councils, the second of Lyons and that of Florence, Latins and Greeks, as is notorious, easily agreed, and all unanimously proclaimed as Dogma the Supreme Power of the Roman Pontiffs.

We have recalled those things intentionally, for they constitute an invitation to peace and reconciliation; and with all the more reason that in Our own days it would seem as if there were a more conciliatory spirit towards Catholics on the part of the Eastern Churches, and even some degree of kindly feeling.  To mention an instance, those sentiments were lately made manifest when some of Our faithful travelled to the East on a Holy Enterprise, and received so many proofs of courtesy and good-will.

Therefore, Our mouth is open to you, to you all of Greek or other Oriental Rites who are separated from the Catholic Church, We earnestly desire that each and every one of you should meditate upon the words, so full of gravity and love, addressed by Bessarion to your forefathers: “What answer shall we give to God when He comes to ask why we have separated from our Brethren: to Him Who, to unite us and bring us into One Fold, came down from Heaven, was Incarnate, and was Crucified?  What will our defense be in the  eyes of posterity?  Oh, my Venerable Fathers, we must not suffer this to be, we must not entertain this thought, we must not thus so ill provide for ourselves and for our Brethren.”

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.

Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches.  It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation.  On the contrary, if you re-establish Union with Us, you will see how, by God’s bounty, the glory and dignity of your Churches will be remarkably increased.  May God, then, in His goodness, hear the Prayer that you yourselves address to Him: “Make the schisms of the Churches cease,” and “Assemble those who are dispersed, bring back those who err, and unite them to Thy Holy Catholic and Apostolic Church.”  May you thus return to that one Holy Faith which has been handed down both to Us and to you from time immemorial; which your forefathers preserved untainted, and which was enhanced by the rival splendor of the Virtues, the great genius, and the sublime learning of St. Athanasius and St. Basil, St. Gregory of Nazianzum and St. John Chrysostom, the two Saints who bore the name of Cyril, and so many other great men whose glory belongs as a common inheritance to the East and to the West. (Pope Leo XIII, Praeclara Gratulationis Publicae, June 29, 1896. See also the excellent discussion of the the history of what led up to the Greek Schism that is contained in Fathers Francisco and Dominic Radecki’s Tumultuous Times.)

Thus, Jorge Mario Bergoglio is merely fulfilling the invitation extended by Karol Josef Wojtyla/John Paul II, who, it should be pointed out, instated the novelty of the double-named antipopes, which would be followed in short order by Joseph Alois Ratzinger/Benedict XVI’s institution of the “office” of “Pope Emeritus,” which Bergoglio is reforming, for Protestants, Orthodox, and Modernists to “discuss” that which is not open for discussion, the Papacy, Papal Infallibility, and Papal Primacy.

The [First] Vatican Council met under the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost, and declared the true nature of the Papacy.
Everything that the conciliar “popes” have done in the past sixty-four has pointed to a very well thought-out plan to change the entire nature of how the conciliar “Petrine ministry” is exercised while contending, perhaps with tongue in cheek, that the doctrine of Papal Primacy and Papal Infallibility will remain untouched. Only those willing to suspend all rationality can accept this gratuitious denial of what is part of the Divine Constitution of Holy Mother Church and was defined solemnly at the [First] Vatican Council on July 18, 1870:

1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence [49], which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.

To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.

All this is to be found in the acts of the ecumenical councils and the sacred canons.

2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.

3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd [50].

4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.

5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: “My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due.” [51]

6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.

7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.

8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.

9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Chapter 3, Dogmatic Constitution of the Church, Vatican Council, July 18, 1870.)

Jorge Mario Bergolio, in perfect conformity with his two immediate predecessors has expressed very repeatedly and in the most emphatic terms that the wants what he thinks is he papacy reformed, and anyone in the resist while recognize movement who is shocked or over these developments is nothing other than a blind scribe who  is unable to see and to admit the truth that the  entire conciliar enterprise has not been, is not now and can never be the Catholic Church, she who is the spotless mystical bride of her Divine Founder, Invisible Head and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ.

The counterfeit church of conciliarism has long made a mockery of the very institution of the papacy by Our Blessed Lord and Saviour Jesus Christ with these words that he uttered to Simon bar Jona, Saint Peter, as the Fisherman was made the Visible Head of the Catholic Church on earth:

[13] And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? [14] But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. [15] Jesus saith to them: But whom do you say that I am?

[16] Simon Peter answered and said: Thou art Christ, the Son of the living God. [17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. [18] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. [19] And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. [20] Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. (Matthew 16: 13-20.)

Bishop Richard Challoner's commentary on the three underlined phrases found in the Douay-Rheims Bible that he translated from the Latin Vulgate explains in no uncertain terms that the counterfeit church of conciliarism is false as it has propagated heresies and errors that are impossible for the Catholic Church to be associated with in any way, not even by the slightest tarnish of error as Pope Gregory XVI in Singulari Nos, May 25, 1834, and that the conciliar "popes" have been manifest heretics for all the world to see:

[18] Thou art Peter: As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.

[18] Upon this rock: The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24, 25.

[18] The gates of hell: That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.

[19] Loose upon earth: The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted. (Bishop Richard Challoner Commentary on Matthew 16: 18, 19.)

The papacy is a monarchy. While true popes have consulted with others, they have done so as prudence dictates, not because it is required by the nature of the office that Our Lord Himself.

Conciliarism is not and can never be Catholicism.

Why is this so difficult to understand?

The conciliar “popes” and their henchmen have made a mockery of the purity and immutability of Catholic Faith, Worship, and Morals. Their continuing defilement of all that is true, holy, and beautiful in favor of all that is false, sinful and, ugly gives great offense to the greater honor and glory of God and to His most pure creatures, the nine choirs of angels, who want to help each of us be pure of mind, thought, body, heart, and soul so that we can climb the ladder of sanctity and be ever ready to die in a state of Sanctifying Grace with the loving and most powerful protection of Our Lady, she who is the Queen of the Angels and Queen of the Most Holy Rosary, the Most Pure Blessed Virgin Mary.

We are still in the month of October, the month of the Holy Rosary and of the Holy Angels. The second day of this month was the feast day of Our Holy Guardian Angels and today, Monday, October 24, 2022, is the Feast of Saint Raphael the Archangel, who was celebrated as follows by Dom Prosper Gueranger, O.S.B., in The Liturgical Year:

The approach of the great solemnity, which will soon be shedding upon us all the splendors of heaven, seems to inspire the Church with a profound recollection. Except for the homage she must needs pay, on their own date, to the glorious Apostles Simon and Jude, only a few Feasts of simple rite break the silence of these last days of October. Our souls must be in conformity with the dispositions of our common Mother. It will not, however, be out of keeping to give a thought to the great Archangel, honored today by many particular churches.

The ministry fulfilled in our regard by the heavenly spirits is admirably set forth in the graceful scenes depicted in the history of Tobias. Rehearsing the good services of the guide and friend, whom he still called his brother Azarias, the younger Tobias said to his father: Father, what wages shall we give him? or what can be worthy of his benefits? He conducted me and brought me safe again, he received the money of Gabelus, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, myself he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him.

And when father and son endeavored, after the fashion of men, to return thanks to him who had rendered them such good service, the Angel discovered himself to them, in order to refer their gratitude to their supreme Benefactor. Bless ye the God of heaven, give glory to him in the sight of all that live, because he hath shewn his mercy to you … When thou didst pray with tears, and didst bury the dead … I offered thy prayer to the Lord. And because wast acceptable to God, it was necessary that temptation should prove thee. And now the Lord hath sent me to heal thee, and to deliver Sara thy son’s wife from the devil. For I am the Angel Raphael, one of the seven, who stand before the Lord … Peace be to you, fear not; … bless ye him and sing praises to him.

We too will celebrate the blessings of heaven. For as surely as Tobias beheld with his bodily eyes the Archangel Raphael, we know by faith that the Angel of the Lord accompanies us from the cradle to the tomb. Let us have the same trustful confidence in him. Then, along the path of life, more beset with perils than the road to the country of the Medes, we shall be in perfect safety; all that  happens to us will be for the best, because prepared by our Lord; and as though we were already in heaven, our Angel will cause us to shed blessings upon all around us. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Raphael the Archangel, October 24.)

Catholics must always keep close to their own personal Guardian Angel, and they must be conscious of the particular roles played by Archangels, Saints, Michael, Gabriel and Raphael, in the economy of salvation and thus to foster a deep devotion to them. Such a devotion, which can be as simple as a salutation/invocation to them each morning and before going to sleep, will increase the ardor within our souls for Holy Mother Church, for the integrity and of purity of her Faith, Worship, and Morals, and thus for all that is pleasing in the sight of the Most Holy Trinity.

As noted just before, Our Lady is the Queen of the Angels. She is our Queen and our heavenly Mother. Every Rosary we pray by reflecting carefully on the meaning of the mysteries contained therein will help to purify our souls and to be pleasing in the sight of her Divine Son, Christ the King and His angels who minister unto Him and us.

May our devotion to Our Lady and to the Holy Angels in the remaining days of October and the remaining days, however many short or many those days may be, fortify us against the wickedness of the snares of the devil, especially by remaining firm in our resolve to eschew everything to do with the robber barrons of conciliarism and their false religion, which has made a mockery of the Holy Faith for sixty-four years.

Isn't it time to pray a Rosary now?

Our Lady of the Rosary, pray for us! 

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.