Il 29 giugno, dopo aver stabilito il giorno 27 dello stesso mese del 2013 col Vescovo Giovanni Marra di verificare se sussistano le condizioni “oggettive” da parte mia di tacere sui temi che riguardano direttamente le derive dei pontefici della chiesa conciliare, scopro oggi l’articolo dell’amico Carlo Di Pietro di Pontifex.Roma (segue più in basso) che sembra superare persino le tesi apocalittiche che lui stesso mi contestava quando dirigeva il sito con Bruno Volpe. La sua nuova posizione sedevacantista ha conquistato spazio su Agere Contra, il sito che ha come artefici sedevacantisti doc come Araì Daniele, Don Floriano Abrahamowicz, Matteo Castagna, Franco Damiani, Claudio Moffa e altri bei nomi che partecipano nelle varie forme.
Purtroppo, come ho più volte dichiarato sia su Pontifex.Roma, che su AgereContra, la Carità non è solo applicazione della Verità, ma anche Pazienza Vigile, Dolce Fermezza, Opere di Misericordia Corporale oltre che Spirituale (di chi predica stando seduti su ciò che reputano accettabile e derogabile di Mammona); ciò che affermo, può trasformare la lama, da mortale, a strumento di Conversione.
Per cui, volendomi affidare con tutto il cuore all’obbedienza dell’Arcivescovo a cui ho riconosciuto il carisma del successore apostolico, affermo con forza, come ho già detto anche a lui, che “io so” e se anche taccio non scrivendo ulteriori articoli, non posso esimermi dal ricomporre la voce del dissenso su questo sito, che è escogitur e che potrebbe a breve essere anche hoc-igitur, senza necessariamente essere costretto a condividerne i modi, anzi, vivendo il Vangelo più con i fatti che con le parole, che non aiutano affatto a ricomporre e redimere la Babele nella Chiesa di Gesù.
Le trenta eresie di Benedetto 16 di Baviera, l’Illuminato
di Peter Dimond
Le 30 eresie di Ratzinger come esposte nel suo libro “Principi di teologia cattolica” del 1982
“Oggigiorno i media non fanno altro che ritrarre il ‘nuovo eletto’ Benedetto XVI (Joseph Ratzinger) come il ‘Rottweiler di Dio’, garante dell’ortodossia cattolica – un vero ‘distruttore dell’eresia’. L’ala conservatrice in seno alla ‘Chiesa Novus Ordo’ pensa che Benedetto XVI sia un segno dell’Onnipotente a favore dell’ecclesiologia vaticanosecondista. Forse, dicono questi pseudo-tradizionalisti, il ‘Papa’ tedesco rappresenta un raggio di luce, un barlume di speranza.
Da parte mia, ho appena approfondito lo studio del volume Principi di teologia cattolica, firmato Joseph Ratzinger – un libro che non appartiene agli anni giovanili, ma pubblicato nel 1982, quando già ricopriva il ruolo di ‘Cardinale’ e Prefetto della Congregazione per la Dottrina della Fede. Ebbene, dopo un’attenta lettura, debbo concludere che tali affermazioni costituiscono delle menzogne degne del proprio ispiratore, Satana: [Ratzinger non supporta affatto la Tradizione]. [Egli] è un’apostata ed un nemico della Chiesa, tanto da dover essere annoverato assieme ad altri illustri eretici, come Lutero e Calvino.”
Queste sono le parole con le quali Peter Dimond, sedevacantista statunitense, commenta l’elezione al soglio pontificio di Joseph Ratzinger/’Papa’ Benedetto XVI, il 19 aprile 2005, e raccolte in un successivo articolo. L’autore americano, esaminando il testo citato sopra, espone quelle che secondo la sua disamina sono le 30 più gravi eresie del ‘teologo’ bavarese. Qui di seguito, a mo’ di riassunto, ne forniremo un elenco essenziale.
Ratzinger respinge categoricamente la necessità per protestanti e scismatici orientali di convertirsi al cattolicesimo;
I cattolici non devono considerare il primato e l’infallibilità papale come definiti dal Concilio Vaticano I (1869 – …) dogmaticamente vincolanti – sono possibili altre interpretazioni, pur rimanendo nell’ambito dell’ortodossia;
Per quanto riguarda la dottrina della supremazia giurisdizionale del romano pontefice come prescritta dal Concilio Vaticano I, ebbene, anche questa non deve venir ritenuta un punto fermo del Magistero;
Ratzinger afferma che nel primo millennio dopo Cristo la funzione e l’autorità pontificia veniva esercitata attraverso dinamiche assai differenti rispetto alle successive epoche – le assemblee scismatiche orientali non sono quindi più tenute a credere nel primato papale, vista la naturale evoluzione storica sempre in atto;2
La validità della S. Messa non dipende dalle formule liturgiche approvate, ma si basa sul loro riconoscimento da parte della comunità alla quale si rivolgono. Tutti coloro i quali sostengono l’invalidità del Novus Ordo Missæ devono ritenersi come esclusi dalla Chiesa;
E’ impossibile avere la certezza che ciò che Cristo ha detto è vero;
Non si deve insistere sulla conversione dei protestanti;
La dottrina dell’infallibilità papale come delineata dal Vaticano I è ‘sgradevole e rigida’;
La ‘chiesa’ scismatica greca è una istituzione legittima, anche se non soggetta all’autorità del Papa;
Ratzinger loda il fervore spirituale di Lutero;
Krishna, manifestazione del dio induista Vishnu, è uno dei tanti ‘simboli di Cristo’;
Ratzinger ammette che il Vaticano II contraddice il Magistero della Chiesa ed in particolare l’insegnamento di Pio IX sulla libertà religiosa e le false religioni; per i cattolici, è possibile (anzi consigliabile!) disattendere quanto previsto dal Sillabo;3
La tesi di Lutero circa l’eccellenza della Chiesa ai tempi dei primi Padri è corretta;
La dottrina tridentina sul sacerdozio é fallace e foriera di nefaste conseguenze;
Lutero non ha tutti i torti quando nega la necessità del sacerdozio;
Il battesimo dei neonati è privo di valore o scopo;
La dottrina cattolica sulla S. Messa è profondamente corrotta;
Ratzinger conferma la validità dell’Antica Legge, che è ancora pienamente in vigore;
La teologia sacramentale cattolica è viziata dalle religioni misteriche;
Il Magistero della Chiesa non esclude la validità delle opinioni a sé contrarie e rispetta tutte le ‘tesi alternative’;
L’insegnamento del Vaticano II è innovativo, ma legittimo;
Il Concilio di Trento ha inteso definire il sacerdozio con l’obiettivo di respinge e reagire alle tesi luterane – venuto meno il conflitto iniziale, con la ‘normalizzazione’ dei rapporti con il mondo protestante, gli insegnamenti conciliari perdono di valore;
I protestanti godono della ‘presenza eucaristica’;
Ratzinger disprezza apertamente larga parte della Tradizione ecclesiastica;
Le chiese scismatiche orientali sono chiese a tutti gli effetti;
Il tradizionalismo cattolico è in antitesi rispetto al vero pensiero cattolico;
Ratzinger insegna che l’uomo è Dio;
Il Cristianesimo assorbe naturalmente le altre religioni, che confluiscono in esso pur rimanendo intatte;
Ratzinger nega l’unità della Chiesa;
Ratzinger loda la comunità ecclesiastica di Taizé, composta da cattolici e non-cattolici, e auspica l’istituzione di altri simili sodalizi.
In conclusione, secondo Dimond le eresie e gli errori di Ratzinger sono così palesi e gravi che è impossibile credere siano state formulate e promulgate da un vero e legittimo Papa della Chiesa Cattolica!
1 Cfr. Dimond, P. “More than 30 Astounding and Amazing Heresies of Benedict XVI from his 1982 book Principles of Catholic Theology” (Internet). Disponibile all’indirizzo http://www.mostholyfamilymonastery.com/.
2 La speculazione filosofica ratzingeriana poggia principalmente sullo storicismo. Eccone un’applicazione pratica: la condanna post mortem delle posizioni di don Antonio Rosmini (1797 – 1855) da parte di Papa Leone XIII (1810 – 1903), si deve collocare e leggere all’interno delle circostanze storiche in cui è stata inflitta. Con il mutare dei tempi e della mentalità di riferimento vengono necessariamente meno le ragioni di tale giudizio negativo, che ai giorni nostri non ha dunque più senso. Ratzinger proclama Rosmini ‘beato’ nel 2007.
3 Ecco un altro eloquente esempio dello storicismo di Benedetto XVI!
1) RATZINGER LISTS THE POSITION THAT PROTESTANTS AND EASTERN SCHISMATICS SHOULD BE CONVERTED AND BLUNTLY REJECTS IT
On page 197 of his book, Ratzinger lists the whole range of positions with regard to “ecumenical” dialogue with the Protestants and Eastern Schismatics. In reading Ratzinger’s list of the “maximum” demands, one can see how simple it is: there is nothing to dialogue about because they need to convert! But we see that this is not what he or ecumenism wants at all.
“Cardinal” Ratzinger, Principles of Catholic Theology (Ignatius Press, San Francisco, 1982), pp. 197-198: “Against this background we can now weigh the possibilities that are open to Christian ecumenism. The maximum demands on which the search for unity must certainly founder are immediately clear. On the part of the West, the maximum demand would be that the East recognize the primacy of the bishop of Rome in the full scope of the definition of 1870 and in so doing submit in practice, to a primacy such as has been accepted by the Uniate churches. On the part of the East, the maximum demand would be that the West declare the 1870 doctrine of primacy erroneous and in so doing submit, in practice, to a primacy such as has been accepted with the removal of the Filioque from the Creed and including the Marian dogmas of the nineteenth and twentieth centuries. As regards Protestantism, the maximum demand of the Catholic Church would be that the Protestant ecclesiological ministers be regarded as totally invalid and that Protestants be converted to Catholicism; the maximum demand of Protestants, on the other hand, would be that the Catholic Church accept, along with the unconditional acknowledgement of all Protestant ministries, the Protestant concept of ministry and their understanding of the Church and thus, in practice, renounce the apostolic and sacramental structure of the Church, which would mean, in practice, the conversion of Catholics to Protestantism and their acceptance of a multiplicity of distinct community structures as the historical form of the Church. While the first three maximum demands are today rather unanimously rejected by Christian consciousness, the fourth exercises a kind of fascination for it – as it were, a certain conclusiveness that makes it appear to be the real solution to the problem. This is all the more true since there is joined to it the expectation that a Parliament of Churches, a ‘truly ecumenical council’, could then harmonize this pluralism and promote a Christian unity of action. That no real union would result from this, but that its very impossibility would become a single common dogma, should convince anyone who examines the suggestion closely that such a way would not bring Church unity but only a final renunciation of it. As a result, none of the maximum solutions offers any real hope of unity.”
I quoted the entire passage without a break so that people can see that this is not being taken out of context in any way. Ratzinger specifically mentions, and then bluntly rejects, the traditional teaching of the Catholic Church that the Protestants and Eastern Schismatics must be converted to the Catholic Faith (and accept Vatican I: “the full scope of the definition of 1870”). He specifically rejects it as the way to unity. This is totally heretical and it proves that he is a complete non-Catholic heretic!
Pope Pius XI, Mortalium Animos (#10), Jan. 6, 1928:
“… the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it…”
Pope Boniface VIII, Unam Sanctam, Nov. 18, 1302:
“With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this Church outside of which there is no salvation nor remission of sin… Furthermore, we declare, say, define, and proclaim to every human creature that they by absolute necessity for salvation are entirely subject to the Roman Pontiff.”
2) RATZINGER SAYS THAT CATHOLICS CANNOT HOLD VATICAN I AS THE ONLY POSSIBLE “FORM” OF THE PRIMACY AND AS BINDING ON ALL
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 198: “Certainly, no one who claims allegiance to Catholic theology can simply declare the doctrine of primacy null and void, especially not if he seeks to understand the objections and evaluates with an open mind the relative weight of what can be determined historically. Nor is it possible, on the other hand, for him to regard as the only possible form and, consequently, as binding on all Christians the form this primacy has taken in the nineteenth and twentieth centuries. The symbolic gestures of Pope Paul VI and, in particular, his kneeling before the representative of the Ecumenical Patriarch [the schismatic Patriarch Athenagoras] were an attempt to express precisely this and, by such signs, to point the way out of the historical impasse.”
This means that all Christians are not bound to believe in the Papacy as defined by Vatican I in 1870! This means that the “Orthodox” schismatics are free to reject the Papacy! This is a blatant denial of Vatican Council I.
Pope Pius IX, Vatican Council I, 1870, Sess. 4, Chap. 3, ex cathedra: “… all the faithful of Christ must believe that the Apostolic See and the Roman Pontiff hold primacy over the whole world, and the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole Church… Furthermore We teach and declare that the Roman Church, by the disposition of the Lord, holds the sovereignty of ordinary power over all others… This is the doctrine of Catholic truth from which no one can deviate and keep his faith and salvation.” (Denz. 1826-1827)
Further, notice that Ratzinger admits that Paul VI’s symbolic gestures with the schismatic Patriarch “were an attempt to express precisely this” – that is to say, his gestures (such as kneeling before the representative of the non-Catholic, schismatic Patriarch Athenagoras) expressed that the schismatics don’t have to believe in the Papacy and Vatican I! Consider this a smashing vindication of all that we have said (http://www.mostholyfamilymonastery.com/) with regard to John Paul II’s incessant gestures toward the schismatics: giving them relics; giving them donations; praising their “Churches”; sitting on equal chairs with them; signing common declarations with them; lifting the excommunications against them.
We pointed out again and again that these actions alone (not even considering his other statements) constituted a teaching that the schismatics don’t have to accept the dogma of the Papacy. Countless false traditionalists and members of the Novus Ordo denied this and tried to explain these gestures away as either merely scandalous but not heretical or something else; but here we have Ratzinger – now Benedict XVI, the new “head” of the Vatican II Church – admitting “precisely” what we said. This is a smashing vindication, and a crushing blow to the claims of the Vatican II sect… and it gets worse.
3) RATZINGER BLUNTLY DENIES VATICAN I AND THE DOGMA THAT POPES HAVE SUPREME JURISDICTION
For long sections of his book, Ratzinger engages in detailed discussions of issues dealing with the Eastern “Orthodox” (the schismatics), Luther, the Protestants, etc. These discussions are fascinating for our purposes, since they constitute a veritable position paper of his on these topics. In his discussion concerning the “Orthodox,” one discovers that he doesn’t even believe in the dogma of the Papacy. It is important to remember that the Eastern Schismatics (the so-called “Orthodox”) often readily admit that the Popes are the successors of St. Peter as Bishops of Rome. Many of the “Orthodox” also say that the Pope, as the Bishop of Rome, is “the first among equals” with a “primacy of honor”; but they deny – and in this consists their chief heresy and schism – that the Popes have a primacy of supreme jurisdiction from Christ to rule the entire Church.
Pope Pius XI, Mortalium Animos (# 7), Jan. 6, 1928, speaking of heretics and schismatics:
“Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful.”
Ratzinger scusses the position of the schismatics, which rejects the primacy of supreme jurisdiction of the Popes, and here is what he says:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 216-217: “Patriarch Athenagoras [the non-Catholic, schismatic Patriarch] spoke even more strongly when he greeted the Pope [Paul VI] in Phanar: ‘Against all expectation, the bishop of Rome is among us, the first among us in honor, ‘he who presides in love’. It is clear that, in saying this, the Patriarch [the non-Catholic, schismatic Patriarch] did not abandon the claims of the Eastern Churches or acknowledge the primacy of the west. Rather, he stated plainly what the East understood as the order, the rank and title, of the equal bishops in the Church – and it would be worth our while to consider whether this archaic confession, which has nothing to do with the ‘primacy of jurisdiction’ but confesses a primacy of ‘honor’ and agape, might not be recognized as a formula that adequately reflects the position that Rome occupies in the Church – ‘holy courage’ requires that prudence be combined with ‘audacity’: ‘The kingdom of God suffers violence.’”
This is an astounding and explicit denial of the dogma of the Papacy and the infallible canon below! He announces the position of the schismatic Patriarch, which acknowledges no primacy of supreme jurisdiction of the Pope, and he not only tells us that the position of the schismatic is acceptable (as we saw already), but that the schismatic position may in fact be the true position on the Bishop of Rome! In other words, the Papacy (the supreme jurisdiction of the Popes over the universal Church by the institution of Christ as successors of St. Peter) may not exist at all! This is an astounding, incredible and huge heresy!
The fact that this man now claims to be the Pope when he doesn’t even believe in the Papacy is surely one of the greatest frauds in human history. Those who obstinately hold that this non-Catholic is the Pope assist in perpetuating that monumental fraud.
Pope Pius IX, Vatican Council I, Sess. 4, Chap. 3, Canon, ex cathedra: “If anyone thus speaks, that the Roman Pontiff has only the office of inspection or direction, but not the full and supreme power of jurisdiction over the universal Church, not only in things which pertain to faith and morals, but also in those which pertain to the discipline and government of the Church spread over the whole world; or, that he possesses only the more important parts, but not the whole plenitude of this supreme power… let him be anathema.” (Denz. 1831)
4) RATZINGER DENIES THAT THE PAPACY WAS EVEN HELD IN THE FIRST MILLENNIUM AND TELLS US THAT THIS IS WHY WE CANNOT BIND THE SCHISMATICS TO BELIEVE IN IT!
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 198-199: “…Nor is it possible, on the other hand, for him to regard as the only possible form and, consequently, as binding on all Christians the form this primacy has taken in the nineteenth and twentieth centuries. The symbolic gestures of Pope Paul VI and, in particular, his kneeling before the representative of the Ecumenical Patriarch [the schismatic Athenagoras] were an attempt to express precisely this and, by such signs, to point the way out of the historical impasse… In other words, Rome must not require more from the East with respect to the doctrine of the primacy than had been formulated and was lived in the first millennium. When the Patriarch Athenagoras [the non-Catholic, schismatic Patriarch], on July 25, 1967, on the occasion of the Pope’s visit to Phanar, designated him as the successor of St. Peter, as the most esteemed among us, as one who presides in charity, this great Church leader was expressing the ecclesial content of the doctrine of the primacy as it was known in the first millennium. Rome need not ask for more.”
This is another astounding heresy! Ratzinger again says that the schismatic position of the non-Catholic Patriarch Athenagoras, which rejects the Papacy and merely acknowledges the Bishop of Rome as the successor of St. Peter with a primacy of honor BUT NOT OF SUPREME JURISDICTION, is sufficient! Further, Ratzinger says that the reason that we cannot expect the “Orthodox” to believe in the Papacy (the primacy of supreme jurisdiction of the Popes, not just a primacy of honor) is because it wasn’t even held in the first millennium! Therefore, Ratzinger holds that the primacy of supreme jurisdiction conferred by Jesus Christ upon St. Peter and his successors is just a fiction, an invention of later ages, not held in the early Church. He says that the schismatic position of Athenagoras – holding that the successor of St. Peter possesses a mere primacy of honor – is “the doctrine of the primacy as it was known in the first millennium” and that “Rome need not ask for more”! Notice how directly this apostate denies Vatican I, which defined that in all ages the primacy of jurisdiction was recognized:
Pope Pius IX, Vatican Council I, Sess. 4, Chap. 2, ex cathedra: “Surely no one has doubt, rather all ages have known that the holy and most blessed Peter, chief and head of the apostles and pillar of faith and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race; and he up to this time and always lives and presides and exercises judgment in his successors, the bishops of the holy See of Rome, which was founded by him and consecrated by his blood. Therefore, whoever succeeds Peter in this chair, he according to the institution of Christ himself, holds the primacy of Peter over the whole Church.” (Denz. 1824)
Ratzinger (now Benedict XVI) totally rejects this dogma and the entire Catholic Faith.
5) RATZINGER SAYS THE VALIDITY OF THE MASS DOES NOT DEPEND ON WORDS BUT ON THE COMMUNITY! HE ALSO SAYS THAT THOSE WHO REGARD THE NOVUS ORDO AS INVALID ARE OUTSIDE THE CHURCH
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 377: “…we are witnesses today of a new integralism [read: traditionalism] that may seem to support what is strictly Catholic but in reality corrupts it to the core. It produces a passion of suspicions, the animosity of which is far from the spirit of the gospel. There is an obsession with the letter that regards the liturgy of the Church as invalid and thus puts itself outside the Church. It is forgotten here that the validity of the liturgy depends primarily, not on specific words, but on the community of the Church; under the pretext of Catholicism, the very principle of Catholicism is denied, and, to a large extent, custom is substituted for truth.”
This paragraph is both fascinating and incredibly heretical. First, he denounces a “new integralism” that is obsessed with the “letter” of the liturgy (i.e., the form) in regard to validity. He is obviously talking about Traditional Catholics, who oppose the Novus Ordo and its change to the form (i.e., the letters) of the Consecration. He says that this group regards the “liturgy of the church as invalid” [the Novus Ordo] and “thus puts itself outside the Church.” He then says that the validity of the liturgy doesn’t depend on specific words but on the community. This is an astounding heresy, which devastates Catholic sacramental teaching.
Pope Eugene IV, Council of Florence, Session 8, Nov. 22, 1439, “Exultate Deo”:
“All these sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the sacrament with the intention of doing what the Church does. If any of these is lacking, the sacrament is not effected.” (Denz. 695)
And this is precisely why Ratzinger approved the notorious document that we covered in the Heresy of the Week a few years ago that a schismatic Mass with no words of Consecration is valid and can be attended!
All of this proves that Ratzinger doesn’t even have a whiff of the Catholic Faith. He is an apostate of unspeakable proportions; and he is extremely familiar with the Catholic Faith he constantly rejects, of course. He proves this throughout the book. Anyone who reads his writings can easily recognize that the man is extremely familiar with the Catholic Faith he constantly rejects.
6) RATZINGER SAYS THAT WE CANNOT KNOW IF WHAT JESUS SAID IS TRUE
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 359: “Granted, with regard to the ultimate questions of who God is or what good is, we can never achieve the degree of certainty we can achieve in the realm of mathematics and technology. But when all knowledge that does not take the form of technical knowledge is declared to be nonknowledge, then we are cut off from the truth. We cannot, for instance, decide whether what Jesus said is true but can only dispute whether or not he said it. But that is ultimately an idle question.”
This is one of the most astounding heresies I’ve ever seen. [Note: I read the book and these sections carefully and these quotations are not taken out of context.] Not only does Ratzinger say that we cannot decide whether what Jesus said is true, but he says that we can dispute if he even said it. Perhaps what is most astounding about this is not that the apostate Ratzinger actually believes this, but that conservative members of the Novus Ordo can read a book like this and still say that Ratzinger is “arguably the finest theologian of the modern era” (Fr. Peter Stravinskas, back cover of Gospel, Catechisis, Catechism, by Joseph Ratzinger).
7) RATZINGER AGAIN SAYS THAT CATHOLICS DON’T INSIST THAT PROTESTANTS CONVERT
Building upon his theme of rejecting the “maximum solution” of conversion, Ratzinger explicitly rejects converting the Protestants again on page 202.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 202: “But we can define the required action even more clearly in terms of the above diagnosis. It means that the Catholic does not insist on the dissolution of the Protestant confessions and the demolishing of their churches but hopes, rather, that they will be strengthened in their confessions and in their ecclesial reality.”
He doesn’t want the Protestant religions dissolved and converted to Catholicism, but hopes, rather, that they will be strengthened in their confession of Protestantism.
8) RATZINGER LABELS AS “HARSH” AND REJECTS THE DOGMATIC DEFINITION OF VATICAN I ON PAPAL INFALLIBILITY, THAT THE POPE DEFINES DOGMA FROM HIS OWN AUTHORITY
In the following dogmatic definition of Papal Infallibility, please notice the bolded and underlined portion.
Pope Pius IX, Vatican Council I, 1870, Session 4, Chap. 4:
“…the Roman Pontiff, when he speaks ex cathedra [from the Chair of Peter], that is, when carrying out the duty of the pastor and teacher of all Christians in accord with his supreme apostolic authority he explains a doctrine of faith or morals to be held by the universal Church… operates with that infallibility with which the divine Redeemer wished that His Church be instructed in defining doctrine on faith and morals; and so such definitions of the Roman Pontiff from himself [ex sese], but not from the consensus of the Church, are unalterable. [Canon] But if anyone presumes to contradict this definition of Ours, which may God forbid: let him be anathema.” (Denz. 1839)
This dogma teaches that when a Pope defines a dogma ex cathedra he does so “from himself” (ex sese). The Pope doesn’t need the consensus of the Church or the bishops to define; he possesses the supreme power of jurisdiction himself, in which “the supreme power of the Magisterium is also comprehended” (Vatican I, Denz. 1832). To deny this is to reject dogma, Vatican I and Papal Infallibility. Guess what? Ratzinger specifically denies this dogma. He is literally giving us a course on how to deny Vatican I.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 234: “Vatican Council I had said that the pope can make definitive decisions not only with the consent of the Church but also in his own right (‘ex sese’). Although many efforts were made during Vatican Council II to interpret this harsh and very ambiguous formula in such a way that its real meaning would be more readily apparent, they were not successfulat that time because of disagreement among those concerned. It is my opinion that what was then only a wish is again being attempted in this section of the ‘Declaration’ [a post-Vatican II document]. It is no longer simply stated that the teaching ministry can make decisions on its own – ex sese. Now it is more accurately stated that, while the teaching ministry always acts against the background of the faith and prayer of the whole Church, ‘its office is not reduced merely to ratifying the assent already expressed by the latter…’”
Don’t be confused by the ambiguity of the end of this quotation. The fact is that Ratzinger called Vatican I’s infallible definition that the Pope defines from himself (ex sese) “harsh”; and he said that a post-Vatican II declaration is “more accurately stated” than the dogmatic definition of Vatican I! This latter statement is blatantly heretical because it means that the infallible teaching of Vatican I is less than perfectly accurate. The former statement that Vatican I is “harsh” and “very ambiguous” is smacking of heresy and shows his true schismatic colors.
9) RATZINGER SAYS THE GREEK SCHISMATIC CHURCH IS A TRUE CHURCH EVEN THOUGH NOT SUBJECT TO THE POPE
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 259: “Even Luther looked to the Greek Church, which had remained a true church without being subject to the pope, and he, too, concluded that what was important was not the concrete, structured communion but the community behind the institutional one.”
This is totally heretical.
Pope Clement VI, Super quibusdam, Sept. 20, 1351: “…We ask: In the first place whether you and the Church of the Armenians which is obedient to you, believe that all those who in baptism have received the same Catholic faith, and afterwards have withdrawn and will withdraw in the future from the communion of this same Roman Church, which one alone is Catholic, are schismatic and heretical, if they remain obstinately separated from the faith of this Roman Church. In the second place, we ask whether you and the Armenians obedient to you believe that no man of the wayfarers outside the faith of this Church, and outside the obedience of the Pope of Rome, can finally be saved.” (Denz. 570b)
10) RATZINGER PRAISES THE “GREATNESS” OF LUTHER’S “SPIRITUAL FERVOR”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 263: “It is, consequently, all the more regrettable, I think, that the debate about office that is being carried on in the Church today relies, to a large extent, on the early Luther (this is by no means a thought that is expressed here for the first time) without recognizing the religious center that was most important to him: the call to forgiveness. That which in Luther makes all else bearable because of the greatness of his spiritual fervor, that which orders it to a Christian center – precisely that is being ignored.”
Ratzinger praises the “greatness” of the “spiritual fervor” of arguably the worst heretic and enemy of the Catholic Church in history – a man who launched vicious attacks against Catholic dogma, the Papacy and even Our Lord’s purity of soul. It’s worthy of note, I think, that Ratzinger says this on page 263 of his book. This comes just two pages after Ratzinger quotes some of Luther’s vicious attacks against the Catholic Church. Ratzinger’s statement praising the “greatness” of Luther’s “spiritual fervor” also comes two pages before Ratzinger uses the word “great” again in a positive way to describe St. Charles Borromeo:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 265: “In our century, we have seen a last impressive echo of St. Charles Borromeo’s reform in the person of Pope John XXIII, whose edition of the great bishop’s protocol for visitations is a legacy…”
Ratzinger speaks of Luther again on page 291, footnote 17:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 291, footnote 17: “Instead of the great religious earnestness that Luther’s criticism of the Church manifests precisely because of this doctrine of justification, vague attitudes frequently appear that regard the ‘gospel’ all too often from the banal perspective of something ‘happy’…”
11) RATZINGER SAYS KRISHNA IS A SYMBOL OF CHRIST
St. Paul teaches us that the gods of the heathen are devils (1 Cor. 10:20). The same is taught in Psalm 95:5. Hinduism is a heathen religion which worships false gods (devils). That is the teaching of the Catholic Church.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 326: “Hinduism, for instance, preserves very impressive myths about the descent of the god Krishna. But because, in the last analysis, they are for it only images of the infinite that can never be confined in words, these histories can be extended, rewritten, enlarged by borrowings and varied in a number of other ways; there is, therefore, no problem about adopting the history of Jesus Christ as one of the descents of Krishna. Christian faith, on the other hand, holds firmly that, in Jesus, God really came into the world in a way that is historical, not symbolical. This does not mean that the Krishna-myths have no value. But the way in which a Christian can understand them is different from the fusion with Christ that occurs in Hinduism. For the Christian, Krishna is a dramatic symbol of Christ, who is reality, and this relationship is not reversible.”
Krishna is defined as a “great deity or deified hero, worshipped as incarnation of Vishnu.” Krishna is a false god, an Antichrist. The Christian knows that Krishna is a symbol of the devil and Antichrist – the antithesis to the unique and true Incarnation of God, Jesus Christ. But the apostate Ratzinger tells us that Krishna is a symbol of Jesus Christ. This is total apostasy.
12) RATZINGER ADMITS THAT VATICAN II CONTRADICTS THE MAGISTERIAL TEACHING OF POPE PIUS IX ON RELIGIOUS LIBERTY AND FALSE RELIGIONS
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 381: “If it is desirable to offer a diagnosis of the text [of the Vatican II document, Gaudium et Spes] as a whole, we might say that (in conjunction with the texts on religious liberty and world religions) it is a revision of the Syllabus of Pius IX, a kind of counter syllabus…As a result, the one-sidedness of the position adopted by the Church under Pius IX and Pius X in response to the situation created by the new phase of history inaugurated by the French Revolution was, to a large extent, corrected via facti, especially in Central Europe, but there was still no basic statement of the relationship that should exist between the Church and the world that had come into existence after 1789.”
It is a dogma of the Catholic Church that states have a right, and indeed a duty, to prevent false religions from publicly propagating and practicing their false faiths. States must do this to protect the common good – the good of souls, which is harmed by the public dissemination of evil. This is why the Catholic Church has always taught that Catholicism should be the only religion of the state; and that the State should exclude and forbid the public profession and propagation of any other. This was Magisterially taught by many Popes, including in Pope Pius IX’s Syllabus of Errors, in which Pius IX condemned the opposite view.
Pope Pius IX, Syllabus of Errors, Dec. 8, 1864, # 77:
“In this age of ours it is no longer expedient that the Catholic religion should be the only religion of the state, to the exclusion of all other cults whatsoever.” – Condemned.
Pope Pius IX, Syllabus of Errors, Dec. 8, 1864, # 78:
“Hence in certain regions of Catholic name, it has been laudably sanctioned by law that men immigrating there be allowed to have public exercises of any form of worship of their own.” – Condemned.
Pope Pius IX, Syllabus of Errors, Dec. 8, 1864, # 55:
“The Church is to be separated from the state, and the state from the Church.” – Condemned.
But Vatican II taught just the opposite. The teaching of Vatican II on religious liberty could literally have been added to the errors of the Syllabus condemned by Pope Pius IX.
Vatican II document, Dignitatis humanae # 3:
“So the state, whose proper purpose it is to provide for the temporal common good, should certainly recognize and promote the religious life of its citizens. With equal certainty it exceeds the limits of its authority, if it takes upon itself to direct or to prevent religious activity.”
In the above quotation, Ratzinger is bluntly admitting that the two contradict each other, and that Vatican II is a “countersyllabus.” So, if you ever encounter those who attempt to say that Vatican II did not contradict Catholic dogma, quote Ratzinger against them. He says it again and again in his book, calling the teaching of Vatican II “the countersyllabus”!
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 385: “By a kind of inner necessity, therefore, the optimism of the countersyllabus gave way to a new cry that was far more intense and more dramatic than the former one.”
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 391: “The task is not, therefore, to suppress the Council but to discover the real Council and to deepen its true intention in the light of present experience. That means that there can be no return to the Syllabus, which may have marked the first stage in the confrontation with liberalism and a newly conceived Marxism but cannot be the last stage.”
This is just an astounding heresy!
13) RATZINGER SAYS LUTHER’S POSITION ON THE CHURCH OF THE FATHERS IS CORRECT
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 141: “In many respects, a decision about the role of the Fathers seems, in fact, to have been reached today. But, since it is more unfavorable than favorable to a greater reliance upon them, it does nothing to lead us out of our present aporia. For, in the debate about what constitutes greater fidelity to the Church of the Fathers, Luther’s historical insight is clearly proving itself right.”
This is an astounding heresy. He says that Luther’s insight about fidelity to the Church of the Fathers is proving itself right! What is this insight? Well, on the page just before (p. 140), he quotes passages from Luther in which Luther denigrated the Church Fathers:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 140: “By contrast, Luther’s attitude to the Fathers, including Augustine, was always more critical… It will suffice to quote one typical text: ‘…I myself wasted and lost much time on Gregory, Cyprian, Augustine, Origen… they all followed their own conceit…’”
So, one page after quoting Luther’s attacks on the Fathers, Ratzinger says that Luther’s position in this regard is proving itself right.
14) RATZINGER SAYS TRENT’S DOCTRINE ON THE PRIESTHOOD WAS WEAK AND DISASTROUS IN ITS EFFECT
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 247-248: “The nature of the questions that originated with Luther and pointed the course for the Council of Trent cannot be studied in detail here. Suffice it to say that Luther saw in the link between sacerdos [priest] and sacrificium [sacrifice] a denial of grace and a return to the law… This position, which, with its passionate concern for the purity of Christian doctrine, points to the heart of Luther’s urge to reform… The Council of Trent did not attempt here a comprehensive treatment of the problem as a whole. Therein lies the weakness of the text it promulgated, the effect of which was all the more disastrous since the Reform Decrees [of Trent], with their broad theological range, were not fully incorporated into the theology of the schools. The uneasiness about the Catholic doctrine of the priesthood as proclaimed by Trent that was recognizable even before Vatican Council II and that grew into an avalanche as a result of the bold ecumenical stance taken by that Council [Vatican II] has its historical foundation in the limited range of the Tridentine statement.”
Ratzinger is discussing the Catholic and Protestant views of the priesthood. He says that Trent’s infallible Decree on the Priesthood was weak and disastrous in effect. He also says that the “uneasiness” about Trent’s teaching “grew” as a result of the “bold ecumenical stance” taken by Vatican II. He is thus admitting that Vatican II’s teaching directly contributed to a rejection or a furthering from Trent’s infallible teaching.
15) RATZINGER SAYS THAT LUTHER’S DENIAL OF THE PRIESTHOOD DESERVES “WEIGHT”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 248: “…the Catholic doctrine of the priesthood as proclaimed by Trent… For, in contrast to the biblically motivated force of Luther’s attitude, the Tridentine statement [Trent’s statement] seemed too positivistic and ecclesiological… we must read Trent in the context of the whole ecclesial tradition and, in this way, recognize the magnitude of the question, which is by no means limited to the problem of sacrifice. If we do that, the Tridentine statement will not, of course, be nullified, but its context will, to a certain extent, change its perspective and so give Luther’s questioning the weight it deserves.”
He is saying that the arch-heretic Martin Luther’s vicious attacks and denials of the Catholic dogma on the priesthood deserve weight. This is totally heretical.
16) RATZINGER SAYS INFANT BAPTISM HAS NO VALUE OR PURPOSE
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 43: “The conflict over infant baptism shows the extent to which we have lost sight of the true nature of faith, baptism and membership in the Church. Once we begin to understand again, it will be clear to us that baptism is neither the imposition of burdens about which we should have been allowed to make our own decision nor acceptance by a society into which we have been forced without being consulted in advance but rather the grace of that meaning which, in the crisis of self-doubting mankind, can alone enable us to rejoice in being human. It is obvious also that the meaning of baptism is destroyed wherever it is no longer understood as an anticipatory gift but only as a self-contained rite. Wherever it is severed from the catechumenate, baptism loses its raison d’etre[its reason to be].”
This is an incredible, astounding and gigantic heresy! He is saying that infant baptism has no meaning or purpose! Some may wonder why, then, Ratzinger practices infant baptism? It is because he sees no problem practicing and going through the motions with something that, to him, has no meaning or purpose. In the same way, he poses as “the Pope” even though he doesn’t even believe in the primacy of the supreme jurisdiction of the Popes, as proven already. In the same way, he poses as the head of the Church of Jesus Christ when he doesn’t even believe that Jesus’ words are necessarily true, as proven already. We must also remember that Ratzinger is a deliberate liar and a deceiver. In the early 1980’s, Ratzinger said that the Third Secret of Fatima is about dangers to the Faith. But he completely contradicted this in the book The Message of Fatima in 2000. He is a wicked enemy of the Church and a complete apostate; and he has been an enemy of the Church since Vatican II. He attended Vatican II when he was a priest, and he was one of the most radical heretics at the Council. While at Vatican II Ratzinger didn’t dress in a cassock or clerical collar, but in a suit and tie. Ratzinger lies, contradicts himself and wants to deceive. What he says above is a clear denial of infant baptism, since there is no catechumenate in infant baptism. He is a complete non-Catholic apostate!
Pope Paul III, The Council of Trent, On Original Sin, Session V, ex cathedra: “If anyone says that recently born babies should not be baptized even if they have been born to baptized parents; or says that they are indeed baptized for the remission of sins, but incur no trace of the original sin of Adam needing to be cleansed by the laver of rebirth for them to obtain eternal life, with the necessary consequence that in their case there is being understood a form of baptism for the remission of sins which is not true, but false: let him be anathema.” (Denz. 791)
17) RATZINGER TEACHES THAT THE CATHOLIC DOCTRINE ON THE MASS IS CORRUPT TO THE CORE
On page 255 of his book, Ratzinger is discussing what he deems to be corrupt developments in the Middle Ages. Since he takes some time to develop his point, I must provide a lot of context to expose the incredible heresy that he utters in this context:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 255-256: “The most crucial event in the development of the Latin West was, I think, the increasing distinction between sacrament and jurisdiction… From a theological standpoint, the critical effect of this separation of sacrament and jurisdiction seems to me to have been the resultant isolation of the concept of sacrament. The essential identity of Church and liturgical assembly, of Church and communion, was no longer evident. Like any other society, the Church was now, in a certain sense, a juridical instrument, a complex of laws, ordinances, claims. In addition, of course, she had also what was peculiarly her own: the fact that she was the situs of cultic acts – of the sacraments. But the Eucharist was just one of these – one liturgical act among others, no longer the encompassing orbit and dynamic center of ecclesial existence per se. In consequence, the Eucharist itself was fragmented into a variety of loosely related rites: sacrifice, worship, cultic meal. With the isolation of the sacrament there was linked a naturalization. The pneumatic [of the spirit] character of the remembrance that produced presence was dimmed; the linking of the whole sacramental event to the oneness of the one crucified and risen Lord was overshadowed by the emergence of a plurality of separate sacrificial rites – this, too, indubitably a product more of concrete situations than of theological considerations. The doctrine of the fruits of the Mass gave meaning to the stipend and led to the greatest possible emphasis on the unique fruits of each separate Mass, in which special fruits were granted that would not otherwise exist. The whole seems more like the ideological superstructure of a particular economic situation than like a genuine theological consideration that corrects and transforms human situations. I think we should be honest enough to admit the temptation of mammon in the history of the Church and to recognize to what extent it was a real power that worked to the distortion and corruption of both Church and theology, even to their inmost core. The separation of office as jurisdiction from office as rite was continued for reasons of prestige and financial benefits; the isolation of the Mass, its separation from the unity of memoria and, therefore, its privatization were products of the amalgamation of Masses and stipends. What Ignatius of Antioch strove to combat returned here with full force…”
This is a total mockery of the Catholic Church. It is a total rejection of the indefectibility of the Church. It is a complete blasphemy against the Holy Sacrifice of the Mass. Ratzinger asserts that the Church’s teaching on the Holy Sacrifice of the Mass and its liturgical rites are corrupt “even to their inmost core.” Further, he teaches that the rites of the Church “dimmed” the presence of the Spirit and “overshadowed” the oneness of the crucified and risen Lord. Further, he asserts that the dogma of the fruits of the Holy Sacrifice of the Mass is an invention that gave meaning to the stipend; that is to say, the dogma about the fruits of the Mass was simply invented to make money: the “ideological superstructure of a particular economic situation.” Finally, he asserts that the privatization of Masses was also the product of the stipend. Ratzinger (Benedict XVI) is an anathematized apostate who totally rejects and is condemned by the infallible Council of Trent.
Pope Pius IV, Council of Trent, Sess. 22, On the Holy Sacrifice of the Mass, ex cathedra: “The fruits of that oblation (bloody, that is) are received most abundantly through this unbloody one [the Mass]; so far is the latter from being derogatory in any way to Him.” (Denz. 940)
Pope Pius IV, Council of Trent, Sess. 22, Can. 7, On the Holy Sacrifice of the Mass, ex cathedra: “If anyone says that the ceremonies, vestments, and outward signs, which the Catholic Church uses in the celebration of Masses, are incentives to impiety rather than the services of piety: let him be anathema.” (Denz. 954)
Pope Pius IV, Council of Trent, Sess. 22, Can. 8, On the Holy Sacrifice of the Mass, ex cathedra: “If anyone says that Masses in which the priest alone communicates sacramentally, are illicit and are therefore to be abrogated: let him be anathema.” (Denz. 954)
18) RATZINGER TEACHES THAT THE OLD COVENANT IS VALID
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 95: “…Jesus did not present his message as something totally new, as the end of all that had preceded it. He was and remained a Jew; that is, he linked his message to the tradition of believing Israel. He did not abandon the Old Testament as something antiquated and now superseded.”
The Old Testament/Covenant is superseded by the New and Eternal Testament. This is a dogma. Ratzinger rejects this dogma. The same heresy was taught by John Paul II and is taught consistently by Novus Ordo Bishops. Since he holds this heresy, Ratzinger wrote the Preface of the book entitled The Jewish People and the Holy Scriptures in the Christian Bible. This book (2001) argues that the Jews’ wait for the Coming of the Messiah is justified and validated by the Old Testament. This means that just a few years ago Ratzinger denied that Jesus Christ is Messiah.
Pope Eugene IV, Council of Florence, Cantate Domino, 1441, ex cathedra: “The Holy Roman Church firmly believes, professes and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic Law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to divine worship at that time, after our Lord’s coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time (the promulgation of the Gospel) observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors.”
19) RATZINGER SAYS THAT CATHOLIC DOGMA ON THE SACRAMENTS IS INTERMINGLED WITH BORROWINGS FROM FALSE MYSTERY RELIGIONS
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 108: “The question of the relationship of faith and baptism has consequently become increasingly unanswerable for contemporary theology. Even Luther’s solution is not particularly convincing. Baptism is widely regarded as no more than a positive dispensation of God, who intended in this way to give faith a necessary and meaningful support – but, from the perspective of our century, we must ask if he did not, in fact, burden rather than support it. It is understandable, then, that for many exegetes the level of baptism and that of faith seem, in Pauline theology, to be two wholly distinct paths that are fundamentally incapable of meeting. What is genuinely Christian is strangely intermingled with what has been borrowed from the mystery religions. The fact that baptism took place long before Paul makes it even more difficult to separate what refers to Christianity as a whole from what refers solely to the sacraments.”
There are three interesting points about this paragraph: First, he says that “even Luther’s” solution is not convincing on the subject of faith and baptism, as if Luther’s heretical positions are normally convincing!
Second, he says that it is understandable that many exegetes find faith and baptism to be two distinct paths that are incapable of meeting. Okay, so the Catholic dogma which teaches that one is justified by faith through baptism is wrong, and the Protestant heresy that justification cannot come from baptism because it is by faith is correct!
St. Augustine (+405): “That is why [at Baptism] response is made that the little one believes, though he has as yet no awareness of faith. Answer is made that he has faith because of the Sacrament of faith [Baptism].” (Jurgens, The Faith of the Early Fathers, Vol. 3:1424.)
Pope Paul III, Council of Trent, Session 6, Chap. 7 on Justification, ex cathedra: “… the instrumental cause [of Justification] is the Sacrament of Baptism, which is the ‘Sacrament of Faith,’…” (Denz. 799)
Third, and worst of all, Ratzinger says that Catholic teaching on faith and baptism involves what is genuinely Christian strangely combined with that “borrowed from the mystery religions”!
20) RATZINGER SAYS THAT CHURCH TEACHING DOESN’T EXCLUDE THOSE WHO HOLD OPPOSING VIEWS
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 229: “The statement of the Congregation for the Doctrine of the Faith [a post-Vatican II document of 1973 called Mysterium Ecclesiae] belongs to the latter category. It proposes to meet the crisis by a positive presentation especially of those points of Church doctrine that are under dispute and to establish the identity of Catholicism, not by excluding those who hold opposing views, but by an official enunciation of the constituent elements of Catholicism…”
This is blatantly heretical.
Pope Eugene IV, Council of Florence, “Cantate Domino,” 1441:
“Therefore the Holy Roman Church condemns, reproves, anathematizes and declares to be outside the Body of Christ, which is the Church, whoever holds opposing or contrary views [e.g. heretics].” (Denz. 705)
Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896:
“The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium.”
21) RATZINGER ADMITS THAT VATICAN II’S TEACHING IS NEW AND DIFFERENT
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 230: “It [a post-Vatican II document of 1973] deals, in six points, with three principal themes: the question of the oneness of the Church; questions related to the problem of ‘infallibility’; and questions about the priesthood in the Church. Even the first of these themes causes considerable ecumenical consternation, although, in dealing with a topic that was recognized as being especially explosive from an ecumenical point of view, the text purposely speaks only in quotations from Vatican Council II and exercises particular care not to use formulas of its own devising or those of earlier Church proclamations in order to avoid any suggestion that it might be reverting to positions held before the Council or that it was holding obdurately to any new postconciliar position.”
This is very interesting. First, notice that he calls it “the problem” of infallibility. He speaks in this way all the time, constantly referring to Catholic dogmas as “problems.”
Second, notice that he puts “infallibility” in quotation marks, as if it weren’t a true concept. He does this frequently with things such as “original sin” (p. 93) and “the Apostles’ Creed”: “the baptismal creed of the Church of Rome, the so-called ‘Apostles’ Creed’” (Ratzinger, Gospel, Catechisis, Catechism, 1995, p. 33.). It clearly gives the impression that he doesn’t even believe in them.
Third, and most importantly, Ratzinger explicitly indicates that the document to which he refers “exercises particular care not to use formulas of its own devising or those of earlier Church proclamations in order to avoid any suggestion that it might be reverting to positions held before the Council.” This proves that Vatican II’s position on ecumenism – which deals with Faith and how Catholics view the Church and those outside of it – is different from that of “earlier Church proclamations.” This proves, from Ratzinger’s own words, that the Vatican II religion is a new faith, a new false religion contrary to that of earlier Church proclamations.
22) RATZINGER SAYS THAT TRENT’S DOGMA ON THE PRIESTHOOD IS SOLELY AN ATTACK AGAINST LUTHER
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 249: “It follows that the Tridentine text [on the Sacrament of Order] can be correctly understood only if we read it, not as an exhaustive and positive presentation of the Catholic understanding of the priesthood, but as a polemical statement [a disputatious statement], the sole purpose of which was to formulate antitheses to Luther’s main theses.”
This is not only gravely insulting to Trent, and revealing of the apostate mind of Joseph Ratzinger, it is blatantly heretical. It is heretical because Trent specifically declares that the purpose of its decree is for the faithful to know the Catholic truth on the priesthood.
Pope Pius IV, Council of Trent, Sess. 22, Chap. 4: “These are the matters which in general it seemed well to the sacred Council to teach to the faithful of Christ regarding the sacrament of order. It has, however, resolved to condemn the contrary in definite and appropriate canons in the following manner, so that all, making use of the rule of faith, with the assistance of Christ, may be able to recognize more easily the Catholic truth in the midst of darkness of so many errors, and may adhere to it.” (Denz. 960)
We can see that the sole purpose of Trent’s infallible decree was not to refute Luther and to form anti-theses to his heresies. That was certainly one purpose, but not the only purpose. Elucidating the teaching of the Church on the Sacrament of Order was another purpose. Ratzinger’s statement is heretical and insulting to the teaching of the Magisterium, as if its highest decrees were only to be understood as school-yard children trading insults.
23) RATZINGER TEACHES THAT PROTESTANTS HAVE THE EUCHARISTIC PRESENCE
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 236: “Anyone who interprets the text [a post-Vatican II text] narrowly could conclude from it that the priesthood and, consequently, the Eucharist are being denied to Protestant churches. But the question of the priesthood is contested on both sides… If the Catholic Church sees a ‘too little’ in the Protestant churches, they, for their part, find a ‘too much’ in the Catholic Church. There is a lack of unity here that does not have to be regarded as irremediable and that shows signs of hope again and again in individual areas of misunderstanding… As regards the Eucharist, it is quite certain, not least because of the disagreement over the question of ministry, that here, too, there will be the same complaints about too much and too little. But the Catholic teaching here recalled to memory does not in any way deny that Protestant Christians who believe in the presence of the Lord also share in that presence.”
Speaking in the context of whether the Protestants have the Real Presence of the Eucharist, Ratzinger says that the Catholic teaching does not in any way deny that the Protestants who believe in the presence of the Lord share in that presence. Not once does he say that they are devoid of the Real Presence because they don’t have a valid Mass or a valid priesthood. In fact, he says that the position that they don’t have a valid priesthood or Eucharist (which is a dogmatic fact) is “narrow”! This proves again that Ratzinger is a complete and utter rejecter of the Catholic Faith.
24) RATZINGER TOTALLY BLASPHEMES CHURCH TRADITION
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 100: “Our topic seems to demand that we take a third step here and speak of the problem of tradition as it exists in the Church… This bearer of tradition in the case of Jesus is the Church… The Church’s role as bearer of tradition rests on the oneness of the historical context and the communal character of the basic experiences that constitute the tradition. This bearer is, consequently, the sine qua non of the possibility of a genuine participation in the tradition of Jesus, which, without it, would be, not a historical and history-making reality, but only a private memory. The Church is tradition, the concrete situs of the tradition of Jesus, into which – let us admit – much human pseudotradition has found its way; so much so, in fact, that even, and even precisely, the Church has contributed to the general crisis of tradition that afflicts mankind.”
This is a repudiation of one of the two sources of Revelation, Sacred Tradition. Sacred Tradition is guarded and transmitted infallibly by the Magisterium of the Catholic Church. What Ratzinger says is impossible and blasphemous. It would make Our Lord a liar and the Church a defected, false religion of man. And note: Ratzinger is not talking about members of the Church or traditions that individuals personally adopted. He is speaking of the Church herself and her official traditions, the actual tradition of the Catholic Church. This is undeniable from the context above, where he addresses the Church’s tradition in the context of official bearer of the tradition of Jesus and the “sine qua non” (without which there is not/the absolutely essential element) for a participation in the tradition of Jesus. In that context, he blasphemes and rejects as human much of the Church’s tradition.
Pope Pius IX, Vatican I, Sess. III, Chap. 3, ex cathedra: “Further, by divine and Catholic faith, all those things must be believed which are contained in the written word of God and in tradition, and those which are proposed by the Church, either in a solemn pronouncement or in her ordinary and universal teaching power, to be believed as divinely revealed.” (Denz. 1792)
25) RATZINGER AGAIN SAYS THAT THE EASTERN SCHISMATIC CHURCHES ARE TRUE CHURCHES
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 126: “As an Episcopal symbolum, the text is an instrument of unity for the whole Church… The ecumenical (‘catholic’) character is essential to it. Only the episcopacy of the whole Church can be the official channel for the formulation of such a text. It must be said that even after the schism of 1054 this includes also the episcopacy of the Eastern churches, for, as a legitimate episcopacy of churches that have preserved intact the heritage of faith, they continue to be an integral part of the Church as a whole.”
Ratzinger is discussing how a particular symbolum or creed must be the product of the entire Church. In this context, he says that the Bishops of Eastern schismatic sects are included in this because they have “preserved intact the heritage of the faith” and “continue to be an integral part of the Church as a whole.” This means that non-Catholic, schismatic Bishops are part of the Episcopacy of the true Church and that they have the true Faith. This is blatant heresy.
Pope Leo XIII, Satis Cognitum (#15), June 29, 1896 – Bishops Separated from Peter and his Successors Lose All Jurisdiction: “From this it must be clearly understood that Bishops are deprived of the right and power of ruling, if they deliberately secede from Peter and his successors; because, by this secession, they are separated from the foundation on which the whole edifice must rest. They are therefore outside the edifice itself; and for this very reason they are separated from the fold, whose leader is the Chief Pastor; they are exiled from that Kingdom, the keys of which were given by Christ to Peter alone… No one, therefore, unless in communion with Peter can share in his authority, since it is absurd to imagine that he who is outside can command in the Church.”
26) RATZINGER CONDEMNS TRADITIONALISM AS THE ANTITHESIS OF CATHOLICITY
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 389-390: “Was the Council a wrong road that we must now retrace if we are to save the Church? The voices of those who say that it was are becoming louder and their followers more numerous…. We must be on guard against minimizing these movements. Without a doubt, they represent a sectarian zealotry that is the antithesis of Catholicity. We cannot resist them too firmly.”
Yes, Ratzinger, that means a lot coming from you; for we can all see the profound fidelity you have to Catholic dogma. We can all see that you are truly a pillar of orthodoxy – “Eastern Orthodoxy,” that is. For those who doubt that Ratzinger is speaking about traditionalist groups they should know that he goes on to discuss the Missal of Pius V on page 390.
27) RATZINGER PREACHES THAT MAN IS GOD
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 94: “The whole life of Jesus consisted in being an encounter, an exchange, with him whom he called Father. To believe in Jesus means, therefore, to believe that there is a truth from which man proceeds and which is most signally his own, which is his true nature.”
This means that to believe in Jesus is to believe in man’s own nature. This means that man’s own nature is that he is God. Ratzinger is clearly possessed with the same spirit of Antichrist which possessed John Paul II and Paul VI. This spirit causes them to dissolve Jesus by preaching that each man is, in fact, Jesus.
1 John 4:2-3 – “Every spirit that confesseth that Jesus Christ is come in the flesh, is of God: And every spirit that dissolveth Jesus is not of God: and this is Antichrist, of whom you have heard that he cometh, and he is now already in the world…”
28) RATZINGER SAYS CHRISTIANITY ABSORBS FALSE RELIGIONS INTO ITSELF
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 30: “The sacrament, as the fundamental form of the Christian liturgy, embraces both matter and word, that is, it gives religion both a cosmic and a historical dimension and points to cosmos and history as the place of our encounter with God. In this fact lies the related insight that Christian faith does not simply abolish the early forms and stages of religion but rather purifies them and absorbs them into itself, thus bringing them for the first time to their full fruition.”
29) RATZINGER PRAISES THE ECUMENICAL MONASTERY OF TAIZE (MADE UP OF “CATHOLICS” AND NON-CATHOLICS) AND SAYS MORE SHOULD BE FORMED!
The famous ecumenical Monastery of Taize is located in the south of Burgundy, France. The Taize community “is made up of over a hundred brothers, Catholics and from various Protestant backgrounds, from more than twenty-five nations.” [Taize]
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 304: “For more than a decade, Taize has been, without a doubt, the leading example of an ecumenical inspiration, emanating from a local center inspired by a particular ‘charism’. Similar communities of faith and of shared living should be formed elsewherein which the foregoing of a communal reception of the Eucharist would, without ceasing to be a hardship, become comprehensible and in which its necessity would be understood by a prayer community that cannot answer its own prayer but is, nevertheless, calmly certain it will be answered.”
This is astounding heresy. He praises the non-Catholic Monastery of Taize; and he encourages similar communities to be formed, thus encouraging people to become non-Catholics.
30) RATZINGER TOTALLY DENIES THE UNITY OF THE CATHOLIC CHURCH
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 302-303: “The goal is not just the unity of the Church as such but first of all the consolidation of the ‘progressivists’, who will then, they believe, become the Church of the future.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 121: “…it is also ultimately through these factors that it becomes clear that the unity of the Church is not to be brought about by human effort but can be effected only by the Holy Spirit.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 148: “The canon of Holy Scripture can be traced back to them, or, at least, to the undivided Church of the first centuries of which they were the representatives.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 147: “The Fathers, we can now say, were the theological teachers of the undivided Church…”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 127: “For our purposes, this fourth type of symbolum need not be further discussed since it forms no part of the history of the symbolum of the undivided Church.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), pp. 145-146: “The Fathers are the teachers of the yet undivided Church.”
This is simply a total repudiation of one of the four marks of the Catholic Church: its unity.
Pope Leo XIII, Satis Cognitum (# 4), June 29, 1896:
“The Church in respect of its unity belongs to the category of things indivisible by nature, though heretics try to divide it into many parts.”
Pope Leo XIII, Satis Cognitum (# 4):
“Furthermore, the eminence of the Church arises from its unity, as the principle of its constitution – a unity surpassing all else, and having nothing like unto it or equal to it.”
Pope Leo XIII, Satis Cognitum (# 5):
“There is one God, and one Christ; and His Church is one and the faith is one; and one people, joined together in the solid unity of the body in the bond of concord. This unity cannot be broken, nor the one body divided by the separation of its constituent parts.”
RATZINGER DEMONSTRATING HIS FAMILIARITY WITH CATHOLIC TEACHING
As stated already, while Ratzinger consistently utters the most astounding heresies he also demonstrates a profound familiarity with Catholic teachings. Here is just one quote to prove the point, for those who doubt:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 239: “Anyone who inquires about the Church’s teaching with regard to holy orders finds at his disposal a relatively rich supply of source materials; three councils have spoken extensively on the subject: Florence, Trent, and Vatican II. Mention should also be made of the important apostolic constitution of Pius XII (Sacramentum ordinis) of the year 1947.”
OTHER QUOTES OF INTEREST
Here are just some other quotes that are worthy of note in his book:
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, pp. 390-391: “What devastated the Church in the decade after the Council was not the Council but the refusal to accept it.”
“Cardinal” Joseph Ratzinger, Principles of Catholic Theology, 1982, p. 378: “Not every valid Council in the history of the Church has been a fruitful one; in the last analysis, many of them have been just a waste of time.”
31) RATZINGER DENIES THE RESURRECTION
Much of Ratzinger’s book teaches exactly the brand of Modernist apostasy condemned by Pope St. Pius X in Pascendi. He holds that all Faith is basically each man’s experience. The terminology he uses seems to be taken directly from the Modernist teaching condemned by Pius X. I want to focus on Ratzinger’s teaching on the Resurrection. In his book, Ratzinger links every article of the Christian Faith to the Resurrection in a way that is false and exaggerated.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 184: “From what has been said, it is clear that all Christian theology, if it is to be true to its origin, must be first and foremost a theology of Resurrection.”
Before I comment on this, let me say that it is true that in 1 Corinthians 15:17 St. Paul says: “And if Christ be not risen again, your faith is in vain, for you are yet in your sins.” St. Paul is expressing the fact that the Resurrection proved that Our Lord had the power over death; it was the most profound proof of His Divinity. If it were not true, then the whole Christian Faith would not be true. In the same way, it is true that to reject any dogma of the Catholic Faith is to reject the entire Faith since they all come from the same guarantor, Our Lord Jesus Christ.
Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896:
“…But he who dissents even in one point from divinely revealed truth absolutely rejects all faith, since he thereby refuses to honor God as the supreme truth and the formal motive of faith.”
But Ratzinger is saying something more in the above paragraph than what St. Paul taught. Ratzinger is wrapping up more into the Resurrection then one can. He is saying that the origin of all Christian dogmas is the Resurrection:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 184: “From what has been said, it is clear that all Christian theology, if it is to be true to its origin, must be first and foremost a theology of Resurrection. It must be a theology of Resurrection before it is a theology of the justification of the sinner; it must be a theology of Resurrection before it is a theology of the metaphysical Sonship of God. It can be a theology of the Cross but only as and within the framework of a theology of Resurrection.”
First of all, we know that this is not true because the apostles believed that Our Lord was the Son of God before the Resurrection (Mt. 16:16; Mt. 14:33). The miracles that Our Lord worked in the sight of the Apostles before the Resurrection proved that He was the Son of God. So why is Ratzinger endeavoring to show that the origin of every dogma is in the Resurrection – something that is clearly false – even the origin of the dogma that Jesus is the Son of God? Why is he so concerned with wrapping up the origin of everything in the Resurrection? I didn’t understand why, until I got to page 186.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 186: “Thus the Resurrection cannot be a historical event in the same sense as the Crucifixion is. For that matter, there is no account that depicts it as such, nor is it circumscribed in time otherwise than by the eschatological expression ‘the third day.’”
Now we see why Ratzinger was so concerned with arguing that all Catholic dogmas have their “origin” in the Resurrection! It was so that when he denied that the Resurrection is even historical he could knock out the entire Christian Faith in one fell swoop! This is the kind of snake or, to speak more precisely, the kind of rat from the pit of hell with which you are dealing. He wants to dismantle one’s entire Faith in Jesus Christ and Catholicism, and he does so in a calculated fashion, luring you in so that he can dump you over the edge. There is a reason why the devil – with God’s permission – has chosen him to head the Vatican II sect at this stage in history.
Since Ratzinger is a Modernist apostate, he denies that the miracles of Jesus are actually historical.
Pope St. Pius X, Pascendi dominici gregis (#9), Sept. 8, 1907: “We will take an illustration from the Person of Christ. In the person of Christ, they [the Modernists] say, science and history encounter nothing that is not human. Therefore, in virtue of the first canon deduced from agnosticism, whatever there is in His history suggestive of the divine, must be rejected.”
We can see that Pius X pinpointed the apostasy of Ratzinger. He explained that the Modernists reject that any miracles of Our Lord are truly historical: “[the Modernists say] whatever there is in His history suggestive of the divine, must be rejected.” Modernist apostates, such as Ratzinger, hold that the origin of Faith is contained in an original experience.
Pope St. Pius X, Pascendi dominici gregis (#15), Sept. 8, 1907: “By the Modernists, tradition is understood as a communication to others, through preaching by means of the intellectual formula, of an original experience.”
In other words, for the Modernists the origin of Faith is in a person’s not-truly-historical experience. It is an “experience” (not really historical) that is made up or contrived to satisfy the inner religious sense of man. In the case of Christianity, it would be (according to the Modernists) the non-historical event of the Resurrection.
Look at this quotation and see Ratzinger precisely expressing the Modernist apostasy!
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 184: “The sentence ‘Jesus has risen’ thus expresses that primitive experience on which all Christian faith is grounded; all further confessions of Jesus as the Messiah, of the ‘Christ-ness’ of Jesus, however strongly an understanding of the previously uncomprehended message of the historical Jesus as it is later remembered may be operative here. ‘Jesus has risen’ – this sentence is thus, above all, the true articulus stantis et cadentis ecclesiae by which the structure of faith and theology are chiefly to be determined.”
Around that non-historical “experience,” all other aspects of the Faith are basically made up and colored in. The founding of the Church, Our Lord being the Son of God, etc. didn’t really happen according to the Modernists; but they were all painted around this original, non-historical experience (the made-up Resurrection). That is why the apostate Ratzinger says that all Christian Faith has its “origin” in the Resurrection.
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 184: “From what has been said, it is clear that all Christian theology, if it is to be true to its origin, must be first and foremost a theology of Resurrection. It must be a theology of Resurrection before it is a theology of the justification of the sinner; it must be a theology of Resurrection before it is a theology of the metaphysical Sonship of God. It can be a theology of the Cross but only as and within the framework of a theology of Resurrection.”
Make no mistake about it, you are dealing with a serious devil here inside Ratzinger, who is now Antipope Benedict XVI and heading the Vatican II sect. Here are just a few more quotes where Ratzinger is revealing the flavor of his Modernist, apostate doctrine that all faith is each man’s “experience”:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 154: “This is, in essence, the principle of ‘salvation history’: salvation comes through history, which, therefore, represents the immediate form of religious experience.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 354: “The real medium, the primordial experience of all experiences, is that man himself is the place in which and through which he experiences God…”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 360: “Without experience, there is no understanding; that is true also in the human sphere. Only experience of God can yield knowledge of God.”
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 351: “…it will be the task of religious education to open the door to this place of experience that is the Church and thus to encourage participation in the experience she has to offer.”
In Pascendi, Pius X also condemned the Modernists’ teaching on experience and Tradition. Basically, the Modernists say that Tradition is ever-changing because it is based on ever-new experiences.
Pope St. Pius X, Pascendi dominici gregis (#15), Sept. 8, 1907: “But this doctrine of experience is also under another aspect entirely contrary to Catholic truth. It is extended and applied to tradition, as hitherto understood by the Church, and destroys it. “
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 88: “As for speech… it fulfills its function of preserving history only if it is open tothe ever new experiences of new generations and so maintains its ability to give expression to the tradition that is continually in the process of formation, to the purification of tradition and hence to the history that is still to be made.”
Ratzinger just taught exactly what Pius X condemned as the Modernist teaching on Tradition and experience.
Finally, the Modernists teach that all Faith begins with the religious sense, which is (according to them) the divine within each man. Thus, the Modernists are really teaching that each man is God: the divine is to be found within each man. Pius X explains their doctrine in this regard and condemns it:
Pope St. Pius X, Pascendi dominici gregis (#7), (Denz. 2074), Sept. 8, 1907: “[According to the Modernists]… ‘the need of the divine in a soul prone to religion, according to the tenets of fideism, with no judgment of the mind anticipating, excites a peculiar sense; but this sense has the divine reality within itself, and somehow unites man with God.’ This sense, moreover, is what the Modernists call by the name of faith, and is for them the beginning of religion.”
Here is Ratzinger teaching exactly what Pius X condemned as the Modernist teaching on Faith and the religious sense:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 345: “Let us conclude by repeating in different words what we have said above: the way to faith begins in sensory experience, and sensory experience as such is the sine qua non of faith and is capable of transcendence.”
This is why Ratzinger says that people don’t come to the Faith because they believe it to be true:
“Cardinal” Ratzinger, Principles of Catholic Theology (1982), p. 154: “…the human individual entrusts himself directly to the faith of the Church, not because he has come, through historical proofs, to the conviction that the events recorded in the New Testament are the indisputable center of all history, but because he finds in a world formed by and filled with faith a firm basis that gives his life meaning, salvation and shelter… the concrete presence of Christian history gives form and freedom to his life and is, therefore, accepted as salvation. ’”
I said at the outset that Ratzinger (Benedict XVI) is an enemy of the Faith on a par with Luther. All of these heresies from Ratzinger come from just one book.
Benedict XVI hates the Church and the doctrine of the Church. In our view, Benedict XVI does not have the charism to attract and deceive the pagan world that John Paul II had. However, he has a stronger charism and pull with the so-called “conservatives” and false traditionalists. In this way, he may have a more disastrous and evil effect in keeping people in – and luring people back to – the Vatican II sect. As the apostasy and the apostate Vatican II sect continue, it will be an ever-growing test of people’s Faith. They will ask themselves: could this really be happening? How long will this continue? They will see the apostasy in front of them, and have the ability to see that this is not the Catholic Church, but they will see the buildings, the structure and the externals of the apostate Church (which has stolen the buildings of the Catholic Church) and they will be tempted to rejoin it or stay in it. They will stifle their recognition of the apostasy, and convince themselves that it is not actually a new religion. They will stay in the false Church or re-enter it and deny Jesus Christ. I believe that, in the coming days, many weak souls will lose the Faith and enter back into the apostate Vatican II sect.
Our Lady of La Salette, Sept. 19, 1846: “Rome will lose the faith and become the Seat of the Antichrist… the Church will be in eclipse… Who will be the victor if God does not shorten the length of the test?… It is time; the sun is darkening; only faith will survive.”
Luke 18:8 “But yet the Son of man, when he cometh, shall he find, think you, faith on earth?”
Benedict XVI, with his reputation as a “traditionalist,” is the man who is just right for the devil’s job of keeping these souls in – and leading them back to – the apostate Vatican II sect, which is eclipsing the true Church which has been reduced to a small, but still visible, remnant. Benedict XVI has deceived the false conservatives and traditionalists that he is a pillar of orthodoxy – something that the facts in this article prove is such a lie that almost no words can describe how much of a lie it is – and he may do other conservative things with the goal of deceiving people. He may even excommunicate some pro-abortionists or possibly make the Latin Mass more widely available – all in order to keep people in and lure people back to the Vatican II apostasy and the counterfeit Vatican II Church. And while he throws in a few conservative statements or actions, he will, of course, proceed full speed ahead with preaching and implementing the Vatican II apostate religion.
I have shown that Benedict XVI is a deliberate deceiver, who will attempt to lure you in so that he can attack your Faith. Expect this to continue. For instance, in his funeral speech for John Paul II he mentioned the spreading of “sects,” as if he is opposed to Protestantism and regards it as a heresy. This is a deliberate lie meant to deceive; for it is a fact that he encourages the spread of Protestantism, doesn’t hold that they should convert, and that he doesn’t even believe in Jesus. So, while he says something such as this in order to deceive people (which really shouldn’t deceive anyone of strong Faith), he promotes the same heresies with regard to the Protestants and is preparing a visit to the Jewish Synagogue in order to validate the denial of Jesus Christ. Be prepared for this evil mélange of truth with apostasy: a few conservative statements or actions mixed in with his consistent preaching of the Vatican II apostasy. And when he does a conservative thing or two, the useful heretics will forget all about the fact that he is an apostate and jump right in the barque of the devil, which hates and is opposed to the barque of Peter.
In this article, it has been proven that Ratzinger (Benedict XVI): doesn’t believe that Jesus’ words are necessarily true; encourages the formation of non-Catholic Monasteries, such as the Monastery of Taize; denies that “Orthodox” need to believe in the Papacy; denies that the primacy of supreme jurisdiction was even held in the first millennium; teaches that Protestants shouldn’t be converted but strengthened in their Confessions; praises Luther; teaches that Krishna is a symbol of Jesus Christ; teaches that Trent’s doctrine on the priesthood was weak and disastrous in effect; teaches that Luther’s attack on the priesthood deserves “weight”; says the Church doesn’t exclude those who hold opposing views; admits that Vatican II’s teaching is new and different; holds that Catholic dogma on the Mass is corrupt to the core; teaches that Protestants have a Eucharistic presence; asserts that the validity of the Mass doesn’t depend on words, and that those who deny the validity of the New Mass are outside the Church; says that Catholic dogma on faith and baptism is intermingled with borrowings from the mystery religions, and that faith and baptism cannot be reconciled; totally blasphemes Church Tradition; says that non-Catholic, Eastern Schismatic “churches” are true churches; condemns traditionalism as the antithesis to Catholicity; admits that Vatican II’s teaching is a countersyllabus of Pius IX’s Magisterial teaching; preaches that man is God; teaches that the Old Covenant has not been superseded; says Christianity absorbs false religions into itself; says that infant baptism has no value or purpose; totally denies the unity of the Catholic Church; denies the Resurrection and preaches Modernist apostasy.
A HERETIC CANNOT BE A VALID POPE
It is a proven fact that Ratzinger (now Benedict XVI) is a non-Catholic heretic. The Catholic Church teaches that a heretic cannot be validly elected Pope, since a heretic is not a member of the Catholic Church. Ratzinger, who is now Benedict XVI, is a non-Catholic Antipope whose election was utterly null and void.
Pope Paul IV, Bull Cum ex Apostolatus Officio, Feb. 15, 1559: “6. In addition, [by this Our Constitution, which is to remain valid in perpetuity We enact, determine, decree and define:-] that if ever at any time it shall appear that any Bishop, even if he be acting as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some heresy:
(i) the promotion or elevation, even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void and worthless;
(ii) it shall not be possible for it to acquire validity (nor for it to be said that it has thus acquired validity) through the acceptance of the office, of consecration, of subsequent authority, nor through possession of administration, nor through the putative enthronement of a Roman Pontiff, or Veneration, or obedience accorded to such by all, nor through the lapse of any period of time in the foregoing situation;
(iii) it shall not be held as partially legitimate in any way…
(vi) those thus promoted or elevated shall be deprived automatically, and without need for any further declaration, of all dignity, position, honour, title, authority, office and power….
10. No one at all, therefore, may infringe this document of our approbation, re-introduction, sanction, statute and derogation of wills and decrees, or by rash presumption contradict it. If anyone, however, should presume to attempt this, let him know that he is destined to incur the wrath of Almighty God and of the blessed Apostles, Peter and Paul.
Given in Rome at Saint Peter’s in the year of the Incarnation of the Lord 1559, 15th February, in the fourth year of our Pontificate.
+ I, Paul, Bishop of the Catholic Church…”
St. Robert Bellarmine: “A pope who is a manifest heretic automatically (per se) ceases to be pope and head, just as he ceases automatically to be a Christian and a member of the Church. Wherefore, he can be judged and punished by the Church. This is the teaching of all the ancient Fathers who teach that manifest heretics immediately lose all jurisdiction.” (De Romano Pontifice, II, 30)
(This article may be quoted, spread and copied but the author’s name or our website: www.mostholyfamilymonastery.com must be given. Copyright, Most Holy Family Monastery, 2005.)
di Carlo Di Pietro
Come abbiamo appreso dal precedente studio , J. Ratzinger, da cardinale teologo prima e da Papa poi, ritiene che la “Chiesa non deve preoccuparsi per la conversione dei Giudei”, che “i Giudei sono una predica vivente”, che sono “nostri padri nella fede”, che “Israele conserva la propria missione”, che Israele “al tempo giusto sarà salvata interamente”, che “non è necessario conoscere o riconoscere Gesù come Figlio di Dio per essere salvati, se non ci sono ostacoli insormontabili, di cui egli non è colpevole” (Non si cita affatto l’ignoranza invincibile o la pazzia e lo capiamo dal contesto poiché riguardava i ben informati Giudei, i quali conoscono Cristo e i Vangeli). E’ palesemente ovvio che la fede di J. Ratzinger, in questo preciso contesto, non corrisponde alla Fede Cattolica, difatti lo studio  lo ha ampiamente dimostrato ed è stato improntato proprio alla comparazione fra i Vangeli, il Magistero universale e le numerose dichiarazioni orali e scritte di J. Ratzinger, con eventuali opposizioni presentate e relative risposte chiarificatrici.
Purtroppo la teologia di J. Ratzinger non si limita “solo” alle questioni su elencate, ma va ben oltre e , come promesso, ad ogni questione sarà dedicato uno studio specifico. Mi scuso sin d’ora, come sempre, per eventuali piccole imprecisioni.
La “chiesa nestoriana” , nota anche come “Chiesa assira dell’Oriente” riconosce come validi solamente i primi 2 Concili ecumenici e venera come santo Nestorio. Va detto che la “Chiesa assira dell’Oriente” è scismatica per numerosi motivi e si è sempre ritenuta non ortodossa, almeno fino allaDichiarazione comune cristologica del 1994 , proprio perché la sua cristologia è tipicamente nestoriana e perché esclude che forma, materia ed intenzione concorrano alla validità dell’atto sacramentale.
La principale liturgia eucaristica della “Chiesa assira dell’Oriente” è la anafora di Addai e Mari. Questo rito non contiene in modo coerente e ad litteram le parole dell’Istituzione dell’Eucaristia da parte di Gesù Cristo, per questa ragione la Chiesa non la ha mai ritenuta valida. Il Nuovo Testamento narra l’istituzione dell’Eucaristia in Matteo XXVI,26-28; Marco XIV,22-24; Luca XXII,19-20; 1Corinzi XI,23-25.
Probabilmente sempre in virtù di un falso ecumenismo , pancristiano o irenista che sia, nel 2001 ilPontificio Consiglio per la promozione dell’unità dei cristiani ha approvato un documento che è a dir poco sconcertante, e ne capiremo i motivi, il cui titolo è ORIENTAMENTI PER L’AMMISSIONE ALL’EUCARISTIA FRA LA CHIESA CALDEA E LA CHIESA ASSIRA DELL’ORIENTE .
In esso si legge al n° 3 “la Chiesa cattolica riconosce la Chiesa assira dell’Oriente come autentica Chiesa particolare, fondata sulla fede ortodossa e sulla successione apostolica. La Chiesa assira dell’Oriente ha anche preservato la piena fede eucaristica nella presenza di nostro Signore sotto le specie del pane e del vino e nel carattere sacrificale dell’Eucaristia. Pertanto, nella Chiesa assira dell’Oriente, sebbene essa non sia in piena comunione con la Chiesa cattolica, si trovano «veri sacramenti, soprattutto, in forza della successione apostolica, il sacerdozio e l’Eucaristia»”. Si cita, a seguire ed a conferma (???), il n° 15 della Unitatis redintegratio del 21 novembre 1964. In questi ed in analoghi casi, casualmente, non si cita mai a conferma il Magistero universale (antecedente 1958), poiché probabilmente non è possibile farlo, visto che presenterebbe evidenti confutazioni.
Nel documento del 2001 si legge anche una tipica espressione post conciliare, ovvero confusa, forse ambigua, con differenti processi di aggiramento, e ne capiremo i motivi studiando il presente: “le parole dell’Istituzione Eucaristica sono di fatto presenti nell’Anafora di Addai e Mari, non in modo narrativo coerente e ad litteram, ma in modo eucologico e disseminato, vale a dire che esse sono integrate in preghiere successive di rendimento di grazie, lode e intercessione”.
Il documento del 2001 fu approvato dal card. J. Ratzinger. Il problema evidentissimo con questo testo, a parte il fatto che la “Chiesa assira dell’Oriente” è non Cattolica ma in parte nestoriana ed in partemonofisita, è che la liturgia scismatica non ha le “parole della consacrazione”, non ha il “racconto dell’Istituzione”, e già per questo sarebbe stato impossibile per un “uomo che ha Fede Cattolica”, che “ne deve difendere l’integrità” e che “ha a cuore il gregge” approvare tale documento.
Vediamo cosa ne dice J. Ratzinger già quasi 20 anni prima
Principles of Catholic Theology: Building Stones for a Fundamental Theology
Dal testo: Principles of Catholic Theology: Building Stones for a Fundamental Theology. San Francisco: Ignatius Press. 1987 (1982). ISBN 978-0-89870-215-6 .
Joseph Ratzinger, Principles of Catholic Theology (1982), p. 377: “… we are witnesses today of a new integralism [read: traditionalism] that may seem to support what is strictly Catholic but in reality corrupts it to the core. It produces a passion of suspicions, the animosity of which is far from the spirit of the gospel. There is an obsession with the letter that regards the liturgy of the Church as invalid and thus puts itself outside the Church. It is forgotten here that the validity of the liturgy depends primarily, not on specific words, but on the community of the Church; under the pretext of Catholicism, the very principle of Catholicism is denied, and, to a large extent, custom is substituted for truth.”
Joseph Ratzinger, Principles of Catholic Theology (1982), p. 377: “… oggi siamo testimoni di un nuovo integralismo che sembrerebbe di supporto a ciò che è strettamente Cattolico, ma in realtà lo corrompe dal di dentro. Produce sospetto e animosità lontani dallo Spirito del Vangelo. C’è una ossessione per la “lettera”, che stima la liturgia della Chiesa come invalida, ponendo se stessa fuori della Chiesa. Si è dimenticato che la validità della liturgia dipende primariamente, non da specifiche parole, ma dalla comunità della Chiesa …”.
Qui si dice chiaramente che le parole non sono necessarie per la validità della liturgia tutta, del Sacramento!
Praticamente il contrario di quanto insegna il Concilio di Firenze: “Tutti questi sacramenti constano di tre elementi: cose come materia, parole come forma, la persona del ministro che conferisce il sacramento, con l’intenzione di fare quello che fa la Chiesa. Se manca uno di questi elementi, il sacramento non si compie”.
Anche in questo caso, come abbiamo visto nel precedente studio , J. Ratzinger dimostra di credere in qualcosa di non cattolico, ha la sua fede personale, che va sicuramente contro il Magistero universale della Chiesa Cattolica e quindi contro la Fede Cattolica stessa. Questa idea (anno 1982), chiaramente non cattolica o forse eretica (cf. Catechismo Maggiore, San Pio X, 226), esclude dalla comunione dei santi (cf. Catechismo Maggiore, San Pio X, 224). La pertinacia che porta all’eresia si manifesta evidentemente con l’approvazione (anno 2001) da parte dello stesso del documento “ORIENTAMENTI PER L’AMMISSIONE ALL’EUCARISTIA FRA LA CHIESA CALDEA E LA CHIESA ASSIRA DELL’ORIENTE”. Ciò dimostra cheJ. Ratzinger per ben 20 anni quasi, ha ritenuto e tutt’oggi ritiene (non ci sono smentite) che “la validità della liturgia dipende primariamente, non da specifiche parole, ma dalla comunità della Chiesa”.
Papa Eugenio IV
In contro abbiamo la Fede Cattolica di Papa Eugenio IV che solennemente e universalmente insegna (comanda): “Tutti questi sacramenti constano di tre elementi: cose come materia, parole come forma, la persona del ministro che conferisce il sacramento, con l’intenzione di fare quello che fa la Chiesa. Se manca uno di questi elementi, il sacramento non si compie” (Bolla sull’unione con gli Armeni Exultate Deo, 2 novembre 1439, Denzinger 1312).
Sempre nel documento Bolla sull’unione con gli Armeni Exultate Deo, Concilio di Firenze, si legge:“Forma di questo sacramento sono le parole con cui il Salvatore lo ha consacrato. Il sacerdote infatti consacra parlando in persona Cristo. E in virtù delle stesse parole la sostanza del pane si trasforma in corpo di Cristo, e la sostanza del vino in sangue. Ciò avviene però in modo tale che tutto il Cristo è contenuto sotto la specie del pane e tutto sotto la specie del vino”.
Questo è ovvio, lo insegna il Canone e la Chiesa così ha sempre comandato, difatti in Missale Romanum: “Il Sacerdote che sta per celebrare adoperi tutta la diligenza affinché non manchi nulla ai requisiti per realizzare il Sacramento dell’Eucaristia. Invero un difetto può capitare sia per parte della materia che si consacra, sia per parte della forma che si utilizza, sia per parte del ministro agente.Qualunque cosa infatti manchi di queste, cioè la materia debita, la forma con l’intenzione, e l’Ordine Sacerdotale in chi opera, il Sacramento non è valido. Esistendo questi difetti, poiché viene meno qualunque altra cosa, manca la realtà del Sacramento. In verità ci sono altri difetti che, occorrendo nella celebrazione della Messa, anche se non impediscono la validità del Sacramento, nondimeno possono avvenire o con peccato o con scandalo”.
Si potrebbe erroneamente pensare che trattandosi di liturgia non vi sia infallibilità nel Magistero, ma non è affatto così poiché questa è “materia di Fede”, è una di quelle famose “definitionum ed declarationum de rebus fidei”.
Secondo Ratzinger, quindi, il Concilio di Firenze, il Concilio di Trento, il Messale, i catechismi, tutti i Papi fino al 1958, i santi, ecc…, sono vittime di un “nuovo integralismo”? Questo è quanto dichiara Ratzinger. Aggiunge che il Concilio di Firenze, il Concilio di Trento, il Messale, i catechismi, tutti i Papi, i santi osservando quello che “sembra di supporto a ciò che è cattolico ma che in realtà corrompe il cattolicesimo dal di dentro e produce sospetti e animi lontani dallo spirito del Vangelo”, … questi sono “ossessionati dalla lettera”. Questo secondo Ratzinger, ma non secondo la Fede Cattolica.
Pilgrim Fellowship of Faith
OBIEZIONE: Evidentemente Ratzinger non sa che nella liturgia scismatica siriana non c’è il racconto dell’Istituzione.
RISPOSTA: Non è così. Infatti nel 2002, egli dice: (Joseph Ratzinger, Pilgrim Fellowship of Faith, 2002, p. 232): “… L’anafora di Addai e Mari, la più usata dai Siriani, non include il racconto dell’Istituzione … [ma] queste difficoltà si possono superare”. Quindi ne è ben cosciente e nonostante ciò va contro la Fede Cattolica. L’unico modo reale per superare il problema è inserire il racconto dell’Istituzione, così come si è sempre fatto per quasi 2.000 anni.
Concilio di Trento, SESSIONE VII (3 marzo 1547) – CANONI SUI SACRAMENTI, IN GENERE:
1. “Se qualcuno afferma che i sacramenti della nuova legge non sono stati istituiti tutti da Gesù Cristo, nostro signore, o che sono più o meno di sette, e cioè: il battesimo, la confermazione, l’eucaristia, la penitenza, l’estrema unzione, l’ordine e il matrimonio, o anche che qualcuno di questi sette non è veramente e propriamente un sacramento: sia anatema”.
13. “Se qualcuno afferma che i riti tramandati e approvati dalla Chiesa cattolica, soliti ad essere usati nell’amministrazione solenne dei sacramenti, possano essere disprezzati o tralasciati a discrezione senza peccato da chi amministra il sacramento, o cambiati da qualsivoglia pastore di chiese con altri nuovi riti: sia anatema”.
Come abbiamo quindi appreso, le dichiarazioni di J. Ratzinger anche in questo caso sembrano essere “in anatema”, ma egli non è nuovo a criticare anche cose dette dal Concilio di Trento, come nel caso di Feast of Faith (prima edizione Germania, 1981). Infatti legge con spregio …
Feast of Faith
Joseph Ratzinger, Feast of Faith, 1981, p. 130: “Il Concilio di Trento conclude le sue affermazioni sul Corpo di Cristo con qualcosa che offende le nostre orecchie ecumeniche ed ha senza dubbio contribuito non poco verso lo screditare questo banchetto nell’opinione dei nostri fratelli protestanti. Ma se noi purifichiamo la sua formulazione dal tono appassionato del 16° secolo, saremmo sorpresi da qualcosa di grande e positivo …”. [in riferimento alla dichiarazione del Concilio di Trento, Sess. XIII, N° 5, circa la Santissima Eucaristia ed il Corpus Domini].
Joseph Ratzinger, Feast of Faith, 1981, p. 130: “The Council of Trent concludes its remarks on Corpus Christi with something which offends our ecumenical ears and has doubtless contributed not a little toward discrediting this feast in the opinion of our Protestant brethren. But if we purge its formulation of the passionate tone of the sixteenth century, we shall be surprised by something great and positive.”
Fa meraviglia che oggi i “modernisti tradizionali” esaltino così tanto Benedetto XVI a discapito del “povero” Francesco, e spesso lo facciano per via della liturgia tradizionale (detta “Tridentina”) così apparentemente stimata e favorita da Ratzinger. A fronte di certe dichiarazioni io ci andrei molto cauto a discriminare un “Vescovo di Roma” in favore di un “Papa emerito”.
Va inoltre detto che J. Ratzinger ha comunque il presunto merito (vedremo in futuro che non è un merito) di aver emanato il Summorum Pontificum che “autorizza” la celebrazione secondo il Messale del 1962 (attenzione non secondo l’Ordo di San Pio V promulgato con la Quo primum). Ebbene, nonostante questo apparente merito, comunque alcuni Cattolici, per “colpa” di Ratzinger, continuano a frequentare eventualmente la “Chiesa assira dell’Oriente” convinti di ricevere Corpo e Sangue di Cristo che, come abbiamo visto, non c’è!
Leggeremo prossimamente altri studi sulla teologia di Ratzinger: il suo pensiero sul giudaismo, sull’Eucaristia, sul Primato di Pietro, su Lutero, sulla Penitenza (oggi riconciliazione), sul Battesimo, sul Concilio di Trento, sul preservativo, sull’inferno, sull’ecumenismo, sulla Chiesa (che sussiste in), ecc …
 I Nestoriani sono la “Chiesa Caldea” propriamente detta, mentre l’espressione “Chiesa assira dell’Oriente” può comprendere tutte le Comunità di origine assira, quindi sia i Nestoriani/Caldei, sia i siro-ortodossi veri e propri.