Fountainhead Of The Great Apostasy
There are a variety of perceptions in the Catholic Resistance (to the Great Apostasy) of the role played by A. J. Roncalli ('Pope John 23'). On the one extreme are these who contend that he was a heretic before his election to the papacy so that his election was void, while on the other hand are those who believe him a faithful but gullible Catholic who was used by the klepts to advance their own agenda, and even consider him a sort of martyr - at a par with Pope St. Pius X, arch foe of the klepts. In the middle are those who view him with doubt but believe that they can excuse him of complicity in this crime.
Those who believe Roncalli a heretic before his election have no concrete evidence.* There is some evidence indeed that Roncalli was indeed a heretic before his election, but no real proofs. Therefore, we are forced to ignore these charges until concrete evidence is unearthed. However, we will need to investigate somewhat before we can judge the other two positions.
Unlike with previous popes, there is no single book available containing the principal teachings of Roncalli. However, Walter Abbott has two statements by Roncalli in his version of Vatican 2 Documents - 'Humanae Salutis' and his Opening Speech at Vatican 2 (pages 703-719). A critical reading of these statements reveals four impugnable passages. If, for convenience sake, we call these statements 1 & 2 Roncalli and number the paragraphs and sentences, these four passages are 1 Roncalli 7 & 8, 1 Ronc. 17, 2 Ronc. 16 and 2 Ronc. 28-29.
1 Ronc. 7 & 8, 2 Ronc. 16 and 2 Ronc. 29: 5-8: Roncalli 'discerns' the signs of the times and sees man progressing - remarkably, and "even beyond their very expectations" - towards Utopia! "Certainly," says Roncalli, "there is no lack of fallacious teachings, opinions and dangerous concepts to be guarded against and dissipated. But these are so obviously in contrast with the right norms of honesty, and have produced such lethal fruits that by now it would seem that men of themselves are inclined to condemn them, particularly those ways of life which despise God and His law or place excessive confidence in technical progress and a well-being based exclusively on the comforts of life. They are ever more deeply convinced of the paramount dignity of the human person and of his perfections, as well as of the duties which that implies. Even more important, experience has taught men that violence inflicted on others, the might of arms, and political domination, are of no help at all in finding a happy solution to the grave problems which afflict them." 2 Ronc. 29: 1-4: Roncalli tells us "the Church has always opposed ... errors. Frequently she has condemned them with the greatest severity. Nowadays, however," that is, in Roncalli's Utopianist New Dispensation, "the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather then by condemnations." 1 Ronc. 17: Roncalli teaches that his time was "a time of generous and growing efforts ... for the purpose of rebuilding that visible unity of all Christians which corresponds to the wishes of the Divine Redeemer."
Roncalli, in 1 Ronc. 17, teaches that the Church's visible unity was lost, denies that Jesus Christ's prayer for His Church's unity was fulfilled, teaches that this unity is still to be achieved and, finally, teaches the Branch Heresy - that the various 'Christian' bodies are branches of an invisible 'Church of Christ.'
In 2 Ronc. 29: 1-4 he breaks away from Christ to set up his own standard for the government of His Church.
Supposedly, this was because of his 'overflowing charity;' a charity, however, that is stranger to God.
Ever since our Fall, we have lost our onetime familiarity with God and the then natural subordination of our wills to God's Will, so that our passions are disordered, and we do not know a natural unforced obedience to Him. Thus, in the post-Fall era of human history, we need to be disciplined by God and His Church for our own good. "Those whom God loves, he chastises." Jesus taught us with authority, and condemned hypocrites. In the end He will condemn the unsaved to hell. Christ gave His authority to His Church that discipline and unity be maintained.
Church discipline is not post-Apostolic; the Apostles themselves exercised disciplinary authority. To repudiate or compromise the disciplinary authority of the Church, given by Christ, and commanded by Him to be exercised till His Return, is to repudiate Him.
For what fellowship has a 'Church of Anarchy' with the Christ of discipline? But discipline is of the foundation of the Church, and without it, the Church cannot stand!
In 1 Ronc. 7 & 8, 2 Ronc. 16, and 2 Ronc. 29: 5-8, Roncalli teaches us that men are discovering morality, progressing to a brave New Age (a constant theme with all his friends) and talks of the paramount dignity of man. However is obvious from the context that this morality has no reference to Christ.
Besides, what 'paramount' dignity has man? What perfections? Christians only know of man's fallen nature, of his disordered, frustrated appetites. Frustrated, because they are ordered to God, and after our Fall, our former familiarity with God has been lost. "Our hearts are made for Thee, 0 lord, and they will never find rest until they rest in Thee." But everyday since Roncalli taught this foolishness, men have done about everything to contradict it. There has been no change in favor of God's Will, but, rather, they have grown more perverse.
Everyone who knows history - Modern, Mediaeval or Ancient, as well as post-Roncalli, will know that there has not been any improvement in human morals, but that they have grown worse. Indeed, Christians know that the world will continue to deteriorate till it reaches its nadir is the Antichrist and his reign.
But let us go around Roncalli once again. Is it at all possible to bring about the total unification of 'Christianity'?
Let us assume that we are back again at Day One - the founding day of the Church, before any schism or heresy ever began.
We know that every man has free will and that man's passions are disordered, so that there will always be someone or the other who will break away and set up his own sect in opposition to Christ's Church.
Therefore we know that absolute, complete and permanent unity, as the ‘ecumenists' pretend to desire, is never, ever attainable.
Or are we, in opposition to Christ's teachings to consider these schismatics and heretics, not as heathen, but as 'our separated brethren' with valid liturgies and access to salvation through their false religions and manmade churches?
Are we to revert to Day One everyday, and the Roncalli Circus to go on forever?
The mind boggles at this cultivated imbecility!
Secondly, let us put off our blinkers and frankly inquire into the causes and purposes of Ronca1li's new policy of professed Administrative Indifference.
No pope had set out to monkey with the basic structure of the Church: in all humility, they knew themselves to be merely God's lieutenants, and not the actual masters.
But Roncalli gave himself this authority.
Why did he set out to destroy the Church’s disciplinary authority? "A tree is known by its fruits." Likewise, from the results of Roncalli’s program we know its purpose: to prevent any condemnation, disciplining or expulsion of the Modernist heretics – the klepts – who rode in piggyback on ‘Good Pope John’ like fleas on a dog!
Those who trouble to read I & 2 Roncalli thoroughly, will notice that in one place be talks exactly like a faithful Catholic would, while in another, he flagrantly contradicts the Catholic Faith. This characteristic pattern of duplicity is also to be noticed in Vatican 2. At the beginning of this century Pope St. Pius X noticed this same spirit of duplicity in the early Modernists of his day. He says, "… in their books you find some things which might very well be expressed by a Catholic, but on the next page you will find other things which might have been dictated by rationalists." (Encyclical Editae Saepe)
There is no real evidence that Roncalli was a heretic before his election to the papacy, and therefore his election is to be considered valid. But after his election, he openly and publicly denied the Doctrine of the Unity of the Church and secondly, by setting out to destroy the Disciplinary Authority of the Church, thereby explicitly denied this Doctrine (of the Church’s Disciplinary Authority.) Both these denials constitute heresy. As a result, those who continued to follow him followed him out of the Church. That is, even before Vatican 2 and even without it, Roncalli had initiated the Great Schism. Further, all who followed him also share in his crime, since they ought to have known their Faith and realized his crime. No one could accept Roncalli without affirming his heresies, whether in small measure or great!
*Note: It seems that a slew of articles etc. are out which prove that Roncalli was a heretic before his election. However, I have yet to read a single of these; which is my fault, since I did not prosecute this need seriously. I intend to correct this fault!