The Truth About Holy Pope Pius XII's Wartime Record

The voice of Pius XII is a lonely voice in the silence and darkness enveloping Europe this Christmas. The Pope reiterates what he has said before. In general, he repeats, although with greater definiteness, the five-point plan for peace which he first enunciated in his Christmas message after the war broke out in 1939. His program agrees in fundamentals with the Roosevelt-Churchill eight-point declaration. It calls for respect for treaties and the end of the possibility of aggression, equal treatment for minorities, freedom from religious persecution. It goes farther than the Atlantic Charter in advocating an end of all national monopolies of economic wealth, and so far as the eight points, which demands complete disarmament for Germany pending some future limitation of arms for all nations.

The Pontiff emphasized principles of international morality with which most men of good-will agree. He uttered the ideas a spiritual leader would be expected to express in time of war. Yet his words sound strange and bold in the Europe of today, and we comprehend the complete submergence and enslavement of great nations, the very sources of our civilization, as we realize that he is about the only ruler left o the Continent of Europe who dares to raise his voice at all. The last tiny islands of neutrality are so hemmed in and overshadowed by war and fear that no one but the Pope is still able to speak aloud in the name of the Prince of Peace. This is indeed a measure of the "moral devastation" he describes as the accompaniment of physical ruin and inconceivable human suffering.

In calling for a "real new order" based on "liberty, justice and love," to be attained only by a "return to social and international principles capable of creating a barrier against the abuse of liberty and the abuse of power," the Pope put himself squarely against Hitlerism. Recognizing that there is no road open to agreement between belligerents "whose reciprocal war aims and programs seem to be irreconcilable," he left no doubt that the Nazi aims are also irreconcilable with his own conception of a Christian peace. "The new order which must arise out of this war," he asserted, "must be based on principles." And that implies only one end to the war. (The New York Times, December 25, 1941.)

No Christmas sermon reaches a larger congregation than the message Pope Pius XII addresses to a war-torn world at this season. This Christmas more than ever he is a lonely voice crying out of the silence of a continent. The Pulpit whence he speaks is more than ever like the Rock on which the Church was founded, a tiny island lashed and surrounded by a sea of war. In these circumstances, in any circumstances, indeed, no one would expect the Pope to speak as a political leader, or a war leader, or in any other role than that of a preacher ordained to stand above the battle, tied impartially, as he says, to all people and willing to collaborate in any new order which will bring a just peace.

But just because the Pope speaks to and in some sense for all the peoples at war, the clear stand he takes on the fundamental issues of the conflict has greater weight and authority. When a leader bound impartially to nations on both sides condemns as heresy the new form of national state which subordinates everything to itself: when he declares that whoever wants peace must protect against "arbitrary attacks" the "juridical safety of individuals:" when he assails violent occupation of territory, the exile and persecution of human beings for no reason other than race or political opinion: when he says that people must fight for a just and decent peace, a "total peace" — the "impartial judgment" is like a verdict in a high court of justice.

Pope Pius expresses as passionately as any leader on our side the war aims of the struggle for freedom when he says that those who aim at building a new world must fight for free choice of government and religious order. They must refuse that the state should make of individuals a herd of whom the state disposes as if they were a lifeless thing. (The New York Times, December 25, 1942.) (The Christmas Editorials on Pope Pius XII.)


Certainly not Jorge Mario Bergoglio, who seems to be "uncertain" about the existence of the weight of testimony that indicates the historical record is clear and unequivocal in support of Pope Pius XII's work during World War II.

There is no "open" question to be discussed, certainly nothing to be justified to those who hate the Faith and who only support "popes" who have by their words and actions made it appear as though Talmudic Judaism is a perfectly valid religion in which its adherents are assured of their eternal salvation.

* Article taken from the awesome inspired Christ or Chaos site :

Showing Us The Value Of A Conciliar Consecration

Showing Us The Value Of A Conciliar Consecration

We need to pray many Rosaries of reparation now that these offenses have been given to God the false "pontiff." We need, therefore, to make much reparation for these sins as we seek always to make reparation for our own sins as we entrust to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary the need of the present moment.

We must, of course, continue to remember that this is the time that God has appointed from all eternity for us to be alive. He has work for us to do. Let us do this work with courage and valor as we never count the cost of being humiliated for the sake of defending the integrity of Faith, as we never cease our prayers for the conversion of all people, including those who adhere to the Talmud and for the conversion of the conciliar revolutionaries, to the true Church, outside of which there is no salvation and without which there can be no true social order.

Viva Cristo Rey! Vivat Christus Rex!

Immaculate Heart of Mary, triumph soon!

Showing Us The Value Of A Conciliar Consecration

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One more blog dedicated to the heretic and apostate Second Vatican Council

COEXIST !!!!! London 2012 Games leave space for spirituality - Vatican Insider

07/24/2012 

London 2012 Games leave space for spirituality

 

LONDON: THE ATHLETES ARRIVE

In the multi-religious temple that is the Olympic village, a Catholic priest, an Anglican reverend and a practicing Muslim experience a religious function together

VATICAN INSIDER STAFFROME

Christofer Jamison an athletic sixty year old cleric celebrates the first part. Susan Blackall, an elderly female priest and Yussef, 40, a soldier in uniform follow him in a sort of relay of faith.

Looking at them holding hands in the little prayer room of the Olympic media village, they seem like three old neo-catechumenal friends: then when you get closer and you realise one of the is a Catholic monsignor, another is an Anglican reverend and a practicing Muslim who are experiencing a religious function together.

^{_{This is the "miracle" of the Olympics, thanks to which all religions get to stand up on the podium: Anglicans, Catholics, Muslims, Jews and Baptists alike.}} 

Everyone catches the Olympic spirit, even on the pulpit of prayers. Priests, rabbis, imams and reverends unite and work side by side in the Multi-Faith Room, a temple with rooms for the five main faiths.

There is a sign reading "All are welcome" at the entrance of a little room situated close to the grounds where athletes will be competing but in a corner away from all the noise and glitz of the Games. The walls of this silent room are painted white and there are no religious symbols around. On the table are copies of the sacred scriptures of the various religions which give away the spirit of the initiative.

“There are some priests there to welcome passers-by. We want to allow everyone religious comfort,” Tony Miles explains. Miles is a Methodist minister and one of the team leaders of the initiative launched especially for the Games by the Anglican Church and taken up by the Catholic Bishops’ Conference of England and by British religious congregations.

This ecumenical initiative culminates with a joint prayer session on Saturday afternoon. Pastors get together and read out the prayer requests written on cards by their heterogeneous Olympic flock and left in a basket at the centre of the meditation room. These are read out at random and everyone then prays together, avoiding confusion because - they explain – “sport and religion unite people but they do not whisk them all together.”

Fr. Christopher Jamison is the Catholic priest who will be taking part in this strange multi-faith team of chaplains.

 Then there is Susan Blackall: a kind American woman of minute stature with tidy, white hair and two blue eyes that light up the speaker as they listen to him/her; Susan is an Anglican priest who goes round the field  searching for souls to help and then welcomes them in the Multi-Faith Room.

In the room there is a constant bustle of people of all races and religions. When one enters the room, on the right there is a welcome corner for Muslims, with a carpet that they can use to pray facing in the direction of Mecca.

Assistance is available to faithful 24/7. The need for faith, just like the Olympic spirit, never stops.

Knights of Columbus: You are the defenders of "religious freedom”

Pope to Knights of Columbus: “You are the defenders of religious freedom”

 

CARL ANDERSON

The Pope’s message to Carl Anderson, Supreme Knight of the Knights of Columbus, ahead of next week’s Convention in California

VATICAN INSIDER STAFF
 ROME

“In an era when collective action is taken to redefine and perhaps limit the exercise of the right to religious freedom, The Knights of Columbus have worked tirelessly  to help the Catholic community recognise and respond to the unprecedented seriousness of these new , dangerous threats to Church freedom and to public moral testimony.”

 

Benedict XVI stated this in a message to the Knights of Columbus, sent via the Vatican Secretary of State, Cardinal Tarcisio Bertone, on the occasion of their annual Convention which will be held between 7 and 9 August in California.

 

In a message addressed to Carl Anderson, Supreme Knight of the Knights of Columbus, the Pope stressed that “by defending the rights of all believers, as individual citizens and in the institutions, in order to work responsibly towards building a democratic society based on their beliefs, values and aspirations, your Order has proudly respected the high patriotic and religious principles that inspired its foundation.”

No Salvation Outside of the Church : "Extra Ecclesiam Nulla Salus"

There is no salvation outside of Christ, and the Church is the Bride of Christ -- become His Body, one Flesh in marriage.

Therefore, there is no salvation outside of the Church and not belonging formally to the Catholic Church is objectively sinful:

Matthew 18:17
"If he will not hear the Church, let him be to thee as a heathen and a publican"

Luke 10:16
"He that heareth you heareth Me, and he that despiseth you despiseth Me, and he that despiseth Me, despiseth Him that sent Me"

Mark 16:16
"He that believeth not will be condemned"

John 3:18
"He that believeth not is already judged"

Luke 11:23
"He that is not with Me is against Me and he that gathereth not with Me, scattereth"

This does not mean, however, that if one is necessarily damned if one is not a formal member of the visible society of God's Kingdom on earth -- the One, Holy, Catholic and Apostolic Church.

What it means is that: Christ founded one Church with Peter as His Vicar; that this Church was given the powers of binding and loosing, that this Church exists today; that it is the source of the Gospel and the earthly source of the Sacraments without which, normatively, one cannot be saved. Those who are not formal members might be saved and become associated with the soul of the Church if they:

• are validly baptized by water and spirit, in the Name of the Father, and of the Son, and of the Holy Ghost (all who are baptized are subject to the Church even if they are not formal members because Baptism belongs to the Church), and

• have not committed a mortal sin (or who, if they have committed a mortal sin, have made a perfect act of contrition), which means a sin concerning a grave matter committed with full knowledge and consent of the will, and

• are animated by charity and a supernatural Faith in God's existence, and

• seek Him, and

• firmly believe that their religion is the true religion such that there is no conflict or doubt about such in their ill-formed conscience, and

-are not formally outside of the Church in spite of doubts about the possibility that the Catholic Church is the true Church of Christ (if one believes it is possible that the Catholic Church is the true Church of Christ, one is duty-bound to investigate)

In addition, those individuals who, through no fault of their own, have no means to hear of Christ-given Baptism and are invincibly ignorant -- who've never heard the Name Jesus, know nothing of the Church, or misunderstand Church teachings -- but who obey the Natural Law written in all men's hearts and who truly seek God are left to the mercy of Christ Who may save them as He desires.

Christ will judge our wills, hearts, intellects, and deeds, and shall have mercy and compassion on whom He will have mercy and compassion (Romans 9:15); those whom He deigns to save He can well give the grace of the Sacraments to in a manner beyond our ken -- perhaps even in their final breath, by illuminating their souls in a supernatural way such that they desire Baptism, even if implicitly, and therefore become associated with the Soul of the Catholic Church, outside of which there is no salvation.

This is something we can never presume -- but we can pray for.

I note here, too, that there is also the possibility of Limbo -- a state of perfect natural happiness -- for those who die unregenerated (unbaptized) and with the stain of original sin, but who've committed no personal sin. While these people would not enter Heaven as they are not born again of water and Spirit (or the desire for it), they would also experience no subjective sufferings. This teaching is not a part of revelation and is, therefore, not a matter of dogma. There is no consensus among the Church Fathers on the matter; some believed in the existence of Limbo (e.g., most of the Greek Fathers, St. Augustine in his early writings, St. Gregory Nanzianus, St. Ambrose, St. Thomas Aquinas) while others didn't (e.g., St. Augustine in his later writings, St. Anselm). But it is a most definite possibility that can be piously believed given the truths that God is not only merciful but just and, therefore, will not punish someone for that which involves no personal guilt. While believing this proposition, which is the prevalent belief among traditional Catholics, one must never forget how easy it is to sin -- and that most everyone who's reached the age of reason has (in fact, because of the rarity of those who've reached the age of reason and have not committed personal sins, "Limbo" is often referred to as "Children's Limbo.")

These possibilities are left to the mercy of God, however, and the presumption of salvation in any sense on the part of anyone who is not a formal member of the the visible Church is a sin against the Holy Spirit. We can pray for such, but we cannot presume such. We cannot presume this association with the Soul of the Church on the part of any particular individual who is not a manifest member the Church; in fact, we are to presume the opposite because they are objectively in sin, even if not culpably so, and we must do all we can to bring them to the Sacraments, which are true media of grace. We are to preach the fullness of the Truth, pray for God's mercy on all who are apart from the Sacraments, and always remember that material heresy is still heresy, no matter the level of culpability a material heretic might possess. While some who are not formal members of the Churchmight be illumined before death such that they desire Baptism and are then allowed to see Heaven by the Grace of Christ and become, therefore, associated with the Soul of the Church, the non-Catholic elements of other religions do not mediate grace in and of themselves, and it is always God's will that all formally become part of the eternally unified Mystical Body of Christ. The salvation of these souls would be in spite of, not because of, their religion.

In this regard, any "ecumenism" that is not false will have as its goal the bringing of all into the Church as formal members, be they Protestant, Jewish, Buddhist, Muslim, Hindu, pagan, or secular. The goal of any true "ecumenism" isn't "unity" because the Church is already unified; His Body is already unified. The return of heretics, schismatics, and apostates to the bosom of the One, Holy, Catholic and Apostolic Catholic Church is the only goal of true ecumenism.

The proper attitude to take toward the Truth that those who are not formal members of the Church might be saved if they meet the above criteria is expressed well in this analogy by Harold E. Welitz:

Let's say that a father kept a loaded gun in the house. Now, certainly it has occurred since the invention of the revolver that a bullet has failed to fire when the trigger was pulled. Therefore, based on this possibility should the father continually remind his children that if they play with a gun and shoot at each other, it may not go off? Would that be a wise and prudent father, one who truly cares for his children? If the father continually discussed the possibility that the gun may not go off if the trigger were pulled, would he be misleading his children? Yes! Although what he is saying is not false, it is deceptive because it implies that something that is rare is actually likely. The result will be that the children will become more negligent in playing with loaded guns, which most likely will kill one of them. Should the father not say: "Do not play with a loaded gun, whatever you do! If you play with a loaded gun, someone will get killed." A wise and prudent father may realize there are a very slight percentage of bullets that are defective, but he knows it is not wise to continually remind his children of this, lest they become forgetful of the dangers of playing with loaded guns.

To carry the metaphor further: Catholics don't let non-Catholics play with guns. When others do play with guns, we can pray and have human hope that they don't get shot, but we can't expect or have a "good hope" that they won't. If, in fact, they are not "shot," we know that they are a part of the Church outside of which there is no salvation.

Bottom line: We can't know the subjective states of the souls of manifest heretics, and we can't know how God might or might not illumine the the souls of the invincibly ignorant. But we can and do know what He has revealed about Himself, and we must tell others this Gospel. We can and do know what He told us about His Church, and we must bring people to it. We can and do know what He told us to do, and we must do it. And we must do these things with firmness, boldness, prudence, and great charity, all while begging mercy for sinners, including ourselves.

( source and courtesy Fish Eaters - Catholicism 101 - A brief primer )