Revolutionaries, Not Saints
April 25, 2014
THESE words of the Catholic blogger Dr. Thomas Droleskey are apt regarding the Great Canonization Show on Sunday, when John Paul II and John XXIII will be elevated as “saints,” placing those Catholics who believe in the legitimacy of Jorge Bergoglio’s reign and yet recognize the revolutionary work of these men in a definite dilemma, as they are then absolutely bound to venerate them as saints:
Yes, step this way.
Get your programs in advance.
Watch the conciliar revolutionaries ape the practice of Roman emperors, who had busts of themselves placed throughout the Roman Empire, and of the French and Bolshevik and Maoist revolutionaries in establishing cults of personality that will continue after their deaths. The conciliar “canonization” process is a farce, and it is been used in many instances, including the upcoming “double canonization” of Roncalli and Wojtyla, to place beyond question the legitimacy of the false doctrines, liturgical rites and pastoral practices of conciliarism by claiming that those responsible for their promulgation and institutionalization enjoy the glory of the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity in Heaven.
Those Catholics who only remember the good qualities of John Paul II, and he certainly had good qualities, he indisputably had good qualities and said Catholic things, may want to read this 2010 article in Chiesa Viva by Fr. Luigi Villa. The English translation is a bit rough, but it is still worth reading, a wide-ranging look at the formation and thinking of John Paul II, who is often erroneously viewed as an heroic opponent of Polish Communism. Fr. Villa writes:
After this outline of John Paul II, Pope and man, and on the principles of his pontificate, it must be admitted that he, on his death, has left a legacy to the Roman Catholic Church: a Church certainly much changed from that with which he had been entrusted with on October 16, 1978.
Clearly, then, John Paul II was opposed to the “past” Tradition of the Church, and the work done by his predecessors.
In other words, he worked in reverse to turn the permanence of the papal throne into a mobile home, travelling from one end of the world to other. It becomes necessary to ask oneself, therefore, whether it is possible to imagine a “different” Wojtyla, that is one who was not constantly center stage in the media, hailed by crowds from America, Africa, Asia, old Europe and from his home country, Poland itself. From any place on earth, all were able to see him, up close, through the powerful zoom of satellite TV, the gestures of his hands, the hardness in his eyes, his tense face, his rare and elusive smile, the tremor of Parkinson’s disease, the patient and his convalescence at the window of the hospital, the grand gestures, ecumenical, inter-religious, and pacifistic in nature, the “mea culpa” of March 12, 2000, or the visit to the “Wailing Wall,” etc.
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His papacy was long and so contradictory that, knowing this, we gave our attention to a diverse number of “cases” that exposes, in all truth, the other Wojtyla. [Read more.]
To Protestants out there who are thinking, “Gee, thank goodness, we don’t have to deal with that circus,” let me respectfully suggest, yes, you do have to deal with it. Oh, dear friend, yes you do. As the heirs of organized plagiarism, of those who ripped off the Church’s lands and closed its monasteries, stole its Bible and murdered its priests, you are indeed implicated in everything that happens to the Church.
