Benedict XVI�s Apostasy in Germany

Benedict XVI�s Recent Heresies

By Bro. Michael Dimond, O.S.B.

Introductory Note: * A Heretic is a baptized person who rejects an authoritative teaching of the Roman Catholic Church.� A schismatic is a person who refuses communion with a true Pope or refuses communion with true Catholics.� An apostate is a person who rejects the Christian faith completely.� All heretics, schismatics and apostates sever themselves from the Catholic Church automatically (Pius XII, Mystici Corporis, June 29, 1943).� Therefore, if one is a heretic he is not a Catholic (Pope Leo XIII, Satis Cognitum June 29, 1896).� And most heretics convince themselves that they are not denying any dogma when they actually are.� This page will be updated periodically.� (All emphasis, such as bolding, underlining, and italicization is not necessarily that of the quoted author.)� * Heresies from Benedict XVI used in past Heresy of the Week columns are usually found in Benedict XVI's recent heresies file.� His worst heresies are found in our section on: The Heresies of Benedict XVI file.� Other past Heresies of the Week are probably found in either the Heresy of the Week Archive or the Some of the Recent Feature Articles page or The Heresy of the Week Archive for those from years back.

Benedict XVI�s Incredible Assault on the Catholic Faith;

His Apostasy in Germany and more

Benedict XVI�s September 29, 2011 Telegram to the Chief Rabbi of Rome, Dr. Riccardo Di Segni for Rosh Ha-Shanah, for Yom Kippur and for Sukkot: �On the occasion of Rosh Ha-Shanah, of Yom Kippur and of Sukkot, I wish to extend my most cordial greetings and heartfelt wishes to you, esteemed Dr. Riccardo Di Segni, and to the entire Jewish Community of Rome, so that these important holidays may be an opportunity for many blessings from the Eternal and font of infinite graces.� May the will grow in us to promote peace and justice in the world, which has great need for authentic witnesses to the truth.� May God, in his goodness, protect the Jewish Community and may he grant deep friendship between us in this city of Rome and all over the world.�^{^[1]}

This could be defined as a telegram of apostasy.� Benedict XVI honors apostate Judaism by sending a telegram that honors the Jewish holy days.� The Council of Florence defined that those who practice the ceremonies of the Old Law or Judaism live in a state of mortal sin and will be condemned to Hell eternally.� However, Benedict XVI declares that the Chief Rabbi of Judaism in Rome is �esteemed.�� He declares the Jewish feast days to be �important holidays.�� He says that those who practice these Jewish religious feasts and �holidays� have �an opportunity for many blessings from the Eternal and font of infinite graces.�� Benedict XVI says that Jesus will give blessings and graces to those who explicitly reject Him.� This is blasphemy.�� He says that people can receive blessings and graces for doing what the Catholic Church has declared to be mortally sinful.� His statement is without doubt heresy and apostasy.� Benedict XVI closes out his telegram by stating that the rabbi and other Jews are �authentic witnesses to the truth.�� This is a denial of Christ and direct blasphemy.� In the New Testament, the Apostles and those who preached Christianity were called �witnesses.��

Benedict XVI�s September 24, 2011 Greeting during meeting with representatives of the �Orthodox� and �Oriental Orthodox Churches�: �Catholics and Orthodox have maintained the same basic structure inherited from the ancient Church; in this sense we are all the early Church that is still present and new.� In Germany today, as I have learned, there are approximately 1.6 million Orthodox and Oriental Orthodox Christians.� They have become a constitutive part of society that helps bring alive the treasury of the Christian cultures and the Christian faith of Europe� Since the time when I was a professor in Bonn and especially while I was Archbishop of Munich and Freising, I have come to know and love Orthodoxy more and more through my personal friendships with representatives of the Orthodox Churches� We know that above all it is the question of primacy that we must continue patiently and humbly struggling to understand aright.� In this regard, I think that the ideas put forward by Pope John Paul II in the encyclical Ut Unum Sint (n. 95) on the distinction between the nature and form of the exercise of primacy can yield further fruitful discussion points� the common engagement of Christians, including Orthodox and Oriental Orthodox Christians, makes a valuable contribution to building up a society��^{^[2]}�

Benedict XVI makes a number of heretical statements about the �Orthodox.�� First, he says that the schismatic �Orthodox� faith is the same true Christian faith that has existed throughout history.� He makes this clear when he says �we are all the early Church that is still present.�� He then states that the �Orthodox� help bring alive the Christian faith in Europe.� Benedict XVI then declares: �I have come to know and love Orthodoxy more and more.�� This is outrageously heretical.� Think about his statement for a moment.� The �Orthodox� religion is a schismatic religion that denies: the Papacy, the last 13 councils of the Church, the Filioque clause, etc.� Yet, Benedict XVI says: �I have come to know and love Orthodoxy more and more�!� He then says we might be able to understand the primacy of the pope in a different way from the past.� He says that he is �struggling to understand aright.�� This is blatantly heretical.� He is putting the Catholic truth on the primacy on the same level as the schismatics� denial of it; he is teaching that both positions need to be re-evaluated.� He even recommends John Paul II�s suggestion that we should reconsider the papal primacy to please the heretics. ��He then says that the �Orthodox� build up society.� Benedict XVI is a heretic and a schismatic.

Benedict XVI�s September 22, 2011 Address during meeting with the Jewish Community in Germany: �� how much trust has grown between the Jewish people and the Catholic Church, who hold in common a not insignificant part of their essential traditions, as you emphasized.� At the same time it is clear to us all that a loving relationship of mutual understanding between Israel and the Church, each respecting the essence of the other, still has further to grow and needs to be built into the heart of our proclamation of the faith� In the light of this remembrance, it is to be acknowledged with thankfulness that a new development has been seen in recent decades, which makes it possible to speak of a real blossoming of Jewish life in Germany� I would like to express my gratitude for the deepening dialogue between the Catholic Church and Judaism.� The Church feels a great closeness to the Jewish people.� With the Declaration Nostra Aetate of the Second Vatican Council, an �irrevocable commitment to pursue the path of dialogue, fraternity and friendship� was made.� This is true of the Catholic Church as a whole, in which Blessed John Paul II committed himself to this new path with particular zeal.� Naturally it is also true of the Catholic Church in Germany, which is conscious of its particular responsibility in this regard.� In the public domain, special mention should be made of the �Week of Fraternity�, organized each year during the first week of March by local Societies for Christian-Jewish Partnership.� On the Catholic side there are also annual meetings between bishops and rabbis as well as structured conversations with the Central Council of Jews.� Back in the 1970s, the Central Committee of German Catholics took the initiative of establishing a �Jews and Christians� forum, which over the years has issued many well-written and helpful documents.� Nor should I omit to mention the historic meeting for Jewish-Christian dialogue that took place in March 2006 with the participation of Cardinal Walter Kasper.� That cooperation is proving fruitful.�

Alongside these important initiatives, it seems to me that we Christians must also become increasingly aware of our own inner affinity with Judaism, to which you made reference.� For Christians, there can be no rupture in salvation history.� Salvation comes from the Jews (cf. Jn 4:22).� When Jesus� conflict with the Judaism of his time is superficially interpreted as a breach with the Old Covenant, it tends to be reduced to the idea of a liberation that mistakenly views the Torah merely as a slavish enactment of rituals and outward observances.� Yet in actual fact, the Sermon on the Mount does not abolish the Mosaic Law, but reveals its hidden possibilities and allows more radical demands to emerge.� It points us towards the deepest source of human action, the heart, where choices are made between what is pure and what is impure, where faith, hope and love blossom forth.� The message of hope contained in the books of the Hebrew Bible and the Christian Old Testament has been appropriated and continued in different ways by Jews and Christians.� After centuries of antagonism, we now see it as our task to bring these two ways of rereading the biblical texts � the Christian way and the Jewish way � into dialogue with one another, if we are to understand God�s will and his word aright.� This dialogue should serve to strengthen our common hope in God in the midst of an increasingly secularized society.� Without this hope, society loses its humanity.� All in all, we may conclude that the exchanges between the Catholic Church and Judaism in Germany have already borne promising fruits.� Enduring relations of trust have been forged.� Jews and Christians certainly have a shared responsibility for the development of society, which always includes a religious dimension.� May all those taking part in this journey move forward together.� To this end, may the One and Almighty, Ha Kadosch Baruch Hu, grant his blessing.� I thank you.�^{^[3]}

Benedict XVI says the Catholic Church respects the essence of Judaism � a religion that rejects Jesus Christ.� Then he states that Jews proclaim �the faith�!!!� Next, Benedict XVI says �it is to be acknowledged with thankfulness that a new development has been seen in recent decades, which makes it possible to speak of a real blossoming of Jewish life in Germany.�� Benedict XVI is thankful that there is �a real blossoming of Jewish life.�� By definition, Jewish life is life without Jesus Christ � it is devoid of life itself.� Benedict XVI has once again committed apostasy.� He then says that �the Church feels a great closeness to the Jewish people.�� How is this possible when the Jewish people reject the Church and its founder, Jesus Christ?!� He describes this new way of looking at Judaism as having its origin at the Second Vatican Council.� Benedict XVI refers to it as �this new path.�� Yes, this new broad path to Hell and apostasy from the Catholic faith began at Vatican II.� He then speaks of how �Christians must also become increasingly aware of our own inner affinity with Judaism.�� This means that he believes Judaism and Catholicism are linked together or connected.� Benedict XVI then says that the old covenant was not abolished by Jesus.� This is blatant heresy.�

Benedict XVI then utters his worst heresy.� He says: �The message of hope contained in the books of the Hebrew Bible and the Christian Old Testament has been appropriated and continued in different ways by Jews and Christians.� After centuries of antagonism, we now see it as our task to bring these two ways of rereading the biblical texts � the Christian way and the Jewish way � into dialogue with one another, if we are to understand God�s will and his word aright.�� Benedict XVI says we have a task to reread the biblical texts according to the Jewish belief of what scripture means.� Benedict XVI says that only by doing this will we understand God�s will and his word correctly!� He then says that Judaism has a responsibility for developing society.� Benedict XVI then caps off his apostasy by giving a blessing to the Jews.�

Benedict XVI�s September 23, 2011 Address during meeting with the Muslim Communities: �From the 1970s onwards, the presence of numerous Muslim families has increasingly become a distinguished mark of this country.� Constant effort is needed in order to foster better mutual acquaintance and understanding.� Not only is this important for peaceful coexistence, but also for the contribution that each can make towards building up the common good in this society.� Many Muslims attribute great importance to the religious dimension of life.� At times this is thought provocative in a society that tends to marginalize religion or at most to assign it a place among the individual�s private choices.� The Catholic Church firmly advocates that due recognition be given to the public dimension of religious adherence.� In an overwhelmingly pluralist society, this demand is not unimportant.� In the process, care must be taken to guarantee that the other is always treated with respect.� This mutual respect grows only on the basis of agreement on certain inalienable values that are proper to human nature, in particular the inviolable dignity of every single person created by God.� Such agreement does not limit the expression of individual religions; on the contrary, it allows each person to bear witness explicitly to what he believes, not avoiding comparison with others.� Dear friends, on the basis of what I have outlined here, it seems to me that there can be fruitful collaboration between Christians and Muslims.� In the process, we help to build a society that differs in many respects from what we brought with us from the past.� As believers, setting out from our respective convictions, we can offer an important witness in many key areas of life in society� This is another reason why I think it important to hold a day of reflection, dialogue and prayer for peace and justice in the world, which as you know we plan to do on 27 October next in Assisi, twenty-five years after the historic meeting there led by my predecessor, Blessed Pope John Paul II.� Through this gathering, we wish to express, with simplicity, that we believers have a special contribution to make towards building a better world, while acknowledging that if our actions are to be effective, we need to grow in dialogue and mutual esteem.�^{^[4]}

Benedict XVI comments on the increasing Muslim population in Germany, as if that�s a positive development.� He then says that Muslims can build up society.� He then praises Muslims for their �great importance to the religious dimension of life.�� He then says �the Catholic Church firmly advocates that due recognition be given to the public dimension of religious adherence.�� Benedict XVI then states that the Church �does not limit the expression of individual religions; on the contrary, it allows each person to bear witness explicitly to what he believes.�� This is exactly the opposite of what the Catholic Church has taught throughout history.� Benedict XVI then repeats that Muslims are believers and declares that Muslims �have a special contribution to make towards building a better world.�� He ends his heretical speech to the Muslims by declaring that we need to grow in mutual esteem for Islam and other false religions.� What an apostate!

Benedict XVI�s September 22, 2011 Press Conference during his flight to Berlin, Germany:

Question from Press: �In recent years there has been an increasing number of people leaving the Church in Germany, partly because of the abuse of minors committed by members of the clergy.� What do you feel about this phenomenon?� And what would you say to those who want to leave the Church?

Answer from Benedict XVI: �Let us perhaps begin by identifying what it is that specifically motivates those who feel scandalized by these crimes that have come to light in recent times.� In light of this information, I can well understand, especially if it involves people who are close��^{^[5]}

Question from Press: �Holy Father you will visit the former convent of the reformer Martin Luther at Erfurt.� The Evangelical Christians and the Catholics in dialogue with them are preparing to commemorate the fifth centenary of the Reformation.� With what message, with what thoughts are you preparing for this meeting? Should your journey also be seen as a fraternal gesture to our brothers and sisters separated from Rome?

Answer from Benedict XVI: �When I accepted the invitation to make this journey, it was clear to me that ecumenism with our Evangelical friends must be a strong point, a central point of this journey.� We are living in a time of secularism, as has already been said, in which it is the mission of Christians, together, to make the message of God, the message of Christ present, to make it possible to believe, to go forward with these great ideas, these great truths� I am therefore grateful to our friends, our Protestant brothers and sisters, who have made a very meaningful sign possible: our meeting at the monastery from which Luther started out on his theological journey, our prayer in the Church where he was ordained a priest and our conversation together about our responsibility as Christians in this time.� Thus I am very happy to be able to demonstrate this fundamental unity, the fact that we are brothers and sisters working together for humanity�s good, proclaiming the joyful message of Christ, of the God who has a human face and speaks with us.�^{^[6]}

In his answer to the first question from a reporter, Benedict XVI says he can �well understand� why people would leave the Catholic Church if major scandal was created by some of its members.� He doesn�t say anywhere that it�s a sin to leave the Church.� Hence, his words provide a �justification� for those who leave the Catholic Church.� He thus denies the faith again.

In the second question, the reporter says the Protestants and �Catholics� are preparing (in 2017) to celebrate the 500^th anniversary of Martin Luther�s revolution against the Catholic faith!� Benedict XVI endorses the reporter�s statement by immediately responding to the question: �ecumenism with our Evangelical friends must be a strong point, a central point of this journey.�� He then says Protestants, Catholics, etc. need to go out and make people �believe.�� He thus endorses the acceptance of any kind of faith that claims to be Christian.� According to him, any kind of �Christianity� is sufficient, even though these sects reject divine revelation on the Church, the Papacy, the sacraments, and more.�� He calls Protestants �brothers and sisters,� and lobs another compliment in Martin Luther�s direction when he speaks about Luther�s �theological journey.�� Benedict XVI confirms his belief that Protestants are Christians by saying that Protestants have a �responsibility as Christians in this time� to work �for humanity�s good.�� Protestants do not promote the message of Christ � they proclaim the message of antichrist.

Benedict XVI�s September 23, 2011 Address at the one time home of Martin Luther to representatives of the Protestant Evangelical �Church� in Germany: �I am particularly grateful to you, my dear brother, Pastor Schneider, for receiving me and for the words with which you have welcomed me here among you.� You have opened your heart and openly expressed a truly shared faith, a longing for unity.� And we are also glad, for I believe that this session, our meetings here, are also being celebrated as the feast of our shared faith.� Moreover, I would like to express my thanks to all of you for your gift in making it possible for us to speak with one another as Christians here.� As the Bishop of Rome, it is deeply moving for me to be meeting you here in the ancient Augustinian convent in Erfurt.� As we have just heard, this is where Luther studied theology.� This is where he was ordained a priest.� Against his father�s wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine.� And on this path, he was not simply concerned with this or that.� What constantly exercised him was the question of God, the deep passion and driving force of his whole life�s journey.� �How do I receive the grace of God?: this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle.� For Luther theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God.� �How do I receive the grace of God?�� The fact that this question was the driving force of his whole life never ceases to make a deep impression on me.� For who is actually concerned about this today � even among Christians?� What does the question of God mean in our lives?� In our preaching?� Most people today, even Christians, set out from the presupposition that God is not fundamentally interested in our sins and virtues�The question: what is God�s position towards me, where do I stand before God? � Luther�s burning question must once more, doubtless in a new form, become our question too, not an academic question, but a real one.� In my view, this is the first summons we should attend to in our encounter with Martin Luther� Luther�s thinking, his whole spirituality, was thoroughly Christocentric: �What promotes Christ�s cause� was for Luther the decisive hermeneutical criterion for the exegesis of sacred Scripture� the first and most important thing for ecumenism is that we keep in view just how much we have in common, not losing sight of it amid the pressure towards secularization � everything that makes us Christian in the first place and continues to be our gift and our task.� It was the error of the Reformation period that for the most part we could only see what divided us and we failed to grasp existentially what we have in common in terms of the great deposit of sacred Scripture and the early Christian creeds.� For me, the great ecumenical step forward of recent decades is that we have become aware of all this common ground, that we acknowledge it as we pray and sing together, as we make our joint commitment to the Christian ethos in our dealings with the world, as we bear common witness to the God of Jesus Christ in this world as our inalienable, shared foundation.� The second challenge to world-wide Christianity of which I wish to speak is more profound and in our country more controversial: the secularized context of the world in which we Christians today have to live and bear witness to our faith.� God is increasingly being driven out of our society, and the history of revelation that Scripture recounts to us seems locked into an ever more remote past.� Are we to yield to the pressure of secularization, and become modern by watering down the faith?� Naturally faith today has to be thought out afresh, and above all lived afresh, so that it is suited to the present day.� Yet it is not by watering the faith down, but by living it today in its fullness that we achieve this.� This is a key ecumenical task in which we have to help one another: developing a deeper and livelier faith.� It is not strategy that saves us and saves Christianity, but faith � thought out and lived afresh; through such faith, Christ enters this world of ours, and with him, the living God.� As the martyrs of the Nazi era brought together and prompted that great initial ecumenical opening, so today, faith that is lived from deep within amid a secularized world is the most powerful ecumenical force that brings us together��^{^[7]}

Benedict XVI begins his heretical address to the Lutherans by declaring one of the leaders �pastor.�� Only validly ordained priests who have the Catholic faith are called �pastors.�� When he speaks of �our shared faith,� he declares that Lutherans and Catholics have the same faith.� Of course, he declares that Lutherans are Christians despite the fact that they deny numerous Catholic dogmas.� He then speaks at length in praise of Martin Luther.� Benedict XVI speaks of his life and what he did as if Luther were a great saint.� Remember that we are talking about Martin Luther, the most notorious heretic in Church history!��

He speaks of Martin Luther�s �deep passion�; he says that Luther�s �driving force of his whole life never ceases to make a deep impression on me.�� He states that Martin Luther�s struggle was a struggle for God.� This is heresy.� He says that Martin Luther�s question must become our question too.� He then speaks in a positive light about �our encounter with Martin Luther.� Benedict XVI then utters the blasphemy that �Luther�s thinking, his whole spirituality, was thoroughly Christocentric.�� Martin Luther blasphemed Christ and totally perverted His faith.� Benedict XVI then says that �we pray and sing together� with Lutherans.� Praying and singing with non-Catholics has always been condemned by Catholic teaching.� Yet, Benedict XVI promotes and engages in this activity all the time.� This address was given during what was essentially a Protestant prayer service.� This included Benedict XVI praying and singing with Lutherans during the Lutheran prayer service.� During this prayer service, Benedict XVI prayed with a female Lutheran �bishop� and gave a joint blessing with a Protestant Lutheran �pastor.�� He also genuflected before the Protestant altar which does not possess the Eucharist or even have a tabernacle.� Please watch our YouTube video, Benedict XVI prays with female Lutheran "bishop"!� Benedict XVI then said that Lutherans need to bear witness to their faith and that they should not water it down.� He caps off his heretical speech to the Lutherans by telling them that they can help Catholics in �developing a deeper and livelier faith.�� Benedict XVI is a complete and total heretic.

Benedict XVI�s September 25, 2011 Farewell Address at Lahr Airport: �Here in the land of the Reformation, Christian unity was naturally a high point of my journey.� I would mention in particular my meeting with representatives of the Evangelical Church in Germany which took place in the former Augustinian convent of Erfurt.� I am profoundly grateful for our fraternal exchange and common prayer.� Significant too were my meetings with Orthodox and Oriental Orthodox Christians, as well with Jews and Muslims.�^{^[8]}

Benedict XVI boldly praises this land as �the land of the reformation.�� He is clearly implying that the so-called reformation of Martin Luther was a great thing for the world.� He also states that he is profoundly grateful for common prayer with non-Catholics.� As we just mentioned, anyone familiar with the history of the Catholic Church knows that such prayer with non-Catholics is contrary to Catholic teaching.� But the heretic Benedict XVI is �profoundly grateful� for common prayer with them.�

Benedict XVI�s September 28, 2011 Reflection on his trip to Germany during his Catechesis: �I then had a meeting with some representatives of Germany�s Jewish community.� Recalling our common roots in faith in the God of Abraham, Isaac and Jacob, we highlighted the results obtained so far in the dialogue between the Catholic Church and Judaism in Germany.� I was likewise able to meet several members of the Muslim community, and to agree with them on the importance of religious freedom for humanity�s peaceful development� The second stop on my visit was Thuringia.�� Germany and Thuringia in particular, is the land of the Protestant Reformation.� From the very outset, therefore, I ardently desired to give special importance to ecumenism in the framework of this journey; I firmly hoped for an ecumenical experience in Erfurt, for it was in this very city that Martin Luther entered the Augustinian community and was ordained a priest.� I was therefore deeply cheered by the meeting with the members of the Council of the Evangelical Church in Germany and by the ecumenical event in the former Augustinian Convent.� It was a cordial meeting which, in dialogue and prayer, brought us more deeply to Christ.� We saw once again how important our common witness to faith in Jesus Christ is in today�s world, which all too often takes no notice of God or is not interested in him� I was also able to meet in a brotherly atmosphere several representatives of the Orthodox and Oriental Orthodox Churches, to whom we Catholics feel very close.� And the common duty to be a leaven for the renewal of our society stems from this broad communion itself.�^{^[9]}

Benedict XVI praises the Protestant Reformation by telling everyone in a context of admiration that Thuringia �is the land of the Protestant Reformation.�� It�s obvious that he chose to go there because it is the land of the Protestant revolution.� He also refers, once again, to his buddy Martin Luther.� Benedict XVI mentions the �common witness to faith� that he and the Lutheran heretics share.�� He then says the schismatic �Orthodox� have a joint duty with Catholics to renew society.

Benedict XVI�s September 1, 2011 Message: �In a few weeks we will be celebrating the 25^th anniversary of Blessed John Paul II�s invitation to representatives of the world�s different religions to gather in Assisi for an international meeting to pray for peace.� Starting from that memorable event, year after year the Community of Sant� Egidio has organized a meeting for peace in order to deepen the spirit of peace and reconciliation so that God, through prayer, will make us people of peace� Meetings such as the one held in Assisi and the one being held in Munich at this time are opportunities in which religions can question themselves and ask themselves how to promote peaceful co-existence.�^{^[10]}

Benedict XVI will follow John Paul II�s satanic plan and gather the members of various false religions to �pray for peace.�� One highlight, he says, will be that if you claim to be Catholic, you will be able to question your religion.

Benedict XVI�s September 18, 2011 Message about his upcoming visit to Germany: �A high point of the Visit will be Erfurt: in that Augustinian monastery, in that Augustinian church from which Luther started out.� There I shall be able to meet with representatives of the Evangelical Church of Germany.� There, together, we will pray and listen to the word of God, together we will reflect and converse.� We are not expecting anything sensational.� In fact, the true greatness of the event consists in this very fact; that in this place we can think, listen to the word of God and pray together, and so we shall be in harmony and a true ecumenism will be expressed.�^{^[11]}

Erfurt is not a huge city.� It has a population of about 200,000 people.� It�s only considered significant to world history because it�s where Martin Luther started his revolution against the Catholic Church.� That�s exactly why Benedict XVI wanted to visit this city.� It�s also why he went to the former home of Martin Luther.� He wanted to honor the home/monastery where Luther got his inspiration from the Devil to begin his mission to destroy Catholicism.

Benedict XVI�s August 31, 2011 Catechesis: �The Lutheran Bishop of Munich was next to me and I said to him spontaneously: �in hearing this one understands: it is true, as well as the beauty that irresistibly expresses the presence of God�s truth.�^{^[12]}

Benedict XVI calls a layman a �Bishop.��

Benedict XVI�s September 14, 2011 Greeting to Special Groups after Catechesis on Psalm 22: �I extend a special greeting to the delegates of the International Catholic Charismatic Renewal Services��^{^[13]}

As we have demonstrated in the past, Benedict XVI fully supports the Charismatic movement.

Many of you who have read these heresies over the years still believe that Benedict XVI is a pope and therefore that he has the Catholic faith.� I find it incredible that you can read these heresies and still believe that Benedict XVI is a Catholic.� He teaches heresies of this sort all the time.� Do you need to see 10 million heresies by him, and then you will be convinced!?� Can�t you see that Benedict XVI doesn�t have the Catholic faith?� If you believe he has the Catholic faith, then you believe in nothing.�� Wake up!� He is an antipope.� If, after seeing all of this information, you still believe that Benedict XVI has the Catholic faith and is a member of the Church, you are a heretic.� You will follow him into the eternal fire of Hell.�

Previous Heresies of the Week:�� Benedict XVI's recent heresies file

The Heresies of Benedict XVI file�

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.vaticancatholic.com or www.mhfm1.com must be given. Copyright, Most Holy Family Monastery, 2005-2011.)

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