By Bro. Michael Dimond, O.S.B.
Read more of Benedict XVI’s Recent Heresies
Benedict XVI’s November 30, 2010 Message to “Orthodox” Patriarch Bartholomaios I “Archbishop” of Constantinople:
“To His Holiness Bartholomaios I Archbishop of Constantinople Ecumenical Patriarch
It is with great joy that I write this letter to you…in order to wish Your Holiness and the Members of the Holy Synod, the clergy, the monks and all the faithful an abundance of heavenly gifts and divine blessings… we have already united our efforts for a common witness to the Gospel before the people of our day. For this reason I would like to express my sincere gratitude to Your Holiness and to the Ecumenical Patriarchate…Your Holiness, I am following attentively your wise efforts for the good of Orthodoxy and for the promotion of Christian values in many international contexts. Assuring you of a remembrance in my prayers on this Feast of Saint Andrew the Apostle, I renew my good wishes for peace, well-being and abundant spiritual blessings to you and to all the faithful. With sentiments of esteem and spiritual closeness, I gladly extend to you a fraternal embrace in the name of our one Lord Jesus Christ.”
In this message, Benedict XVI calls the schismatic leader “Holiness” over and over again. To call a leader of a schismatic church “Holiness,” and their schismatic synod “holy,” is to be a heretic and a schismatic. Benedict XVI speaks of a “common witness” with the schismatics. Benedict XVI then utters the incredible heresy of praising the schismatic for his “wise efforts for the good of Orthodoxy.” Benedict XVI is clearly praising the schismatic for his efforts to spread his schismatic religion! He finishes off his schismatic message by stating that he hopes for spiritual blessings upon the schismatic, non-Catholic leader. Benedict XVI calls the members of the schismatic “Orthodox” church “the faithful.” Benedict XVI also states that he “esteems” the schismatic leader and is spiritually close to him.
Benedict XVI’s Address to the President of the Lutheran World Federation, December 16, 2010:
“Dear Bishop Younan, Dear Lutheran Friends,
I am happy to greet the representatives of the Lutheran World Federation on the occasion of your official visit to Rome. I offer my cordial best wishes to Bishop Munib Younan and the Reverend Martin Junge on their respective elections as President and General Secretary, together with my prayers for their term of service… Last year marked the 10th anniversary of the signing of the Joint Declaration on the Doctrine of Justification, which has proved a significant step along the difficult path towards reestablishing full unity among Christians and a stimulus to further ecumenical discussion… It is my hope that these ecumenical activities will provide fresh opportunities for Catholics and Lutherans to grow closer in their lives, their witness to the Gospel, and their efforts to bring the light of Christ to all dimensions of society. In these days of joyful preparation for the celebration of Christmas, let us entrust one another, and our common quest for Christian unity to the Lord, who is himself the genuine newness which surpasses all our human expectations. May the peace and joy of this Christmas season be with you all!” 
Benedict XVI calls the Lutheran leaders “Bishop” and “Reverend.” This is a denial of Pope Leo XIII’s solemn teaching in his bull Apostolicae Curae (September 13, 1896). In that bull, Pope Leo XIII solemnly declared that the Anglican Church’s rite of “holy orders” is invalid; and therefore, they have no valid priests or bishops. Benedict XVI also says to the Anglican leaders that he will offer “prayers for their term of service.” This means that Benedict XVI is encouraging heretical laymen to continue in their service of leadership in a false Church. Benedict XVI says that the Lutherans “witness to the Gospel” and bring the light of Christ to society. What an apostate!
Benedict XVI’s Reflection, January 1, 2011:
“Today we are witnessing two opposing trends, two extremes, both negative: on the one hand secularism, which marginalizes religion in order to confine it to the private sphere; and on the other, fundamentalism which, on the contrary, would like to impose it upon everyone by force… Whenever religious freedom is effectively acknowledged the dignity of the human person is respected at its root… Religious freedom is therefore a privileged path for building peace… Dear brothers and sisters, in my Message for today’s World Day of Peace I have had the opportunity to emphasize that the great religions can constitute an important factor of unity and peace for the human family. In this regard, moreover, I recalled that this year, 2011, is the 25th anniversary of the World Day of Prayer for Peace which Venerable John Paul II convoked in Assisi in 1986. Therefore next October I shall go as a pilgrim to the town of St Francis, inviting my Christian brethren of various denominations, the exponents of the world’s religious traditions to join this Pilgrimage and ideally all men and women of good will. It will aim to commemorate the historical action desired by my Predecessor and to solemnly renew the commitment of believers of every religion to live their own religious faith as a service to the cause of peace. Those journeying to God cannot but transmit peace, those who are building peace cannot but draw close to God. I ask you, from this moment, to accompany this project with your prayers. In this context I wish to greet and encourage all those who have been praying for peace and religious freedom since yesterday evening and today throughout the day.”
Benedict XVI states that “the great religions can constitute an important factor of unity and peace for the human family.” This is apostasy. He then announces that he will hold a prayer meeting with members of other false religions in October 2011. This kind of prayer meeting has been condemned as apostasy by Pope Pius XI in his encyclical Mortalium Animos of January 6, 1928. Benedict XVI says the leaders of different religions are “men and women of good will.” He then states that the October meeting will aim “to solemnly renew the commitment of believers of every religion to live their own religious faith.” Benedict XVI says that one of the major reasons for his Assisi meeting will be to get people to live out their non-Catholic faiths. This is complete and total apostasy. Benedict XVI then states that the members of different religions, by living out their faiths, are “journeying to God.” This clearly means that he believes these people will be saved practicing their false religions. He then encourages people to pray for the condemned heresy of religious freedom.
Benedict XVI’s Message for the World Day of Peace called “Religious freedom, the path to peace, December 8, 2010:
“Religious freedom expresses what is unique about the human person, for it allows us to direct our personal and social life to God, in whose light the identity, meaning and purpose of the person are fully understood. To deny or arbitrarily restrict this freedom is to foster a reductive vision of the human person; to eclipse the public role of religion is to create a society which is unjust, inasmuch as it fails to take account of the true nature of the human person; it is to stifle the growth of the authentic and lasting peace of the whole human family. For this reason, I implore all men and women of good will to renew their commitment to building a world where all are free to profess their religion or faith, and to express their love of God, with all their heart, with all their soul and with their mind (cf. Mt 22:37) This is the sentiment which inspires and directs this Message for the XLIV World Day of Peace, devoted to the theme: Religious Freedom, the Path to Peace… The transcendent dignity of the person is an essential value of Judeo-Christian wisdom, yet thanks to the use of reason, it can be recognized by all. This dignity, understood as a capacity to transcend one’s own materiality and to seek truth, must be acknowledged as a universal good, indispensable for the building of a society directed to human fulfillment. Respect for essential elements of human dignity, such as the right to life and the right to religious freedom, is a condition for the moral legitimacy of every social and legal norm… It could be said that among the fundamental rights and freedoms rooted in the dignity of the person, religious freedom enjoys a special status. When religious freedom is acknowledged, the dignity of the human person is respected at its root, and the ethos and institutions of peoples are strengthened. On the other hand, whenever religious freedom is denied, and attempts are made to hinder people from professing their religion or faith and living accordingly, human dignity is offended, with a resulting threat to justice and peace, which are grounded in that right social order established in the light of Supreme Truth and Supreme Goodness. Religious freedom is, in this sense, also an achievement of a sound political and juridical culture. It is an essential good: each person must be able to exercise the right to profess and manifest, individually or in community, his or her own religion or faith, in public and in private, in teaching, in practice, in publications, in worship and in ritual observances. There should be no obstacles should he or she eventually wish to belong to another religion or profess none at all. In this context, international law is a model and an essential point of reference for states, insofar as it allows no derogation from religious freedom, as long as the just requirements of public order are observed. The international order thus recognizes that rights of religious nature have the same status as the right to life and to personal freedom, as proof of the fact that they belong to the essential core of human rights, to those universal and natural rights which human law can never deny. Religious freedom is not the exclusive patrimony of believers, but of the whole family of the earth’s peoples. It is an essential element of a constitutional state; it cannot be denied without at the same time encroaching on all fundamental rights and freedoms, since it is their synthesis and keystone. It is “the litmus test for the respect of all the other human rights.”… The contribution of religious communities to society is undeniable. Numerous charitable and cultural institutions testify to the constructive role played by believers in the life of society. More important still is religion’s ethical contribution in the political sphere. Religion should not be marginalized or prohibited, but seen as making an effective contribution to the promotion of the common good. In this context mention should be made of the religious dimension of culture, built up over centuries thanks to the social and especially ethical contributions of religion. This dimension is in no way discriminatory towards those who do not share its beliefs, but instead reinforces social cohesion, integration and solidarity… religion is a positive driving force for the building of civil and political society. How can anyone deny the contribution of the world’s great religions to the development of civilization? The sincere search for God has led to greater respect for human dignity. Christian communities, with their patrimony of values and principles, have contributed much to making individuals and peoples aware of their identity and their dignity… It should be clear that religious fundamentalism and secularism are alike in that both represent extreme forms of a rejection of legitimate pluralism and the principle of secularity. Both absolutize a reductive and partial vision of the human person, favoring in the one case forms of religious integralism and, in the other, of rationalism. A society that would violently impose or, on the contrary, reject religion is not only unjust to individuals and to God, but also to itself. God beckons humanity with a loving plan that, while engaging the whole person in his or her natural and spiritual dimensions, calls for a free and responsible answer which engages the whole heart and being, individual and communitarian. Society too, as an expression of the person and of all his or her constructive dimensions, must live and organize itself in a way that favors openness to transcendence. Precisely for this reason, the laws and institutions of a society cannot be shaped in such a way as to ignore the religious dimension of its citizens or to prescind completely from it. Through the democratic activity of citizens conscious of their lofty calling, those laws and institutions must adequately reflect the authentic nature of the person and support its religious dimension. Since the latter is not a creation of the state, it cannot be manipulated by the state, but must rather be acknowledged and respected by it. Whenever the legal systems at any level, national or international, allows or tolerates religious or antireligious fanaticism, it fails in its mission, which is to protect and promote justice and the rights of all. These matters cannot be left to the discretion of the legislator or the majority since, as Cicero once pointed out, justice is something more than a mere act which produces and applies law. It entails acknowledging the dignity of each person, which, unless religious freedom is guaranteed and lived in its essence, ends up being curtailed and offended, exposed to the risk of falling under the sway of idols, of relative goods which then become absolute. All this exposes society to the risk of forms of political and ideological totalitarianism which emphasize public power which demeaning and restricting freedom of conscience, thought and religion as potential competitors… In a globalized world marked by increasingly multi-ethnic and multi-religious societies, the great religions can serve as an important factor of unity and peace for the human family. On the basis of their religious convictions and their reasoned pursuit of the common good, their followers are called to give responsible expression to their commitment within a context of religious freedom… The leaders of the great religions, thanks to their position, their influence and their authority in their respective communities, are the first ones called to mutual respect and dialogue… For the Church, dialogue between the followers of the different religions represents an important means of cooperating with all religious communities for the common good. The Church herself rejects nothing of what is true and holy in the various religions. ‘She has a high regard for those ways of life and conduct, precepts and doctrines’… The year 2011 marks the twenty-fifth anniversary of the World Day of Prayer for Peace convened in Assisi in 1986 by Pope John Paul II. On that occasion the leaders of the great world religions testified to the fact that religion is a factor of union and peace, and not of division and conflict. The memory of that experience gives reason to hope for a future in which all believers will see themselves, and will actually be agents of justice and peace… Despite the lessons of history and the efforts of states, international and regional organizations, non-governmental organizations and the many men and women of good will who daily work to protect fundamental rights and freedoms, today’s world also witnesses cases of persecution, discrimination, acts of violence and intolerance based on religion. In a particular way, in Asia and in Africa, the chief victims are the members of religious minorities, who are prevented from freely professing or changing their religion by forms of intimidation and the violation of their rights, basic freedoms and essential goods, including the loss of personal freedom and life itself. There also exist – as I have said – more sophisticated forms of hostility to religion which, in Western countries, occasionally find expression in a denial of history and the rejection of religious symbols which reflect the identity and the culture of the majority of citizens. Often these forms of hostility also foster hatred and prejudice; they are inconsistent with a serene and balanced vision of pluralism and the secularity of institutions, to say nothing of the fact that coming generations risk losing contact with the priceless spiritual heritage of their countries. Religion is defended by defending the rights and freedoms of religious communities. The leaders of the great world religions and the leaders of nations should therefore renew their commitment to promoting and protecting religious freedom, and in particular to defending religious minorities; these do not represent a threat to the identity of the majority but rather an opportunity for dialogue and mutual cultural enrichment… Religious freedom is an authentic weapon of peace, with an historical and prophetic mission. Peace brings to full fruition the deepest qualities and potentials of the human person, the qualities which can change the world and make it better. It gives hope for a future of justice and peace, even in the face of grave injustice and material and moral poverty. May all men and women, and societies at every level and in every part of the earth, soon be able to experience religious freedom, the path to peace!”
Benedict XVI’s speech should rightly be called: Religious freedom, the path to apostasy. Over and over again, he promotes the condemned teaching of religious liberty. Benedict XVI promotes that false religions should have the right to publicly promote their false religions and that this should be guaranteed in the laws of the state. This heresy has been condemned numerous times by the magisterial authority of the Roman Pontiff. Notice how often he speaks of the rights and praises the great values of religion. That means he praises and promotes every “religion” on the planet (not just the true Catholic religion). This is why John Paul II invited representatives of numerous false religions (including Voodoo) to his Assisi prayer meetings. As you have seen, Benedict XVI has recently announced he will also hold his own Assisi prayer meeting in October 2011. Benedict XVI also says that the condemned heresy of religious freedom is “not the exclusive patrimony of believers,” and that it cannot be denied without denying all rights. This is outrageous heresy.
Benedict XVI’s Address, Homily, January 1, 2011:
“I wished to recall in my Message for today’s Day, entitled ‘Religious freedom, the path to peace’: The world needs God. It needs universal, shared ethical and spiritual values, and religion can offer a precious contribution to their pursuit, for the building of a just and peaceful social order at the national and international levels’.”
Benedict XVI says that the world needs God and therefore “religion,” not just the Catholic religion, “can offer a precious contribution to their pursuit.”
Benedict XVI’s Address to the new Ambassador of Mali, December 16, 2010:
“I also invite them to fight all forms of discrimination between races and religions. Indeed it is legitimate for each ethnic or religious community to be able to express itself visibly, with mutual respect, fostering a peaceful coexistence at every level of the national community.”
The word discrimination is defined as “making a distinction in favor of or against”. The apostate Benedict XVI is encouraging all people to fight against any efforts to make distinctions for or against different religions. This is total apostasy.
Benedict XVI’s Address to the new Ambassador of Japan, November 27, 2010:
“Your country, Your Excellency, has enjoyed freedom of conscience and of worship for many years, and the Catholic Church in Japan thus has the possibility of living in peace and brotherhood with each one. Her members are not only free to commit themselves to Japanese culture and society, but also to play a lively and active role in Japan…I emphasize even more that the members of the Catholic Church in Japan have long been involved in an open and respectful dialogue with other religions, especially those that are rooted in your nation. The Church has always promoted respect for the human person in his integrity and in his spiritual dimension as an essential element common to all cultures and which is expressed in the personal search for the sacred and in religious practice… I would like to assure the Japanese people of the high esteem in which the Catholic Church holds interreligious dialogue, engaging in it with determination, in order to encourage mutual trust, understanding and friendship in the interest of the entire human family.”
Benedict XVI promotes freedom of conscience, worship and respect for false religions.
Benedict XVI’s address to the participants of the Plenary Assembly of the Pontifical Council for Promoting Christian Unity, November 18, 2010:
“Moreover we are presented with unheard of challenges: the new anthropological and ethical interpretations, the ecumenical formation of the new generations and the further fragmentation of the ecumenical scene. It is essential to become aware of these changes and to identify ways to proceed effectively in the light of the Lord’s desire: ‘that they may all be one’. Also with the Orthodox Churches and the Ancient Churches of the East, the ‘closest intimacy’. The Catholic Church is eagerly continuing the dialogue, seeking seriously and rigorously to deepen the common theological, liturgical and spiritual patrimony in order to face with serenity and commitment the elements that still divide us. With the Orthodox she has reached a crucial point in comparison and reflection: the role of the Bishop of Rome in the Church’s communion. And the ecclesiological issue is also the center of the dialogue with the Ancient Churches of the East: despite many centuries of misunderstanding and distance, it is joyfully noted that a precious common patrimony has been preserved. Dear friends, even in the presence of problematic situations or difficult points for the dialogue, the goal of the ecumenical journey remains unchanged, as does the firm commitment to pursue it. However, it is not a commitment in accordance with political categories, so to speak, in which comes into play the ability to negotiate or the greatest skill in finding compromises through which we as good mediators might expect, after a certain time, to reach agreements acceptable to all. Ecumenical action has a dual movement. On the other hand there is the convinced, passionate and tenacious search to find full unity in truth, to conceive of models of unity, to throw light on disagreement and obscure points in order to attain unity. And this takes place in the necessary theological dialogue but especially in prayer and penance, in that spiritual ecumenism which constitutes the vibrant heart of the whole journey; the unity of Christians is and remains prayer, it dwells in prayer. On the other hand, there is another active movement that stems from the firm awareness that we do not know the time of the fulfillment of unity between all Christ’s disciples and we cannot know it, because it is not ‘ we who decide it’, God ‘decides’ it. It comes from on high from the unity of the Father with the Son in the dialogue of love which is the Holy Spirit; it is a participation in the divine unity. And this must not diminish our commitment; indeed it must make us ever more attentive to understanding the signs and times of the Lord, knowing and recognizing with gratitude what already unites us and working to consolidate and increase it. In the end, also on the ecumenical journey it is a question of leaving to God what is his alone…”
Benedict XVI encourages the ecumenical formation of the new generations. Benedict XVI speaks of the common theological and spiritual patrimony with schismatic churches. A Catholic cannot say that we have a common theological and spiritual patrimony with schismatics. The schismatics deny many teachings of the true Church founded by Jesus Christ. Benedict XVI then seems to indicate that there will be an agreement with the “Orthodox” on issues of the faith. He seems to clearly indicate that the upcoming agreements will be on issues of the faith or the role of the bishop of Rome. Benedict XVI looks forward “to reach agreements acceptable to all.” In other words, he looks forward to something that will be agreeable to the schismatics. He then utters the heresy that “we do not know the time of the fulfillment of unity between all Christ’s disciples and we cannot know it.” If Benedict XVI were a Catholic, he would know that unity is one of the four marks of the one true Church; it already exists in the true Church and among the true believers.
Benedict XVI, speech, October 23, 2010:
“Communion. Catholic and Christian communion is an open and dialogic communion. Thus, we were also in permanent dialogue, internally and externally, with the Orthodox brothers and with other ecclesial Communities. We felt that in this we are united, even if there are exterior divisions. We felt the profound communion in the Lord, in the gift of his Word, with his life, and we hope that the Lord will guide us as we proceed in this profound communion. We are united with the Lord and so, we can say, we ‘find’ ourselves in Truth. This Truth does not close, it does not set boundaries, rather it opens them. Therefore, we were also in frank and open dialogue with our brother Muslims, brother Jews, everyone together responsible for the gift of peace, for peace precisely in that part of the land blessed by the Lord, the cradle of Christianity as well as two other religions.”
Benedict XVI teaches the heresy that the Orthodox, Muslims and Jews are our brothers.
Benedict XVI, speech, September 27, 2010:
“The full gravity of the current economic crisis, discussed these past few days at the ‘G20 Summit’, should be understood. This crisis has numerous causes and is a strong reminder of the need for a profound revision of the model of global economic development.”
This implies the need for a new world economic order.
 L’Osservatore Romano, December 1, 2010 p. 3.
 L’Osservatore Romano, January 5, 2011 p. 19.
 L’Osservatore Romano, January 5, 2011 p. 14.
 L’Osservatore Romano, December 22-29, 2010 pp. 3-6.
 L’Osservatore Romano, January 5, 2011 p. 14.
 L’Osservatore Romano, January 5, 2011 p. 17.
 L’Osservatore Romano, December 8, 2010 p. 7.
 L’Osservatore Romano, November 24, 2010 pp. 13,14.
 L’Osservatore Romano, October 27, 2010 pp. 1,10.
 L’Osservatore Romano, October 27, 2010 p. 1.