Louie V: Church of Man & Its Conciliar Creed

The Conciliar Creed of the Church of Man

The Conciliar Creed of the Church of Man

Francis interfaithDuring his General Audience of Wednesday, October 28, Jorge Mario Bergoglio, otherwise known as Pope Francis, delivered what may rightly be considered a concise “Profession of Faith” for the One-World Religion of Apostate Rome; let us call it the Conciliar Creed of the Church of Man.

Certainly, Francis is not the first bishop in white to embrace the Church of Man that emerged after Vatican Council II and its anthropocentric tenets, but he is by far its boldest evangelist to date.

As such, he is rather plainspoken (at least for those with ears to hear) about his desire to lure naïve souls away from Eternal Rome and the Holy Mother who nurtures her children in heavenly hope, in exchange for the suffocating confines of an earthbound religion that offers little more than fleeting good feelings born of pure sentimentalism.

At this, let us examine this Conciliar Creed of the Church of Man through the eyes of a so-called “traditionalist,” aka Catholic.

Citing the 50th anniversary of Nostra Aetate – the Declaration on the Relation of the Catholic Church to Non-Christian Religions of Vatican II – Francis opened his address by saying:

The Second Vatican Council was an extraordinary time of reflection, dialogue and prayer which aimed to renew the gaze of the Catholic Church on herself and on the world. A reading of the signs of the times in view of an update oriented by a twofold faithfulness: faithfulness to the ecclesial tradition and faithfulness to the history of the men and women of our time.

One notes with gratitude the clarity with which Francis speaks of the purpose for which the Council was called; to renew the gaze of the Catholic Church on herself and on the world by way of an update.

First, let it be said that the Church has never been called to gaze upon herself and the world; rather, she is called to gaze upon Christ as she cooperates with Him in redeeming the world!

That said, Francis does speak some truth.

Unlike the previous twenty ecumenical councils of the Church, Vatican II had nothing whatsoever to do with her actual mission; answering doctrinal questions of profound importance, much less addressing any sort of ecclesial crisis. Rather, this Council was called in order to “update” the Church according to the exigencies of modern men.

This update, according to Francis, was carried out, not in faithfulness to the Church’s Founder and Head, Christ the King, and the mission that He gave her, but rather to “the men and women of our time.”

Oh, sure, he paid lip service to the “ecclesial tradition,” but let us be clear:

Authentic ecclesial tradition is always and everywhere ordered toward the Christianization of the all the world for the salvation of souls; i.e., baptizing all nations, teaching them to observe all things whatsoever that Jesus commanded.

As Francis went on to make clear, however, this is not the mission of the Church of Man over which he lords; rather, it is to promote the One-World Religion of Apostate Rome.

Drawing from Nostra Aetate, Francis speaks of the following points as “always timely”:

The growing interdependence of peoples … the human search for the meaning of life, of suffering, of death, questions which always accompany our journey … religions as the search for God or of the Absolute, within our various ethnicities and cultures.

As if to dispense with any questions that may logically arise concerning the dangerous errors that permeate all of the non-Catholic religions, he spoke of “the benevolent and attentive gaze of the Church” on these religions, repeating after the Council, “she rejects nothing that is beautiful and true in them.”

Coming now to one of the main tenets of the Conciliar Creed of the Church of Man, he cites Nostra Aetate 3, saying:

The Church regards with esteem the believers of all religions, appreciating their spiritual and moral commitment.

How much more clear can it be made?

The primary focus of Apostate Rome and the Church of Man is man himself; it is man whom this church lavishes with esteem!

By contrast, Holy Mother Church looks to Christ the King as her primary focus. As such, her “benevolent and attentive gaze,” and her esteem is always and everywhere directed toward Him, and not, as Francis proudly professes on behalf of the Church of Man, toward all of the world’s religions without distinction.

For the true follower of Christ; i.e., the citizen of Eternal Rome, there can be no “appreciation” expressed for the “spiritual and moral commitment” of men who reject Our Blessed Lord. To do so would not only be a grave offense against Christ, which should be our first concern, but it would also consign those who are so “committed” to death. How dare we!

Francis continues:

The Church, open to dialogue with all, is at the same time faithful to the truths in which she believes, beginning with the truth that the salvation offered to everyone has its origin in Jesus, the One Saviour, and that the Holy Spirit is at work, as a font of peace and love.

Don’t be lulled to sleep by his misuse of familiar phrases that were stolen from Catholic tradition; rather, focus on the central message that is being conveyed, which is essentially this:

Jesus Christ and the Holy Catholic Church, His Mystical Body, is not so much the solitary way of salvation apart from which no one is saved; rather, salvation simply has its “origins” in Christ.

This is a key distinction; one that allows those who dwell in the Church of Man to assert that salvation is attainable for those who reject the Catholic faith in favor of dwelling within in a religious community distinctly outside of the Church.

This much is made perfectly plain the Decree on Ecumenism of Vatican II, Unitatis Redintegratio, which states of “the separated Churches and Communities,” meaning – schismatic and heretical communities far too numerous to number:

For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.

Once again, do not be lulled into complacency by the traditional sounding qualifier, “which derive their efficacy from the very fullness of grace and truth entrusted to the Church.”

These communities have no efficacy with respect to salvation as communities.

Even so, the message of the Council has been made perfectly plain in the behavior of churchmen even to the highest places ever since; the Catholic Church is now understood as just one community of salvation among the many to which one might belong.

The Captains of Newchurch feel justified in maintaining this falsehood because they are willing to go only so far as to say, as Francis proclaimed, that salvation has its origins in Jesus, which is rather different than professing that salvation is attainable only in Christ Jesus, and therefore, His Mystical Body here present on earth, the Church.

The modernists are very subtle indeed, but it is in reducing Our Lord to the “origin of salvation” that they convince themselves and others that the way of salvation is not confined to His Mystical body.

In any case, Francis is not content simply to speak only of the baptized; rather, he suggests that all men are destined for the same end as he cites, “the common origin and the common destiny of humanity.”

Do unrepentant sinners, martyrs and saints share in a common destiny?

Certainly not!

That said, in order to truly understand the mind of Francis and the Conciliar Creed of the Church of Man that he professes with candor, we must remain mindful of the fact that those who dwell in the Church of Man are not preoccupied with the salvation of souls; that is a Catholic concern that they no longer share.

You see, the One-World Religion of Apostate Rome views salvation as a given; as such, it is preoccupied with mere temporal concerns.

Let us listen once more to Francis:

The Council, with the Declaration Nostra Aetate, has indicated the way: “yes” to rediscovering Christianity’s Jewish roots; “no” to every form of anti-Semitism and blame for every wrong, discrimination and persecution deriving from it. Knowledge, respect and esteem for one another are the way. Indeed, if this applies in a particular way to relations with Jews, it likewise applies to relationships with other religions as well.

Alas, there is so much insight conveyed in even the smallest of words for those who labor to scrutinize all things through a Catholic lens!

Notice that Francis proclaims “knowledge, respect and esteem” for all religions, even those that plainly reject Christ, as the way.

My friends, inadvertently or not, he is stating very plainly what every Catholic worthy of the name has long since recognized – for Apostate Rome, Jesus Christ is no longer the Way that all who wish to come to the Father must follow! He has been unceremoniously replaced by earthbound efforts aimed at glorifying man!

Those who truly believe that Jesus Christ is the Way cannot but withhold their “respect and esteem” from those religions that reject Him!

Once again, I feel compelled to reiterate that the Church of Man is not preoccupied with the mission that Christ gave to His Church. Francis makes this entirely plain when he says:

The dialogue that we need [among all of the world’s religions] cannot but be open and respectful, and thus prove fruitful. Mutual respect is the condition and, at the same time, the aim of interreligious dialogue: respecting others’ right to life, to physical integrity, to fundamental freedoms, namely freedom of conscience, of thought, of expression and of religion.

What is the aim?

It certainly isn’t the salvation of souls; it is neither the attainment of Truth nor Life, but simply human “respect” ordered upon a false “right” to “freedom of conscience, of thought, of expression and of religion.”

Continuing, Pope Francis expounds upon the earthbound mission of the Church of Man in some detail, saying:

The world, looking to us believers, exhorts us to cooperate amongst ourselves and with the men and women of good will who profess no religion, asking us for effective responses regarding numerous issues: peace, hunger, the poverty that afflicts millions of people, the environmental crisis, violence, especially that committed in the name of religion, corruption, moral decay, the crisis of the family, of the economy, of finance, and especially of hope.

For Francis, “believers” are not only Christians, but Jews and Muslims, as well as others who claim just any sort of “religion.” This much is made clear as he continued:

We believers have no recipe for these problems, but we have one great resource: prayer. We believers pray. We must pray. Prayer is our treasure, from which we draw according to our respective traditions, to request the gifts that humanity longs for.

Be not fooled by the call to prayer!

As the abomination that took place in the Vatican gardens in June of 2014 at Francis’ behest makes plain, all prayer is not righteous. (For those who may have forgotten, a Muslim cleric chanted a prayer from the Qur’an calling on Allah to grant victory over the infidels.)

On the one hand, one may be moved to anger at these words.

How can this man, adored throughout much of the world as the “People’s Pope,” declare that the Church has “no recipe” for the world’s problems?

It’s an outrage!

On the other hand, it must be said that Francis is being perfectly honest ,and refreshingly so, if only we are willing to listen.

He is telling us what he believes. He is reciting, not the faith of the Church, but rather the Conciliar Creed of the Church of Man. Furthermore, he is telling us the truth – the church that he wishes to build over and against the Church of Christ has no cure for the human condition!

The most Francis can offer, therefore, is an invitation to join him in focusing on man, his supposed “dignity” and his “rights;” making of man an idol, and his temporal condition the overriding concern of one’s life.

It is an invitation quite unlike that of Saint Peter (and his faithful successors) who exhorted the Lord’s enemies:

Do penance: and be baptized every one of you in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Ghost (Acts 2:38).

With every passing day, it seems, it is becoming more and more difficult for men of good will and moderate intelligence to deny that Rome has indeed fallen into apostasy, and the leader of the pack at this moment is Francis.

In conclusion, I offer a prediction based upon the following words spoken by Francis during his audience:

There have been so many events, initiatives, institutional or personal relationships with the non-Christian religions in these last 50 years, that it is difficult to recall them all. A particularly meaningful event was the meeting in Assisi on 27 October 1986. It was willed and sponsored by St John Paul II … The flame, lit in Assisi, has spread throughout the world and is a permanent sign of hope.

Before I get to the obvious, notice how the flame of the Holy Ghost that came upon the Church at Pentecost, the true and inextinguishable sign of “hope” for mankind as imparted at Baptism, has been corrupted in service to the One-World Religion of Apostate Rome.

It is deceptive and disgusting.

Now, for the prediction…

There can be no doubt that Francis will soon announce his intentions to convene Assisi IV, and the abominations that one might expect to take place there will be nothing short of stunning.

While some may see this as bad news, I tend to see it as good news in that it will be yet another occasion for all to witness the solitary blessing that this disastrous pontificate has to offer; namely, incontrovertible evidence attesting to both the magnitude of the crisis in the Church of today, and the undeniable fact that among men there is no greater danger to souls walking the earth at this moment than one Jorge Mario Bergoglio.

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16 comments on “Louie V: Church of Man & Its Conciliar Creed

  1. Say it, Louie. We all must keep saying it.

    Here’s Abbe de Nantes Book of Accusation against Pope Paul VI,
    on account of HERESY, SCHISM and SCANDAL. (Some excerpts follow)

    2. Heteropraxy : the Cult of Man

    … For you have allied yourself with Man-who-makes-himself-god  ! You vie with the pride-intoxicated atheistic humanists of our day in the cult of man. Just read again this HYMN TO THE GLORY OF MAN which you intoned on the occasion of one of the voyages to the Moon and which is a blasphemous parody of the HYMN TO CHRIST THE KING OF THE AGES (Angelus, February 7, 1971)  :

    “ Honour to Man  !

    “Honour to his thought  ; honour to his scientific knowledge  ;

    “ Honour to his technical skill  ; honour to his work  ;

    “ Honour to human endurance  ;

    “ Honour to that combination of scientific activity and organisation by which man, unlike the other animals, can invest his spirit and his manual dexterity with instruments of conquest  ;


    “ Honour to our living being, in which is reflected the image of God and which, in its triumph over matter, obeys the biblical command  : increase and rule. ”

    … You announced this new Credo on December 7, 1965, in the presence of the bishops of the whole world. How far these were inattentive, or your accomplices, or fascinated by you, I do not know. But Holy Mother Church cannot, can never subscribe to such a philosophy. That day marked the point of no return along the road that leads away from the Church of Christ in order to proceed towards that other Church which is truly yours – the Antichurch or Synagogue of Satan, where man makes himself God. But in the meantime, through men’s indifference or cowardice, you are still on the Throne of Peter, in the capacity of Supreme Judge of the Church. The capital charge we bring against you concerns your liberalism and your cult of man, which we maintain are blasphemous, heretical, schismatic and finally apostate. The decision is for you to make, for you are still the Vicar of Jesus Christ upon earth. Pass judgement upon yourself and, if I have lied, cut me off from the Church. But you know that I am not lying. If I have told the truth, then cut yourself off from this Sacred Body which you have betrayed  !

  2. (more Abbe de Nantes)

    1. Your personal heresy : the MASDU

    THIS philosophy, which constitutes your personal heresy, I first wrote about in February 1965, and repeatedly since then. I have described it as a MOVEMENT FOR THE SPIRITUAL ANIMATION OF WORLD DEMOCRACY, MASDU for short (Mouvement d’Animation Spirituelle de la Démocratie Universelle). It represents a politico-religious Utopia which you adopted, so it is said, under the influence of your family background but also, no doubt, of those philosophers whom you had admired and studied for a half-century. On being raised to the Sovereign Pontificate you could of course have repudiated them, but you preferred rather to impose them as far as possible upon the entire Church, in a way moreover that suggested that it was done in the name of your Ordinary Magisterium. It was easy enough to make these ideas spread, for the world as a whole was already widely imbued with them and it had been only the Church and her Sovereign Pontiffs who had offered them resistance. They are the same as the revolutionary Messianism of Lamennais, and the Christian Democracy of Sangnier, worked into a system by your friend Jacques Maritain to form an “ Integral Humanism ”.

    This system can be broken down into three parts, to which there is to be added one important corollary  :

    1° – It is not simply the Church and Christendom which form the “ unit of Salvation ”, but mankind as a whole.

    2° – The new Gospel of this community is the Declaration of the Rights of Man, with its trilogy of Liberty, Equality, and Fraternity.

    3° – The building of a World Democracy is the analogy here on earth of the Kingdom of Cod, and it is to be attained through the coming of Justice and Peace, in Truth and Love.

    And the Corollary  : that the function of Religion – by which is to be understood a union of all the existing religions – is to provide inspiration and Spiritual Animation for mankind thus regenerated.

    … And finally, the whole Institution of the Church begins to crumble. Set apart from the rest of the world, distinct in her way of life, of thinking, of education, her defences are breached as a result of your instructions to become integrated into the world, into secular society, as a “ leaven in the dough ”, and she gives up her distinctive character. But one day, the idea of being a “ leaven ” itself becomes a sign of pride, and condemned as Pharisaic. On that day, the Christian will deny that he is any different from the rest and thereby, if unknowingly, complete his path of apostasy in your footsteps. Your “ complete humanism ” will have effectively smothered its enemy, Religion, and completed its metamorphosis into atheistic Humanism.

    In August 1971 I placed side by side for comparison a collection of your discourses on the one hand and the Letter on the Sillon on the other (French CRC no. 47). In other words, the Catholic Religion on the one hand, and your political Utopianism on the other. This was my conclusion, with which few readers would be prepared to disagree  : “ Pius X was canonised primarily for the purity of his teaching and his strength of soul in defending the Catholic Faith. He is and remains the great Doctor of the Faith in the 20th century… It follows that Paul VI will one day be anathematised primarily on account of his Utopian MASDU which had been condemned in advance (by his holy Predecessor). He is and remains the great Corrupter of the Faith in the 20th century ”.

    We appeal to your Infallible Magisterium for a verdict on this statement.

  3. Aside: My apologies for the horrible typesetting. I tried to use html paragraph tags, but still couldn’t get space between paragraphs.

    • Cyprian, ol buddy, if you want to set off your text as a paragraph use

      at the beginning and

      at the end of the text. It works for me.

      • Dang it! it’s a small bracket on my keyboard (an uppercase comma and period) before and after the “p” and before and after the “/p”. Hope this makes sense.

        • Is this what you mean: [p] at the beginning and [/p] at the end?

          • No, Tim, it’s the less than and greater than signs indicating an html tag – the < and the > if they indeed show up in this cmt.

            • Thanks, guys. I used the html “p” tag, but it doesn’t help provide space between paragraphs. Howl inserted photos, so maybe I could add a 10-pt white image!

              I accosted Serv about this. He’s going to get preview or edit for us, I think, but I don’t know about the formatting.

              If you manage to create a new line, line feed, or vertical space by any other name, please let us all know.


              • The html code for a line break is “br” enclosed with the angle brackets as in any other html cmd. (Rather than trust my aging memory, I use google to ask the question: what is the html code for whatever I want to do and usually get a good answer.) Cheers.

            • Thanks again, Paul. I’ll reply here as the boxes are getting skinny. Here comes a bre
              ak (if it works, the word break will be split with a line break.)

              Note that the editor doesn’t indicate support for break.

            • OK, so the break tag does a line break. However, I inserted two of them, but didn’t get a blank line.

              So now I did two carriage returns with a break in between. Did I get a blank line?

            • Yippee! To get a blank line, hit “enter” to end a line, enter \
              followed by “enter”

              then start typing the next paragraph.

              The only issue is when Serv fixes the comments, these comments will have an extra line between paragraphs. Oh, well.

            • Oops – I thought I’d be cool and use backslash to display the less-than sign, but it didn’t work.

              So, do carriage return, break, carriage return, and you get space.

  4. Contra the Conciliar Creed of the Church of Man Pope Paul VI issues the Credo of the People of God

    On 30 June 1968, Pope Paul VI ended the “Year of Faith” with the moto proprio Solemni Hac Liturgia containing the Credo of the People of God.

    The Credo is an expansion of the Nicene Creed recited during the liturgy. The expansions contained within were greatly based upon the influence of French theologian and philosopher Jacques Maritain. As Solemni Hac Liturgia says, the Credo “repeats in substance, with some developments called for by the spiritual condition of our time, the creed of Nicea, the creed of the immortal tradition of the holy Church of God.”

    Maritain had suggested that Paul VI conclude the Year of Faith with a “complete and detailed profession of faith, in which everything that is really contained in the Symbol of Nicea would be presented explicitly. This will be, in the history of the Church, the profession of faith of Paul VI.”

    Maritain also suggested this profession in response to the publication of the Nieuwe Katechismus [New Catechism] with the approval of the Dutch bishops a year before that had greatly disturbed him as well as the pope himself. A commission instituted by Paul VI to evaluate the Dutch Catechism accused it of “substituting one orthodoxy for another in the Church, a modern orthodoxy for the traditional orthodoxy”. Among the many criticisms of the catechism were that it asserted that there were not universal moral laws which were binding upon all people and that it denied the physical and spiritual reality of the Virgin Birth.


    June 30, 1968

    1. With this solemn liturgy we end the celebration of the nineteenth centenary of the martyrdom of the holy apostles Peter and Paul, and thus close the Year of Faith. We dedicated it to the commemoration of the holy apostles in order that we might give witness to our steadfast will to be faithful to the deposit of the faith(1) which they transmitted to us, and that we might strengthen our desire to live by it in the historical circumstances in which the Church finds herself in her pilgrimage in the midst of the world.

    2. We feel it our duty to give public thanks to all who responded to our invitation by bestowing on the Year of Faith a splendid completeness through the deepening of their personal adhesion to the word of God, through the renewal in various communities of the profession of faith, and through the testimony of a Christian life. To our brothers in the episcopate especially, and to all the faithful of the holy Catholic Church, we express our appreciation and we grant our blessing.

    A Mandate

    3. Likewise, we deem that we must fulfill the mandate entrusted by Christ to Peter, whose successor we are, the last in merit; namely, to confirm our brothers in the faith.(2) With the awareness, certainly, of our human weakness, yet with all the strength impressed on our spirit by such a command, we shall accordingly make a profession of faith, pronounce a creed which, without being strictly speaking a dogmatic definition, repeats in substance, with some developments called for by the spiritual condition of our time, the creed of Nicea, the creed of the immortal tradition of the holy Church of God.

    4. In making this profession, we are aware of the disquiet which agitates certain modern quarters with regard to the faith. They do not escape the influence of a world being profoundly changed, in which so many certainties are being disputed or discussed. We see even Catholics allowing themselves to be seized by a kind of passion for change and novelty. The Church, most assuredly, has always the duty to carry on the effort to study more deeply and to present, in a manner ever better adapted to successive generations, the unfathomable mysteries of God, rich for all in fruits of salvation. But at the same time the greatest care must be taken, while fulfilling the indispensable duty of research, to do no injury to the teachings of Christian doctrine. For that would be to give rise, as is unfortunately seen in these days, to disturbance and perplexity in many faithful souls.

    Await the Word

    5. It is important in this respect to recall that, beyond scientifically verified phenomena, the intellect which God has given us reaches that which is, and not merely the subjective expression of the structures and development of consciousness; and, on the other hand, that the task of interpretation—of hermeneutics—is to try to understand and extricate, while respecting the word expressed, the sense conveyed by a text, and not to recreate, in some fashion, this sense in accordance with arbitrary hypotheses.

    6. But above all, we place our unshakable confidence in the Holy Spirit, the soul of the Church, and in theological faith upon which rests the life of the Mystical Body. We know that souls await the word of the Vicar of Christ, and we respond to that expectation with the instructions which we regularly give. But today we are given an opportunity to make a more solemn utterance.

    7. On this day which is chosen to close the Year of Faith, on this feast of the blessed apostles Peter and Paul, we have wished to offer to the living God the homage of a profession of faith. And as once at Caesarea Philippi the apostle Peter spoke on behalf of the twelve to make a true confession, beyond human opinions, of Christ as Son of the living God, so today his humble successor, pastor of the Universal Church, raises his voice to give, on behalf of all the People of God, a firm witness to the divine Truth entrusted to the Church to be announced to all nations.

    We have wished our profession of faith to be to a high degree complete and explicit, in order that it may respond in a fitting way to the need of light felt by so many faithful souls, and by all those in the world, to whatever spiritual family they belong, who are in search of the Truth.

    To the glory of God most holy and of our Lord Jesus Christ, trusting in the aid of the Blessed Virgin Mary and of the holy apostles Peter and Paul, for the profit and edification of the Church, in the name of all the pastors and all the faithful, we now pronounce this profession of faith, in full spiritual communion with you all, beloved brothers and sons.


    8. We believe in one only God, Father, Son and Holy Spirit, creator of things visible such as this world in which our transient life passes, of things invisible such as the pure spirits which are also called angels,(3) and creator in each man of his spiritual and immortal soul.

    9. We believe that this only God is absolutely one in His infinitely holy essence as also in all His perfections, in His omnipotence, His infinite knowledge, His providence, His will and His love. He is He who is, as He revealed to Moses;(4) and He is love, as the apostle John teaches us:(5) so that these two names, being and love, express ineffably the same divine reality of Him who has wished to make Himself known to us, and who, “dwelling in light inaccessible,”(6) is in Himself above every name, above every thing and above every created intellect. God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light. The mutual bonds which eternally constitute the Three Persons, who are each one and the same divine being, are the blessed inmost life of God thrice holy, infinitely beyond all that we can conceive in human measure.(7) We give thanks, however, to the divine goodness that very many believers can testify with us before men to the unity of God, even though they know not the mystery of the most holy Trinity.

    The Father

    10. We believe then in the Father who eternally begets the Son; in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love. Thus in the Three Divine Persons, coaeternae sibi et coaequales,(8) the life and beatitude of God perfectly one superabound and are consummated in the supreme excellence and glory proper to uncreated being, and always “there should be venerated unity in the Trinity and Trinity in the unity.”(9)

    The Son

    11. We believe in our Lord Jesus Christ, who is the Son of God. He is the Eternal Word, born of the Father before time began, and one in substance with the Father, homoousios to Patri,(10) and through Him all things were made. He was incarnate of the Virgin Mary by the power of the Holy Spirit, and was made man: equal therefore to the Father according to His divinity, and inferior to the Father according to His humanity;(11) and Himself one, not by some impossible confusion of His natures, but by the unity of His person.(12)

    12. He dwelt among us, full of grace and truth. He proclaimed and established the Kingdom of God and made us know in Himself the Father. He gave us His new commandment to love one another as He loved us. He taught us the way of the beatitudes of the Gospel: poverty in spirit, meekness, suffering borne with patience, thirst after justice, mercy, purity of heart, will for peace, persecution suffered for justice sake. Under Pontius Pilate He suffered—the Lamb of God bearing on Himself the sins of the world, and He died for us on the cross, saving us by His redeeming blood. He was buried, and, of His own power, rose on the third day, raising us by His resurrection to that sharing in the divine life which is the life of grace. He ascended to heaven, and He will come again, this time in glory, to judge the living and the dead: each according to his merits—those who have responded to the love and piety of God going to eternal life, those who have refused them to the end going to the fire that is not extinguished.

    And His Kingdom will have no end.

    The Holy Spirit

    13. We believe in the Holy Spirit, who is Lord and Giver of life, who is adored and glorified together with the Father and the Son. He spoke to us by the prophets; He was sent by Christ after His resurrection and His ascension to the Father; He illuminates, vivifies, protects and guides the Church; He purifies the Church’s members if they do not shun His grace. His action, which penetrates to the inmost of the soul, enables man to respond to the call of Jesus: Be perfect as your Heavenly Father is perfect (Mt. 5:48).

    14. We believe that Mary is the Mother, who remained ever a Virgin, of the Incarnate Word, our God and Savior Jesus Christ,(13) and that by reason of this singular election, she was, in consideration of the merits of her Son, redeemed in a more eminent manner,(14) preserved from all stain of original sin(15) and filled with the gift of grace more than all other creatures.(16)

    15. Joined by a close and indissoluble bond to the Mysteries of the Incarnation and Redemption,(17) the Blessed Virgin, the Immaculate, was at the end of her earthly life raised body and soul to heavenly glory(18) and likened to her risen Son in anticipation of the future lot of all the just; and we believe that the Blessed Mother of God, the New Eve, Mother of the Church,(19) continues in heaven her maternal role with regard to Christ’s members, cooperating with the birth and growth of divine life in the souls of the redeemed.(20)

    Original Offense

    16. We believe that in Adam all have sinned, which means that the original offense committed by him caused human nature, common to all men, to fall to a state in which it bears the consequences of that offense, and which is not the state in which it was at first in our first parents—established as they were in holiness and justice, and in which man knew neither evil nor death. It is human nature so fallen, stripped of the grace that clothed it, injured in its own natural powers and subjected to the dominion of death, that is transmitted to all men, and it is in this sense that every man is born in sin. We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, “not by imitation, but by propagation” and that it is thus “proper to everyone.”(21)

    Reborn of the Holy Spirit

    17. We believe that o ur Lord Jesus Christ, by the sacrifice of the cross redeemed us from original sin and all the personal sins committed by each one of us, so that, in accordance with the word of the apostle, “where sin abounded, grace did more abound.”(22)


    18. We believe in one Baptism instituted by our Lord Jesus Christ for the remission of sins. Baptism should be administered even to little children who have not yet been able to be guilty of any personal sin, in order that, though born deprived of supernatural grace, they may be reborn “of water and the Holy Spirit” to the divine life in Christ Jesus.(23)

    The Church

    19. We believe in one, holy, catholic, and apostolic Church, built by Jesus Christ on that rock which is Peter. She is the Mystical Body of Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church on earth, the pilgrim People of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through which the work and the sufferings of Redemption are continued throughout human history, and which looks for its perfect accomplishment beyond time in glory.(24) In the course of time, the Lord Jesus forms His Church by means of the sacraments emanating from His plenitude.(25) By these she makes her members participants in the Mystery of the Death and Resurrection of Christ, in the grace of the Holy Spirit who gives her life and movement.(26) She is therefore holy, though she has sinners in her bosom, because she herself has no other life but that of grace: it is by living by her life that her members are sanctified; it is by removing themselves from her life that they fall into sins and disorders that prevent the radiation of her sanctity. This is why she suffers and does penance for these offenses, of which she has the power to heal her children through the blood of Christ and the gift of the Holy Spirit.

    The Word

    20. Heiress of the divine promises and daughter of Abraham according to the Spirit, through that Israel whose scriptures she lovingly guards, and whose patriarchs and prophets she venerates; founded upon the apostles and handing on from century to century their ever-living word and their powers as pastors in the successor of Peter and the bishops in communion with him; perpetually assisted by the Holy Spirit, she has the charge of guarding, teaching, explaining and spreading the Truth which God revealed in a then veiled manner by the prophets, and fully by the Lord Jesus. We believe all that is contained in the word of God written or handed down, and that the Church proposes for belief as divinely revealed, whether by a solemn judgment or by the ordinary and universal magisterium.(27) We believe in the infallibility enjoyed by the successor of Peter when he teaches ex cathedra as pastor and teacher of all the faithful,(28) and which is assured also to the episcopal body when it exercises with him the supreme magisterium.(29)

    21. We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, worship and the bond of hierarchical communion. In the bosom of this Church, the rich variety of liturgical rites and the legitimate diversity of theological and spiritual heritages and special disciplines, far from injuring her unity, make it more manifest.(30)

    One Shepherd

    22. Recognizing also the existence, outside the organism of the Church of Christ, of numerous elements of truth and sanctification which belong to her as her own and tend to Catholic unity,(31) and believing in the action of the Holy Spirit who stirs up in the heart of the disciples of Christ love of this unity,(32) we entertain the hope that the Christians who are not yet in the full communion of the one only Church will one day be reunited in one flock with one only shepherd.

    23. We believe that the Church is necessary for salvation, because Christ, who is the sole mediator and way of salvation, renders Himself present for us in His body which is the Church.(33) But the divine design of salvation embraces all men; and those who without fault on their part do not know the Gospel of Christ and His Church, but seek God sincerely, and under the influence of grace endeavor to do His will as recognized through the promptings of their conscience, they, in a number known only to God, can obtain salvation.(34)

    Sacrifice of Calvary

    24. We believe that the Mass, celebrated by the priest representing the person of Christ by virtue of the power received through the Sacrament of Orders, and offered by him in the name of Christ and the members of His Mystical Body, is the sacrifice of Calvary rendered sacramentally present on our altars. We believe that as the bread and wine consecrated by the Lord at the Last Supper were changed into His body and His blood which were to be offered for us on the cross, likewise the bread and wine consecrated by the priest are changed into the body and blood of Christ enthroned gloriously in heaven, and we believe that the mysterious presence of the Lord, under what continues to appear to our senses as before, is a true, real and substantial presence.(35)


    25. Christ cannot be thus present in this sacrament except by the change into His body of the reality itself of the bread and the change into His blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive. This mysterious change is very appropriately called by the Church transubstantiation. Every theological explanation which seeks some understanding of this mystery must, in order to be in accord with Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable body and blood of the Lord Jesus that from then on are really before us under the sacramental species of bread and wine,(36) as the Lord willed it, in order to give Himself to us as food and to associate us with the unity of His Mystical Body.(37)

    26. The unique and indivisible existence of the Lord glorious in heaven is not multiplied, but is rendered present by the sacrament in the many places on earth where Mass is celebrated. And this existence remains present, after the sacrifice, in the Blessed Sacrament which is, in the tabernacle, the living heart of each of our churches. And it is our very sweet duty to honor and adore in the blessed Host which our eyes see, the Incarnate Word whom they cannot see, and who, without leaving heaven, is made present before us.

    Temporal Concern

    27. We confess that the Kingdom of God begun here below in the Church of Christ is not of this world whose form is passing, and that its proper growth cannot be confounded with the progress of civilization, of science or of human technology, but that it consists in an ever more profound knowledge of the unfathomable riches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to the love of God, and an ever more generous bestowal of grace and holiness among men. But it is this same love which induces the Church to concern herself constantly about the true temporal welfare of men. Without ceasing to recall to her children that they have not here a lasting dwelling, she also urges them to contribute, each according to his vocation and his means, to the welfare of their earthly city, to promote justice, peace and brotherhood among men, to give their aid freely to their brothers, especially to the poorest and most unfortunate. The deep solicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, their griefs and efforts, is therefore nothing other than her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior. This solicitude can never mean that the Church conform herself to the things of this world, or that she lessen the ardor of her expectation of her Lord and of the eternal Kingdom.

    28. We believe in the life eternal. We believe that the souls of all those who die in the grace of Christ whether they must still be purified in purgatory, or whether from the moment they leave their bodies Jesus takes them to paradise as He did for the Good Thief are the People of God in the eternity beyond death, which will be finally conquered on the day of the Resurrection when these souls will be reunited with their bodies.

    Prospect of Resurrection

    29. We believe that the multitude of those gathered around Jesus and Mary in paradise forms the Church of Heaven where in eternal beatitude they see God as He is,(38) and where they also, in different degrees, are associated with the holy angels in the divine rule exercised by Christ in glory, interceding for us and helping our weakness by their brotherly care.(39)

    30. We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are attaining their purification, and the blessed in heaven, all together forming one Church; and we believe that in this communion the merciful love of God and His saints is ever listening to our prayers, as Jesus told us: Ask and you will receive.(40) Thus it is with faith and in hope that we look forward to the resurrection of the dead, and the life of the world to come.

    Blessed be God Thrice Holy. Amen.


    1. Cf. 1 Tim. 6:20.

    2. Cf. Lk. 22:32.

    3. Cf. Dz.-Sch. 3002.

    4. Cf. Ex. 3:14.

    5. Cf. 1 Jn. 4:8.

    6. Cf. 1 Tim. 6:16.

    7. Cf. Dz.-Sch. 804.

    8. Cf. Dz.-Sch. 75.

    9. Cf. ibid.

    10. Cf. Dz.-Sch. 150.

    11. Cf. Dz.-Sch. 76.

    12. Cf. ibid.

    13. Cf. Dz.-Sch. 251-252.

    14. Cf. Lumen Gentium, 53.

    15. Cf. Dz.-Sch. 2803.

    16. Cf. Lumen Gentium, 53.

    17. Cf. Lumen Gentium, 53, 58, 61.

    18. Cf. Dz.-Sch. 3903.

    19. Cf. Lumen Gentium, 53, 56, 61, 63; cf. Paul VI, Alloc. for the Closing of the Third Session of the Second Vatican Council: A.A.S. LVI [1964] 1016; cf. Exhort. Apost. Signum Magnum, Introd.

    20. Cf. Lumen Gentium, 62; cf. Paul VI, Exhort. Apost. Signum Magnum, p. 1, n. 1.

    21. Cf. Dz.-Sch. 1513.

    22. Cf. Rom. 5:20.

    23. Cf. Dz.-Sch. 1514.

    24. Cf. Lumen Gentium, 8, 5.

    25. Cf. Lumen Gentium, 7, 11.

    26. Cf. Sacrosanctum Concilium, 5, 6; cf. Lumen Gentium, 7, 12, 50.

    27. Cf. Dz.-Sch. 3011.

    28. Cf. Dz.-Sch. 3074.

    29. Cf. Lumen Gentium, 25.

    30. Cf. Lumen Gentium, 23; cf. Orientalium Ecclesiarum 2, 3, 5, 6.

    31. Cf. Lumen Gentium, 8.

    32. Cf. Lumen Gentium, 15.

    33. Cf. Lumen Gentium, 14.

    34. Cf. Lumen Gentium, 16.

    35. Cf. Dz.-Sch. 1651.

    36. Cf. Dz.-Sch. 1642, 1651-1654; Paul VI, Enc. Mysterium Fidei.

    37. Cf. S. Th., 111, 73, 3.

    38. Cf. 1 Jn. 3:2; Dz.-Sch. 1000.

    39. Cf. Lumen Gentium, 49.

    40. Cf. Lk. 10:9-10; Jn. 16:24.

  5. The only good thing about that picture above is to see the Archlayman of Canterbury relegated right to the back at last instead of next to the Pope. Oh how that must have hurt his ego.

  6. The picture above is disgraceful and the perfect example of how the post-Vatican II ecumenists have become the post-Vatican II indifferentists. But, it is perfectly in keeping with Jorge’s beliefs which are, to say the least, an embarrassment to all who hold the Faith transmitted down from the apostles.

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