God the Father "has made us worthy to share the lot of the saints in light," says St. Paul in today's Epistle. "He has rescued us from the power of darkness and transferred us into the kingdom of His beloved Son, in Whom we have our redemption, through His Blood, the remission of our sins" (Colossians 1:12-14).
The Church is that Kingdom at its beginning here on earth. The life of the Church is supernatural, heavenly. It has nothing in common with the power of darkness. It is impossible for the Church to communicate on the level of the flesh. It can have no true dialogue with the unbeliever, the natural man, the man who has no understanding of spiritual things. The dialogue of the spiritual with the un-spiritual is impossible, as St. Paul clearly states:
"Do not bear the yoke with unbelievers. For what has justice in common with iniquity? Or what fellowship has light with darkness? What harmony is there between Christ and Belial? Or what part has the believer with the unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God, as God says, 'I will dwell and move among them, I will be their God and they shall be my people.' Wherefore, 'Come out from among them, be separated, says the Lord, and touch not an unclean thing…'" (2 Corinthians 6:14-17).
The conciliar "popes", beginning with John XXIII, abandoned the traditional teaching of the Church on the distinction between the natural and the supernatural and began parleying with the power of darkness. In his opening address at the beginning of Vatican II, John XXIII, for whom such dialogue was no problem, tossed the caution of Pope Pius XII to the winds along with the whole supernatural order, declaring: "We must disagree with these prophets of gloom. Divine Providence is leading us to a New Order of things" (John XXIII, October 11, 1962).
Following in the footsteps of the previous "conciliar popes" to the "New Order of things," Benedict XVI says we share a "common spiritual heritage" with the unbelieving Jews. He makes no effort to bring to them the light of the Gospel, by which they might be rescued from the power of darkness. In a letter to Cardinal Kasper on October 28, 2005, to mark the 40th anniversary of the Vatican II document Nostra Aetate Benedict says:
"As we look to the future, I express my hope that both in theological dialogue and in everyday contacts and collaboration, Christians and Jews will offer an ever more compelling shared witness to the one God and his commandments, the sanctity of life, the promotion of human dignity, the rights of the family and the need to build a world of justice, reconciliation and peace for future generations."
On June 9th Benedict said as he received a delegation of the International Jewish Committee on Interreligious Consultations:
"I am convinced that the 'spiritual patrimony' treasured by Christian and Jews is itself the source of the wisdom and inspiration capable of guiding us toward 'a future of hope' in accordance with the divine plan" (Zenit.org).
In the "New Order of things" the conciliar church has lost the sense of the supernatural. We can share no "spiritual patrimony" with those who reject the Gospel and refuse Baptism. But in the conciliar church one can dialogue and even pray with those of the false religions, who have no spiritual link with God. Even though their prayer be sincere it is on the natural level, and the new church does them great harm by allowing them to think that their prayer has spiritual content, and that it can somehow be equal to the prayer of the Church.
True prayer must be united with the prayer of the Church, in union with the Blessed Virgin Mary and all the saints. It is directed to God the Father, through Jesus Christ His Son, and in the Holy Spirit. Jews, Muslims and the others do not have access to God on the spiritual level unless they believe as the Church and pray with the praying Church. There is no other means of access to the Divinity. Our Lord explains why: "No one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal him" (Matthew 11:27). St. John speaks clearly: "Who is the liar but he who denies that Jesus is the Christ? He is the Antichrist who denies the Father and the Son. No one who disowns the Son has the Father. He who confesses the Son has the Father also" (1 John 2:22,23).
Meanwhile long lines of Jews and other unbelievers make their way to the Vatican to parley with Benedict XVI. B'nai Brith, the ADL and the AJC have been there. Recently a delegation from the Simon Wiesenthal Center was welcomed by Benedict with the following words:
"We must continue to advance along the path of mutual respect and dialogue, inspired by our shared spiritual heritage and committed to an ever more effective cooperation in the service of the human family."
When such visitors come to call, Jesus Christ is hidden from sight and thus denied. This serves to prepare the way for the entrance of the Man of Sin, the Antichrist, who will one day be welcomed and given the place of honor in the Holy Sanctuary.
"Whoever confesses that Jesus is the Son of God," says St. John in his first Epistle, "God abides in him and he in God… Everyone who believes that Jesus is the Christ is born of God. And everyone who loves Him Who begot (the Father), loves also the one begotten of Him (the Son)" (1 John 4:15;5:1).
Those who dialogue with the powers of darkness ought to take to heart these sobering words from the second Epistle of St. John:
"For many deceivers have gone forth into the world who do not confess Jesus as the Christ coming in the flesh. This is the deceiver and the Antichrist. Look to yourselves, that you do not lose what you have worked for, but that you may receive a full reward. Anyone who advances and does not abide in the doctrine of Christ, has not God; he who abides in the doctrine, he has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into the house, or say to him, Welcome. For he who says to him, Welcome, is sharer in his evil works" (2 John 7-11).
"We know that the Son of God has come and has given us understanding, that we may know the true God and may be in His true Son. He is the true God and eternal life" (1 John 5:20).