46 – Dear sister, our separated brethren should not be perceived as adversaries, but rather recognized as brothers and sisters in faith

‘There will be one flock, one shepherd’ (Jn 10:16)… This was Christ’s desire in leaving the mandate for the Apostles to ‘proclaim the gospel to every creature’ (Mk 16:15). However, throughout history, some sheep have gone astray from the flock and ‘quite large communities came to be separated from full communion with the Catholic Church’ (Unitatis Redintegratio, no. 3), tearing apart the unity of the seamless tunic of Christ. The Catholic Church – universal and necessary for salvation – just as the Good Shepherd, does not hesitate to accept back the sheep who wish to return to the unity of the flock, dialoguing with them. But, within this dialogue, may the Church cease to be Herself, hiding Her doctrine and the identity of Her faith from separated Christians, for the sake of a misinterpreted ecumenism?

Do shameless cordial relations with those who uphold a feminine pseudo priesthood represent true ecumenism, or rather syncretism which is obviously harmful to the faith? At the very least, does it not constitute an untimely indifference with respect to the Catholic Episcopate, to speak of the ‘need to seek and promote unity in their dioceses, parishes and communities across the whole world’, equating it in a surreptitious manner to the feminine pseudo episcopate?

Let us recall some points of Catholic teaching regarding these topics…


Quote AQuote BQuote C

Teachings of the Magisterium

Enter the various parts of our study


I – Communities derived from the Reformation do not have the Sacrament of Holy Orders. The Church may not accept Women within the hierarchy
II – Ecumenism and the uniqueness of the true Church of Christ

I – Ecclesial Communities derived from the Reformation do not have the Sacrament of Holy Orders. The Church may not accept Women within the hierarchy

Catechism of the Catholic Church

Ecclesial communities born of the Reformation do not have the Sacrament of Holy Orders
The ordination of women is not possible

Code of Canon Law

Sacred ordination is only valid for baptized males

Sacred Scripture

Women should keep silent in the churches
I do not permit women to teach

Congregation for the Doctrine of the Faith

Excommunication latae sententiae for the attempt of feminine ‘priestly ordination’
The Church does not consider Herself authorized to accept women through priestly ordination
The Church has never accepted the priestly or episcopal ordination of women
Could the Church today depart from the attitude of Jesus and the Apostles?
Women can play a role within ecclesial life without being priests

Vatican Council II (Ecumenical XXI)

Among the faithful, the Lord constitutes only some as ministers

John Paul II

Christ entrusted the task of being an ‘icon’ of His countenance through the ministerial priesthood only to men
Definitive pronouncement regarding the impossibility of the priestly ordination of women

Congregation for the Doctrine of the Faith

That the Church may not ordain women belongs to the deposit of the faith
There is no contradiction between the dignity of women and exclusively masculine priesthood

John Paul II

When He called only men as His apostles, Christ exercised the same freedom with which He emphasized the dignity of women
The vocation of women in the Church

II – Ecumenism and the Uniqueness of the True Church of Christ

Congregation for the Doctrine of the Faith

The pastoral attitude of the bishops in relating with members of Christian Churches
The authentic ecumenical task requires complete clarity in the presentation of the faith
Relativistic theories seek to justify religious pluralism, not only de facto but also de iure
A truth of faith that must be firmly believed: the unicity of the Church founded by Christ
Ecclesial Christian Communities that have not conserved the valid Episcopate may not be truly considered a Church

Paul VI

The message of Christ is the truth and admits neither indifference nor syncretism
The danger of dialogue…it should not weaken our attachment to our faith

John Paul II

The proclaiming of Christ and interreligious dialogue are not identical or interchangeable.
Ecumenical dialogue should call to conversion, announcing the Catholic faith with clarity - all forms of facile ‘agreement’ must be absolutely avoided

Benedict XVI

Ecumenical dialogue must not lead to indifferentism and false irenism

International Theological Commission

Dialogue between religions cannot in any way pledge itself to syncretism

Vatican Council II (Ecumenical XXI)

The Church: God’s only flock like a standard lifted high for the nations to see
The separated brethren are not blessed with that unity which Christ wished to bestow on His Church
Nothing is as foreign to the spirit of ecumenism as a false irenicism
There are significant differences between these Churches and ecclesial Communities and the Catholic Church
The Catholic Church was made necessary for salvation by Christ
The one true religion subsists in the Catholic Church
The purpose of missionary activity consists in attracting all people to the Church of Christ

Pius XI

One may not unite in any way the ‘pan-Christians’ within one body
Union among Christians who defend contrary doctrines is not possible
Diverging opinions lead to neglect of religion and so-called ‘modernism,’ that claim dogmatic truth is not absolute
The union of Christians will only occur with the return of dissidents to the one true Church

Related studies

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    , ,

  • 103 – It won’t be theologians who bring about unity among us. The Holy Spirit brings about unity. I join you as just another participant

  • 98 – In Argentina, we worked together a lot with the pastors. In Buenos Aires, I got together with a group of pastors who were friends, and we prayed together. And that helped those of us who were more serious to work together. So, you see, the word ‘sect’ gets diluted


  • 11 – The doctrine of the polyhedron ‒ unity in diversity

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    2 thoughts on “46 – Dear sister, our separated brethren should not be perceived as adversaries, but rather recognized as brothers and sisters in faith

    1. Just today I listened to Auxiliary Bishop Schneider as he was interviewed by Michael Voris. Bishop Schneider, in talking about this false ecumenism, said it is wrong headed to speak of “deep respect” for those who hold false beliefs. He said we have a general respect for others because they are our brothers and sisters, but we do not ‘deeply’ respect then in their false beliefs. Bishop Schneider said that this is the wrong way to begin our ‘dialogue’ with them.

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