Pontius Prevost and Truth

As I have noted hundreds of times in the past twenty years, the conciliar warfare against the nature of truth, which is nothing other than a warfare against God’ divine attribute of immutability that of His very nature as God, is at the root of all the conciliar defections from the Catholic Faith, Morals, and Worship, including (drum roll, please):

1.  The unicity and infallibility of Holy Mother Church, which has been granted a “perfect immunity from error” (e.g., cf. Pope Pius XI, Quas Primas, December 11, 1925.)
2. The ends proper to Holy Matrimony, which have been inverted by the conciliar revolutionaries according the “personalism” of Father Herbert Doms and Dietrich von Hildebrand that was condemned directly by Pope Pius XII on April 1, 1944.)
3. The very nature of the papacy itself, which was become an object of derision, ridicule, and abject disobedience in the past sixty years with the recrudescence of the Gallicanism by the Society of Saint Pius X and then by scores of others in the “resist while recognize” movement.
4. Religious liberty and the separation of Church and State.
5. New ecclesiology.
6. Episcopal collegiality.
7. Ecclesial synodality.
8. False interpretations of Sacred Scripture.
9. Misrepresentations of the teachings of Our Blessed Lord and Saviour Jesus Christ, the Apostles, Martyrs, Doctors, and Confessors.
10. False Mariology.
11. False Eschatology.
12. False Canon Law.
13. False Ecumenism and inter-religious “prayer” services.
14. A rejection of the fact that the Old Covenant was superseded by the New and Eternal Covenant instituted by Our Lord at the Last Supper and ratified by the shedding of every single drop of His Most Precious Blood on Good Friday.
15. Endless praise of pagan religions that deny the doctrine of the Most Holy Trinity and thus of Our Blessed Lord and Saviour Jesus Christ’s Sacred Divinity.

Thus, it should as utterly no surprise to anyone who reads this website that Robert Francis Prevost/Leo XIV is conducting his own campaign against the nature of dogmatic truth to continue the warfare that was started by none other the Sillonist named Angelo Roncalli, who was “elected” as the first of what we know now as a continuing line of antipopes seventy-five years ago yesterday, that is, on October 28, 1958, and more and more direct to the point of intellectual sophistry on the part of Joseph Alois Ratzinger/Benedict XVI and then to the point of the direct embrace and promotion of the philosophically absurd and dogmatically condemned Modernist precept of dogmatic evolution by Jorge Mario Bergoglio and his lieutenants in the service of apostasy and betrayal.

Here are two excerpts of a “homily” that the currently reigning public universal face of apostasy gave during a staging of the Protestant and Judeo-Masonic Novus Ordo liturgical abomination on Sunday, October 26, 2025, in the Basilica of Saint Peter to various representatives of “synodal” groups from around the conciliarvese (just made the one up and I think it is a keeper):

The supreme rule in the Church is love. No one is called to dominate; all are called to serve. No one should impose his or her own ideas; we must all listen to one another. No one is excluded; we are all called to participate. No one possesses the whole truth; we must all humbly seek it and seek it together. (Jubilee of the Synodal Teams and Participatory Bodies (26 October 2025.)

A Commentary that may take a while to complete:

First, the supreme law of the Church is the salvation of souls. True love wills the good of others, the ultimate expression of which is seeking with urgency the salvation of all men to the Catholic Church.

Second, the use of the word “dominate” is an emotionally red herring as a true and legitimate Successor of Saint Peter is a monarch who governs according to the mind of Christ the King as He has discharged it exclusively to His true Church in the Sacred Deposit of Faith to be taught infallibly and safeguarded eternally without change or alteration.

Third, the synodal path, as it is called, implies that Holy Mother Church seeks from the “truth” from the people below and has not received it from God above alone. The ideas of the faithful are irrelevant we are called as baptized and confirmed Catholics with humility and ready docility to all that Holy Mother Church teaches in the name of the Divine Redeemer as she can neither deceive nor be deceived.

Fourth, truth in the Order of Creation (Order of Nature) exists in the very nature of things. Supernatural natural truth is, as noted above, revealed by God Himself. It is never any “imposition” of anything upon anyone to profess the truth with clarity and in true charity for the love of God and the eternal and temporal good of souls.

Fifth, to imply that to speak the truth firmly is to “impose” one’s own “ideas” upon others is to negate the entire missionary activity of the Church, starting on Pentecost Sunday when Saint Peter, our first pope, inspired by God the Holy Ghost, Who had just descended in tongues of  flames upon Our Lady himself, the Apostles and those disciples gathered in Upper Room in Jerusalem, addressed the Jews gathered below him as follows:

Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day:

But this is that which was spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come.

And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.

For this my heart hath been glad, and any tongue hath rejoiced: moreover my flesh also shall rest in hope. Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.

Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, Until I make thy enemies thy footstool.

Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? But Peter said to them: 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. For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.

They therefore that received his word, were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. And all they that believed, were together, and had all things common. Their possessions and goods they sold, and divided them to all, according as every one had need.

And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart; Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved.  (Acts 2: 1-47)

The first pope, Saint Peter, spoke a little differently than did Karol Wojtyla/John Paul II in 1986 when he visited a synagogue in Rome. He spoke a little differently than did Joseph Alois Ratzinger/Benedict XVI when he spoke in a synagogue in Cologne, Germany, on Friday, August 19, 2005, or in the City of New York, New York, on Friday, April 18, 2008, and acted a little differently than the late, wretched little pest named Jorge Mario Bergoglio did by reading prayers from the blasphemous Talmud and writing formally in Evangelii Gaudium, November 24, 2013, that the Old Covenant was still valid, and by hiding his pectoral cross under his fascia as he met with two rabbis in Jerusalem on May 31, 2014.

Sixth, “no one possesses the truth”?

Pontius Prevost, call your office.

The Catholic Church possesses the truth concerning salvation and that pertains to the sanctification of souls.

Pontius Prevost, though, is only repeating, albeit in a more sober and refined way, what his predecessor, Bergoglio, said on many occasions, including as follows:

Follow the healthy realism of the Church: No to idealism and rigidity

Pope Francis urged his listeners to recall how Jesus’s request for generosity and holiness is all about going forward and always looking out beyond ourselves. This, he explained, frees us from the rigidity of the laws and from an idealism that harms us. Jesus knows only too well our nature, said the Pope, and asks us to seek reconciliation whenever we have quarrelled with somebody.  He also teaches us a healthy realism, saying there are so many times “we can’t be perfect" but "do what you can do and settle your disagreements.”   

“This (is the) healthy realism of the Catholic Church: the Church never teaches us ‘or this or that.’ That is not Catholic. The Church says to us: ‘this and that.’ ‘Strive for perfectionism: reconcile with your brother.  Do not insult him. Love him. And if there is a problem, at the very least settle your differences so that war doesn’t break out.’ This (is) the healthy realism of Catholicism. It is not Catholic (to say) ‘or this or nothing:’ This is not Catholic, this is heretical.  Jesus always knows how to accompany us, he gives us the ideal, he accompanies us towards the ideal, He frees us from the chains of the laws' rigidity and tells us: ‘But do that up to the point that you are capable.’ And he understands us very well.  He is our Lord and this is what he teaches us.”

Reconciling amongst ourselves is the tiny sanctity of negotiation

Pope Francis concluded his homily by reminding how Jesus exhorted us to avoid hypocrisy and do what we can and at the very least avoid disputes amongst ourselves by coming to an agreement.

“And allow me to use this word that seems a bit strange: it’s the tiny sanctity of negotiations. ‘So, I can’t do everything but I want to do everything, therefore I reach an agreement with you, at least we don’t trade insults, we don’t wage a war and we can all live in peace.’ Jesus is a great person! He frees us from all our miseries and also from that idealism which is not Catholic. Let us implore our Lord to teach us, first to escape from all rigidity but also to go out beyond ourselves, so we can adore and praise God who teaches us to be reconciled amongst ourselves and who also teaches us to reach an agreement up to the point that we are able to do so.” (See Those who say “this or nothing” are heretics not Catholics.)

Although the context of Bergoglio’s screed in 2916 had to do with reconciling to one’s brother before approaching the altar if a dispute has arisen, only those who have their heads in the sand could  fail to see that he was attacking his critics, especially those of his “bishops” who were opposed to Amoris Laetitia, who saw his teaching on the Sacrament of Holy Marriage as Protestant and naturalistic. Bergoglio was intent on eliminating all “episcopal” opposition to his blaspheming agenda of apostasy and heresy.

Yes, the man who claimed to be “merciful” Qa very ruthless when it comes to his critics.

All of us are quite aware of, and deeply worried by, the disturbing social and political situation of the world today.  Our world is increasingly a place of violent conflict, hatred and brutal atrocities, committed even in the name of God and of religion.  We know that no religion is immune from forms of individual delusion or ideological extremism.  This means that we must be especially attentive to every type of fundamentalism, whether religious or of any other kind.  A delicate balance is required to combat violence perpetrated in the name of a religion, an ideology or an economic system, while also safeguarding religious freedom, intellectual freedom and individual freedoms.  But there is another temptation which we must especially guard against: the simplistic reductionism which sees only good or evil; or, if you will, the righteous and sinners.  The contemporary world, with its open wounds which affect so many of our brothers and sisters, demands that we confront every form of polarization which would divide it into these two camps.  We know that in the attempt to be freed of the enemy without, we can be tempted to feed the enemy within.  To imitate the hatred and violence of tyrants and murderers is the best way to take their place.  That is something which you, as a people, reject. (Bergoglio's Address to U.S. Congress.)

305. For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in “irregular” situations, as if they were stones to throw at people’s lives. This would bespeak the closed heart of one used to hiding behind the Church’s teachings, “sitting on the chair of Moses and judging at times with superiority and superficiality difficult cases and wounded families”.349 Along these same lines, the International Theological Commission has noted that “natural law could not be presented as an already established set of rules that impose themselves a priori on the moral subject; rather, it is a source of objective inspiration for the deeply personal process of making decisions”.350 Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end.351 Discernment must help to find possible ways of responding to God and growing in the midst of limits.By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God. Let us remember that “a small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order, but moves through the day without confronting great difficulties”.352 The practical pastoral care of ministers and of communities must not fail to embrace this reality.  (Jorge Mario Bergoglio, Amoris Laetita, March 19, 2016.)

ROME - Pope Francis has fired back at his critics over the document Amoris Laetita, suggesting they suffer from “a certain legalism, which can be ideological.”  The critics now include a group of four cardinals who’ve accused the pontiff of causing grave confusion and disorientation and even floated the prospect of a public correction. 

“Some- think about the responses to Amoris Laetitia- continue to not understand,” Francis said. They think it’s “black and white, even if in the flux of life you must discern.” 

The pope’s comments came in a wide-ranging interview with the Italian Catholic newspaper Avvenire published on Friday, in response to a question about his Jubilee Year of Mercy and its relation with the 1960s-era Second Vatican Council. 

 “The Church exists only as an instrument to communicate to men God’s merciful design,” he said, adding that during the council, the Church felt the “need to be in the world as a living sign of the Father’s love.” 

The Council, particularly the document Lumen Gentium, according to Francis, moved the axis of the Christian conception “from a certain legalism, which can be ideological,” to God himself, who through the Son became human.

 It’s in this context in which he talked about the responses to Amoris Laetitia by those who continue “not to understand” this point. 

Although he gives no names, it’s not a stretch to imagine the pope was thinking about the dubia or “doubts” about the apostolic exhortation presented to him by four cardinals, including American Raymond Burke. (Argentine Apostate Fires Back At Critics.)

As noted so many times before on this website, the ever-changeable nature of the Protestant and Judeo-Masonic Novus Ordo liturgical service, which is replete with endless varieties of celebratory options that can used by even one presbyter at different times as he sees fit, to say nothing of the national and regional variations that are permitted to facilitate what is called the “inculturation of the Gospel, was designed to break down the natural resistance that Catholics have to instability, innovation and change. Today’s younger generations of Catholics who bother to darken the churches held by the conciliar revolutionaries have never known anything else but instability, innovation and change, thus predisposing them to accept doctrinal and moral relativism as a prelude to losing the Faith altogether to fall into the abyss of not only practical atheism but actual atheism as well.

Along with Giovanni Battista Enrico Antonio Maria/Montini, Albino Luciani, Karol Jozsef Wojtyla/John Paul II, Joseph Alois Ratzinger, and Jorge Mario Bergoglio, Robert Francis Prevost believes truth is not revealed, that it is sought, and it has come to past with the latter two that the no one possesses the truth, a heresy that has been condemned (another drum roll, please) as follows:

For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.

Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

God cannot deny himself, nor can truth ever be in opposition to truth.

The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.

Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .

3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.

And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1870.)

They [the Modernists] exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.'' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

After mature examination and the most diligent deliberations the Pontifical Biblical Commission has happily given certain decisions of a very useful kind for the proper promotion and direction on safe lines of Biblical studies. But we observe that some persons, unduly prone to opinions and methods tainted by pernicious novelties and excessively devoted to the principle of false liberty, which is really immoderate license and in sacred studies proves itself to be a most insidious and a fruitful source of the worst evils against the purity of the faith, have not received and do not receive these decisions with the proper obedience.

Wherefore we find it necessary to declare and to expressly prescribe, and by this our act we do declare and decree that all are bound in conscience to submit to the decisions of the Biblical Commission relating to doctrine, which have been given in the past and which shall be given in the future, in the same way as to the decrees of the Roman congregations approved by the Pontiff; nor can all those escape the note of disobedience or temerity, and consequently of grave sin, who in speech or writing contradict such decisions, and this besides the scandal they give and the other reasons for which they may be responsible before God for other temerities and errors which generally go with such contradictions.

Moreover, in order to check the daily increasing audacity of many modernists who are endeavoring by all kinds of sophistry and devices to detract from the force and efficacy not only of the decree "Lamentabili sane exitu" (the so-called Syllabus), issued by our order by the Holy Roman and Universal Inquisition on July 3 of the present year, but also of our encyclical letters "Pascendi dominici gregis" given on September 8 of this same year, we do by our apostolic authority repeat and confirm both that decree of the Supreme Sacred Congregation and those encyclical letters of ours, adding the penalty of excommunication against their contradictors, and this we declare and decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter "Docentes" of the constitution "Apostolicae Sedis," which is the first among the excommunications latae sententiae, simply reserved to the Roman Pontiff. This excommunication is to be understood as salvis poenis, which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the modernists that is, the synthesis of all heresies.

Wherefore we again and most earnestly exhort the ordinaries of the dioceses and the heads of religious congregations to use the utmost vigilance over teachers, and first of all in the seminaries; and should they find any of them imbued with the errors of the modernists and eager for what is new and noxious, or lacking in docility to the prescriptions of the Apostolic See, in whatsoever way published, let them absolutely forbid the teaching office to such; so, too, let them exclude from sacred orders those young men who give the very faintest reason for doubt that they favor condemned doctrines and pernicious novelties. We exhort them also to take diligent care to put an end to those books and other writings, now growing exceedingly numerous, which contain opinions or tendencies of the kind condemned in the encyclical letters and decree above mentioned; let them see to it that these publications are removed from Catholic publishing houses, and especially from the hands of students and the clergy. By doing this they will at the same time be promoting real and solid education, which should always be a subject of the greatest solicitude for those who exercise sacred authority.

All these things we will and order to be sanctioned and established by our apostolic authority, aught to the contrary notwithstanding. (Pope Saint Pius X, Praestantia Scripturae, November 18, 1907.)

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . . The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way. (Pope Saint Pius X, The Oath Against Modernism, September 10, 1910.)

All right, I think that I have disposed of that one excerpt from Pontius Prevost’s “homily” of three days ago.

Let me proceed, therefore, to the second excerpt:

This will enable us to live with confidence and a new spirit amid the tensions that run through the life of the Church: between unity and diversity, tradition and novelty, authority and participation. We must allow the Spirit to transform them, so that they do not become ideological contrapositions and harmful polarizations. It is not a question of resolving them by reducing one to the other, but of allowing them to be purified by the Spirit, so that they may be harmonized and oriented toward a common discernment. As synodal teams and members of participatory bodies, you know that ecclesial discernment requires “interior freedom, humility, prayer, mutual trust, an openness to the new and a surrender to the will of God. It is never just a setting out of one’s own personal or group point of view or a summing up of differing individual opinions” (Final Document, 26 October 2024, 82). Being a synodal Church means recognizing that truth is not possessed, but sought together, allowing ourselves to be guided by a restless heart in love with Love. (Jubilee of the Synodal Teams and Participatory Bodies (26 October 2025.)

A few more comments before I go to sleep:

First, the phrase “unity in diversity” is used by the conciliar authorities principally to refer to “search for Christian unity” while respecting the “traditions” of the Anglican, Orthodox, and other “ecclesial” communities. This usage of the phrase has also been remembered as “multiplicity in unity” and was dispatched as follows by Father Francis Connell seventy-five years ago:

To characterize the relation between Catholics and Protestants as 'unity-in-diversity' is misleading, inasmuch as it implies that essentially Catholics are one with heretics, and that their diversities are only accidental. Actually, the very opposite is the true situation. For, however near a heretical sect may seem to be to the Catholic Church in its particular beliefs, a wide gulf separates them, insofar as the divinely established means whereby the message of God is to be communicated to souls--the infallible Magisterium of the Church--is rejected by every heretical sect. By telling Protestants that they are one with us in certain beliefs, in such wise as to give the impression that we regard this unity as the predominant feature of our relation with them, we are actually misleading them regarding the true attitude of the Catholic Church toward those who do not acknowledge Her teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)

This is a precise and exact description of what the conciliar “popes” have done. Robert Francis Prevost is a heretic. So was Jorge Mario Bergoglioc. So was his predecessor. So was his predecessor's “canonized” predecessor. So was his “canonized” predecessor's immediate predecessor and, though a sodomite, “canonized” predecessor who promulgated the decrees of the “Second” Vatican Council, which was convened by the “canonized” supporter of Sillonism and of anti-liturgical Jansenism.

However, to be fair, there is also a legitimate understanding of diversity within the Catholic Church that refers to diverse ways in which Holy Mother Church’s religious communities serve her children with their different charisms and constitutions that have been approved either by the Holy See of a local bishop in consultation with the Holy See all while professing the same unchanged and unchanging Faith that has been handed down to us from the Apostles themselves according to the calling of their communities.

Another Catholic way of understanding diversity refers to the fact that each of us is given different personalities, have different particular natures though possessing the same human nature, and express ourselves in different ways, which is, as Saint Paul the Apostle explained in his First Epistle to the Corinthians:

Now concerning spiritual things, my brethren, I would not have you ignorant.  2 You know that when you were heathens, you went to dumb idols, according as you were led.  3 Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say the Lord Jesus, but by the Holy Ghost.  4 Now there are diversities of graces, but the same Spirit;  5 And there are diversities of ministries, but the same Lord  [1 Corinthians 12:5]

 6 And there are diversities of operations, but the same God, who worketh all in all.  7 And the manifestation of the Spirit is given to every man unto profit.  8 To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit;  9 To another, faith in the same spirit; to another, the grace of healing in one Spirit;  10 To another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, diverse kinds of tongues; to another, interpretation of speeches.

11 But all these things one and the same Spirit worketh, dividing to every one according as he will.  12 For as the body is one, and hath many members; and all the members of the body, whereas they are many, yet are one body, so also is Christ.  13 For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free; and in one Spirit we have all been made to drink.  14 For the body also is not one member, but many.  15 If the foot should say, because I am not the hand, I am not of the body; is it therefore not of the body?

16 And if the ear should say, because I am not the eye, I am not of the body; is it therefore not of the body?  17 If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?  18 But now God hath set the members every one of them in the body as it hath pleased him.  19 And if they all were one member, where would be the body?  20 But now there are many members indeed, yet one body.

21 And the eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you.  22 Yea, much more those that seem to be the more feeble members of the body, are more necessary.  23 And such as we think to be the less honourable members of the body, about these we put more abundant honour; and those that are our uncomely parts, have more abundant comeliness.  24 But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour,  25 That there might be no schism in the body; but the members might be mutually careful one for another.

26 And if one member suffer any thing, all the members suffer with it; or if one member glory, all the members rejoice with it.  27 Now you are the body of Christ, and members of member.  28 And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors; after that miracles; then the graces of healing, helps, governments, kinds of tongues, interpretations of speeches.  29 Are all apostles? Are all prophets? Are all doctors?  30 Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?

31 But be zealous for the better gifts. And I shew unto you yet a more excellent way. (1 Corinthians: 12-1-31.)

For the conciliar revolutionaries, however, the “unity in diversity” slogan refers to different “pastoral theologies” for different parts of the world, specially in the application of documents such as Amoris Laetitia, March 19, 2016, and Fiducia Supplicans, December 21, 2023, as well in the “inculturation of the Gospel” within the context of the Protestant and Judeo-Masonic Novus Ordo liturgical travesty (e.g., the Amazonian and Mayan “rites” as well as infinite variety of liturgical “adaptations” for this or that group—see Bergoglio Extols and Idolizes the Very Pagan Practices that Our Lady Sought to Eradicate). Such is not Catholic at all.

Second, there is no “tension” between “tradition as novelty” as the latter has always been condemned by our true popes:

These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Constantinople III).

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .

But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)

As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.) 

Pope Pius IX used his first encyclical letter, Qui Pluribus, November 8, 1846, to mock (yes, mock) those who "extol progress the skies":

7. It is with no less deceit, venerable brothers, that other enemies of divine revelation, with reckless and sacrilegious effrontery, want to import the doctrine of human progress into the Catholic religion. They extol it with the highest praise, as if religion itself were not of God but the work of men, or a philosophical discovery which can be perfected by human means. The charge which Tertullian justly made against the philosophers of his own time "who brought forward a Stoic and a Platonic and a Dialectical Christianity" can very aptly apply to those men who rave so pitiably. Our holy religion was not invented by human reason, but was most mercifully revealed by God; therefore, one can quite easily understand that religion itself acquires all its power from the authority of God who made the revelation, and that it can never be arrived at or perfected by human reason. In order not to be deceived and go astray in a matter of such great importance, human reason should indeed carefully investigate the fact of divine revelation. Having done this, one would be definitely convinced that God has spoken and therefore would show Him rational obedience, as the Apostle very wisely teaches. For who can possibly not know that all faith should be given to the words of God and that it is in the fullest agreement with reason itself to accept and strongly support doctrines which it has determined to have been revealed by God, who can neither deceive nor be deceived? (Pope Pius IX, Qui Pluribus, November 9, 1846.)

Blind'- they are, and "leaders of the blind" puffed up with the proud name of science, they have reached that pitch of folly at which they pervert the eternal concept of truth and the true meaning of religion; in introducing a new system in which "they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other and vain, futile, uncertain doctrines, unapproved by the Church, on which, in the height of their vanity, they think they can base and maintain truth itself." (Pope Saint Pius X, Pascendi Domici Gregis, September 8, 1907.)

However, let not these priests be misled, in the maze of current opinions, by the miracles of a false Democracy. Let them not borrow from the Rhetoric of the worst enemies of the Church and of the people, the high-flown phrases, full of promises; which are as high-sounding as unattainable. Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

As noted at the beginning of this commentary, God—Father, Son, and Holy Ghost—is immutable. The Third Person of the Blessed Trinity does not “change with the times” nor it is necessary for the “faithful” to search for “where” He wants to lead us as He wants to lead all men to be submissive to the Catholic Church as truth comes from God alone and not from the people.

Finally, having dealt with the “truth is not possessed” cliché earlier, I see no reason to explain this again except to reiterate the simple truth that Robert Francis Prevost’s misconception of truth is evocative of Pontius Pilate’s sneering inquiry of Our Lord on Good Friday:

Every one that is of the truth, heareth my voice. 38 Pilate saith to him: What is truth? (John 18: 37-38.)

Robert Francis Prevost/Leo XIV says correct that Our Blessed Lord and Saviour Jesus Christ is the Truth but believes, quite in contrast to the teaching of the Catholic Church, that He is divisible from His Catholic Church and is to be found” in heretical sects and “ecclesial communions,” and must be sought with difficulty by means of the “synodal path” even though Pope Pius XI explained in Mortalium Animos, January 6, 1928, that:

This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost: has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another? If this were true, we should have to confess that the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of the same Spirit in the Church, and the very preaching of Jesus Christ, have several centuries ago, lost all their efficacy and use, to affirm which would be blasphemy. But the Only-begotten Son of God, when He commanded His representatives to teach all nations, obliged all men to give credence to whatever was made known to them by "witnesses preordained by God," and also confirmed His command with this sanction: "He that believeth and is baptized shall be saved; but he that believeth not shall be condemned." These two commands of Christ, which must be fulfilled, the one, namely, to teach, and the other to believe, cannot even be understood, unless the Church proposes a complete and easily understood teaching, and is immune when it thus teaches from all danger of erring. In this matter, those also turn aside from the right path, who think that the deposit of truth such laborious trouble, and with such lengthy study and discussion, that a man's life would hardly suffice to find and take possession of it; as if the most merciful God had spoken through the prophets and His Only-begotten Son merely in order that a few, and those stricken in years, should learn what He had revealed through them, and not that He might inculcate a doctrine of faith and morals, by which man should be guided through the whole course of his moral life. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.) 

The entire conciliar enterprise in general and its latest fad du jour of the “synod path” is opposed to the nature of God, the nature of His dogmatic truth, and the very Divine Constitution of His Holy Catholic Church.

In plain English, Holy Mother Church teaches infallibly in the Name and with His authority. All that the sheepies have to do is listen and obey. That is all.

There can be no doubt in anything pertaining to the Catholic Faith as Pope Pius XI has assured us that the teaching authority of Holy Mother Church 'was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men."

The Catholic Faith is certain.

The conciliar faith is filled with uncertainties, complexities, and contradictions that leave much to the “individual” to “decide” even though there is nothing in the objective order of things to decide except to obedient to Holy Mother Church.

Although I will cover Pontius Prevost’s discussion of the “poor church” in a separate commentary in a few days as I think it appropriate to deal next with his address to the heretical Assyrian Church of the East recently, suffice it to say that is should be clear he believes in not one word of what has been quoted from the works of the true popes herein. Not one word.

Continue to pray to Our Lady through her Most Holy Rosary for the restoration of a true pope on the Throne of Saint Peter and remember that God has known from all eternity we would be alive during this mess, which means that there is work us to do by serving Him as the consecrated slaves of His Co-Equal, Co-Eternal Divine Son’s Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary.

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.