The Robber Council Turns Sixty

Although the sixtieth anniversary of the opening of the “Second” Vatican Council on October 11, 1962, has come and gone, it is important to remember that October 28, 1958, marked the beginning of the robber council’s preparation when Angelo Roncalli/John XXIII stepped out on the balcony of the Basilica of Saint Peter after much confusion during the conclave that settled upon him rather than Pope Pius XII’s natural successor, Giuseppe Cardinal Siri, the Archbishop of Genoa, Italy. The entire conciliar enterprise has been about playing the role that Judas Iscariot played on Spy Wednesday during the first Holy Week nearly two thousand years ago ever since that day nearly sixty-four years ago.

After all, the corpulent Modernist and arch-defender of The Sillon even after it had been condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, Giovanni Roncalli/John XIII, was duplicitous in his plot to publish a schema for the “Second” Vatican Council that was entirely orthodox while appointing a shadow committee replete with theologians who might have been condemned formally by name if Pope Pius XII had not died on October 9, 1958, to advance a revolutionary schema that canonized almost all of the Modernist principles condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, that became basis of the council shortly after Roncalli/John XIII convened it on Saturday, October 11, 1962.

Angelo Roncalli/John XXIII issued the call for the “Second” Vatican Council on January 25, 1959, the Feast of the Conversion of Saint Paul the Apostle, knowing full well that he was going to use a shadow council of bishops and theologians to implement a revolutionary schema that would supplant the schema that had been prepared by his formal appointees to do the preparatory work prior to council’s beginning on October 11, 1962, the Feast of the Divine Maternity of the Blessed Virgin Mary.

The real engineer of the rupture presented by the “Second” Vatican Council was none other Giovanni Battista Enrico Antonio Maria Montini/Paul VI, who got votes in the 1958 conclave that resulted in the usurped “election” of Angelo Roncalli even though he, Montini, was not even a member of the College of Cardinals. Montini worked closely with Roncalli and others, including a thirty-two year-old German priest, Father Joseph Ratzinger, to develop a secret schema for the “Second” Vatican Council that was designed to scuttle the one that many cardinals had devised precisely as the means to “canonize” Modernist principles in order to present them as authentic teachings of the Catholic Church.

Franco Bellegrandi made this point in Nikita Roncalli:

That he had been conscious as to the how and whys the Conclave had placed the Pontifical Triregno (Tiara) on his head, it may be inferred from the fact that he more than hinted to everyone that his successor should be Giovanni Battista Montini, that same Montini who, as we have seen, not by chance, as Roncalli is elected Pope, rushes to accompany to Rome the brothers of the new Pontiff. He noted it in his diary. And he could not wait to tell him in person, when, as a newly made Pope, he met the bishops of the Italian Episcopal Conference. “On that occasion,”

recalls monsignor Arrigo Pintonello, at the time Military Ordinary for Italy, “we bishops were lined up along the walls of the vast hall. John XXIII stood before each one of us, exchanging a greeting, a word. When he was before me, he came to attention, and, saluting militarily, he introduced himself as Sergeant Angelo Roncalli.” I still remember my embarrassment and that of the bishops present, in seeing the Pope play around like that. Then, as he stood before Montini, he stared at him for a time, smiling, held his hands, and cried, “It was you that should have been elected, not I. I’ve been elected by mistake!” Indeed, Montini will be the favorite of John XXIII. Topping the list of the new cardinals created in 1958, Montini works at the draft of Roncalli’s most important addresses, and during the first session of the Council he is hosted in special apartments, in the Vatican, that the Pope had had personally appointed for him. As, on the one hand, John XXIII pursued point after point his progressive policy, dismissing the advice and suggestions of the College of Cardinals and of the episcopate, on the other his diplomatic ability and his subtle knowledge of man suggested to him that nothing should be changed, of the Vatican’s exterior, that could alarm the public opinion, poorly or badly informed on secret things. Thus, for example, the Court and Court-life remained the same. (Nikita Roncalli.)

A Protestant “observer” at the “Second” Vatican Council, Douglas Horton, took note of the fact that a certain German theologian, Father Joseph Alois Ratzinger, was working with Roncalli and Montini on implementing the revolutionary schema that they had devised while the bishops and their theologians worked on the original schema that was scuttled before the robber council began because it was too “rigid” and “scholastic”:

Lectures by Karl Rahner, Yves Congar, and other progressives have been scheduled in a hall not far from St. Peters for the month of November. The Secretary General this morning said that he had asked whether these lectures were to be regarded as official or at least as authorized. He answered with a good, round unequivocal NO. Middle-of-the-road men such as he do not yet feel at home with the trailblazers. (Douglas Horton, Vatican Diary: 1965: A Protestant Observes the Fourth Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1966, p. 144.)

Ah, yes, the trailblazers. Fathers Karl Rahner and Joseph Alois Ratzinger were joined at the hip during the "Second" Vatican Council, seeking indeed to blaze a trail for others to follow, a trail that Ratzinger blazed as Benedict XVI and that Jorge Mario Bergoglio, unfettered by any shackles of Modernist obfuscation, has been expediting as he tears down every remaining bastion of recognizable Catholicism imaginable.

The seeds of what Bergoglio is doing, however, were planted before and then during the “Second” Vatican Council. The aforementioned Protestant Douglas Horton had written the following the role of the "periti," in whose ranks was counted one Father Joseph Ratzinger, in changing the schema of the "Second" Vatican Council in its first session:

One fear that had crept into my mind was scotched by this morning's discussion. I had thought that possibly the bishops were such busy men that they would not have kept up with modern scholarship and that in consequence they might adopt the proposed schema without thinking much about it. The expert consultants, many of them from divinity schools of the world, are of course familiar enough with the problem, but they have no votes. I had heard one of the bishops call the gallery in which these periti (or experts) sit, "the rebels' roost"--and I feared that we might not find many rebels among the bishops themselves. My apprehensions were proved groundless. (Douglas Horton, Vatican Diary: 1962: A Protestant Observes the First Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1964, p. 114.)

Consider also the Protestant Mr. Horton's "observation" concerning the "council's" rejection of "traditio:"

So the day is over. As I look back upon it, I see it as one of the great moments of the council. Consider that one hundred years ago in the eightieth article of the Syllabus of Pope Pius IX, the Roman church declared, "If anyone says that the Pope can and should be reconciled and make terms with progress, with liberalism and modernist civilization, let him be anathema." Today that same church, through this council, has opened the way for a declaration which begins, "In this present age there is an increasing awareness among men of the dignity of the human person. This dignity demands that man in his activity may enjoy his own judgment and freedom, so that he is impelled not by coercion but by consciousness of his own duties. this demand for freedom in human society should be applied most particularly to religious matters. The church, attentively considering these human longings, intends to show how much they are in agreement with truth and justice."

The giant called Rome, who has so long been asleep in the arms of the lady Traditio, is beginning to open his eyes. ((Douglas Horton, Vatican Diary: 1965: A Protestant Observes the Fourth Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1966, p. 44.)

Although the subject of many previous commentaries on this site, and my book, G.I.R.M. Warfare: The Conciliar Church's Unremitting Warfare Against Catholic Faith and Worship, the Protestant and Judeo-Masonic Novus Ordo liturgical abomination would complete Roncalli’s work of destruction that had been presaged by the changes, none of them heretical in se, that Fathers Bugnini and Antonelli convinced Pope Pius XII to implement in 1951, 1955 and 1958 (see the series on this matter written by the sedeplentist Dr. Carol A. Byrne; for one of these articles, please see The Start of The New Liturgical Movement and then follow the “Continued” links at the end of this linked article—and each subsequent one, numbering forty-five in total, to read the entire series, which is well worth reading). Roncalli meant to start a Modernist revolution and to supplant the Catholic Faith with principles condemned by Pope Pius IX in Qui Pluribus, November 9, 1846, Quanta Cura and The Syllabus of Errors, December 8, 1964, by Pope Pius IX and the Fathers the [First] Vatican Council, by Pope Saint Pius X in Lamentabili Sane, July 1, 1907, Pascendi Dominci Gregis, September 8, 1907, Praestantia Scripturae, November 18, 1907, and Notre Charge Apostolique, August 15, 1910, and by Pope Pius XII in Humani Generis, August 12, 1950.

Here is a just an incomplete and very partial summary of the revolutionary handiwork that started with Roncalli, continued at the “Second” Vatican Council and has evolved over the course of the past fifty-three years, three months since then under the anti-pontificates of Giovanni Battista Enrico Antonio Maria/Paul VI, Albino Luciani/John Paul I, who believed that one had to look for the “good” in error and heresy, Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio:

The conciliar “popes” have made war upon the very the nature of dogmatic truth, cleaving to the philosophically absurd notion that dogmatic truth can never be expressed adequately at any one point in time, that each expression of dogma is necessarily "conditioned" by the historical circumstances in which it was pronounced. Condemned by the [First] Vatican Council, Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and The Oath Against Modernism, and by Pope Pius XII in Humani Generis, August 12, 1950. (See Antichrist Has Shown Us His Calling Card .)
The “Second” Vatican Council’s Lumen Gentium, November 21, 1964, the Presentation of the Blessed Virgin Mary, instituted the false ecclesiology of "full" and "partial" communion that flies in the face of the teaching of the Catholic Church, a teaching documented by Bishop Donald Sanborn in The New Ecclesiology: An Overview and The New Ecclesiology: Documentation and Communion: Ratzinger's Ecumenical One-World Church). This “new ecclesiology,” of course, was the handiwork of none other than Father Joseph Alois Ratzinger, who was acting upon a recommendation by a German Lutheran "observer" at the "Second" Vatican Council, suggested should be placed into the text of Lumen Gentium, November 21, 1964, in order to give formal recognition to the "elements" of "sanctification" that he believed exists in the "ecclesial" (Protestant) "communities" and in the Orthodox churches. In other words, the man who is considered the “great dogmatist” helped to attack the Sacred Deposit of Faith at the "Second" Vatican Council to help to give birth to the heresy that is the “new ecclesiolgy, whose principal contention was refuted prophetically by Pope Pius XII in Mystici Corporis, June 29, 1943:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Jorge Mario Bergoglio has taken the “new ecclesiology” to mean that all “believers,” including those who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ, are saved as long as they “do good," and he has built on the foundation of the attack upon the monarchical nature of the papacy that is "episcopal collegiality" to use "local churches" as laboratories for the development of subjective applications of Holy Mother Church's received teaching on Faith and Morals in the name of "synodality."

The conciliar popes, of course, reject what Ratzinger/Benedict called disparagingly the “ecumenism of the return,” and Jorge Mario Bergoglio has gone so far as to issue endless apologies to Protestants and the Waldensians for the manner in which they had been “persecuted” by Catholics in the past, thereby making a mockery of the exhortations of one true pope after another for such a return of non-Catholics to the true Church. Thousands of "papal," "episcopal," sacerdotal/presbteryal "interfaith" prayer services have been held in full violation of admonitions of Saints Paul the Apostle and John the Evangelist as well as the the specific condemnation and prohibition of such services by Pope Pius XI in Mortalium Animos, January 6, 1928.

Despite all their protestations to the contrary, the conciliar "popes," starting with Giovanni Battista Enrico Antonio Maria Montini/Paul VI and continuing to the present time under Jorge Mario Bergoglio, have given "joint blessings" with non-Catholic clergymen and engaged in endless services exhibiting a syncretism for which millions of Catholic martyrs gave up their lives rather than to even give the appearance of doing andhave endorsed, at least on a de facto basis, the very sort of religious indifferentism condemned by Pope Gregory XVI in Mirari Vos, August 15, 1832, by Pope Pius IX in The Syllabus of Errors and Quanta Cura, December 8, 1864, by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and Notre Charge Apostolique, August 15, 1910, by Pope Pius XI, Mortalium Animos, January 6, 1928, and by the Holy Office under Pope Pius XII, July 5, 1948:

Mixed gatherings of non-Catholics with Catholics have been reportedly held in various places, where things pertaining to the Faith have been discussed against the prescriptions of the Sacred Canons and without previous permission of the Holy See. Therefore all are reminded that according to the norm of Canon 1325 § 3 laypeople as well as clerics both secular and regular are forbidden to attend these gatherings without the aforesaid permission. It is however much less licit for Catholics to summon and institute such kind of gatherings. Let therefore Ordinaries urge all to serve these prescriptions accurately.

These are to be observed with even stronger force of law when it comes to gatherings called “ecumenical”, which laypeople and clerics may not attend at all without previous consent of the Holy See.

Moreover, since acts of mixed worship have also been posed not rarely both within and without the aforesaid gatherings, all are once more warned that any communication in sacred affairs is totally forbidden according to the norm of Canons 1258 and 731, § 2.

Given at Rome, at the premises of the Holy Office, on June 5^th 1948. (This was translated by those who run Novus Ordo Watch. See The Holy Office's 1948 Canonical Warning against Ecumenical Gatherings.)

The “Second” Vatican Council proclaimed the heresy of “religious liberty and the conciliar “popes” have consistently praised nonexistent ability of false religions to "contribute" to the "betterment" of nations and the world. Condemned by Pope Pius VI in Brief Quod aliquantum, March 10, 1791, Religious Liberty, a “Monstrous Right Pope Pius VII in Post Tam Diuturnas, April 29, 1814, Pope Gregory XVI in Mirari Vos, August 15, 1832, and by Pope Pius IX in Quanta Cura, December 8, 1864.)

Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio have endorsed and even praised the Protestantism’s and Judeo-Masonry’s concept of the "separation of Church and State," a thesis called absolutely false by Pope Saint Pius X in Vehementer Nos, February 11, 1906, and have have rejected outright the obligation of the civil state to recognize the Catholic Church as its official religion and to pursue the common temporal good in light of man's Last End, an obligation reiterated by pope after pope following the rise of the religiously indifferentist civil state of Modernity.
The conciliar “popes,” therefore, are social modernists of the sort described by Ratzinger/Benedict, therefore, falls into the category of a social modernist described by Pope Pius XI in Ubi Arcano Dei Consilio, December 23, 1922.
Wojtyla/John Paul II became the first conciliar “pope” to enter into a Mohammedan mosque, doing so on May 7, 2001, in Damascus, Syria, paving the way for Ratzinger/Benedict and Bergoglio to do the same, thus engaging in acts of apostasy and blasphemy as they, who have believed themselves to be Successors of Saint Peter, have permitted themselves treated as inferiors while treating treated places of false worship that are hideous to God as worthy of respect, thereby scandalizing Our Blessed Lord and Saviour Jesus Christ’s little ones no end.
Ratzinger/Benedict termed Mount Hiei in Japan, where the adherents of the Tendei sect of Buddhism, worship their devils, as "sacred," a term he used to describe the mosque of the Dome of the Rock in Jerusalem on May 12, 2009, and Bergoglio is constantly praising the temples of false religions as sacred places that give honor and glory to God.
The conciliar “popes” have rejected the clarity and certainty of the Scholasticism of Saint Thomas Aquinas, in favor of the condemned precepts of the so-called “New Theology” and they have held a view on the Doctrine of Justification that, in essence, hinges on the belief that the Fathers of the Council of Trent, who met under the influence and protection of God the Holy Ghost, were wrong (as is explained in Attempting to Coerce Perjury.)
The counterfeit church of conciliarism has promulgated abominable, sacrilegious and sacramentally invalid liturgical rites, including the the aforementioned Novus Ordo liturgical travesty and the conciliar rites of "epsiscopal ordination"--the conciliar terminology, presbyteral "ordination," Confirmation and the so-called "Sacrament of the Anointing of the Sick." The Novus Ordo service has been the chief means by which the conciliar authorities have broken down the senusus Catholicus of older Catholics and brainwashed three successive generations into accepting the doctrinal heresies and false moral teaching of a religious sect that is nothing other than the counterfeit ape of the Catholic Church. Even the Sacrament of Penance has been renamed, at least in many places within the conciliar structures, as the "Sacrament of Reconciliation" as the faithful have the option of going to what they think is Confession on a "face to face" basis while sitting down rather than kneeling.
The egalitarianism of the conciliarism is such that the conciliar "popes" have granted permission for the administration of what they think is Holy Communion in the hand, to abolish, at least on a de fact basis, kneeling for what is purported to be Holy Communion, abolished the Communion rail in many Catholic churches held in conciliar captivity, designed new church buildings and wreckovated others for the Cranmer Table to be in the nave of the church and to be circular in shape and permitted a veritable army of laity, including women, into the what used to be called the sanctuary of a Catholic Church.
The conciliar "popes" and their "bishops" have taught that the Old Covenant God gave to Moses was never superseded by the New and Eternal Testatment that Our Blessed Lord and Saviour Jesus Christ insituted at the Last Supper on Maundy Thursday and ratified as He shed every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross on Good Friday, thus rejecting as "obsolete" the plain, immutable teaching of the Catholic Church as summarized very succintly by Pope Pius II in Mystici Corporis, June 29, 1943:

28.That He completed His work on the gibbet of the Cross is the unanimous teaching of the holy Fathers who assert that the Church was born from the side of our Savior on the Cross like a new Eve, mother of all the living. [28] "And it is now," says the great St. Ambrose, speaking of the pierced side of Christ, "that it is built, it is now that it is formed, it is now that is .... molded, it is now that it is created . . . Now it is that arises a spiritual house, a holy priesthood." [29] One who reverently examines this venerable teaching will easily discover the reasons on which it is based.

29.And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Savior was preaching in a restricted area -- He was not sent but to the sheep that were lost of the house of Israel [30] -the Law and the Gospel were together in force; [31] but on the gibbet of his death Jesus made void the Law with its decrees, [32] fastened the handwriting of the Old Testament to the Cross, [33] establishing the New Testament in His blood shed for the whole human race. [34] "To such an extent, then," says St. Leo the Great, speaking of the Cross of our Lord, "was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from many sacrifices to one Victim, that, as our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom." [35]

30. On the Cross then the Old Law died, soon to be buried and to be a bearer of death, [36] in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers; [37] and although He had been constituted the Head of the whole human family in the womb of the Blessed Virgin, it is by the power of the Cross that our Savior exercises fully the office itself of Head in His Church. "For it was through His triumph on the Cross," according to the teaching of the Angelic and Common Doctor, "that He won power and dominion over the gentiles"; [38] by that same victory He increased the immense treasure of graces, which, as He reigns in glory in heaven, He lavishes continually on His mortal members it was by His blood shed on the Cross that God's anger was averted and that all the heavenly gifts, especially the spiritual graces of the New and Eternal Testament, could then flow from the fountains of our Savior for the salvation of men, of the faithful above all; it was on the tree of the Cross, finally, that He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

The innocence and purity of the young have been undermined and corrupted by explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments, instruction that was specifically prohibited by Pope Pius XI in Divini Illius Magistri, December 31, 1929, and reaffirmed by the Holy Ofice under his pontificate on March 21, 1931:

65. Another very grave danger is that naturalism which nowadays invades the field of education in that most delicate matter of purity of morals. Far too common is the error of those who with dangerous assurance and under an ugly term propagate a so-called sex-education, falsely imagining they can forearm youths against the dangers of sensuality by means purely natural, such as a foolhardy initiation and precautionary instruction for all indiscriminately, even in public; and, worse still, by exposing them at an early age to the occasions, in order to accustom them, so it is argued, and as it were to harden them against such dangers.

66. Such persons grievously err in refusing to recognize the inborn weakness of human nature, and the law of which the Apostle speaks, fighting against the law of the mind; and also in ignoring the experience of facts, from which it is clear that, particularly in young people, evil practices are the effect not so much of ignorance of intellect as of weakness of a will exposed to dangerous occasions, and unsupported by the means of grace.

67. In this extremely delicate matter, if, all things considered, some private instruction is found necessary and opportune, from those who hold from God the commission to teach and who have the grace of state, every precaution must be taken. Such precautions are well known in traditional Christian education, and are adequately described by Antoniano cited above, when he says:

Such is our misery and inclination to sin, that often in the very things considered to be remedies against sin, we find occasions for and inducements to sin itself. Hence it is of the highest importance that a good father, while discussing with his son a matter so delicate, should be well on his guard and not descend to details, nor refer to the various ways in which this infernal hydra destroys with its poison so large a portion of the world; otherwise it may happen that instead of extinguishing this fire, he unwittingly stirs or kindles it in the simple and tender heart of the child. Speaking generally, during the period of childhood it suffices to employ those remedies which produce the double effect of opening the door to the virtue of purity and closing the door upon vice. (Passage and double-indented quotation as found in Pope Pius XI's Divini Illius Magistri, December 31, 1929.)

I) Can the method be approved, which is called "sexual education," or even "sexual initiation?"

Response: In the negative, and that the method must be persevere entirely as set forth up to the present entirely as set forth up to the present by the Church and saintly men, and recommended by the Most Holy Father in the Encyclical Letter, "On the Christian Education of Youth," given on the 31st day of December, 1929. Naturally, care must especially be taken that a full and solid religious instruction be given to the youth of both sexes without interruption; in this instruction there must be aroused a regard, desire, and love for the angelic virtue; and especially must it be inculcated upon them to insist on prayer, to be constant in the sacraments of penance and the Most Holy Eucharist, to be devoted to the Blessed Virgin Mother of holy purity, with filial devotion and to commit themselves wholly to her protection; to avoid carefully dangerous reading, obscene plays, associated with the wicked, and all occasions of sin.

By no means, then, can we approve what has been written and published in defense of the new method especially in these recent times, even on the part of some Catholic authors. (Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 asThe Sources of Catholic Dogma--referred to as "Denziger," by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 2183-2185, pp. 597-598.)

Sins against Holy Purity, including fornication and adultery have been minimized and those who persist in states of public scandal by means of these sins have been welcomed to receive what the conciliar revolutionaries purport to be the Sacraments without reforming their lives.
Similarly, those practice and persist in perverse sins of unnatural vice have been welcomed in the name of a false concept of "mercy" and their lifestyles of perdition have been celebrated by many conciliar "bishops" and priests/presbyters worldwide without any "papal" rebuke under the current Bergoglian regime--and only infrequently and inconsistently before the elevation of the Argentine Apostate to his current position as the universal public face of apostasy.
The counterfeit church of conciliarism has inverted the ends proper to the Sacrament of Matrimony and endorsed what is, in essence, a Catholic form of “natural” contraception, and enshrined this inversion in their corrupted 1983 Code of Canon Law:

856. The primary object of marriage is the procreation and education of offspring; the secondary purpose is mutual assistance and the remedy of concupiscence. (This can be found on page 205 of the following link, which is the 1917 Code of Canon Law in English: 1917 Pio-Benedictine Code of Canon Law.)

Can. 1055 §1. The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized. (Canon 1055.1 1983 Conciliar Code of Canon Law. By the way, Father Vigano, your beloved Karol Josef Wojtyla/John Paul II propagated the so-called 1983 Code of Canon Law. Not even a true pope can change something that exists in the very nature of things. Why no criticism of "Saint John Paul II"?)

The entire fabric of the counterfeit church of conciliarism’s teaching on the Sacrament of Holy Matrimony, including its endorsement of the falsehood that is "natural family planning," is built on the fabric of the inversion of the ends of marriage that was condemned personally by Pope Pius XII on March 29, 1944, a condemnation that he cited and reiterated in the strongest terms possible in his aforementioned Address to Italian Midwives on the Nature of Their Profession, October 29, 1951:

Certain publications concerning the purposes of matrimony, and their interrelationship and order, have come forth within these last years which either assert that the primary purpose of matrimony is not the generation of offspring, or that the secondary purposes are not subordinate to the primary purpose, but are independent of it.

In these works, different primary purposes of marriage are designated by other writers, as for example: the complement and personal perfection of the spouses through a complete mutual participation in life and action; mutual love and union of spouses to be nurtured and perfected the psychic and bodily surrender of one’s own person; and many other such things.

In the same writings a sense is sometimes attributed to words in the current documents of the Church (as for example, primary, secondary purpose), which does not agree with these words according to the common usage by theologians.

This revolutionary way of thinking and speaking aims to foster errors and uncertainties, to avoid which the Eminent and Very Fathers of this supreme Sacred Congregation, charged with the guarding of faith and morals, in a plenary session on Wednesday, the 29th of March, 1944, when the question was proposed to them: “Whether the opinion of certain writers can be admitted, who either deny that the primary purpose of matrimony is the generation of children and raising offspring, or teach that the secondary purposes are not essentially subordinate to the primary purpose, but are equally first and independent,” have decreed that the answer must be: In the negative. (As found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma–referred to as “Denziger,” by B. Herder Book Company of St. Louis, Missouri, and London, England, No. 2295, pp. 624-625.)

The conciliar revolutionaries have placed the safety of the body over the sanctification and salvation of souls while deifying the natural environment and allying very formally with one anti-population, pro-abortion, pro-contraception nogoodnik and their organizations dedicated to the propagation of Communist, globalist, statist propaganda that empower the civil state, deprive men of their legitimate liberties, gut industries, heavily tax citizens and make national sovereignty a relic that belongs in the same category as the Immemorial Mass of Tradition and the immutable Sacred Deposit of Faith. Naturalism and Pantheism, not Catholicism, guide the conciliar ideologues who are rigidly committed to the propagation of junk science while offending God by means of their hideous liturgies, false doctrines, false teaching on moral theology and false pastoral theology that leads men on the path to eternal ruin. (See Jorge's Band of Theological Racketeers Legitimize Paul Ehrlich)

It was on Saturday, October 15, 2022, the Feast of Saint Teresa of Jesus, that it was announced that Jorge Mario Bergoglio appointed a pro-abort atheist ally of the World Economic Forum’s Klaus Schwab to the very misnamed “Pontifical” Academy for Life:

VATICAN CITY (LifeSiteNews) — The Pontifical Academy for Life on Saturday announced Pope Francis’ appointment of pro-abortion, World Economic Forum-linked economist Mariana Mazzucato as one of its new “Ordinary Academicians.”

Mazzucato, a self-described “atheist” and professor of economics at University College London (UCL), was first announced as one of the PAL’s new appointees in an October 15 press release which stated, “The Pontifical Academy for Life is organizing the next Assembly, which is set for Feb. 20-22, 2023, on the theme ‘Converging on the Person. Emerging Technologies for the Common Good.'”

According to the release, “This is a topic of great relevance in these years because ethical reflection is unavoidable in the face of a world that is profoundly changing before our eyes … In this sense, it is important that the Pontifical Academy for Life include women and men with expertise in various disciplines and from different backgrounds, for a constant and fruitful interdisciplinary, intercultural and interreligious dialogue.”

“On behalf of all the Academicians, we express heartfelt thanks to Pope Francis for the attention with which he follows our work,” added the release. “And we reaffirm our commitment to bring into the world that Gospel-based prophetic inspiration and vocation in order to promote human life always and everywhere.”

While the PAL says this appointment is part of its larger goal of fostering an “ethical” and “Gospel-based” reflection to “promote human life always and everywhere,” in addition to being a speaker at the WEF – the globalist group behind the socialist, anti-Christian “Great Reset” agenda – Mazzucato is also enthusiastically pro-abortion, in direct contradiction to the infallible and unchangeable teaching of the Catholic Church.

In June, following the United States Supreme Court’s overturning of the landmark 1973 pro-abortion Roe v. Wade decision, Mazzucato tweeted “So good!” in response to a pro-abortion commentator making anti-Christian statements disparaging the Bible while condemning the court’s pro-life ruling.

“I don’t care that you’re a Christian, I don’t care what the Bible says, like I feel like its a clown show like sitting here trying to decipher what your little mythical book has to say about these very real political issues,” said left-wing political commentator Ana Kasparian in the video which Mazzucato threw her support behind.

“I do not believe in Christianity which means that you do not get to dictate the way I live my life based on your religion, I don’t care what the Bible says … I don’t care about your [expletive] religion.”

In 2016, Mazzucato also tweeted favorably about Pope Francis’ support of the so-called “climate change” agenda, saying, “As an atheist, never thought I would love a Pope this much.”

Appointing people who hold positions in direct opposition to the Catholic faith has become a trend in the Vatican during Francis’ pontificate.

Last year, Francis appointed pro-abortion population control activist Jeffrey Sachs to the Pontifical Academy of Social Sciences, and in 2017, appointed a pro-abortion Anglican minister to the PAL.

Outside of his appointments of non-Catholics to official positions in Rome, Francis also has a history of appointing heterodox prelates to high-ranking positions of authority within the Church’s clerical hierarchy.

In September, Francis appointed pro-LGBT Portuguese Cardinal José Tolentino de Mendonça as Prefect of the Dicastery for Culture and Education, just months after his June decision to promote a collection of pro-LGBT and anti-Latin Mass cardinals to the Congregation for Divine Worship and the Discipline of the Sacraments. (Pope appoints pro-abortion World Economic Forum speaker to Pontifical Academy for Life.)

Obviously, no true and legitimate Successor of Saint Peter would so such a thing, something that is lost on those who continue to believe that the Catholic Church, she who is the spotless, mystical bride of her Divine Founder, Invisible Head, and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ, can in any way be responsible for what is taught and done by her counterfeit ape, the counterfeit church of conciliarism, and that there has been in the past such a thing as a heretical pope, something that is an ontological impossibility.

Allying themselves openly with George Soros and his Soros Foundation, Jorge Mario Bergoglio has endorsed "palliative care," which is nothing other than the killing of the sick and whoever else is said to be suffering from a "declining" "quality of life," and encouraged Catholics to give their consent to be vivisected for their vital bodily organs under the aegis of the medical industry's manufactured myth of "brain death" that provided scientific cover for the "legalization" of the sort of barbarous practices to which the Aztecs and other pagans were so devoted. (See Chronicling the Adversary's Global Takeover of the Healthcare Industry and Attack Dogmatic Truth, Open the Doors Wide for George Soros.)

Mind you, this is just a very partial and incomplete listing of the many ways in which the counterfeit church of conciliarism collectively has defected from the Holy Faith. All that Jorge Mario Bergoglio is doing is to the put the “finishing touches,” if you will, on all that has gone before him. The Argentine Apostate has used his daily screeds at the Ding Dong School of Apostasy at the Casa Santa Marta and exhortations and encyclicals such as Evangelii Gaudium, November 26, 2013, Laudato Si, May 24, 2015, and Amoris Laetitia, March 16, 2016, to map out a program of theological relativism that has suborned hardened sinners in their lives and wickedness and given aid and comfort to every leftist, statist, collectivist, globalist, pro-abort, pro-perversity and pro-“palliative care” politician and social leader on the face of the earth.The truth is plain for all but the culpably blind to see: conciliarism is a false religion, and it has been such openly since the promulgation of Lumen Gentium on November 21, 1964, after its occult beginnings in the six years leading up to its release.

It is amazing that those who make a good deal of money writing on matters pertaining to the doctrine and organization of what takes place within the walls of the Occupied Vatican on the West Bank of the Tiber River seem to forget that much of what they write about is not news. Many of these well-paid Vaticanologists write stories that supposedly demonstrate something "new" when they are simply permitting themselves to recycle that which some of their confreres had reported a short while, if not weeks, before. As one lost a good deal of support when coming to recognize and accepted the true state of the Church Militant in this time of apostasy and betrayal nearly fourteen years ago now, I can attest that there is no money to be had by having a relatively decent, although not nearly as good as in the past, memory of who in the Vatican has said what and when and then pointing out the facts to those who are easily agitated by the blare of current headlines.

The Holy Faith Itself Was Rejected at the Robber Council

Everything that the conciliar “popes” have done in the past sixty four years has pointed to a very well thought-out plan to change the entire nature of how the conciliar “Petrine ministry” is exercised while contending, perhaps with tongue in cheek, that the doctrine of Papal Primacy and Papal Infallibility will remain untouched. Only those willing to suspend all rationality can accept this gratuitious denial of what is part of the Divine Constitution of Holy Mother Church and was defined solemnly at the [First] Vatican Council on July 18, 1870:

1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence [49], which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.

To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.

All this is to be found in the acts of the ecumenical councils and the sacred canons.

2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.

3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd [50].

4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.

5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: “My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due.” [51]

6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.

7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.

8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.

9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Chapter 3, Dogmatic Constitution of the Church, Vatican Council, July 18, 1870.)

The counterfeit church of conciliarism has long made a mockery of the very institution of the papacy by Our Blessed Lord and Saviour Jesus Christ with these words that he uttered to Simon bar Jona, Saint Peter, as the Fisherman was made the Visible Head of the Catholic Church on earth:

[13] And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? [14] But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. [15] Jesus saith to them: But whom do you say that I am?

[16] Simon Peter answered and said: Thou art Christ, the Son of the living God. [17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. [18] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. [19] And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. [20] Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. (Matthew 16: 13-20.)

Bishop Richard Challoner's commentary on the three underlined phrases found in the Douay-Rheims Bible that he translated from the Latin Vulgate explains in no uncertain terms that the counterfeit church of conciliarism is false as it has propagated heresies and errors that are impossible for the Catholic Church to be associated with in any way, not even by the slightest tarnish of error as Pope Gregory XVI in Singulari Nos, May 25, 1834, and that the conciliar "popes" have been manifest heretics for all the world to see:

[18] Thou art Peter: As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.

[18] Upon this rock: The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24, 25.

[18] The gates of hell: That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.

[19] Loose upon earth: The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted. (Bishop Richard Challoner Commentary on Matthew 16: 18, 19.)

The papacy is a monarchy. While true popes have consulted with others, they have done so as prudence dictates, not because it is required by the nature of the office that Our Lord Himself.

Jorge Mario Bergoglio believes in a “communion of love” that can be effected if theologians, such as they are in his false church these days, can be sent to an island so that points of doctrine, which not being dismissed entirety, can be finessed for the sake of “fellowship” between two “sister churches," which is why the first inclination of Jorge and his fellow conciliar revolutionaries is to call for "interfaith prayer" services in times of crisis, including the China/Wuhan/Chinese/Covid-19/Coronavirus, which the Argentine Apostate/Antipapal Pantheist believes is "nature's revenge" for climate change, not a chastisement, no matter the human origins in BSL-4 in Wuhan, Red China, from the just God for the sins of all men, including each of our own sins, no less those of Bergoglio and his egregious band of revolutionaries that are in league with the adversary:

I was curious to know if the Pope saw the crisis and the economic devastation it is wreaking as a chance for an ecological conversion, for reassessing priorities and lifestyles. I asked him concretely whether it was possible that we might see in the future an economy that – to use his words – was more “human” and less “liquid”.

Pope Francis: There is an expression in Spanish: “God always forgives, we forgive sometimes, but nature never forgives.” We did not respond to the partial catastrophes. Who now speaks of the fires in Australia, or remembers that 18 months ago a boat could cross the North Pole because the glaciers had all melted? Who speaks now of the floods? I don’t know if these are the revenge of nature, but they are certainly nature’s responses.

You ask me about conversion. Every crisis contains both danger and opportunity: the opportunity to move out from the danger. Today I believe we have to slow down our rate of production and consumption (Laudato Si’, 191) and to learn to understand and contemplate the natural world. We need to reconnect with our real surroundings. This is the opportunity for conversion.

Yes, I see early signs of an economy that is less liquid, more human. But let us not lose our memory once all this is past, let us not file it away and go back to where we were. This is the time to take the decisive step, to move from using and misusing nature to contemplating it. We have lost the contemplative dimension; we have to get it back at this time. (Jorge Says Pandemic Can be a Place of Conversion.)

Jorge Mario Bergoglio uttered not one word about Original Sin as the remote cause of all problems in the world, including those in the physical world, and the Actual Sins of men as the proximate causes of all human suffering. Bergoglio does not believe that hardened sinners have to convert, to repent, to reform their lives and to do penance for their sins. A consummate pantheist, "Pope Francis" believes that everyone has to be "converted" to "save the planet" from the consequences of "climate change." He is not a Catholic. Period.

Another Modernist, Joseph Alois Ratzinger/Benedict XVI, shares Bergoglio's disregard for the horror of personal sin. This is what he said in 2001 as "Cardinal Ratzinger" about those who attend what they think is Holy Mass in the conciliar structures only on Easter or at Christmas:

I have nothing against people who, though they never enter a church during the year, go to Christmas midnight Mass, or go on the occasion of some other celebration, because this is also a way of coming close to the light. Therefore, there must be different forms of involvement and participation. (Ratzinger on the Future of Christianity.)

Ratzinger/Benedict's lack of regard for the Third Commandment is but a logical consequence for the lack of regard that he has for the First and Second Commandments as he has, as Benedict XVI, personally esteemed the symbols of five false religions with his priestly hands and has said that "Christians and Jews pray to the same Lord" and has called mosques and synagogues and even a mountain in Japan, Mount Hiei, atop which the Buddhists worship their devils as "sacred" places.

One who can so flagrantly violate the First and Second Commandments with such utter impunity demonstrates in the objective order of things, leaving aside subjective culpability solely to God Himself, Who alone knows the interior dispositions of souls, that he does not understand Who God is or what He has revealed to us through His true Church. This lack of understanding of the identity of God flows logically from Ratzinger/Benedict's lack of understanding of the nature of God and His Revelation, believing that the expressions of dogmatic truth are contingent on the historical circumstances in which they were formulated. One who gets such basic things wrong is not going to have much of a real sense of the horror of personal sin and how to respond to it appropriately, which is one of the reasons that Ratzinger/Benedict and his band of conciliar "bishops" have sought to protect perverted priests/presbyters time and time again until their cover-ups and abuse of power made headlines that could no longer be ignored.'

Moreover, thoese who think that there are significant areas of difference between "Pope Benedict XVI" and "Pope Francis" ought to consider the following passage from that 2001 interview that Ratzinger gave as it is clear that he was--and remains yet--as opposed to "closed in on itself" church as his successor, Jorge Mario Bergoglio:

Q. However, can the Church really renounce its aspiration to be a Church of the majority?

Cardinal Ratzinger: We must take note of the decrease in our lines but, likewise, we must continue to be an open Church. The Church cannot be a closed, self-sufficient group.

Above all, we should be missionaries, in the sense of proposing again to society those values that are the foundation of the constitutive form that society has given itself, and which are at the base of the possibility to build a really human social community. The Church will continue to propose the great universal human values. Because, if law no longer has common moral foundations, it collapses insofar as it is law. From this point of view, the Church has a universal responsibility. As the Pope says, missionary responsibility means, precisely, to really attempt a new evangelization. We cannot calmly accept the rest of humanity falling back again into paganism. We must find the way to take the Gospel, also, to nonbelievers. The Church must tap all her creativity so that the living force of the Gospel will not be extinguished.

Q: What changes will the Church undergo?

Cardinal Ratzinger: I think we will have to be very cautious when it comes to the risk of forecasts, because historical development has always produced many surprises. Futurology often crashes.

For example, no one risked forecasting the fall of the Communist regimes. World society will change profoundly, but we are still not in a position to predict what the numerical decrease of the Western world will imply, which is still dominant, what Europe´s new face will be like, given the migratory currents, what civilization, and what social forms will be imposed. What is clear, in any event, is the different composition of the potential on which the Western Church will be sustained. What is most important, in my opinion, is to look at the "essence," to use an expression of Romano Guardini. It is necessary to avoid elaborating fantastic pre-constructions of something that could manifest itself very differently and that we cannot prefabricate in the meanderings of our brain, but to concentrate on the essential, which later might find new ways of incarnating itself. A process of simplification is important, which will enable us to distinguish between what is the master beam of our doctrine, of our faith, what is of perennial value in it. It is important to propose again the great underlying constants in their fundamental components, the questions on God, salvation, hope, life, especially what has a basic ethical value. (On the Future of Christianity - Cardinal Ratzinger)

Jorge Mario Bergoglio is merely expressing in a more vulgar, crude and profane manner what Ratzinger/Benedict expressed in the convoluted Hegelianism of the "new theology" he learned from the likes of his most influential mentor, Father Hans Urs von Balthasar. Bergoglio is simply making the revolutionary teaching and practices of conciliarism more "accessible" to the multitudes.

One must adhere to the totality of the Catholic Faith or he is simply not a Catholic. This applies to each of the conciliar “popes,” not just to Jorge Mario Bergoglio, and it applies to Father Carlo Maria Vigano himself as he has never made any statement critical of Wojtyla/John Paul II’s “living tradition” or Ratzinger/Benedict XVI’s own “hermeneutic of continuity,” each of which is dogmatic evolutionism without it being labeled as such. Similarly, Vigano has never said a critical word about the new ecclesiology, episcopal collegiality, false ecumenism, interfaith “prayer” services, religious liberty or the separation of Church and State.

Holy Mother Church had reminded us repeatedly that Catholicism is all or nothing, something that those in the “resist while recognize” movement ignore even at this late date:

There are some person, dear listeners, who hold almost everything with a firm faith that Catholics hold: but there is one thing or another, which they have not yet been able to accept completely, such as that purgatory exists, that sacred images are to be venerated, that the sovereign Pontiff is the vicar of Christ and the head of the whole Church. And since there are many things that they believe, and only one or two things that they do not believe and consider it is not important if taken together with the other articles, they think they are situated very well on the foundation of Christ. What is the difference, they say, even if I err in that one thing, which I still cannot believe, and at the judgment will the Lord be concerned about that? And will he not be mindful of the many difficult things I believe? Indeed, this is the way in which they flatter themselves; I serious rebuke them and say that they have fallen from grace and have laid their foundation on sand, and will have no part with Christ. Either the faith is had completely, or it is not had at all. There is one Lord, one faith, one baptism. I ask you (to clarify the matter with a crass example), when you order a pair of shoes from a shoemaker, if when they are finally made you find they are an inch shorter than your feet, do you not put them on and wear them? Your will say “I cannot wear them” But they are only an inch too short, so why can't you wear them, since they are just a little bit short of the right measurement? As, therefore, your shoes are either the right size for your feet or they have no value at all, so also the faith is either integral, or it is not the faith. Therefore no one should deceive himself. If we want to build a house which cannot be moved by wind or rain, we must lay the foundation of both rocks, that is, on Christ and Peter. (Sermons of St. Robert Bellarmine, S.J., Part II: Sermons 30-55, Including the Four Last Things and the Annunciation., translated from the Latin by Father Kenneth Baker, S.J., and published in 2017 by Keep the Faith, Inc., Ramsey, New Jersey, pp. 152-154.)

With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine:they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.

Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way." (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)

Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? 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. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

Yes, it is all or nothing with Catholicism.

It is black and white.

It is yea or nay.

It is “this” or “that.”

It is truth or error.

It is Christ or chaos.

We can must make reparation for our sins and those of the whole world by enslaving ourselves to her Divine Son through her Immaculate Heart, giving unto whatever merit we earn each day so that she can dispose of that merit however she sees fit for the honor and glory of the Most Holy Trinity and for the good of souls in the Church Suffering in Purgatory and here in the Church Militant on earth.

It was Our Lady who had prayed for our first pope while he was in chains. Her prayers secured the angel who rescued him miraculously from the clutches of Herod and the Jews. The event was so miraculous that the mother of Saint Mark the Evangelist, Saint Peter’s trusted disciple, saw that our first pope stood before her. Those with her refused to believe her. They refused to believe that the first pope had been miraculously rescued. Saint Peter had to continue to knock to gain entry!

The papacy is held in chains today. Our Lady will rescue the papacy just as miraculously as she rescued our first pope by means of her prayers. We must believe that she will do so as the Church Militant undergoes her Mystical Passion, Death and Burial in these our days. She is indeed our life, our sweetness and our hope. Saint Peter relied upon her. So must we!

We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.

While we hope and pray that this will help a few Catholics to leave the conciliar structures and to reject the Gallican heresies of the Society of Saint Pius X as antithetical to authentic Catholic ecclesiology to embrace the true state of the Church Militant in this time of apostasy and betrayal, we must pray to Our Lady to persevere in the true Catholic Faith to the point of our dying breaths. It matters not that we see the truth if we do not save our souls and if we do not bear ourselves charitably and patiently with our fellow Catholics who may be having as hard a time now to embrace the truth as some of us did for much longer than should have been the case.

Although I well recognize that I took far, far too long to recognize the truth of state of the Church Militant in this time of apostasy and betrayal, anyone who does not recognize that Jorge Mario Bergoglio is only bringing the false principles of conciliarism to their logical conclusion and who believe that they can “fight” the man who they think is a true, if heretical, “pope” when they judge him to be wrong has be willfully blind of the facts recited herein. The defense of the Holy Faith involves more than being “pro-life” as Catholics would not be arguing about the application of the binding precepts of the Fifth Commandment in public life if the conciliar revolutionaries had not overturned the essential ecclesiology of Holy Mother Church by embracing dogmatic evolutionism and the implantation of a new religion that stresses social work rather than the salvation of souls while venerating itself, not God, in its abominable liturgical rites.

Gone are the days when any responsible Catholic can say, “Well, at least our bishop is pro-life.”

Saint Robert Bellarmine, S.J., a true Jesuit because he was a true Catholic, put it this way:

There are some person, dear listeners, who hold almost everything with a firm faith that Catholics hold: but there is one thing or another, which they have not yet been able to accept completely, such as that purgatory exists, that sacred images are to be venerated, that the sovereign Pontiff is the vicar of Christ and the head of the whole Church. And since there are many things that they believe, and only one or two things that they do not believe and consider it is not important if taken together with the other articles, they think they are situated very well on the foundation of Christ. What is the difference, they say, even if I err in that one thing, which I still cannot believe, and at the judgment will the Lord be concerned about that? And will he not be mindful of the many difficult things I believe? Indeed, this is the way in which they flatter themselves; I serious rebuke them and say that they have fallen from grace and have laid their foundation on sand, and will have no part with Christ. Either the faith is had completely, or it is not had at all. There is one Lord, one faith, one baptism. I ask you (to clarify the matter with a crass example), when you order a pair of shoes from a shoemaker, if when they are finally made you find they are an inch shorter than your feet, do you not put them on and wear them? Your will say “I cannot wear them” But they are only an inch too short, so why can't you wear them, since they are just a little bit short of the right measurement? As, therefore, your shoes are either the right size for your feet or they have no value at all, so also the faith is either integral, or it is not the faith. Therefore no one should deceive himself. If we want to build a house which cannot be moved by wind or rain, we must lay the foundation of both rocks, that is, on Christ and Peter. (Sermons of St. Robert Bellarmine, S.J., Part II: Sermons 30-55, Including the Four Last Things and the Annunciation., translated from the Latin by Father Kenneth Baker, S.J., and published in 2017 by Keep the Faith, Inc., Ramsey, New Jersey, pp. 152-154.)

Saint Robert Bellarmine combined Scholasticism with his own brilliant and very practical explanations of theological points that made it possible for those listening to him to comprehend and to remember his teaching. How much simpler can it get than “Either the faith is had completely, or it is not had at all” can it get?

As should go without saying, the entirety of the counterfeit church of conciliarism is premised upon a rejection and/or distortion of everything contained in the Sacred Deposit Faith as it is an instrument of Modernist perdition. Its “popes” and “bishops” have merely recycled the same Modernist propositions condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and by Pope Pius XII in Humani Generis, August 12, 1950, when condemning the New Theology’s dressing up of Modernism in a different guise.

There is not one wretched thing about conciliarism that has the approval of the Mother of God.

No, not the "new ecclesiology."

No, not false ecumenism.

No, not "inter-religious prayer services."

No, not "inter-religious dialogue."

No, not "religious liberty."

No, not "separation of Church and State."

No, not "the hermeneutic of continuity" or its cousin, "living tradition."

No, not "episcopal collegiality."

No, not the Protestant and Judeo-Masonic Novus Ordo liturgical travesty and all its Jansenist "reforms" (the liturgy as a "meal" and not the unbloody re-presentation or perpetuation of the Sacrifice of the Cross, the obliteration of the distinction between the presider and the laity, the proliferation of laity in the sanctuary, endless expressions of lay "participation" in the service, plenty of room for improvisation). The lords of conciliarism, including the so-called “conservatives” who stage the abominable Novus Ordo travesty and who endorse “natural family planning” and “religious liberty” as well their false opposites within the ranks of the Jacobin/Bolshevik “progressivists,” are blasphemers against God the Holy Ghost and the very inerrant nature of the true Church He guides infallibly.

Dom Prosper Gueranger explained the work of the Third Person of the Most Blessed Trinity, God the Holy Ghost, in his reflection for this day, Ember Wednesday within the Octave of Pentecost, contained in The Liturgical Year, wherein he stressed the fact that the Holy Ghost has promulgated “a precise Symbol of Faith which each of its Members is bound to accept—producing by its decisions the strictest unity of religious belief throughout the countless individuals who compose the society,” that is the Church:

We have seen with what fidelity the Holy Ghost has fulfilled, during all these past ages, the Mission he received from our Emmanuel, of forming, protecting and maintaining his Spouse the Church. This trust given by a God has been executed with all the power of a God, and it is the sublimest and most wonderful spectacle the world has witnessed during the eighteen hundred years of the new Covenant. This continuance of a social body—the same in all times and places—promulgating a precise Symbol of Faith which each of its Members is bound to accept—producing by its decisions the strictest unity of religious belief throughout the countless individuals who compose the society—this, together with the wonderful propagation of Christianity, is the master-fact of History. These two facts are not, as certain modern writers would have it, results of the ordinary laws of Providence; but Miracles of the highest order, worked directly by the Holy Ghost, and intended to serve as the basis of our faith in the truth of the Christian Religion. The Holy Ghost was not, in the exercise of his Mission, to assume a visible form; but he has made his Presence visible to the understanding of man, and thereby he has sufficiently proved his own personal action in the work of man’s salvation.

Let us now follow this divine action,—not in its carrying out the merciful designs of the Son of God, who deigned to take to himself a Spouse here below,—but in the relations of this Spouse with mankind. Our Emmanuel willed that she should be the Mother of men; and that all whom he calls to the honor of becoming his own Members should acknowledge that it is she who gives them this glorious birth. The Holy Ghost, therefore, was to secure to this Spouse of Jesus what would make her evident and known to the world, leaving it, however, in the power of each individual to disown and reject her.

It was necessary that this Church should last for all ages, and that she should traverse the earth in such wise that her name and mission might be known to all nations; in a word, she was to be Catholic, that is, Universal, taking in all times and all places. Accordingly, the Holy Ghost made her Catholic. He began by showing her, on the Day of Pentecost, to the Jews who had flocked to Jerusalem from the various nations; and when these returned to their respective countries, they took the good tidings with them. He then sent the Apostles and Disciples into the whole world, and we learn from the writers of those early times that a century had scarcely elapsed before there were Christians in every portion of the known earth. Since then, the Visibility of this holy Church has gone on increasing gradually more and more. If the Divine Spirit, in the designs of his justice, has permitted her to lose her influence in a nation that had made itself unworthy of the grace, he transferred her to another where she would be obeyed. If, at time, there have been whole countries where she had no footing, it was either because she had previously offered herself to them and they had rejected her, or because the time marked by Providence for her reigning there had not yet come. The history of the Church’s propagation is one long proof of her ever living and of her frequent migrating. Times and places, all are hers; if there be one when or where she is not acknowledged as supreme, she is at least represented by her Members; and this prerogative, which has given her the name of Catholic, is one of the grandest of the workings of the Holy Ghost.

But his action does not stop here; the Mission given him by the Emmanuel in reference to his Spouse obliges him to something beyond this; and here we enter into the whole mystery of the Holy Ghost in the Church. We have seen his outward influence, whereby he gives her perpetuity and increase; now we must attentively consider the inward direction she receives from him, which gives her Unity, Infallibility, and Holines,—prerogatives which, together with Catholicity, designate the true Spouse of Christ.

The union of the Holy Ghost with the Humanity of Jesus is one of the fundamental truths of the mystery of the Incarnation. Our divine Mediator is called “Christ” because of the anointing which he received; and his anointing is the result of his Humanity’s being united with the Holy Ghost. This union is indissoluble: eternally will the Word be united to his Humanity; eternally also will the Holy Spirit give to this Humanity the anointing which makes “Christ.” Hence it follows that the Church, being the body of Christ, shares in the union existing between its Divine Head and the Holy Ghost. The Christian, too, receives, in Baptism, an anointing by the Holy Ghost, who from that time forward, dwells in him as the pledge of his eternal inheritance; but while the Christian may, by sin, forfeit this union which is the principle of his supernatural life, the Church herself never can lose it. The Holy Ghost is united to the Church forever; it is by him that she exists, acts, and triumphs over all those difficulties to which, by the divine permission, she is exposed while Militant on earth.

St. Augustine thus admirably expresses this doctrine in one of his Sermons for the Feast of Pentecost: “The spirit, by which every man lives, is called the Soul. Now, observe what it is that our Soul does in the body. It is the Soul that gives life to all the members; it sees by the eye, it hears by the ear, it smells by the nose, it speaks by the tongue, it works by the hands, it walks by the feet. It is present to each member, giving life to them all, and to each one its office. It is not the eye that hears, nor the ear and tongue that see, nor the ear and eye that speak; and yet they all live; their functions are varied, their life is one and the same. So is it in the Church of God. In some Saints, she works miracles; in other Saints, she teaches the truth; in others, she practices virginity; in others, she maintains conjugal chastity; she does one thing in one class, and another in another; each individual has his distinct work to do, but there is one and the same life in them all. Now, what the Soul is to the body of man, that the Holy Ghost is to the Body of Christ, which is the Church: the Holy Ghost does in the whole Church, what the soul does in all the members of one body.”

Here we have given to us a clear exposition, by means of which we can fully understand the life and workings of the Church. The Church is the Body of Christ, and the Holy Ghost is the principle which gives her life. He is her Soul—not only in that limited sense in which we have already spoken of the Soul of her Church, that is, of her inward existence, and which, after all, is the result of the Holy Spirit’s action within her,—but he is also her Soul, in that her whole interior and exterior life, and all her workings, proceed from Him. The Church is undying, because the love, which has led the Holy Ghost to dwell within her, will last forever: and here we have the reason of that Perpetuity of the Church which is the most wonderful spectacle witnessed by the world.

Let us now pass on, and consider that other marvel, which consists in the preservation of Unity in the Church. It is said of her in the Canticle: One is my dove; my perfect one is One. Jesus would have but One, and not many to be his Church, his Spouse: the Holy Ghost will therefore see to the accomplishment of his wish. Let us respectfully follow him in his workings here also. And firstly; is it possible, viewing the thing humanly, that a society should exist for eighteen hundred years and never change? nay, could it have continued all that time, even allowing it to have changed as often as you will? And during these long ages, this society has necessarily had to encounter, and from its own members, the tempests of human passions, which are ever showing themselves, and which not unfrequently play havoc with the grandest institutions. It has always been composed of nations, differing from each other in language, character, and customs; either so far apart as not to know each other, or when neighbors, estranged one from the other by national jealousies and antipathies. And yet, notwithstanding all this—notwithstanding, too, the political revolutions which have made up the history of the world—the Catholic Church has maintained her changeless Unity: one Faith—one visible head—one worship (at least in the essentials)—one mode for the deciding every question, namely, by tradition and authority. Sects have risen up in every age, each sect giving itself out as “the true Church:” they lasted for a while, short or long, according to circumstances, and then were forgotten. Where are now the Arians with their strong political party? Where are the Nestorians, and Eutychians, and Monothelites, with their interminable cavillings? Could anything be imagines more powerless and effete than the Greek Schism, slave either to Sultan or Czar? What is there left of Jansenism, that wore itself away in striving to keep in the Church in spite of the Church? As to Protestantism—the produce of the principle of negation—was it not broken up into sections from its very beginning, so as never to be able to form one society? and is it not now reduced to such straits that it can with difficulty retain dogmas which, at first, it looked upon as fundamental—such as the inspiration of the Scriptures, or the Divinity of Christ?

While all else is change and ruin, our mother the holy Catholic Church, the One Spouse of the Emmanuel, stands forth grand and beautiful in her Unity. But how are we to account for it? Is it that Catholics are of one nature, and Sectarians of another? Orthodox or heterodox, are we not all members of the same human race, subject to the same passions and errors? Whence do the children of the Catholic Church derive that stability which is not affected by time, nor influenced by the variety of national character, nor shaken by those revolutions that have changed dynasties and countries? Only one reasonable explanation can be given—there is a divine element in all this. The Holy Ghost, who is the soul of the Church, acts upon all the members; and as he himself is One, he produces Unity in the Body he animates. He cannot contradict himself: nothing, therefore, subsists by him which is not in union with him.

Tomorrow, we will speak of what the Holy Ghost does for the maintaining Faith, one and unvarying, in the whole body of the Church; let us today limit our considerations to this single point, namely, that the Holy Spirit is the source of external union by voluntary submission to one center of unity. Jesus had said: Thou art Peter, and upon this Rock I will build my Church: now, Peter was to die; the promise, therefore, could not refer to his person only, but to the whole line of his successors, even to the end of the world. How stupendous is not the action of the Holy Ghost, who thus produces a dynasty of spiritual Princes, which has reached its two hundred and fiftieth Pontiff, and is to continue to the last day! No violence is offered to man’s free will; the Holy Spirit permits him to attempt what opposition he lists; but the work of God must go forward. A Decius may succeed in causing a four years’ vacancy in the See of Rome; anti-popes may arise, supported by popular favor, or upheld by the policy of Emperors; a long schism may render it difficult to know the real Pontiff amidst the several who claim it: the Holy Spirit will allow the trial to have its course and, while it lasts, will keep up the faith of his Children; the day will come when he will declare the lawful Pastor of the Flock, and the whole Church will enthusiastically acknowledge him as such.

In order to understand the whole marvel of this supernatural influence, it is not enough to know the extrinsic results as told us by history; we must study it in its own divine reality. The Unity of the Church is not like that which a conqueror forces upon a people that has become tributary to him. The Members of the Church are united in oneness of faith and submission, because they love the yoke she imposes on their freedom and their reason. But who is it that thus brings human pride to obey? Who is it that makes joy and contentment be felt in a life-long practice of subordination? Who is it that brings man to put his security and happiness in the having no individual views of his own, and in the conforming his judgment to one supreme teaching—and this too in matters where the world chafes at control? It is the Holy Ghost, who works this manifold and permanent miracle, for he it is who gives soul and harmony to the vast aggregate of the Church, and sweetly infuses into all these millions a union of heart and mind which forms for our Lord Jesus Christ his “One” dearest Spouse.

During the days of his mortal life, Jesus prayed his Eternal Father to bless us with Unity: May they be one, as we also are. He prepares us for it, when he calls us to become his Members; but for the achieving this union, he sends his Spirit into the world—that Spirit who is the eternal link between the Father and the Son, and who deigns to accept a temporal Mission among men, in order to create on the earth a Union formed after the type of the Union which is in God himself.

We give thee thanks, O Blessed Spirit! who, by thy dwelling thus within the Church of Christ, inspirest us to love and practice Unity, and suffer every evil rather than break it. Strengthen it within us, and never permit us to deviate from it by even the slightest want of submission. Thou art the soul of the Church; oh! give us to be Members ever docile to thy inspirations, for we could not belong to Jesus who sent thee, unless we belong to the Church, his Spouse and our Mother, whom he redeemed with his Blood, and gave to thee to form and guide. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Reflection on Wednesday in Whitsun Week.)

It is worth reflecting on two passages quoted just above as they provide us with a marvelous and simple defense of the fact that, quite to the contrary of what has been one of the chief contentions of the conciliar “popes,” it is impossible for God the Holy Ghost to contradict Himself or to be an instrument of “making a mess of things” as His grace produces stability in the true Church, not disunity and conflict. No one can be a Catholic and declare himself at “war” with the true Church or, worse yet, to say that “no church” can tell him what to believe or how to behave:

A true pope is the Vicar of Our Blessed Lord and Saviour Jesus Christ and he is due our reverence and obedience, something that Dom Prosper Gueranger reminded us in his reflection on the Feast of Pope Saint Clement I, November 23, that to oppose the Vicar of Christ is to oppose God Himself:

It was considered at the time so beautiful and so apostolic, that it was long read in many churches as a sort of continuation of the canonical Scriptures. Its tone is dignified but paternal, according to St. Peter's advice to pastors. There is nothing in it of a domineering spirit; but the grave and solemn language bespeaks the universal pastor, whom none can disobey without disobeying God Himself. These words so solemn and so firm wrought the desired effect: peace was re-established in the church of Corinth, and the messengers of the Roman Pontiff soon brought back the happy news. A century later, St. Dionysius, bishop of Corinth, expressed to Pope St. Soter the gratitude still felt by his flock towards Clement for the service he had rendered. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Pope Saint Clement I, November 23.)

There are some very interesting lessons to be learn from this passage in Dom Prosper Gueranger's The Liturgical Year.

First, there is a reminder of the monarchical power of the Roman Pontiff.

Who gave away the symbol of that monarchical power?

Wasn't it Giovanni Battista Enrico Antonoi Maria/Paul VI?

Who refused to be crowned with the Papal Tiara?

Wasn't it Albino Luciani/John Paul I, Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio?

Who took the Papal Tiara off of his coat of arms?

Wasn't it Ratzinger/Benedict XVI?

Yes, conciliarism wants nothing to do with papal monarchical power, having embraced the heretical novelty of episcopal collegiality. Pope Saint Clement I knew otherwise. Deo gratias!

Second, the lie of episcopal collegiality is disproved by the fact that the Catholics in Corinth looked to Rome, that is, to the Successor of Saint Peter, Pope Clement, and not to the beloved evangelist, Saint John, who had taken care of Our Lady until she died and was assumed body and soul into Heaven. The Catholics of Corinth knew that it was not their "local churches" but Rome that was the seat of the Holy Faith. Deo gratias!

Third, Dom Prosper reminds us that the authority of the Vicar of Christ is absolute, that the pope is one "whom none can disobey without disobeying God Himself." Indeed. Although I was late to have my own eyes opened to the ramifications of this truth, suffice it to say that a legitimate pontiff commands our obedience in all things that do not pertain to sin, in all things that pertain to faith and morals. No one can oppose a legitimate pontiff without opposing Our Lord Himself. And no legitimate pontiff can give us bad doctrine or defective worship. He cannot express in his capacity as a private theologian things contrary to the defined teaching of the Catholic Church.

Dom Prosper Gueranger’s elegy of praise for Saint Peter reminds us that none of what has emanated from the Vatican in its conciliar captivity can be laid at the feet of Holy Mother Church, she who without stain or spot of any kind, she who makes no terms with error, she who is stable in the midst of a world made unstable by Original Sin and made more unstable by our Actual Sins:

Peter, on thee must we build; for fain are we to be dwellers in the Holy City. We will follow our Lord’s counsel, (Matthew 7:24-27) by raising our structure upon the rock, so that it may resist the storm, and may become an eternal abode. Our gratitude to thee, who hast vouchsafed to uphold us, is all the greater, since this our senseless age, pretends to construct a new social edifice, which it would fix on the shifting sands of public opinion, and hence realizes naught save downfall and ruin! Is the stone rejected by our modern architects any the less, head of the corner? And does not its strength appear in the fact (as it is written) that having rejected and cast it aside, they stumble against it and are hurt, yea broken? (1 Peter 2:6, 8)

Standing erect, amid these ruins, firm upon the foundation, the rock against which the gates of hell cannot prevail, as we have all the more right to extol this day, on which the Lord hath, as our Psalm says established the earth. (Psalms 92:1) The Lord did indeed manifest his greatness, when he cast the vast orbs into space, and poised them by laws so marvelous, that the mere discovery thereof does honour to science ; but his reign, his beauty, his power, are far more stupendous when he lays the basis prepared by him to support that temple of which a myriad worlds scarce deserve to be called the pavement. Of this immortal day, did Eternal Wisdom sing, when divinely foretasting its pure delights, and preluding our gladness, he thus led on our happy chorus: “When the mountains with their huge bulk were being established, and when the earth was being balanced on its poles, when he established the sky above, and poised the fountains of waters, when he laid the foundations of the earth, I was with him, forming all things; and was delighted every day playing before him at all times; playing in the world, for my delights are to be with the children of men.” (Proverbs 8)

Now that Eternal Wisdom is raising up, on thee, O Peter, the House of her mysterious delights, (Proverbs 9) where else could we possibly find Her, or be inebriated with her chalice, or advance in her love? Now that Jesus hath returned to heaven, and given us thee to hold his place, is it not henceforth from thee, that we have the words of Eternal Life? (John 6:69) In thee, is continued the mystery of the Word made Flesh and dwelling amongst us. Hence, if our religion, our love of the Emmanuel hold not on to thee, they are incomplete. Thou thyself, also, having joined the Son of Man at the Right Hand of the Father, the cultus paid unto thee, on account of thy divine prerogatives, reaches the Pontiff, thy Successor, in whom thou continuest to live, by reason of these very prerogatives: a real cultus, extending unto Christ in his Vicar, and which consequently cannot possibly be fitted into a subtle distinction between the See of Peter, and him who occupies it. In the Roman Pontiff, thou art ever, Peter, the one sole Shepherd and support of the world. If our Lord hath said: No one cometh to the Father but by Me; we also know that none can reach the Lord, save by thee. How could the Bights of the Son of God, the Shepherd and Bishop of our souls, suffer in such homages as these paid by a grateful earth unto thee? No we cannot celebrate thy greatness, without at once, turning our thoughts to Him, likewise, whose sensible sign thou art, an august Sacrament, as it were. Thou seemest to say to us, as heretofore unto our fathers by the inscription on thine ancient statue: Contemplate the God Word, the Stone divinely CUT IN THE GOLD, UPON WHICH BEING FIRMLY FIXED I CANNOT BE SHAKEN! (Deum Verbum intumini, auro divinitus sculptam petram, in qua stabilitus non concutior.- Dom Mabillion, Vetera analecta, t. iv) (Dom Prosper Gueranger. O.S.B., The Liturgical Year, Solemnity of Saints Peter and Paul, June 29.)

We must recapture a true reverence for the papacy as we pray every day for the restoration of a true and legitimate Successor on the Throne of Saint Peter, which I believe will not occur until after chastisements of epic proportions that will bring even believing Catholics to their knees once their bread and circuses have been taken away so that they can find their all in the God Who created them, redeemed them, and Who sanctifies them.

We need to continue to pray to Our Lady, especially through her Most Holy Rosary, to live as befits her Divine Son’s redeemed creatures by bearing witness to the truth no matter what it might cost us personally and without for one moment considering ourselves one bit better than those who do not see the situation as it is with clarity and who refuse to act with alacrity to escape falsehood and sacrilege.

There must never be any compromise on matters of truth. None. There is nothing to "discuss" or, to use a term that has been popularized by the conciliar revolutionaries, "dialogue" about as truth is irreformable. Truth exists. Truth does not depend upon human acceptance for its binding force or validity. Truth is. Period. No compromises.

Anyone who can still claim after reading these quotes that he is not certain about the papal vacancy that has existed since the death of Pope Pius XII on October 9, 1958, has fallen prey to the Kantianism’s supposition of the impossibility of knowing anything for certain, a supposition that had been advanced by Michel de Montaigne during the Renaissance.

The fact that the conciliar “popes” have been imposters and that the conciliar church is a false religious sect might have been difficult to accept for a long time—and I certainly took a long time to see it!, but Bergoglio has made it easy. Real easy. All one has to do is to embrace the truth and thus to endure the slings and arrows of other Catholics and to suffer loss of human respect and massive humiliation. Isn’t truth worth such wonderful offerings to make to the true God of Divine Revelation, the Most Blessed Trinity, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary.

May each Rosary we pray every day help to plant a few seeds for the restoration of a true pope on the Throne of Saint Peter and thus of the right ordering of the Church Militant here on earth as the precondition to the establishment of right order in a world gone mad because of the errors of Modernity and Modernism, which has robbed Catholics of Sanctifying Grace and have robbed the world of a superabundance of the Actual Graces people need to live as befits redeemed creatures in perfect submission to Holy Mother Church in all that pertains to the good of souls.

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.

Saint Hilarion, pray for us.

Saint Ursula and her Companions, pray for us.

Appendix A

Father Francis X. Weninger, S.J., on the Nature of the Papacy and Papal Infallibility

Many past commentaries on this site have cited the writing of the late Monsignor Joseph Clifford Fenton about the necessity of assenting to everything that a pope causes to be inserted into his Acta Apostolicae Sedis. For purposes of this commentary, however, I would like to call upon the writing of Father Francis X. Weninger, S.J., a legendary giant of a German missionary to the United States of America in the Nineteenth Century who preached throughout the Midwest and who wrote many books in defense of the Holy Faith, including one entitled Protestantism and Infidelity.

Father Weninger wrote a book entitled On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council after the doctrine of Papal Infallibility had been solemnly proclaimed by Pope Pius IX and the Fathers of the [First] Vatican Council that document how the doctrine was always believed and taught prior to its proclamation while also explaining the meaning of the doctrine in that no one can dissent from any teaching on a true pope on Faith and Morals even when not solemnly defined:

In a work, which owes its authorship to Moehler, and bears the title “Athanasius the Great, and the Church” of his we find the following pertinent reflection: “As the Pope succeeds to the authority of Peter, and thus becomes the head, with which all the members form an organic whole, the several Churches should be guided, in matters of faith, by his controlling care. When the Arian heresy devastated the fairest fields of the Church, and, with the malignity inspired by hatred, aimed its missiles, in a special manner, against Athanasius, all the Catholics, no less than this noble champion of the truth, instinctively looked toward the Holy See for support. Thence resulted a marvelous union of forces. Those who advocated the divinity of the invisible head, appealed to the visible head, and, when assured of his favor and countenance, they cheerfully returned to their homes to offer the remainder of their lives as a holocaust on the altar of the faith. Thus the history of Athanasius is like an epitome of the history of the Primacy, at that epoch. The record of his fortunes and his devotion is not a mere episode, a bare recital of isolated facts, but an abridgment of the most momentous events, which are felt, in their effects, by the remotest posterity.” (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Interjection Number One:

This passage alone speaks volumes about the necessity of accepting a true and legitimate Successor of Saint Peter as the infallibly authoritative teacher of the Catholic Faith and the need to make sacrifices for the Faith, a concept that is reject as “foolish” by Jorge Mario Bergoglio, who is not a true and legitimate Successor of Saint Peter as he hath not the Catholic Faith, which, as Saint Robert Bellarmine taught, is either had in its entirety, or it is not held at all.”

Returning now to the text of Father Weninger’s book:

The thought so happily expressed by this learned author, is well exemplified in our own times, when again the eyes of all Catholics instinctively look upon Pius IX, who, by his energy, is daily strengthening the bonds of Catholic unity.

In a letter of St. Basil's (f378), forwarded by the Deacon Sabinus to Pope St. Damasus, we read the following: “To your Holiness it is given to distinguish the adulterated and spurious from the pure and orthodox, and to teach, without alteration, the faith of our forefathers.” The holy Doctor then subjoins: “We pray and conjure your Holiness to send letters and legates to your children in the Orient, that we may be confirmed in the faith, if we have followed the path of truth, or be reproved, if we have gone astray. There is no one but your Holiness, to whom we can turn for help.” Pietati tuce donatum est a Domino , scilicet ut, quod adulterinum est, a legitimo et puro discernas et Jidem patrum sine ulla subtractione prcedices. (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Interjection Number Two:

A true pope is able to distinguish “the adulterated and spurious from the pure and orthodox, and teach, without alteration, the faith of our forefathers.”

Is this what the conciliar “popes” have done?

Of course not, and this is proof alone that these men have been antipopes of the highest order.

All right?

Back to Father Weninger:

Optatus, the learned and well-known Bishop of Melevi (f390), is the author of a book, entitled “Contra Parmenianum ,” in which he invokes, against some erratic spirits of his day, the authority of the Roman See, established by St. Peter. “Thou knowest,” remarks he, “and thou darest not deny, that at Rome, Peter established the Episcopal Chair, which he was the first to occupy, thus securing to all the blessings of perfect unity.” “In qua una Cathedra Uni ab omnibus servaretur.”

The Donatists themselves, conscious of the prevailing belief, which regarded Rome as the infallible teacher of Christian nations, seeking to give to their errors the semblance of orthodoxy, maintained, at the center of the Christian world, a bishop of their own choosing, to make the faithful of Africa believe that Rome tolerated their errors, and remained in communion with them.

The views, entertained by St. Ambrose (f 397), on the prerogative of the Roman See, are manifest, as well from his verbal declarations, as from his personal relations with the Sovereign Pontiff. In a letter, which he, in concert with other Bishops, addressed to Pope Siricius, the saintly Prelate gives utterance to the following sentiment: “In the pastorals of your Holiness, we recognize the care of the shepherd, who watches the entrance of the sheep-fold; who protects from harm the flock intrusted to him by our Lord; who, in fine, deserves to be followed and obeyed by all. As you well know the tender lambkins of the Lord, you keep guard against the wolves, and like a vigilant shepherd, prevent them from dispersing the fold.” “Dignus, quern oven Domini audiant et sequantur; et ideo, quia nosti oviculas Christi, lupos deprehendis et occurris quasi providus pastor, ne inti morsibus perjidia ma feralique ululatu dominicum ovile dispergant. But the unity of the fold, here referred to, demands above all unity of faith. (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Interjection Number Three:

Seriously, my friends, does anyone who has an ounce of rationality believe that the conciliar “popes” have guarded the “tender lambkins of” Our Lord safe “against the wolves,” or have they not been wolves themselves who have raised wolves of their own repulsive skins to blaspheme Our Lord and Our Lady and to disparage as “foolish” the teachings of the true Church?

We now to return to Father Francis Weninger on Papal Infalliblity:

In compliance with an ordinance from the Pope, the holy Doctor forbade the troublesome Jovinians the Episcopal city of Milan.

In a funeral oration on his brother Satyrus, he eulogized the zeal of the deceased in the cause of the Roman Church, and alluded, with undisguised satisfaction, to his custom of inquiring from all, whom he chanced to meet, whether they were in communion with the See of Peter. If Satyrus discovered that they had failed in this respect, he rebuked them, because he considered that thereby they had cut themselves loose from the communion of the whole Church.

In his forty-seventh sermon, the Saint advanced the principle: “Where Peter is, there is the Church.” “Ubi Petrus, ibi ecclesia.” If this axiom is once admitted, it is plain that Peter and his successors, when acting as vicars of Christ, can never err in doctrinal decisions. If they could, the Church herself would be in error. But this supposition destroys the very idea of the church. Therefore, according to St. Ambrose, Peter and his successors can never lapse into error. (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Interjection Number Four:

It has been the conciliar “popes” themselves, as part of a synthetic religion that claims to be but is not the Catholic Church, who have severed themselves from communion with the See of Peter as where the conciliar “popes” have been and continue to be, a true and legitimate Successor of Saint Peter is not to be found.

The conciliar “popes” have taught error, but a true pope “can never err in doctrinal decisions,” an ontological impossibility that would make liar out of Our Lord Himself, Who promised that the gates of hell would never prevail against His Holy Church, the Catholic Church, the one and only true Church, outside of which there is no salvation and without which there can be no true social order.

We return to Father Weninger once again:

A passage in the eleventh sermon of the Holy Bishop bears upon the same point: “Peter is the immovable basis, which supports the entire superstructure of Christianity.” “Petrus, saxum immobile, totius operis Christiani compagem molemque continet.” The Church of Rome, he exclaims, may have sometimes been tempted, but it has never been altered. “Aliquan dotentata, mutata nunquam.” . . . .

In his treatise against Ruffinus, he bursts forth into this brief profession of faith: The Roman Church can not countenance error, though an angel should come to teach it.” (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Interjection Number Five:

The Catholic Church is the spotless, virginal mystical bride of her Divine Founder, Invisible Head, and Mystical Bridegroom. It is impossible for her to teach error and it impossible for a true and legitimate Successor of Saint Peter to lead her into error, a truth that has been repeated throughout the course of her history:

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 promotingnovelties 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.)

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.)

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.)

In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ. (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.)

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."

Indeed, Pope Pius XI also reminded us that the Catholic Church enjoys a perpetual immunity from error and heresy:

Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. (Pope Pius XI, Quas Primas, December 11, 1925.)

No, I am not yet through with quoting from Father Weninger’s book on Papal Infallibility:

In his 157th letter he remarks: “The Catholic faith derives so much strength and support from the words of the Apostolic See, that it is criminal to entertain any doubts concerning it.” “In verbis sedis Apostolicce tarn antiqua aique fundala, certa et clara est Catholica jides, ut nefas sit de ilia dubitare.” (Father Francis X. Weninger, S.J., On The Apostolical and Infallible Authority of the Pope When Teaching the Faithful, and On His Relation to a General Council, Third Edition. New York: Sadlier and Company, 1890; Cincinnati, Ohio: John P. Walsh, 1890.)

Final Interjection:

Yes, it is completely criminal to entertain any doubts concerning the teaching of the Apostolic See.

Why does anyone persist in the mistaken Gallicanist belief that one can do so?

The late Monsignor Joseph Clifford Fenton, who was the much-respected theologian and editor of the American Ecclesiastical Review between 1943 and 1963, reached the conclusion that everything a true pope causes to be placed into his Acta Apostolicae Sedis is binding, thus closing all discussion upon a given subject. This means there no Catholic is free to “dissent” or to question publicly any point of what a true pope inserts into his Acta:

The text of the Humani generis itself supplies us with a minimum answer. This is found in the sentence we have already quoted: "And if, in their 'Acta,' the Supreme Pontiffs take care to render a decision on a point that has hitherto been controverted, it is obvious to all that this point, according to the mind and will of these same Pontiffs, can no longer be regarded as a question theologians may freely debate among themselves."

Theologians legitimately discuss and dispute among themselves doctrinal questions which the authoritative magisterium of the Catholic Church has not as yet resolved. Once that magisterium has expressed a decision and communicated that decision to the Church universal, the first and the most obvious result of its declaration must be the cessation of debate on the point it has decided. A man definitely is not acting and could not act as a theologian, as a teacher of Catholic truth, by disputing against a decision made by the competent doctrinal authority of the Mystical Body of Christ on earth.

Thus, according to the clear teaching of the Humani generis, it is morally wrong for any individual subject to the Roman Pontiff to defend a thesis contradicting a teaching which the Pope, in his "Acta," has set forth as a part of Catholic doctrine. It is, in other words, wrong to attack a teaching which, in a genuine doctrinal decision, the Sovereign Pontiff has taught officially as the visible head of the universal Church. This holds true always an everywhere, even in those cases in which the Pope, in making his decision, did not exercise the plenitude of his apostolic teaching power by making an infallible doctrinal definition.

The Humani generis must not be taken to imply that a Catholic theologian has completed his obligation with respect to an authoritative doctrinal decision made by the Holy Father and presented in his published "Acta" when he has merely refrained from arguing or debating against it. TheHumani generis reminded its readers that "this sacred magisterium ought to be the immediate and universal norm of truth for any theologian in matters of faith and morals."[9] Furthermore, it insisted that the faithful are obligated to shun errors which more or less approach heresy, and "to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See."[10] In other words, the Humani generis claimed the same internal assent for declarations of the magisterium on matters of faith and morals which previous documents of the Holy See had stressed.

We may well ask why the Humani generis went to the trouble of mentioning something as fundamental and rudimentary as the duty of abstaining from further debate on a point where the Roman Pontiff has already issued a doctrinal decision, and has communicated that decision to the Church universal by publishing it in his "Acta." The reason is to be found in the context of the encyclical itself. The Holy Father has told us something of the existing situation which called for the issuance of the "Humani generis." This information is contained in the text of that document. The following two sentences show us the sort of condition the Humani generis was written to meet and to remedy:

"And although this sacred magisterium ought to be the immediate and universal norm of truth on matters of faith and morals for any theologian, as the agency to which Christ the Lord has entrusted the entire deposit of faith - that is, the Sacred Scriptures and divine Tradition - to be guarded and defended and explained, still, the duty by which the faithful are obligated also to shun those errors which approach more or less to heresy, and therefore 'to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See,' is sometimes ignored as if it did not exist. What is said in encyclical letters of the Roman Pontiffs about the nature and constitution of the Church is habitually and deliberately neglected by some with the idea of giving force to a certain vague notion which they claim to have found in the ancient Fathers, especially the Greeks."[11]

Six years ago, then, Pope Pius XII was faced with a situation in which some of the men who were privileged and obligated to teach the truths of sacred theology had perverted their position and their influence and had deliberately flouted the teachings of the Holy See about the nature and the constitution of the Catholic Church. And, when he declared that it is wrong to debate a point already decided by the Holy Father after that decision has been published in his "Acta," he was taking cognizance of and condemning an existent practice. There actually were individuals who were contradicting papal teachings. They were so numerous and influential that they rendered the composition of the Humani generis necessary to counteract their activities. These individuals were continuing to propose teachings repudiated by the Sovereign Pontiff in previous pronouncements. The Holy Father, then, was compelled by these circumstances to call for the cessation of debate among theologians on subjects which had already been decided by pontifical decisions published in the "Acta."

The kind of theological teaching and writing against which the encyclical Humani generis was directed was definitely not remarkable for its scientific excellence. It was, as a matter of fact, exceptionally poor from the scientific point of view. The men who were responsible for it showed very clearly that they did not understand the basic nature and purpose of sacred theology. For the true theologian the magisterium of the Church remains, as the Humani generis says, the immediate and universal norm of truth. And the teaching set forth by Pope Pius IX in his Tuas libenter is as true today as it always has been.

But when we treat of that subjection by which all Catholic students of speculative sciences are obligated in conscience so that they bring new aids to the Church by their writings, the men of this assembly ought to realize that it is not enough for Catholic scholars to receive and venerate the above-mentioned dogmas of the Church, but [they ought also to realize] that they must submit to the doctrinal decisions issued by the Pontifical Congregations and also to those points of doctrine which are held by the common and constant agreement of Catholics as theological truths and conclusions which are so certain that, even though the opinions opposed to them cannot be called heretical, they still deserve some other theological censure.[12]

It is definitely the business of the writer in the field of sacred theology to benefit the Church by what he writes. It is likewise the duty of the teacher of this science to help the Church by his teaching. The man who uses the shoddy tricks of minimism to oppose or to ignore the doctrinal decisions made by the Sovereign Pontiff and set down in his "Acta" is, in the last analysis, stultifying his position as a theologian. (The doctrinal Authority of Papal allocutions.)

Are there any further questions about the binding nature of what a true and legitimate Successor of Saint Peter places in the Acta Apostolicae Sedis?

Monsignor Joseph Clifford Fenton denounced "the shoddy tricks of minimism to ignore the doctrinal decisions made by the Sovereign Pontiff and set down his his 'Acta'."

Yet it is that more and more people are resorting to "the shoddy tricks of minimism" to ignore the doctrinal decisions made by "Pope Francis" that he causes to be set down in the Acta Apostolicae Sedis.

To what end?

To the end of avoiding what even a conciliar "cardinal," now deceased, admitted in February of 2005 when Karol Wojtyla/John Paul II was suffering from the final stages of Parkinson's Disease just three months before his death:

It is true that the canonical doctrine states that the see would be vacant in the case of heresy. ... But in regard to all else, I think what is applicable is what judgment regulates human acts. And the act of will, namely a resignation or capacity to govern or not govern, is a human act. (Cardinal Says Pope Could Govern Even If Unable to Speak, Zenit, February 8, 2005.)

It does not take one with a doctorate in sacred theology to see that Jorge Mario Bergoglio and each of his predecessors have been heretics. It simply takes the courage to recognize the truth of the state of the Church Militant in this time of apostasy and betrayal.

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