Robert Francis Prevost: Another Agent of Antichrist's Celebration of Paganism, Inflidelity, and Religious Indifferentism

Although I intend to return to the farcical realm of naturalism to complete a commentary about the efforts of Joseph Robinette Biden, Jr., and those who ran his administration for him during his four destructive years in the White House to effectively outlaw “conservatism” and all other forms of even token opposition to his unconstitutional policies, there are lots of anniversaries coming up in the concialiarverse that Robert Francis Prevost/Leo XIV has been celebrating and will continue to commemorate and celebrate.

One of those anniversaries occurred two days ago on October 28, 2025, the Feast of Saints Simon and Jude, as Prevost/Leo XIV marked the sixtieth anniversary of the heretical Nostra Aetate at the “Second” Vatican Council as he provided over an act of apostasy at the Paul VI Audience Hall that made Karol Jozsef Wojtyla/John Paul II’s October 27, 1986, “World Day of Prayer for Peace” mockery of God in Assisi, Italy, seem very sedate by way of comparison: LIVE from Paul VI Hall | 60th Anniversary of Nostra Aetate with Leo XIV | October 28, 2025).

I will make interjections at various points

It is with joy and deep gratitude that I extend my cordial greetings and express my sincere thanks for your presence at this commemoration of the ground-breaking document Nostra Aetate. (Commemoration of the Conciliar Declaration "Nostra Aetate," 28 October 2025.)

Interjection Number One:

Perhaps without knowing, Robert Francis Prevost/Leo XIV’s use the phrase “ground-breaking” to refer to Nostra Aetate is another self-damnatory admission that the Catholic Church had failed to recognize the “elements of truth and goodness” that exist in false religions, including in those that deny the existence of the Most Holy Trinity and thus of the very Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ prior to October 28, 1965. This means that the Third Person of the Most Blessed Trinity, God the Holy Ghost, not only “hid” this “truth” for over one thousand nine hundred years but had permitted our true popes, both teaching by themselves and through the twenty true general councils in Church history to err repeatedly by stressing that the Catholic Church alone is the only means of human sanctification and salvation.

Back to Prevost/Leo’s October 28, 2025, address:

The theme of this evening’s gathering is “Walking Together in Hope.” Sixty years ago, a seed of hope for interreligious dialogue was planted. Today, your presence bears witness that this seed has grown into a mighty tree, its branches reaching far and wide, offering shelter and bearing the rich fruits of understanding, friendship, cooperation and peace.

For sixty years, men and women have labored to bring Nostra Aetate to life. They watered the seed, tended the soil and protected it. Some even gave their lives — martyrs for dialogue, who stood against violence and hatred. Today, let us remember them with gratitude. As Christians, together with our brothers and sisters of other religions, we are who we are because of their courage, their sweat and their sacrifice. In this regard, I sincerely thank you for your collaboration with the Dicastery for Interreligious Dialogue, the Commission for Religious Relations with the Jews at the Dicastery for Promoting Christian Unity, and with the Catholic Church in your home countries. Thank you for accepting our invitation, and for gracing this occasion with your presence.

My dear brothers and sisters, your friendship and esteem for the Catholic Church shone forth in a special way at the time of Pope Francis’s final illness and death — through the heartfelt messages of condolence you sent, the prayers offered in your countries, and the presence of those who were able to attend his funeral. That same friendship shone again through your congratulatory messages upon my election as Pope and the presence of some of you at the Inaugural Mass. All these gestures testify to the deep and lasting bond we share; a bond I cherish profoundly.

If the Nostra Aetate Declaration has nourished the ties between us, I am convinced that its message remains highly relevant today. Let us, then, take a moment to reflect on some of its most significant teachings.

First, Nostra Aetate reminds us that humanity is drawing closer together, and that it is the task of the Church to promote unity and love among men and women, and among nations (cf. n.1). (Commemoration of the Conciliar Declaration "Nostra Aetate," 28 October 2025.)

Interjection Number Two:

It takes no “courage” to appeal to the lowest common denominator in the name of a false unity.

The Apostles and all those who followed them sought to convert non-Catholics to the bosom of the Catholic Church as she has rejected any notion that she has anything to “learn” from false religions.

To call to mind Pope Pius XI’s rejection of the modern ecumenical movement in Mortalium Animos, January 6, 1928 (you can better believe that the one hundredth anniversary of this document’s issuance will pass without any kind of recognition by the conciliar revolutionaries):

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly." The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head.

Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

The conciliar revolutionaries would have us believe that this expression of perennial and immutable Catholic truth became “outdated” and thoroughly mutable just thirty-seven years, nine months, twenty-two days later.

Impossible.

Without reiterating points made in Pontius Prevost and Truth yesterday, men such as Robert Francis Prevost/Leo XIV do not believe in the immutability of the Sacred Deposit of Faith nor in Holy Mother Church’s Divine Constitution.

Second, it points to what we all share in common. We belong to one human family — one in origin and one also in our final goal. Moreover, every person seeks answers to the great riddles of the human condition (cf. n.1).

Third, religions everywhere try to respond to the restlessness of the human heart. Each, in its own way, offers teachings, ways of life and sacred rites that help guide their followers toward peace and meaning (cf. n.2).

Fourth, the Catholic Church rejects nothing that is true and holy in these religions, which “reflect a ray of that truth which enlightens all people” (n. 2). She regards them with sincere reverence and invites her sons and daughters, through dialogue and collaboration, to recognize, preserve and promote what is spiritually, morally and culturally good in all peoples. (Commemoration of the Conciliar Declaration "Nostra Aetate," 28 October 2025.)

Interjection Number Three:

First, the “great common human family” is meant to be united in the bonds of the true Faith and not disunited into a gaggle of false religions, each of which is loathed by the Most Blessed Trinity as hideous in His sight. It is an exercise in both Judeo-Masonic naturalism and what Pope Saint Pius X called impotent humanitarianism to imply by omission that the “common human family” is somehow a means of human unity and “common ground.” Our Blessed Lord and Saviour Jesus Christ created His Catholic Church as the means to foster a true unity here below as part of the Communion of Saints that is mean to lead all men to their common home, Heaven, if they live and die in a state of Sanctifying Grace as members of His true Church.

Second, false religions offer false beliefs and worship false idols that agitate, not soothe, hearts already made restless by both Original Sin and the Actual Sins of men. False religions have no “sacred rites” as each of their rites involves the worship of the devil himself even it appears to honor Our Blessed Lord and Saviour Jesus Christ as heretical and schismatic Christian sects reject the Divine Plan that He Himself to effect man’s return to Him through His Catholic Church.

As I have noted so many times before, the Divine Redeemer is indivisible from His true Church, the Catholic Church, and anyone who says otherwise is a heretic.

Indeed, we have the witness of the devil to attest to the fact that he inspired Protestant rites:

As the strange circumstances of Nicola's possession became known everywhere, several Calvinist preachers came with their followers, to "expose this popish cheat," as they said. On their entrance, the devil saluted them mockingly, called them by name, and told them that they had come in obedience to him. One of the preachers took his Protestant prayer book, and began to read it with a very solemn face. The devil laughed at him, and putting on a most comical look, he said: "Ho! Ho! My good friend; do you intend to expel me with your prayers and hymns? Do you think that they will cause me any pain? Don't you know that they are mine? I helped to compose them!"

"I will expel thee in the name of God," said the preacher, solemnly.

"You!" said the devil mockingly. "You will not expel me either in the name of God, or in the name of the devil. Did you ever hear of one devil driving out another?"

"I am not a devil," said the preacher, angrily, "I am a servant of Christ."

"A servant of Christ, indeed!" said Satan, with a sneer. "What! I tell you, you are worse than I am. I believe, and you do not want to believe. Do you suppose that you can expel me from the body of this miserable wretch? Ha! Go first and expel all the devils that are in your own heart!"

The preacher took his leave, somewhat discomfited. On going away, he said, turning up the whites of his eyes, "O Lord, I pray thee, assist this poor creature!"

"And I pray Lucifer," cried the evil spirit, "that he may never leave you, but may always keep you firmly in his power, as he does now. Go about your business, now. You are all mine, and I am your master." (Exorcism of Nicola Aubrey)

Robert Francis Prevost has chosen his path of conciliarism’s false ecumenism. By doing so, of course, he has committed himself to a path that does not lead to the “security” of his own salvation and, quite indeed, may discover, contrary to what he has contended about “Pope Francis” looking down from Heaven, that a special place in the eternal inferno awaits those who think that “unity” among Christians, no less the “common human family,” is something to be “achieved” and not already perfectly manifested in the Roman Catholic Church and absolutely nowhere else.

As for the rites of abject infidels who reject the Holy Trinity and the Sacred Divinity of Our Lord, has Robert Francis Prevost/Leo XIV never heard the First Commandment or Psalm 95, verse 1?

I am the LORD thy God: thou shalt not have strange Gods before me.

For all the gods of the Gentiles are devils: but the Lord made the heavens. (Psalm 95: 5)

Robert Francis Prevost and his partners in “dialogue false idols to be worthy of respect as they seek to please pagans who have rejected the simple fact the Second Person of the Most Blessed Trinity became Incarnate in the Virginal and Immaculate Womb of Our Lady by the power of God the Holy Ghost.

Now, here comes Prevost/Leo’s discussion of the real heart of Nostra Aetate, conciliarism’s “reconciliation” with the false, dead, superseded religion of Judaism:

Finally, we must not forget how Nostra Aetate actually developed. Initially, Pope John XXIII commissioned Cardinal Augustin Bea to present a treatise to the Council describing a new relationship between the Catholic Church and Judaism. We can say, therefore, that the fourth chapter, dedicated to Judaism, is the heart and generative core of the entire Declaration. For the first time in the history of the Church, we have a doctrinal text with an explicitly theological basis that illustrates the Jewish roots of Christianity in a well-founded biblical manner. At the same time, Nostra Aetate (n. 4) takes a firm stand against all forms of antisemitism. Thus, in its following chapter, Nostra Aetate teaches that we cannot truly call on God, the Father of all, if we refuse to treat in a brotherly or sisterly way any man or woman created in the image of God. Indeed, the Church rejects all forms of discrimination or harassment because of race, color, condition of life or religion (cf. n 5). (Commemoration of the Conciliar Declaration "Nostra Aetate," 28 October 2025.)

Interjection Number Four:

The Catholic Church will never have a “new” relationship with Judaism both Pope Eugene IV’s Cantate Domino, issued by the Council of Florence on February 4, 1442, and Pope Pius XII’s Mystici Corporis Christi, June 29, 1943, explained clearly:

It [the Holy Roman Church] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)

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.)

Night and day, ladies and gentlemen. The night of the matter comes from the adversary and is promoted by the counterfeit church at the behest of its Talmudic masters. The light and truth of the matter is from Our Blessed Lord and Saviour Jesus Christ, He Who is the very Light of the world.

The Old Covenant has been superseded. It has the power to save no one. Anyone who contends that it does is a heretic. There are not two “parallel paths” to salvation.

Moreover, the Catholic Church has always been kind and merciful to the erring and she has always exercised true Charity towards them by exhorting them to the convert to her maternal bosom and, when necessary, to defend them temporally in situations of grave need as Pope Pius XII did so generously and courageously during World War II.

Father Denis Fahey definitively refuted the charge of antisemitism as applied to faithful Catholics who seek the truth in love by opposing Judaism in all its varied contemporary form and who treat its adherents with kindness and dignity while doing what they can, if “only” by prayer,  to plant the seeds of the true Faith in their immortal souls, which is a fundamental Spiritual Work of Mercy and that the most charitable thing that can be done for anyone whose soul is captive to the devil by means of Original Sin and/or to those among the baptized whose souls are captive to the devil by means of the horror of Mortal Sin:

The annual celebration of the Feast of Christ the King is meant to lead men “to reflect on the Last Judgement, in which Christ, who has been cast out of public life, despised, neglected and ignored, will severely avenge such insults.” Our Lord Jesus Christ came down to proclaim His Father’s programme for the restoration of ordered life in the world and died proclaiming it. After Pope Pius IX in the Syllabus had catalogued modern errors against the order of society demanded by the infinite dignity of the Life of Sanctifying Grace, restored through the foundation of the Mystical Body on Calvary, Popes Leo XIII, Pius X, Benedict XV, Pius XI and Pius XII have set forth in their Encyclicals the Positive programme for order enjoined upon us by Christ Our Head, Priest and King. In this series of books I am endeavouring to make known that positive programme to as many as possible, so that they may have a thorough knowledge of the order of the world they should stand for as members of Christ. The series is placed under the patronage of St. Joan of Arc. At the beatification of that lovely saint in 1908, Blessed Pius X sadly reminded members of Christ that: “All the strength of Satan’s reign is due to the easy-going weakness of Catholics.”

As I was not able to bring out this book when it was originally written, it has been laid aside for years. In the meantime, the need for setting forth the full doctrine of the Kingship of Christ has been forcibly brought home to me by the confusion created in minds owing to the use of the term “Anti-Semitism.” The Hitlerite naturalistic or anti-supernatural régime in Germany gave to the world the odious spectacle of a display of Anti-Semitism, that is, of hatred of the Jewish Nation. Yet all the propaganda about that display of Anti-Semitism should not have made Catholics forget the existence of age-long Jewish Naturalism or Anti-Supernaturalism. Forgetfulness of the disorder of Jewish Naturalistic opposition to Christ the King is keeping Catholics blind to the danger that is arising from the clever extension of the term “Anti-Semitism,” with all its war-connotation in the minds of the unthinking, to include any form of opposition to the Jewish Nation’s naturalistic aims. For the leaders of the Jewish Nation, to stand for the rights of Christ the King is logically to be “anti-Semitic.”

In March, 1917, Pope Benedict XV wrote to the Archbishop of Tours: “In the midst of the present upheavals, it is important to repeat to men that by her divine institution the Catholic Church is the only ark of salvation for the human race . . . . Accordingly, it is more seasonable than ever to teach . . . that the truth which liberates, not only individuals, but societies, is supernatural truth in all its fulness and in all its purity, without attenuation, diminution or compromise: in a word, exactly as Our Lord Jesus Christ delivered it to the world.” These sublime words of the Vicar of Christ have nerved me to do all in my power to set forth the opposition of every form of Naturalism, including Jewish Naturalism, to the supernatural Reign of Christ the King. In addition, for over twenty years I have been offering the Holy Sacrifice of the Mass every year, on the Feasts of the Resurrection, Corpus Christi, SS. Peter and Paul and the Assumption of Our Blessed Mother, for the acceptance by the Jewish Nation of the Divine Plan for order. Thus I have been striving to follow the example of our Divine Master. Blessed Pius X insists that “though Jesus was kind to those who had gone astray, and to sinners, He did not respect their erroneous convictions, however sincere they appeared to be the need of combining firmness in the proclamation of the integral truth with loving charity towards those in error is insisted on, even more emphatically, by Pope Pius XI: “Comprehending and merciful charity towards the erring,” he writes, “and even towards the contemptuous, does not mean and can not mean that you renounce in any way the proclaiming of, the insisting on, and the courageous defence of the truth and its free and unhindered application to the realities about you. The first and obvious duty the priest owes to the world about him is service to the truth, the whole truth, the unmasking and refutation of error in whatever form or disguise it conceals itself.”

A day will come when the Jewish Nation will cease to oppose order and will turn in sorrow and repentance to Him Whom they rejected before Pilate. That will be a glorious triumph for the Immaculate Heart of Our Blessed Mother. Until that day dawns, however, their naturalistic opposition to the True Supernatural Order of the world must be exposed and combated. (Father Denis Fahey, Foreword, The Kingship of Christ and the Conversion of the Jewish Nation.)

Father Fahey pointed out above that Catholics must never be intimidated by the slogan of anti-Semitism. Consider once again these telling words:

Yet all the propaganda about that display of Anti-Semitism should not have made Catholics forget the existence of age-long Jewish Naturalism or Anti-Supernaturalism. Forgetfulness of the disorder of Jewish Naturalistic opposition to Christ the King is keeping Catholics blind to the danger that is arising from the clever extension of the term “Anti-Semitism,” with all its war-connotation in the minds of the unthinking, to include any form of opposition to the Jewish Nation’s naturalistic aims. For the leaders of the Jewish Nation, to stand for the rights of Christ the King is logically to be “anti-Semitic.” (Father Denis Fahey, Foreword, The Kingship of Christ and the Conversion of the Jewish Nation.) 

It is important to keep these distinctions in mind as it is not "anti-Semitic" to adhere to the Catholic Faith as it has been taught perennially without making any concessions to conciliarism. It is not "anti-Semitic" to oppose the falsehoods of conciliarism.

It is not "anti-Semitic' to oppose the murderous policies of the Zionist State of Israel.

It is not "anti-Semitic" to oppose Zionism.

It is not "anti-Semitic" to identify that the chief purveyors of objective evil in the United States of America and many other parts of the world are adherents of the Talmud.

It is not "anti-Semitic" to pray and to work for the conversion of Talmudic Jews.

It is not "anti-Semitic" to pray and work for the restoration of the Social Reign of Christ the King.

It is not "anti-Semitic" to apply the rigors of true historical research into the events that occurred during World War II. Research can be accepted or rejected. To apply the label of "anti-Semitic" to research because those who have conducted it have reached conclusions not accepted by the "mainstream" is the height of fascistic duplicity.

There are countless examples of conciliar “bishops” throughout the world who have paid their obeisance to their Talmudic masters and, as there is no need of reiterating here, the conciliar authorities revised the Prayer for the Conversion of the Jews in the Great Orations that had been prayed from time immemorial in the Mass of Tradition when they composed the synthetic concoction known as the Novus Ordo liturgical abomination. It is also important to remember that none other than the “restorer of tradition,” the late Joseph Alois Ratzinger/Benedict XVI, personally rewrote the Prayer for the Conversion of the Jews found in the “John XXIII Missal” at the behest of Talmudists who complained about it after the late antipope had issued Summorum Pontificum, July 7, 2007, before being faced with a firestorm of protest from those he sought to appease after they were displeased by his revision.

Three successive conciliar “popes” have entered synagogues, wherein they were treated as inferiors while Talmudists greeted them with hymns in Hebrew boasting of their waiting for the Messias to come, to reaffirm their congregants that their falsehoods were pleasing to God.

Our Lord wants everyone to convert to the true Faith, including today’s Talmudists.

Consider the words of Pope Benedict XVI’s letter to the Archbishop of Tours in March of 1917 once again:

“In the midst of the present upheavals, it is important to repeat to men that by her divine institution the Catholic Church is the only ark of salvation for the human race . . . . Accordingly, it is more seasonable than ever to teach . . . that the truth which liberates, not only individuals, but societies, is supernatural truth in all its fulness and in all its purity, without attenuation, diminution or compromise: in a word, exactly as Our Lord Jesus Christ delivered it to the world.”

Can any rational human being reading these words claim that a document such as Nostra Aetate was faithful to this charge?

As a true son of the conciliar revolution, however, contends that Nostra Aetate “opened our eyes” to things unknown, which, as mentioned above, is itself an assertion that Our Lord Himself kept some truths hidden until the “Second” Vatican Council from October 11, 1962, to December 8, 1965:

This historic document, therefore, opened our eyes to a simple yet profound principle: dialogue is not a tactic or a tool, but a way of life — a journey of the heart that transforms everyone involved, the one who listens and the one who speaks. What is more, we walk this journey not by abandoning our own faith, but by standing firmly within it. For authentic dialogue begins not in compromise, but in conviction — in the deep roots of our own belief that give us the strength to reach out to others in love.

Sixty years later, the message of Nostra Aetate remains as urgent as ever. During his Apostolic Journey to Singapore, at an interfaith meeting, Pope Francis encouraged young people in the following words: “God is for everyone, and therefore, we are all God’s children” (Interreligious Meeting with Young People, 13 September 2024). This calls us to look beyond what separates us and to discover what unites us all. Yet today, we find ourselves in a world where that vision is often obscured. We see walls rising again — between nations, between religions, even between neighbors. The noise of conflict, the wounds of poverty and the cry of the earth remind us how fragile our human family remains. Many have grown weary of promises; many have forgotten how to hope.

As religious leaders, guided by the wisdom of our respective traditions, we share a sacred responsibility: to help our people to break free from the chains of prejudice, anger and hatred; to help them rise above egoism and self-centeredness; to help them overcome the greed that destroys both the human spirit and the earth. In this way, we can lead our people to become prophets of our time — voices that denounce violence and injustice, heal division, and proclaim peace for all our brothers and sisters.

This year, the Catholic Church celebrates the Jubilee Year of Hope. Both hope and pilgrimage are realities common to all our religious traditions. This is the journey that Nostra Aetate invites us to continue — to walk together in hope. Then, when we do so, something beautiful happens: hearts open, bridges are built and new paths appear where none seemed possible. This is not the work of one religion, one nation, or even one generation. It is a sacred task for all humanity — to keep hope alive, to keep dialogue alive and to keep love alive in the heart of the world. My dear brothers and sisters, at this crucial moment in history, we are entrusted with a great mission — to reawaken in all men and women their sense of humanity and of the sacred. This, my friends, is precisely why we have come together in this place — bearing the great responsibility, as religious leaders, to bring hope to a humanity that is often tempted by despair. Let us remember that prayer has the power to transform our hearts, our words, our actions and our world. It renews us from within, rekindling in us the spirit of hope and love.

Here, I recall the words of Saint John Paul II, spoken in Assisi in 1986: “If the world is going to continue, and men and women are to survive in it, the world cannot do without prayer” (To the Representatives of the Christian Churches and Ecclesial Communities and of the World Religions, 27 October 1986).

And so now, I invite each one of you to pause for a moment in silent prayer. May peace come down upon us and fill our hearts. (Commemoration of the Conciliar Declaration "Nostra Aetate," 28 October 2025.)

Final Interjection:

To speak as though all “religions” have legitimate role to play in the building up of the “better world” in the name of “humanity and the sacred” is to ignore simple logic and the words of Pope Leo XIII (does Prevost even know about any of his namesake’s encyclical letters other than Rerum Novarum?) in Immortale Dei, November 1, 1885, almost precisely one hundred forty years ago:

To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name.Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God. (Pope Leo XIII, Immortale Dei, November 1, 1885. See also Practical Atheism as the Lowest Common Denominatorand Not A Mention of Christ the King.)

Robert Francis Prevost/Leo XIV’s October 28, 2025, address about Nostra Aetate was a complete Judeo-Masonic naturalism that was condemned by Pope Leo XIII in Custodi di Quella Fede, December 8, 1892, and, in its Sillonist form, by Pope Saint Pius X, in Notre Charge Apostolique:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)

16. Every Christian should shun books and journals which distill the poison of impiety and which stir up the fire of unrestrained desires or sensual passions. Groups and reading clubs where the masonic spirit stalks its prey should be likewise shunned. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

This is one of the best proofs that the counterfeit church of conciliarism cannot be the Catholic Church as it has made its peace with the precepts of the revolution and have indeed sought to “reconcile Christ and Belial, the Church of God and the State without God.”

Pope Saint Pius X explained this as follows in Notre Charge Apostolique, August 15, 1910:

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, “the reign of love and justice” with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them – their religious and philosophical convictions, and so long as they share what unites them – a “generous idealism and moral forces drawn from whence they can” When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace – the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man – when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the “Kingdom of God”. – “We do not work for the Church, we work for mankind.”

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that – their ideal being akin to that of the Revolution – they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

This is all contrary to the false conciliar religion, which, among other things, is an expression of Sillonism’s reconciliation with the principles of the French Revolution and Judeo-Masonry, and for all of Prevost’s concern about “loving others” as Our Lord loves us, he ignores the fact that Our Lord’s love for us is an act of His Holy Will, the ultimate expression of which is the sanctification and salvation of the immortal souls as members of His Catholic Church, outside of which there is no salvation and without which there can never be a truly just social order within nations nor a stable, enduring peace among them.

As Pope Pius XI noted in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922, Catholicism and Catholicism alone is the path to true peace, which begins in the hearts and souls of men who are peace with the Most Blessed Trinity:

Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.

43. Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)

44. Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.

45. When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

46. There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

47. It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

48. It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

49. It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace. (Pope Pius XI, Ubi Arcano Dei Consilio, December 22, 1922.)

20. Every true and lasting reform has ultimately sprung from the sanctity of men who were driven by the love of God and of men. Generous, ready to stand to attention to any call from God, yet confident in themselves because confident in their vocation, they grew to the size of beacons and reformers. On the other hand, any reformatory zeal, which instead of springing from personal purity, flashes out of passion, has produced unrest instead of light, destruction instead of construction, and more than once set up evils worse than those it was out to remedy. No doubt "the Spirit breatheth where he will" (John iii. 8): "of stones He is able to raise men to prepare the way to his designs" (Matt. iii. 9). He chooses the instruments of His will according to His own plans, not those of men. But the Founder of the Church, who breathed her into existence at Pentecost, cannot disown the foundations as He laid them. Whoever is moved by the spirit of God, spontaneously adopts both outwardly and inwardly, the true attitude toward the Church, this sacred fruit from the tree of the cross, this gift from the Spirit of God, bestowed on Pentecost day to an erratic world. (Pope Pius XI, Mit  Brennender Sorge, March 17, 1937.)

Yes, we must reform our own lives with every beat of our hearts, consecrated as they must be to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. In order to do this, of course, we love God as He has revealed Himself to us exclusively through His Catholic Church with our whole mind, our whole soul, our whole body, our whole heart and our whole strength. We must love others for love of Him, Who wills the good of all men, which is the salvation of their immortal souls as members of the Catholic Church.

As though we needed any more proof as the facts about Robert Francis Prevost were well known at the time of his “election” on May 8, 2025, the Feast of the Apparition of Saint Michael the Archangel, the events of the last few days should remove any “mystery” about the fact that, no matter his personal sobriety and gravity, the “South Sider” who is a fan of the woebegone Chicago White Sox is as woebegone as his team as both he and the false religious sect he heads are bereft of the Catholic Faith.

Today is the next to last day of the month of October, the month of the Holy Rosary and the Holy Angels, and thus we must continue to pray Our Lady’s Most Holy Rosary with love, fervor, and confidence, knowing that her Immaculate Heart will triumph in the end, as we pray for the end to the nightmare that is conciliarism and its alliance with the agents of the adversary himself.

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.