As I have increasingly less and less time to go to various websites, it is frequently the case that I do not learn of various developments in the counterfeit church of conciliarism until a friend sends me a news item that he has found online. Believe it or not, I am trying, despite all of the recent and as of yet ongoing medical tests, to put out several anthologies of the articles that have appeared on this site. I have little time to go “surfing” on the internet when I am home, which is a location that I have not spent a lot of waking hours at lately.
The peace of this First Sunday of Advent was interrupted by an email from a friend, who sent me a post found on the sedeplenist, anti-sedevacantst Rorate Caeli website (I can’t remember the last time I volitionally went to that site) that is completely unsurprising.
Here are few excerpts from that post:
This week, the Vatican's organ for promulgating the Official Acts of the Apostolic See, Acta Apostolicae Sedis (AAS), has published its October 2016 issue, containing Pope Francis' infamous Letter to the Buenos Aires Bishops. AAS not only published this letter, declaring that there are "no other interpretations" ("No hay otras interpretaciones") of Amoris Laetitia other than those of the Buenos Aires bishops, but it also published the full Buenos Aires guidelines themselves, which permit Holy Communion in some cases for couples in a state of permanent and public adultery who are not committed to living in complete continence.
Most significantly, AAS upgrades Pope Francis' private letter to the Buenos Aires bishops to the official magisterial status of an "Apostolic Letter" ("Epistola Apostolica") - AND it includes a special rescript as an addendum by Cardinal Pietro Parolin, Secretary of State. This rescript declares that Pope Francis expressly intends that BOTH documents - the pope's letter and the Buenos Aires guidelines themselves- bear the character of his "authentic Magisterium", and that the pope personally ordered their publication in AAS and on the Vatican website.
In paragraph 6 of the Buenos Aires guidelines, now explicitly to be treated as belonging to Pope Francis' "authentic magisterium", the allowance for communion in cases of couples in a state of adultery without living in complete continence is made explicit:
6) In other, more complex circumstances, and when it is not possible to obtain a declaration of nullity, the aforementioned option [living in continence] may not, in fact, be feasible. Nonetheless, it is equally possible to undertake a journey of discernment. If one arrives at the recognition that, in a particular case, there are limitations that diminish responsibility and culpability (cf. 301-302), particularly when a person judges that he would fall into a subsequent fault by damaging the children of the new union, Amoris Laetitia opens up the possibility of access to the sacraments of Reconciliation and the Eucharist (cf. footnotes 336 and 351). These in turn dispose the person to continue maturing and growing with the aid of grace.
Pope Francis' once private letter to the Buenos Aires Bishops, but now to be considered an Apostolic Letter belonging to his "authentic magisterium", confirms these guidelines:
So much for the Dubia posed by four conciliar “cardinals” concerning the meaning and application of Amoris Laetita, March 19, 2017, to the admissibility of those who have civilly “remarried” without a decree of nullity from a conciliar marriage tribunal to receive what purports to be Holy Communion in the Protestant and Judeo-Masonic Novus Ordo liturgical service. Jorge Mario Bergoglio has exercised his “authentic magisterium” by insisting that both the “Buenos Aires guidelines” and letter of approval to them, quoted below and which now bears the character of an “Apostolic Letter,” be inserted into his Acta Apostolicae Sedis:
Bp. Sergio Alfredo Fenoy
Delegate to the Buenos Aires Pastoral Region
I hereby acknowledge having received the document “Basic criteria for the application of Amoris Laetitia chapter VIII” from the Buenos Aires Pastoral Region. Thank you very much for sending it; and I congratulate you for the work done, a true example of accompaniment to the priests… and we all know how this closeness between the bishop and his clergy is necessary. The “closest” neighbor to the bishop is the priest, and for us bishops the commandment to love our neighbor as ourselves begins precisely with our priests.
The document is very good and fully expresses the meaning of Amoris Laetitia chapter VIII. There are no other interpretations. And I am sure that it will do much good. May the Lord reward them for this effort of pastoral charity.
And it is precisely this pastoral charity that moves us to seek out those who are most distant, and once we have found them, to begin a journey of acceptance, accompaniment, discernment, and integration into the ecclesial community. We know this is exhausting, it is a pastoral “melee” that is not content with programmatic, organizational, or legal mediation, but it is necessary. Simply embrace, accompany, discern, integrate. Of these four pastoral attitudes, the least cultivated and practiced is discernment; and I consider the formation in personal and communal discernment in our seminaries and presbyteries to be an urgent task.
Finally I would like to remind you that Amoris Laetitia was the result of the work and prayer of the whole Church, with the mediation of two Synods and the Pope. Therefore I recommend a complete catechesis of the Exhortation, which will certainly assist in the growth, consolidation, and sanctification of the family.
Once again I thank you for the work done and I encourage you to continue forward, in the diverse communities of the diocese, with the study and catechesis of Amoris Laetitia. (As found at: Novus Ordo Watch.)
Although many “conservatives” in the conciliar structures who have never understood the plain fact that their “Pope Francis” cooked the books on this matter early in his false “pontificate” tried to deny the authenticity of their “pontiff’s” letter to the “bishops” of the Archdiocese of Buenos Aires that confirmed their interpretation of Amoris Laetitia as the only one possible, officials in the Occupied Vatican on the West Bank of the Tiber River acknowledged the letter’s authenticity on September 12, 2016:
(Vatican Radio) Pope Francis has written a letter to the bishops of the Buenos Aires region of Argentina, praising them for their document which spells out ways in which priests should apply the teachings of his apostolic exhortation ‘Amoris Laetitia’.
Pope was responding to a document by the bishops entitled ‘Basic criteria for the application of chapter 8 of ‘Amoris Laetitia’ which details ways of ‘accompanying, discerning and integrating weakness’ for Catholics living in irregular family situations. That chapter focuses on the need to support and integrate divorcees into the life of the Church, specifying that “in certain cases, this can include the help of the sacraments”.
In his letter the Pope underlines the urgency of formation of priests for the practice of discernment, stressing that this is central to the task of accompanying families in difficulty. He calls for in-depth catechesis on the exhortation which he says will “certainly help the growth, consolidation and holiness of family life”.
Expressing his appreciation for the ‘pastoral charity’ contained in the bishops’ document, Pope Francis insists “there are no other interpretations” of the apostolic exhortation which he wrote at the conclusion of the two synods on the family in 2014 and 2015. (Vatican Says Jorge's Letter Buenos Aires "Bishops" Is Authentic.)
Yes, the Argentine Apostate can answer questions to put to him by his “bishops,” but only if they give him the opportunity to endorse their perfect understanding of what he, “Pope Francis,” intends to accomplish.
What Jorge Mario Bergoglio considers merely “irregular situations” have been condemned repeatedly by the authority of the Catholic Church. Amoris Laetitia. The Buenos Aires “bishops’” “authentic” interpretation of it makes a mockery of the martyrdom of numerous saints and the zealous work for souls by such missionaries as Saint Francis Solano and Saint Anthony Mary Claret.
“Conservatives” and “traditionally-minded” Catholics find themselves facing a heresy that has been inserted into the Acta Apostolicae Sedis that they can no longer seek to explain away by having recourse to Wojtyla/John Paul II’s “living tradition” and/or Ratzinger/Benedict’s “hermeneutic of continuity.”
While it is good that more than a handful of Catholics may now take a hard look at the fact that a heretic cannot sit on Throne of Saint Peter, most, however, will either accept their “pope’s” mercy to those who have not even bothered even with the counterfeit church of conciliarism’s vastly streamline nullity process that has itself undermined the indissolubility of ratified and consummated marriages or they will shrug their shoulders as they have since the “Second” Vatican Council at photographs such as this one:
Obviously, those who accept Jorge Mario Bergoglio as a true and legitimate Successor of Saint Peter must adhere to what he teaches without dissent. A true pope has the power to bind the consciences on all men on the face of the earth concerning the precepts of the Divine Positive Law and the Natural Law.
As has been noted at least a dozen times before on this site, the late Monsignor Joseph Clifford Fenton, who was the much-respected editor of the American Eccesiastical Review from 1943 to 1963, condemned those who employ “tricks of shoddy minimism” to reject the teaching of the Vicar of Our Lord Jesus Christ on earth:.
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 theHumani 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.
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'."
The same shoddy tricks of minimism that were being used by the likes of Father John Courtney Murray, S.J., and the "new theologians," including Father Joseph Ratzinger, in the 1950s that prompted Pope Pius XII to issue Humani Generis, August 12, 1950, have been employed for the past forty years or more by those seeking to claim the absolutely nonexistent ability to ignore and/or refute the teaching of men they have recognized to be a true and legitimate Successor of Saint Peter. I know. I contributed to that literature for a while. I was wrong. So are those who persist in their willful, stubborn rejection of the binding nature of all that is contained in the Universal Ordinary Magisterium of the Catholic Church even though if not declared infallible in a solemn manner.
Writing in 1949, a year before Pope Pius XII issued Humani Generis and seven years before his commentary on the binding authority of papal allocutions, Monsignor Fenton explained that what is contained in the Universal Ordinal Magisterium of Holy Mother Church is to be believed with religious assent, which means that no one has the authority to dissent therefrom:
[Theologians] Vacant and Scheeben make it clear that in speaking of the Decreta (as distinct from the Constitutiones), the Vatican Council definitely included the pronouncements of the various Roman Congregations among those teachings which Catholics are bound in conscience to accept perseveringly.  These pronouncements are unquestionably non-infallible statements. They have obviously less authority than those documents which emanate directly from the Holy Father, even when the Vicar of Christ does not intend to use the fullness of his apostolic teaching power. If these decrees of the Roman Congregations are mentioned as doctrinal pronouncements “to be observed” by all of the faithful, then it is perfectly clear that the Vatican Council, speaking as the voice of the entire ecclesia docens, insists that the teachings set forth in papal encyclicals must be accepted sincerely.
The Vatican Council’s exhortation has reference, immediately and directly, to those Constitutiones et Decreta which appeared prior to the promulgation of the Dei Filius and which dealt with doctrine closely connected with the teachings set forth in the Dei Filius. Indirectly however, by reason of the Council’s mode of procedure, it most certainly affirmed the obligation incumbent upon all Catholics of accepting and assenting to the teachings presented to the City of God on earth, even in a non-infallible manner, by the Roman Pontiff. It must be remembered that the Council did not intend to oblige the faithful to accept these pontifical statements by reason of any command contained in the Dei Filius. It simply warned them to be faithful to the obligation already incumbent upon them by reason of the pontifical authority itself. The encyclicals which have appeared since the year 1870 have manifestly just as much claim to be accepted and believed by all the faithful as had the pontifical documents issued prior to that date.
The internal acceptance which Catholics are bound to give to that portion of the Church’s teaching not presented absolutely as infallible is described as a “religious assent.” It is truly religious by reason of its object and of its motives. The Vatican Councl’s conclusion to its ConstitutionDei Filius stresses the religious object of this assent. The faithful are reminded of their obligation to believe the doctrinal pronouncements of the Roman Congregations because these statements denounce and forbid definite errors which are closely connected with “heretical wickedness” and which thus are opposed to the purity of the faith. Teachings that contradict errors of this sort are obviously religious in character since they deal more or less directly with the content of divine revelation, the body of truth which guides and directs the Church of God in its worship.
The letter Tuas libentur, sent on Dec. 21, 1863 by Pope Pius IX to the Archbishop of Munich, stresses in a singularly effective way the religious motivation of the assent Catholics are bound to give to those teachings presented in a non-infallible manner in the Church’s ordinary magisterium. After reminding his readers that the dogma itself can be set forth by the Church’s ordinary magisterium as well as in its solemn judgments, the great Pontiff made the following statement.
Sed cum agatur de illa subiectione, qua ex conscientia ii omnes catholici obstringuntur, qui in contemplatrices scientias incumbunt, ut novas suis scriptis Ecclesiae afferant utilitates, idcirco eiusdem conventus viri recognoscere debent, sapientibus catholicis haud satis esse, ut praefata Ecclesiae dogmata recipiant ac venerentur, verum etiam opus esse, ut se subiciant decisionibus, quae ad doctrinam pertinentes a Pontificiis Congregationibus proferuntur, tum iis doctrinae capitibus, quae communi et constanti Catholicorum consensu retinentur ut theologicae veritates et conclusiones ita certae, ut opiniones eisdem doctrinae capitibus adversae quamquam haereticae dici nequant, tamen aliam theologicam mereantur censuram.  (Authority of Papal Encyclicals.)
The passage from Pope Pius IX's Tuas Liberantur that was cited by Monsignor Fenton in 1949, a year before the issuance of Humani Generis by Pope Pius XII that prompted him, Monsignor Fenton, to explicate once again on the matter as he, as noed above, applied the teaching of Human Generis to papal allocutions and all other pronouncements recorded in the Acta Apostolicae Sedis, was preceded by another paragraph that is just as important to demonstrate the fallacy of "rejecting" the teaching of the Universal Ordinary Magisterium while claiming to "recognize" a man to be a true and legitimate Successor of Saint Peter:
While, in truth, We laud these men with due praise because they professed the truth, which necessarily aries from their obligation to the Catholic faith. We wish to persuade Ourselves that they did not wish to confine the obligation, by which Catholic teachers and writers are absolutely bound, only to those decrees which are set forth by the infallible judgment of the Church as dogmas of faith, to be believed by all. And We persuade Ourselves, also, that they did not wich toe declare that that perfect adhesion to revealed truths, which they recognized as absolutely necessary to attain true progress in the sciences and to refute errors, could be obtained if faith and obedience were only given to the dogmas expessly defined by the Church. For, even if it were a matter concerning that subjection which is to be manifested by an act of divine faith, nevertheless, it would not have to be limited to those matters which have been defined by express decrees of the ecumenical Councils, or of the Roman Pontiffs and of this See, but would have to be extended also to those matters which are handed down as divinely revealed by the ordinary teching power of the whole Church spread throughout the world, and therefore, by universal and ocmmon consent are held by Catholic theologians to belong to faith.
But since it is a matter of subjection by which in conscience all those Catholics are bound who work in the speculative sciences, in order that they may bring new advantages to the Church by their writings, on that account, then, the men of the same convention should recognize that it is not sufficient for learned Catholics to accept and revere the aforesaid dogmas of the Church, but that it is also necessary to subject themselves to the decisions pertaining to doctrine which are issued by the Pontifical Congregations, and also to those forms of doctrine which are held by the common and constant consent of Catholics as theological truths and conclusions, so certain that opinions opposed to these same forms of doctrine, although they cannot be called heretical, nevertheless deserve some theological censure. (Pope Pius IX, "The Conventions of the Theologians of Germany," from the letter Tuas Libenter, to the Archbishop of Munich-Freising, December 21, 1863. 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, Nos. 1683-1684, pp. 427-428.)
Unfortunately for those who believe in the resist while recognize position that is just a recrudesence of the Gallican heresy, the One responsible for the formulation of dogma is the Third Person of the Most Blessed Trinity, under Whose infallible protection popes teach the truths of the Catholic at all times, yes, even when not proclaiming something solemnly ex cathedra. Catholics are bound to obey everything proposed by a true and legitimate Successor of Saint Peter without any degree of dissent, reservation or qualification. Monsignor Joseph Clifford Fenton proved that this is so in his scholarly treatises cited above.
Jorge Mario Bergoglio has caused his previously unofficial letter to the "bishops" of Argentina affirming the correctness of their interpretation of Amoris Laetitia as the only "authentic" to be inserted into the Acta Apostolicae Sedis. It's now the "official" teaching of what those in the resist while recognize movement believe to be the Catholic Church. Ah, as we know, however, such a teaching cannot come from the Catholic Church, only from her counterfeit ape. The Argentine Apostate is not the problem; he is but a vulgar manifestation of a false church that is the work of satan himself.
The fact is, of course, that Jorge Mario Bergoglio is not a Catholic and hence not a true and legitimate Successor of Saint Peter as to claim that Our Lord came to “free” us from the “rigidity” of the “laws” is to say that Holy Mother Church was an instrument of oppression and enslavement prior to the “Second” Vatican Council. It is to say that the Catholic Church and those who defended the Sacred Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ entrusted exclusively to her for Its infallible explication and eternal safekeeping has erred and is not infallible. Bergoglio’s “healthy realism” is simply a way of excusing adherence to error and an unrepentant persistence in Mortal Sin as “realistic” as it is “impossible” to adhere to the totality of the Faith or to be “perfect” in one’s personal conduct.
A true pope, Pope Leo XIII, wrote two Apostolic Letters of his own in 1885 and that condemned all efforts on the part of any Catholic, including writers and journalists, to arrogate unto themselves public criticisms of bishops who had been duly appointed by and are submissive to a true and legitimate Successor of Saint Peter, no less criticism of the pope himself:
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor. In this subordination and dependence lie the order and life of the Church; in it is to be found the indispensable condition of well-being and good government. On the contrary, if it should happen that those who have no right to do so should attribute authority to themselves, if they presume to become judges and teachers, if inferiors in the government of the universal Church attempt or try to exert an influence different from that of the supreme authority, there follows a reversal of the true order, many minds are thrown into confusion, and souls leave the right path . . . .
On this point what must be remembered is that in the government of the Church, except for the essential duties imposed on all Pontiffs by their apostolic office, each of them can adopt the attitude which he judges best according to times and circumstances. Of this he alone is the judge. It is true that for this he has not only special lights, but still more the knowledge of the needs and conditions of the whole of Christendom, for which, it is fitting, his apostolic care must provide. He has the charge of the universal welfare of the Church, to which is subordinate any particular need, and all others who are subject to this order must second the action of the supreme director and serve the end which he has in view. Since the Church is one and her head is one, so, too, her government is one, and all must conform to this.
When these principles are forgotten there is noticed among Catholics a diminution of respect, of veneration, and of confidence in the one given them for a guide; then there is a loosening of that bond of love and submission which ought to bind all the faithful to their pastors, the faithful and the pastors to the Supreme Pastor, the bond in which is principally to be found security and common salvation.
In the same way, by forgetting or neglecting these principles, the door is opened wide to divisions and dissensions among Catholics, to the grave detriment of union which is the distinctive mark of the faithful of Christ, and which, in every age, but particularly today by reason of the combined forces of the enemy, should be of supreme and universal interest, in favor of which every feeling of personal preference or individual advantage ought to be laid aside.
That obligation, if it is generally incumbent on all, is, you may indeed say, especially pressing upon journalists. If they have not been imbued with the docile and submissive spirit so necessary to each Catholic, they would assist in spreading more widely those deplorable matters and in making them more burdensome. The task pertaining to them in all the things that concern religion and that are closely connected to the action of the Church in human society is this: to be subject completely in mind and will, just as all the other faithful are, to their own bishops and to the Roman Pontiff; to follow and make known their teachings; to be fully and willingly subservient to their influence; and to reverence their precepts and assure that they are respected. He who would act otherwise in such a way that he would serve the aims and interests of those whose spirit and intentions We have reproved in this letter would fail the noble mission he has undertaken. So doing, in vain would he boast of attending to the good of the Church and helping her cause, no less than someone who would strive to weaken or diminish Catholic truth, or indeed someone who would show himself to be her overly fearful friend. (Pope Leo XIII, Epistola Tua, June 17, 1885.)
Not only must those be held to fail in their duty who openly and brazenly repudiate the authority of their leaders, but those, too, who give evidence of a hostile and contrary disposition by their clever tergiversations and their oblique and devious dealings. The true and sincere virtue of obedience is not satisfied with words; it consists above all in submission of mind and heart.
But since We are here dealing with the lapse of a newspaper, it is absolutely necessary for Us once more to enjoin upon the editors of Catholic journals to respect as sacred laws the teaching and the ordinances mentioned above and never to deviate from them. Moreover, let them be well persuaded and let this be engraved in their minds, that if they dare to violate these prescriptions and abandon themselves to their personal appreciations, whether in prejudging questions which the Holy See has not yet pronounced on, or in wounding the authority of the Bishops by arrogating to themselves an authority which can never be theirs, let them be convinced that it is all in vain for them to pretend to keep the honor of the name of Catholic and to serve the interests of the very holy and very noble cause which they have undertaken to defend and to render glorious.
Now, We, exceedingly desirous that any who have strayed return to soundness of mind and that deference to the sacred Bishops inhere deeply in the hearts of all men, in the Lord We bestow an Apostolic Blessing upon you, Venerable Brother, and to all your clergy and people, as a token of Our fatherly good will and charity. (Pope Leo XIII, Est Sane Molestum, December 17, 1888. The complete text may be found at: Est Sane Molestum, December 17, 1888. See also Pope Leo XIII Quashes Popular “Resist-And-Recognize Position.)
According to the explication provided by Monsignor Fenton, this is all binding up the consciences of every Catholic around the world and cannot be questioned by any serious Catholic who loves the Holy Faith.
Yet it is that those in the "resist while recognize" movement continue to refuse to admit that these apostolic letters even exist or that they are applicable to their own false view of papal infalliblity and the due submission we must give to a true Roman Pontiff. No amount of ignoring them, however, can make them or their authority go away.
Catholic teaching, though, remains what it is despite the vast multitude of those who refuse even to look seriously at what a conciliar "cardinal," the late Mario Francesco Pompedda, who had been head of the conciliar Apostolic Signatura, said as "Saint John Paul II" was dying of Stage III Parkinson's disease in February of 2005:
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 as we are reminded once again by the words of Pope Pius XI that were cited at the beginning of this commentary:
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.)
May we cling to Our Lady, especially through her Most Holy Rosary, in this first week of Advent as we beg her for the graces to stand steadfast in truth in these terrible times without any degree of doubt about the simple fact that a heretic cannot be a true and legitimate Successor of Saint Peter and that it is necessary to separate ourselves from the false church of conciliarism with its false liturgical rites and blasphemous, heretical "teachings" and pastoral practices.
Viva Cristo Rey! Vivat Christus Rex!
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 Peter Chryslogus, pray for us,
Saint Barbara, pray for us,