As will continue to be the case for another few weeks before the other work that occupies my time becomes a bit more manageable than it has been for the past six weeks, the time available to write detailed commentaries for this site is limited to nonexistent. I regret that this is the case. However, the other work must come first, and this means that I must spend about three hours later today video recording lectures on as recording about three hours of lecture on the American presidency and the executive branch. In a way, though, not being able to deal with Jorge Mario Bergoglio on a daily basis, although I am working on a project that I hope to announce in a few days, has been something of a relief as the man is a broken record of unspeakable blasphemies, a veritable motor mouth of heresy to accompany his apostate actions.
Today, Sunday, October 5, 2014, the Seventeenth Sunday after Pentecost and the Commemoration of Saint Placidus and Companions (some places in the Catholic catacombs observe this as Rosary Sunday in anticipation of Tuesday’s feast in honor of Our Lady’s Most Holy Rosary), marks the beginning of the Argentine Apostate’s month-long synodal warfare against the revealed doctrine of the Catholic Church on the indissolubility of a valid, ratified and consummated marriage and upon even the precepts contained in the Natural Law concerning the integrity of the family itself. Jorge Mario Bergoglio long ago cooked the books in order to insure the war party meeting today, which has the potential for splintering the counterfeit church of conciliarism, comes to the results he favors: a de jure formalization of the de facto recognition of the “legitimacy” of “alternative families” and the adoption of the heretical and schismatic Orthodox Church’s formula for dealing with those in the conciliar structures who are civilly divorced and remarried without receiving a Pez-tablet decree of nullity from a conciliar marriage tribunal.
To this end, hideously blasphemous Argentine Apostate has taken to invoking none other than Our Lady, blaspheming her again just as much as he had ten months ago now when he said the following:
The Mother of Jesus was the perfect icon of silence. From the proclamation of her exceptional maternity at Calvary. The Pope said he thinks about “how many times she remained quiet and how many times she did not say that which she felt in order to guard the mystery of her relationship with her Son,” up until the most raw silence “at the foot of the cross”.
“The Gospel does not tell us anything: if she spoke a word or not… She was silent, but in her heart, how many things told the Lord! ‘You, that day, this and the other that we read, you had told me that he would be great, you had told me that you would have given him the throne of David, his forefather, that he would have reigned forever and now I see him there!’ Our Lady was human! And perhaps she even had the desire to say: ‘Lies! I was deceived!’ John Paul II would say this, speaking about Our Lady in that moment. But she, with her silence, hid the mystery that she did not understand and with this silence allowed for this mystery to grow and blossom in hope.” (Ever Talkative Apostate: Silence guards one's relationship with God. For refutation of this blasphemous heresy, please see Blasphemer, Timothy Duff: Francis, The Historic Blasphemer and Bergoglio: Condemned by Pope Pius IX.)
This is what Bergoglio said last night, Saturday, October 4, 2014, the Feast of Saint Francis of Assisi, in a “prayer vigil” prior to the beginning of his war party against the Holy Faith and the integrity of the family today:
To search for that which today the Lord asks of His Church, we must lend our ears to the beat of this time and perceive the “scent” of the people today, so as to remain permeated with their joys and hopes, by their sadness and distress, at which time we will know how to propose the good news of the family with credibility.
We know, in fact, as in the Gospel, there is a strength and tenderness capable of defeating that which is created by unhappiness and violence.
Yes, in the Gospel there is salvation which fulfills the most profound needs of man! Of this salvation – work of God’s mercy and grace – as a Church, we are sign and instrument, a living and effective sacrament.
If it were not so, our building would remain only a house of cards, and pastors would be reduced to clerics of state, on whose lips the people would search in vain for the freshness and “smell of the Gospel.” (Ibid., 39).
Thus emerges also the subject of our prayer.
Above all, we ask the Holy Spirit, for the gift of listening for the Synod Fathers: to listen in the manner of God, so that they may hear, with him, the cry of the people; to listen to the people, until they breathe the will to which God calls us.
Besides listening, we invoke an openness toward a sincere discussion, open and fraternal, which leads us to carry with pastoral responsibility the questions that this change in epoch brings.
We let it flow back into our hearts, without ever losing peace, but with serene trust which in his own time the Lord will not fail to bring into unity.
Does not Church history perhaps recount many similar situations, which our Fathers knew how to overcome with persistent patience and creativity?
The secret lies in a gaze: and it is the third gift that we implore with our prayer. Because, if we truly intend to walk among contemporary challenges, the decisive condition is to maintain a fixed gaze on Jesus Christ – Lumen Gentium – to pause in contemplation and in adoration of His Face.
If we assume his way of thinking, of living and of relating, we will never tire of translating the Synodal work into guidelines and paths for the pastoral care of the person and of the family.
In fact, every time we return to the source of Christian experience, new paths and un-thought of possibilities open up. This is what the Gospel hints at: “Do whatever he tells you.”
These are the words which contain the spiritual testament of Mary, “the friend who is ever-concerned that wine not be lacking in our lives” (EV 286). Let us make these words ours!
At that point, our listening and our discussion on the family, loved with the gaze of Christ, will become a providential occasion with which to renew – according to the example of Saint Francis – the Church and society.
With the joy of the Gospel we will rediscover the way of a reconciled and merciful Church, poor and friend of the poor; a Church “given strength that it might, in patience and in love, overcome its sorrows and its challenges, both within itself and from without.” (Lumen Gentium, 8)
May the Wind of Pentecost blow upon the Synod’s work, on the Church, and on all of humanity. Undo the knots which prevent people from encountering one another, heal the wounds that bleed, rekindle hope.
Grant us this creative charity which consents to love as Jesus loved. And our message may reclaim the vivacity and enthusiasm of the first missionaries of the Gospel. (Conciliar Tribal Chieftain Holds Pow-Wow Prior to War Party.)
Jorge Mario Bergoglgio’s blasphemy against Our Blessed Lord and Saviour Jesus Christ, His Most Blessed Mother and even the Seraphic Saint himself, Saint Francis of Assisi, knows no bounds. How can Catholic believe that this man is a member of the Catholic Church, no less a true and legitimate Successor of Saint Peter? How is this possible? (Please see Life on the Outside of the Bergoglio Bubble.)
Jorge’s remarks last night are nothing more than a summary of his hideous beliefs that he has propagated throughout his sorry career as a lay member of the Society of Jesus in conciliar captivity. This soon-to-be seventy-eight year-old man is an adolescent at heart, a man who enjoys being the rebel as he “smells the scent” of the people,” daring to project onto Our Lord his own belief that the Gospel must be altered to the “needs of the time” rather than to seek the conversion of fallen away Catholics and/or those Catholics steeped in unrepentant sins, whether of natural or unnatural vice, with the zeal of such great spiritual reformers as Saint Francis Solano, a Franciscan, and Saint Anthony Mary Claret.
A few brief salient points can be made here, providing also bit of contrast between Jorge’s blasphemous apostasy with the immutable teaching of the Catholic Church.
First, to contend that “To search for that which today the Lord asks of His Church, we must lend our ears to the beat of this time and perceive the “scent” of the people today, so as to remain permeated with their joys and hopes, by their sadness and distress, at which time we will know how to propose the good news of the family with credibility” is to teach that the Sacred Deposit of Faith is unstable and unsure. It is in need of constant “adjustment” in order to “propose the good news of the family with credibility.” This is a point he made repeatedly last evening, something noted in the text highlighted in bold type.
Here is what Saint Paul wrote in his Second Epistle to Saint Timothy:
 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:  Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.  For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears:  And will indeed turn away their hearing from the truth, but will be turned unto fables.  But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Timothy 1: 1-5.)
Here is what Pope Pius IX and the the Fathers of the [First] Vatican Council, guided infallibly as they were by the Third Person of the Most Blessed Trinity, God the Holy Ghost, pronounced about seeking to find ways to please “the people” by perceiving their “scent” today:
For the doctrine of the faith which God has revealed is put forward
not as some philosophical discovery capable of being perfected by human intelligence,
but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.
God cannot deny himself, nor can truth ever be in opposition to truth.
The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.
Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .
3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.
And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.
But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1870.)
Pope Saint Pius X reiterated this point in Pascendi Dominci Gregis, September 8, 1907:
Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)
Here is an account of the work done by Saint Anthony Mary Claret to deal with Catholics in Cuba who were living in sin:
Here he was met by disturbing news. In this town of pilgrimage [Cobre] where the island's most famous shrine was located, his missionaries had found hardly a dozen legitimately married couples! He praised their diligence in having substantially raised this figure prior to his arrival but--even so! This shocking situation required a strong hand--the hand of a patient but uncompromising prelate. The unhappy fact was that the Spanish-descended Cubans rarely condescended to marry their Negro and mulatto concubines, even when their half-caste progeny might number as many as nine or ten. Rightly suspecting that this intolerable state of affairs might prove typical, he attacked the problem vigorously. A committee was appointed to study each case individually. On its recommendations, he let it be known, all such unions must be regularized or, where impediments existed, dissolved!
It was a most trying undertaking, fraught with complications, both tragic and absurd. Persons who expressed their willingness, even eagerness, to legalize their unions were frequently not free to receive the Sacrament of marriage. Others, without the excuse of impediments under Church law were sometimes overcome with indignation to hear that they were expected to make wives of their colored concubines. There were emphatic affirmations that Spain prohibited mixed marriages, a fallacy the archbishop had no need to consider. In all her colonial history Spain had never forced any such regulation. However, for any who persisted in this persuasion in spite of Padre Claret's assurances, his command was clear. They must immediately terminate their illicit unions. It would be a painful problem--the provision for their innocent children--but it would have to be faced. Although he praised God that many of these easy-going folk accepted their prelate's reprimands contritely and docilely obeyed his injunctions to amend their lives, Cobre had certainly given him a first-hand acquaintance with the repugnant moral deterioration that had engulfed a traditionally Christian nation. (Fanchon Royer, The Life of St. Anthony Mary Claret, published originally by Farrar, Straus and Cudahy in 1957 an republished in 1985 by TAN Books and Publishers, pp. 130-131.)
Saint Anthony Mary Claret did not accept sophistries used to disguise moral relativism. Quite unlike Jorge Mario Bergoglio/Francis the Possessed, Saint Anthony Mary Claret preached Catholic doctrinal truth to the people of Cobre, Cuba, knowing that this truth possesses the inherent power to attract and to covert an unprejudiced soul who is willing to cooperate with the graces sent to them by Our Blessed Lord and Saviour Jesus Christ through the loving hands of Our Lady, she who is the Mediatrix of All Graces.
Countless are the examples of Catholic bishops and priests, many of them raised to the altars of Holy Mother Church, who worked to reform the morals of the people who had been entrusted to their pastoral care.
Another Spaniard, Saint Francis Solano, for example, preached a sermon in the public square in Lima, Peru, in 1610 during which he prophesied of the great earthquake that God would visit upon Lima to chastise the people there for their ingratitude and immorality:
By the time Francis had reached the market, the theme of his sermon was clear. God was love, yet man was constantly thwarting that love. Many times this was because of thoughtlessness, but there were also countless times when it was because of sheer selfishness, and even malice. Well, atonement for sin must be made by means of penance.
"Unless you do penance, you shall likewise," Our Lord had said to his disciples.
"I will say these words, too," Francis thought. "Oh, Heavenly Father, may they help some souls tonight to turn away from sin!"
Naturally many at the market were astonished when they saw the Father Guardian of Saint Mary of the Angels making his way through their midst. Since his return from Trujillo he had appeared in the streets only rarely, and certainly never in the evenings. Then in a little while there was even more astonishment. Father Francis had come not to buy for his friars, or even to beg. He had come to preach!
At first, however, since business was brisk, not much heed was paid to his words. Merchants vied with one another in calling out the merits of their wares while customers argued noisily for a lower price. Beggars whined for alms. Babies cried. Dogs barked. Donkeys brayed. Older children ran in and out of the crowd intent upon their games. Music was everywhere--weird tunes played by Indian musicians on their wooden flutes, gay Spanish rhythms played on guitar and tambourine. At the various food students succulent rounds of meat sizzled and sputtered as they turned over slow fires. Then suddenly a thunderous voice rang about above the noisy and carefree scene:
"For all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father but is in the world."
It was as though a bombshell had fallen. At once the hubbub died away, and hundreds of Lima's startled citizens turned to where a grey-clad friar, cross in hand, had mounted an elevation in the center of the marketplace and now stood gazing down upon them with eyes of burning coals. But before anyone could wonder about the text from Saint John's first epistle, Francis began to explain the meaning of concupiscence: that, because of Original Sin, it is the tendency within each person to do evil instead of good; that this hidden warfare will end only when we have drawn our last breath.
"If we were to die tonight, would good or evil be the victor within our hearts" he cried. "Oh, my friends! Think about this question. Think hard!
Within just a few minutes Lima's marketplace was as hushed and solemn as a cathedral. All eyes were riveted upon the Father Guardian and all ears were filled with his words as he described God's destruction of the ancient cities of Sodom and Gomorrha because of the sins committed within them.
"Who is to say that here in Lima we do not deserve a like fate?" he demanded in ringing tones. "Look into your hearts now, my children. Are they clean? Are they pure? Are they filled with love of God?"
As the minutes passed and twilight deepened into darkness, the giant torches of the marketplace cast their flickering radiance over a moving scene. As usual, crowds of people were on hand, but now no one was interested in buying or selling. Instead, faces were bewildered, agonized and fearful. Tears were streaming from many eyes as Francis' words continued to pour out in torrents, urging repentance while there was still time.
"Can we say that we shall ever see tomorrow?" he cried, fervently brandishing his missionary cross. "Can we say that this night is not the last we shall have in which to return to God's friendship?"
As these and still more terrifying thoughts struck home one after another, the speaker stretched out both arms, bowed his head, and in heartrending tones began the Fifth Psalm. At once the crowd was filled with fresh sorrow and made the contrite phrases their own:
"Have mercy on me, O God, according to Thy great mercy.
"And according to the multitude of Thy tender mercies, blot out my iniquity.
"Wash me yet more from my iniquity, and cleanse me from my sin.
"For I know my iniquity, and my sins is always before me.
"To Thee only have I sinned, and have done evil before Thee: that Thou mayest be justified in Thy words, and mayest overcome when Thou art judged . . ."
Soon wave upon wave of sound was filling the torch lit marketplace as priest and people prayed together. Then Francis preached again, doing his est to implant a greater sorrow for sin and an even firmer purpose of amendment in the hearts of his hearers. Finally, looking neither to right nor left, he prepared to depart for Saint Mary of the Angels. But on all sides men and women pressed about him, sobbing and begging for his blessing.
"Father, please pray for me!" cried one young girl. "I've deserved to go to Hell a thousand times!"
"Last year, I robbed a poor widow of ten pounds of gold!" declared a swarthy-faced Spaniard. "May God forgive me!"
"'I'm worse than anyone," moaned a wild-eyed black man. "Tonight, I was going to kill a man . . . and for money!"
So it was that first one, then another, cried out his fault and expressed a desire to go to Confession at once. But Francis had to refuse all such requests. Yes, he was a priest. It was his privilege and duty to administer the Sacraments. But he was also a religious, and bound by rule to various observances. One of them was that he must be in his cell at Saint Mary of the Angels by a certain hour each night.
"There are other priests in the city who can help you, though," he said kindly. "Go them now, my children. And may the Holy Virgin bring you back to her Son without delay." (Mary Fabyan Windeatt, Saint Francis of Solano: Wonderworker of the New World and Apostle of Argentina and Peru, published originally by Sheed and Ward in 1946 and republished by TAN Books and Publishers in 1994, pp. 167-172.)
This is just a slight contrast with the approach taken by Jorge Mario Bergoglio, who doubts the ability of the truths of the Divine Positive Law and the Natural Law, when preached with conviction for love of Christ the King and for the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross to redeem, to touch hearts and to reform lives in an instant.
The false compassion of Jorge Mario Bergoglio is of the devil, not of Our Lord Himself.
Second, Jorge’s attacks on “clerics of state, on whose lips the people would search in vain for the freshness and “smell of the Gospel” is an effort to undercut and marginalize anyone conciliar “bishop,” most especially Raymond Leo “Cardinal” Burke and Gerhard Ludwig “Cardinal” Muller, who would seek to stand in the way of “smelling the scent of the people.” The man who preaches “tolerance” and “mercy” is not very tolerant toward those within the conciliar structures who are opposed to his Jacobin agenda. Unfortunately for the Girondists such as Burke, the conciliar revolution is of the devil in its entirety. Jorge Mario Beroglio is simply the logical end-result of the revolution begun by Angelo Roncalli/John XXIII fifty-two years ago now, that is, on October 11, 1962, the Feast of the Divinity Maternity of the Blessed Virgin Mary, and was aided in no small measure at the time by none other than a priest who had been under suspicion of heresy during the pontificate of Pope Pius XII, Father Joseph Alois Ratzinger.
Third, Jorge’s call for a “creative charity which consents to love as Jesus loved” is precisely the same kind of false representation of Our Blessed Lord and Saviour Jesus Christ that was taught by The Sillon in France over a century ago now and was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:
To reply to these fallacies is only too easy; for whom will they make believe that the Catholic Sillonists, the priests and seminarists enrolled in their ranks have in sight in their social work, only the temporal interests of the working class? To maintain this, We think, would be an insult to them. The truth is that the Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the conscience of Man; they have a social doctrine, and they have religious and philosophical principles for the reconstruction of society upon new foundations; they have a particular conception of human dignity, freedom, justice and brotherhood; and, in an attempt to justify their social dreams, they put forward the Gospel, but interpreted in their own way; and what is even more serious, they call to witness Christ, but a diminished and distorted Christ. Further, they teach these ideas in their study groups, and inculcate them upon their friends, and they also introduce them into their working procedures. Therefore they are really professors of social, civic, and religious morals; and whatever modifications they may introduce in the organization of the Sillonist movement, we have the right to say that the aims of the Sillon, its character and its action belong to the field of morals which is the proper domain of the Church. In view of all this, the Sillonist are deceiving themselves when they believe that they are working in a field that lies outside the limits of Church authority and of its doctrinal and directive power. . . .
We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they wish to render just and perfect the labor laws and the relations between employers and employees, thus causing a more complete justice and a greater measure of charity to prevail upon earth, and causing also a profound and fruitful transformation in society by which mankind would make an undreamed-of progress. Certainly, We do not blame these efforts; they would be excellent in every respect if the Sillonist did not forget that a person’s progress consists in developing his natural abilities by fresh motivations; that it consists also in permitting these motivations to operate within the frame of, and in conformity with, the laws of human nature. But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Pope Pius XII also addressed himself in Humani Generis, August 12, 1950, to the recrudescence of Modernism and of the principles in The Sillon under the banner of the “new theology” that was then forming the mind of seminarian Joseph Alois Razinger:
11. Another danger is perceived which is all the more serious because it is more concealed beneath the mask of virtue. There are many who, deploring disagreement among men and intellectual confusion, through an imprudent zeal for souls, are urged by a great and ardent desire to do away with the barrier that divides good and honest men; these advocate an "eirenism" according to which, by setting aside the questions which divide men, they aim not only at joining forces to repel the attacks of atheism, but also at reconciling things opposed to one another in the field of dogma. And as in former times some questioned whether the traditional apologetics of the Church did not constitute an obstacle rather than a help to the winning of souls for Christ, so today some are presumptive enough to question seriously whether theology and theological methods, such as with the approval of ecclesiastical authority are found in our schools, should not only be perfected, but also completely reformed, in order to promote the more efficacious propagation of the kingdom of Christ everywhere throughout the world among men of every culture and religious opinion.
12. Now if these only aimed at adapting ecclesiastical teaching and methods to modern conditions and requirements, through the introduction of some new explanations, there would be scarcely any reason for alarm. But some through enthusiasm for an imprudent "eirenism" seem to consider as an obstacle to the restoration of fraternal union, things founded on the laws and principles given by Christ and likewise on institutions founded by Him, or which are the defense and support of the integrity of the faith, and the removal of which would bring about the union of all, but only to their destruction.
13. These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.
14. In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.
15. Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.
16. It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it. The contempt of doctrine commonly taught and of the terms in which it is expressed strongly favor it. Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them.
17. Hence to neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy magisterium and with the light and leadership of the Holy Ghost in order to state the truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy, tenets which, like the flowers of the field, are in existence today and die tomorrow; this is supreme imprudence and something that would make dogma itself a reed shaken by the wind. The contempt for terms and notions habitually used by scholastic theologians leads of itself to the weakening of what they call speculative theology, a discipline which these men consider devoid of true certitude because it is based on theological reasoning.
18. Unfortunately these advocates of novelty easily pass from despising scholastic theology to the neglect of and even contempt for the Teaching Authority of the Church itself, which gives such authoritative approval to scholastic theology. This Teaching Authority is represented by them as a hindrance to progress and an obstacle in the way of science. Some non Catholics consider it as an unjust restraint preventing some more qualified theologians from reforming their subject. And although this sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith -- Sacred Scripture and divine Tradition -- to be preserved, guarded and interpreted, still the duty that is incumbent on the faithful to flee also those errors which more or less approach heresy, and accordingly "to keep also the constitutions and decrees by which such evil opinions are proscribed and forbidden by the Holy See," is sometimes as little known as if it did not exist. What is expounded in the Encyclical Letters of the Roman Pontiffs concerning the nature and constitution of the Church, is deliberately and habitually neglected by some with the idea of giving force to a certain vague notion which they profess to have found in the ancient Fathers, especially the Greeks. The Popes, they assert, do not wish to pass judgment on what is a matter of dispute among theologians, so recourse must be had to the early sources, and the recent constitutions and decrees of the Teaching Church must be explained from the writings of the ancients. (Pope Pius XII, Humani Generis, August 12, 1950.)
Thus standcondemned both Joseph Alois Ratzinger/Benedict XVI and his “successor,” Jorge Mario Bergoglio, who is only a more visceral and popular version of his predecessor as the tribal chieftain of the conciliar war party against the Catholic Faith and thus against the very good of the souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem.
Fourth, to assert that Our Lady’s concern for the “wine not be lacking in our lives” has to do with a “reassessment” of the nature of marriage and the family is to plunge yet another sword of sorrow through and through her Immaculate Heart, which has been burdened so much by the sins of us all and, of course, by the sins of those who claim to be her Divine Son’s true shepherds but who are nothing other than ravenous wolves preaching a false gospel of false mercy (see Jorge and Oscar's False Gospel of False Joy, part one, Jorge and Oscar's False Gospel of False Joy, part two, Jorge and Oscar's False Gospel of False Joy, part three, Jorge and Oscar's False Gospel of False Joy, part four, Jorge and Oscar's False Gospel of False Joy, part five, Jorge and Oscar's False Gospel of False Joy, part six and Jorge and Oscar's False Gospel of False Joy, part seven).
Fifth, invoking Saint Francis of Assisi in cause of “creative charity” is to blaspheme the Seraphic Saint, who loved doctrine and sought to rebuild the church by means of austere penances, deep Eucharistic piety and tender devotion to the Mother of God at a time when many of the clergy and the faithful were steeped in worldliness and sin.
Pope Pius XI, writing in Rite Expiatis, April 13, 1926, warned anyone, including the egregious apostate from Argentina about whom a bit of attention will be turned tomorrow after completing yet another set of video lectures for my students, who would try to paint Saint Francis of Assisi as one who was indifferent to the doctrines of the Catholic Church is sadly mistaken and do a profound disservice to the Seraphic Saint and to the good of souls:
What evil they do and how far from a true appreciation of the Man of Assisi are they who, in order to bolster up their fantastic and erroneous ideas about him, imagine such an incredible thing as that Francis was an opponent of the discipline of the Church, that he did not accept the dogmas of the Faith, that he was the precursor and prophet of that false liberty which began to manifest itself at the beginning of modern times and which has caused so many disturbances both in the Church and in civil society! That he was in a special manner obedient and faithful in all things to the hierarchy of the Church, to this Apostolic See, and to the teachings of Christ, the Herald of the Great King proved both to Catholics and nonCatholics by the admirable example of obedience which he always gave. It is a fact proven by contemporary documents, which are worthy of all credence, "that he held in veneration the clergy, and loved with a great affection all who were in holy orders." (Thomas of Celano, Legenda, Chap. I, No. 62) "As a man who was truly Catholic and apostolic, he insisted above all things in his sermons that the faith of the Holy Roman Church should always be preserved and inviolably, and that the priests who by their ministry bring into being the sublime Sacrament of the Lord, should therefore be held in the highest reverence. He also taught that the doctors of the law of God and all the orders of clergy should be shown the utmost respect at all times." (Julian a Spira, Life of St. Francis, No. 28) That which he taught to the people from the pulpit he insisted on much more strongly among his friars. We may read of this in his famous last testament and, again, at the very point of death he admonished them about this with great insistence, namely, that in the exercise of the sacred ministry they should always obey the bishops and the clergy and should live together with them as it behooves children of peace. (Pius XI, Rite expiatis)
Finally, Jorge Mario Bergoglio’s desire to “smell the scent of the people” in the name of a false conception he calls “creative charity” is to make a mockery of the following words of Saint Paul the Apostle in his Epistle to the Romans to consign to the Orwellian memory Pope Pius XI’s condemnation in Casti Connubii, December 31, 1930, of “new species of unions:”
Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use against which is their nature.
And in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error.
And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.
Who, having known the justice of God, did not understand that they who do such things are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 24-32)
To begin at the very source of these evils, their basic principle lies in this, that matrimony is repeatedly declared to be not instituted by the Author of nature nor raised by Christ the Lord to the dignity of a true sacrament, but invented by man. Some confidently assert that they have found no evidence of the existence of matrimony in nature or in her laws, but regard it merely as the means of producing life and of gratifying in one way or another a vehement impulse; on the other hand, others recognize that certain beginnings or, as it were, seeds of true wedlock are found in the nature of man since, unless men were bound together by some form of permanent tie, the dignity of husband and wife or the natural end of propagating and rearing the offspring would not receive satisfactory provision. At the same time they maintain that in all beyond this germinal idea matrimony, through various concurrent causes, is invented solely by the mind of man, established solely by his will.
How grievously all these err and how shamelessly they leave the ways of honesty is already evident from what we have set forth here regarding the origin and nature of wedlock, its purposes and the good inherent in it. The evil of this teaching is plainly seen from the consequences which its advocates deduce from it, namely, that the laws, institutions and customs by which wedlock is governed, since they take their origin solely from the will of man, are subject entirely to him, hence can and must be founded, changed and abrogated according to human caprice and the shifting circumstances of human affairs; that the generative power which is grounded in nature itself is more sacred and has wider range than matrimony -- hence it may be exercised both outside as well as within the confines of wedlock, and though the purpose of matrimony be set aside, as though to suggest that the license of a base fornicating woman should enjoy the same rights as the chaste motherhood of a lawfully wedded wife.
Armed with these principles, some men go so far as to concoct new species of unions, suited, as they say, to the present temper of men and the times, which various new forms of matrimony they presume to label "temporary," "experimental," and "companionate." These offer all the indulgence of matrimony and its rights without, however, the indissoluble bond, and without offspring, unless later the parties alter their cohabitation into a matrimony in the full sense of the law.
Indeed there are some who desire and insist that these practices be legitimatized by the law or, at least, excused by their general acceptance among the people. They do not seem even to suspect that these proposals partake of nothing of the modern "culture" in which they glory so much, but are simply hateful abominations which beyond all question reduce our truly cultured nations to the barbarous standards of savage peoples. (Pope Pius XI, Casti Connubii, December 31, 1930.)
Remember to pray Our Lady’s Most Holy Rosary with attentiveness, devotion and fervor during this month of October. We are living in a time of profound chastisement, and Jorge Mario Bergoglio, a blasphemer who knows no bounds, is a chastisement in and of himself. We have much reparation to make to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary for our own sins and those of the whole world, including, of course, the sins of apostates such as the conciliar revolutionaries, including Jorge Mario Bergoglio.
Vivat Christus Rex! Viva Cristo Rey!
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 Placidus and Companions, pray for us.