There are people who labor under the misapprehension that Jorge Mario Bergoglio is just a little “confused” or that all he needs to do is to “get his head on straight.” Just beliefs are completely delusion as this hideous, profane, vulgar, blaspheming apostate was taught to have a contempt for the teaching of the unicity and indefectibility of Holy Mother Church by his own grandmother in 1940 when he was only four years old, something that he recounted on Friday, December 12, 2014, the Feast of Our Lady of Guadalupe, when he met with Andre Cox, the “general” of the so-called Salvation Army:
Greeting warmly a delegation led by General André Cox, the Pope said Catholics and Salvationists, together with other Christians, recognise that those in need have a special place in God’s heart – so much so, that the Lord himself became poor for our sake. As a result, the Pope said, Catholics and Salvationists often meet at the same peripheries of society.
I pray, he concluded, that all of Christ’s disciples can contribute with the same conviction and dynamism that the Salvation Army demonstrates in its devoted and highly appreciated service. Founded by former Methodist minister William Booth in 1865 as the East London Christian Mission, the Salvation Army today numbers one and a half million members in 126 countries worldwide.
Just after the papal audience, I talked to General André Cox to find out more about the meeting and about the message of closer cooperation he was bringing here to the Vatican….
The Salvation Army leader told me he had asked for an audience because in recent years there have been “some pretty intensive and helpful and useful discussions” between Catholics and Salvationists, culminating in the publication of a book on the joint discussions. These talks, he said, have revealed “so many points of faith that connect us together, but also our passion and commitment for social justice and work among the poor.”
The audience, he continued, was an opportunity to present the book to the Pope and to express thanks and prayer support for him “since many of the things he’s been expressing really resonate with the heart of Salvationists around the world.” Given the growing mutual understanding and respect, General Cox said he told the Pope his organisation was seeking “practical ways to support each other and also align our message as we speak to the world on these issues.”
Describing Pope Francis as “a peoples’ person”, the Salvation Army leader said the pontiff spoke off-the-cuff to describe his memory of walking, as a four-year old, with his grandmother in Argentina and seeing two Salvation Army ladies in their distinctive hats and uniforms. Despite the prevailing Catholic view that Protestants “were destined to Hell”, Bergoglio’s grandmother told him they were “Protestants, but good people”, awakening in the young boy an opening to ecumenical encounter.
General Cox also looked ahead to next July when the Salvation Army will be celebrating the 150th anniversary of its foundation, gathering with representatives from across the globe at the O2 arena in London, just a couple of miles away from where the East London Christian Mission was first founded.
Please find below the official text of Pope Francis' greeting to the Salvation Army delegation:
I extend a warm welcome to you, the leadership of The Salvation Army, well-known to me for its evangelizing and charitable mission. Your visit is the happy outcome of more frequent and fruitful contacts in recent years between The Salvation Army and the Pontifical Council for Promoting Christian Unity, including a series of theological conversations aimed at fostering a better understanding of one another, mutual respect and regular collaboration. I earnestly hope that Catholics and Salvationists will continue to offer a common witness to Christ and to the Gospel in a world so much in need of experiencing God’s boundless mercy.
Catholics and Salvationists, together with other Christians, recognize that those in need have a special place in God’s heart, so much so that the Lord Jesus Christ himself became poor for our sake (cf. 2 Cor 8:9). As a result, Catholics and Salvationists often meet in the same peripheries of society. It is my hope that our shared faith in Jesus Christ the Saviour, the one mediator between God and man (cf. 1 Tim 2:5), will become evermore the firm foundation of friendship and cooperation between us.
“The Church which ‘goes forth’ is a community of missionary disciples who take the first step, who are involved and supportive, who bear fruit and rejoice. An evangelizing community knows that the Lord has taken the initiative; he has loved us first (cf. 1 Jn 4:19), and therefore we can move forward, boldly take the initiative, go out to others, seek those who have fallen away, stand at the crossroads, and welcome the outcast. Such a community has an endless desire to show mercy, the fruit of its own experience of the power of the Father’s infinite mercy” (Apostolic Exhortation Evangelii Gaudium, 24).
I pray that in today’s world all of Christ’s disciples will make their contribution with the same conviction and dynamism that The Salvation Army demonstrates in its devoted and highly appreciated service. The differences between Catholics and Salvationists regarding theological and ecclesiological questions need not impede the witness of our shared love of God and love of neighbour, a love which is capable of inspiring a concerted commitment to restoring the dignity of those who live on the margins of society.
Dear friends, I pray to God for the work of The Salvation Army. May many people in difficulty continue to rely on your efforts, which enable Christ’s light to shine in the darkest recesses of their lives. May you and your fellow Salvationists be filled with the Holy Spirit’s gifts of wisdom, understanding, fortitude and peace, and so witness to the Lord’s Kingdom in our suffering world. And I ask that you also pray for me. Thank you. (Apostate says Salvationists and Catholics meet at peripheries of society. For a website that keeps track of The Salvation Army's efforts to mask the persquisites of its "officers," see Exposing The $alvation Army.)
Everything is a matter of subjectivity for Modernists, who are, of course, complete subjectivists and relativists.
Jorge Mario Bergoglio bases his “respect” for “The Salvation Army” on an experience with his grandmother in Argentina, something that showed him the path to an “ecumenical encounter.”
As was the case with each of his predecessors who have served as the head of the false conciliar sect, Jorge Mario Bergoglio believes that those outside of the One Sheepfold of Christ that is the Catholic Church have a “mission” to give a “witness” to the Divine Redeemer in the world. He speaks with the tongue of a devil, who can appear to be a veritable angel of light.
The truth, of course, is otherwise:
It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.
It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)
Weigh carefully in your minds and before God the nature of Our request. It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love. The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)
Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Although Joseph Alois Ratzinger/Benedict XVI was a disciple of the late Father Hans von Balthasar, who believed in the heresy of universal salvation, he was careful to cloud his own belief in this heresy with his patented display of opaqueness, contradiction and paradox. Bergoglio, however, has been quite open about believing that everyone, including the members of The Salvation Army, go to Heaven as, after all, the “only” thing that matters is “doing good” (see Francis Do-Right). This is what the Argentine Apostate said on Wednesday, Tuesday, November 26, 2014, the Feast of Saint Catherine of Alexandria:
The Conciliar Constitution Gaudium et Spes, faced with these questions that forever resonate in the hearts of men and women, states: “We do not know the time for the consummation of the earth and of humanity, nor do we know how all things will be transformed. As deformed by sin, the shape of this world will pass away; but we are taught that God is preparing a new dwelling place and a new earth where justice will abide, and whose blessedness will answer and surpass all the longings for peace which spring up in the human heart” (n. 39). This is the Church’s destination: it is, as the Bible says, the “new Jerusalem”, “Paradise”. More than a place, it is a “state” of soul in which our deepest hopes are fulfilled in superabundance and our being, as creatures and as children of God, reach their full maturity. We will finally be clothed in the joy, peace and love of God, completely, without any limit, and we will come face to face with Him! (cf. 1 Cor 13:12). It is beautiful to think of this, to think of Heaven. We will all be there together. It is beautiful, it gives strength to the soul. (General Audience, November 26, 2014.)
To believe that “we will all be there together” is to profess “universal salvation,” which is nothing other than the sin of Presumption against the Third Person of the Most Blessed Trinity.
Yet it is that the only people who have to “convert” are those who believe in the integrity of the Catholic Faith and who are “attached” to liturgical rites in which the faithful were not the focus of the ceremony and thus were unable to “participate” “fully, actively and consciously” in the “community banquet” that is a mere memorial of the Last Supper.
It was also in late-2014 that Bergoglio told Elisabetta Pique of the Argentine newspaper La Nacion that he was praying for the “conversion” of those “stubborn” “bishops” who were seeking to “cage the Holy Spirit” at his “extraordinary synod of ‘bishops'", which met from October 5, 2014, to October 19, 2014:
You could ask me "are there any that are completely stubborn and won´t move from their positions?". Yes, there surely are. But that is not my concern. It´s a question of praying for the Holy Spirit to convert them, if any. (Argentine Motor Mouth Modernist Babbles On Yet Again.)
As , Bergoglio does believe in conversion, but it only applies to those who won’t agree to every jot and tittle of conciliarism. “Partial communion” with the conciliar agenda of Modernism is insufficient. “Pope Francis” wants the “stubborn” “bishops,” each of whom supports the new ecclesiology, false ecumenism and interreligious prayer services, episcopal collegiality, religious liberty, separation of Church and State, condemned interpretations of Sacred cripture, etc., to “convert,” although he was making sure that the “stubborn” “bishops” were at the “peripheries,” shall we say, synod held nearly five months ago that will result in the "exhortation" to be released on the Feast of Saint Joseph, March 19, 2019.
This is important information when one considers that the man most people in the world believe is “Pope Francis” developed a hatred for the truths of the Holy Faith when he was but a boy, a hatred that extended to how he viewed the ineffable Sacrifice of the Cross offered according to the unreformed Missal of Pope Saint Pius X when he was an altar boy:
Little Jorge did not understand the Sacred Liturgy is about the worship of God, not about the reaffirmation of “the people,” which is why the priest faces the altar, which is generally, although not always, of course, oriented to the East, that is, to Jerusalem and the site of Our Lord’s Resurrection from the dead on Easter Sunday. The Holy Sacrifice of the Mass is not a Protestant fellowship service, although this is precisely what the Protestant and Judeo-Masonic Novus Ordo liturgical service was designed to be.
Jorge Mario Bergoglio still sees a blank wall. A true priest in deep in conversation with God, conscious of the fact that he is about to bring God down on the altar of sacrifice in the presence of His Most Blessed Mother, Saint Joseph, and all of at the angels of saints, each of whom are present mystically at every valid offering of Holy Mass. Such a truth is foreign to the mocking mind of Bergolio.
The priest, an alter Christus who acts in persona Christi at the Holy Mass, in a conversation with God as he, but a mere mortal, offers the Divine oblation to God the Father in Spirit and in Truth. Our focus in the true Roman Rite of the Catholic is Our Lord’s Redemptive Act, not on the “community.”
As I have noted on other occasions, the first person to celebrate a "liturgy" facing the people was Martin Luther. Father Joseph Jungmann, who was a supporter of "liturgical reform" but was intellectually honest about some points despite the questionable nature of much of his other research, noted, "The claim that the altar of the early Church was always designed to celebrate facing the people, a claim made often and repeatedly, turns out to be nothing but a fairy tale." We do not need to look at the priest and he does not need to look at us.
Both priest and people are called to focus their attention on God, not on each other. While a particular priest celebrating a particular Mass is important in that there would be no Mass celebrated at that time without his having been ordained to the sacerdotal priesthood of Our Lord and Savior Jesus Christ, his individual personality is unimportant, totally irrelevant. We need to focus on the work he is doing in persona Christi by virtue of the powers given him by God at the moment of his priestly ordination. The orientation of the priest toward the High Altar of Sacrifice is an important constituent element of the solemnity befitting the Adoration of the God the Father through the God the Son in Spirit and in Truth.
Every aspect of the Mass demands solemnity, sobriety, and reverence. The priest in the Immemorial Mass of Tradition does not come out to greet the people as do those priests/presbyters who stage the conciliar liturgical travesty. He comes out to pray at the foot of the steps leading to the High Altar, preparing himself and the faithful gathered (if any) for the perfect prayer which is the Mass. As noted just above, a priest is in conversation with God. We unite our prayers with those of the priest. However, the focus of a priest in the Immemorial Mass of Tradition is not the people. It is Christ, the King.
Although there are responses that the choir sings in a Solemn High Mass, the priest addresses us as a priest, not as an entertainer who has to add something of his personality or his own wordiness to "make" the Mass a more "complete" experience for us. The entirety of the Mass must convey solemnity, especially at that sublime moment when the priest utters the glorious words, Hoc est enim Corpus Meum. . . . Hic est enim Calix Sanguinis mei, novi et aerteni testamenti: mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. The very solemn nature of the Roman Rite does this. No priest had to exaggerate the elevation in order to convey that which is lacking in the essence of the Mass (as some do in the Novus Ordo). No priest had to improvise words to emphasize that the words of consecration are indeed the most important part of the Mass (as some do quite idiosyncratically in the Novus Ordo). Every aspect of the Immemorial Mass of Tradition conveyed reverence and solemnity.
Solemnity is also conveyed in the Immemorial Mass of Tradition by the very positioning of the priest in conversation with God (or ad orientem, in the case of the actual, Eastward orientation of the High Altar of a particular church).
Permanence and Transcendence are two other constituent elements related to the end of Adoration found in the Mass. A rite is meant of its nature to be fixed, not ever changing. Pope Pius XII noted in Mediator Dei in 1947 that the human elements (or accidentals) of the Mass are subject to change. If such change should occur, he noted, it should occur organically, slowly over the course of time.
Rapid change bewilders the faithful. Constant, unremitting change (and the variations that exist within parishes, among parishes, and among priests) lead people to conclude that doctrine itself must be subject to the sort of change and evolution evidenced in the liturgy. Everything is up for grabs, including the nature of God Himself. Nothing is fixed in the nature of things or by the Deposit of Faith Our Lord entrusted to the Church through the Apostles. That this is one of the chief goals of the liturgical revolutionaries is plain for all to see, and is something that has been the fodder of much discussion over the past forty years.
A liturgical rite is meant to reflect permanence. God is unchanging. Our need for Him is unchanging. His truths are unchanging. As the liturgy is meant to provide us with a sense of same sort of security we find in our earthly dwellings, our homes, as a foretaste of the security we will know in our Heavenly dwelling if we persist until our dying breaths in states of sanctifying grace, it is obviously the case that it should reflect the permanence and transcendence of God and of the nature of His revelation. The Immemorial Mass of Tradition conveys this sense of permanence by virtue of the fixed nature of the rites (the gestures, the stability of the liturgical calendar, the annual cycle of readings, the repetition of the readings of a Sunday Mass during the following week if no feast days or votive Masses are celebrated on a particular day). It also conveys the sense of permanence and transcendence by its use of Latin, a dead language.
As Dr. Adrian Fortesque pointed out in his works, Latin is by no means a necessity for the celebration of the Mass. The various Eastern rites are offered in different idioms. And Latin itself was once the language of the people. (Indeed, one of the ways to rebut the charge made so sloganistically by Protestants that Catholics desired to "hide" the Bible from the people prior to the Protestant Revolt is to point out that when Saint Jerome translated the Bible from the Hebrew and the Greek into the Latin Vulgate, he did so to make it accessible to the people. Latin was the language of the people at that time.) The fall of the Roman Empire in the West, however, led to Latin's falling into disuse as the vernacular of the people. This was an "accident" of history, admitting, obviously, that all things happen in the Providence of God. This "accident," however, wound up serving to convey the sense of permanence and transcendence which is so essential to the Adoration of the Most Blessed Trinity in the Holy Sacrifice of the Mass.
As Latin is now a dead language, it is no longer subject to the sort of ideological manipulation and deconstructionism found in a living language. A dead language is what it is. Its words have a permanent, precise meaning. This "accident" of history, which, of course, has occurred within the Divine Providence of God, has helped to convey the sense that God is permanent, His truths are permanent, our need for Him is permanent, and our worship of Him must reflect this permanence. Furthermore, Latin conveys the universality of the Faith. A dead language is beyond the ability of anyone, including a priest, to manipulate. Thus, the Mass of the Roman Rite is the same everywhere. It is the same in New York as it is Spain. It is the same in the United Kingdom as it is in Japan. It is the same in Nigeria as it is in Argentina. It is the same in its essence in 2016 as it was 1571. This furthers the sense of permanence as a constituent element of the end of Adoration.
Latin also conveys the sense of the Mysterium Tremendum. Although it is possible to pray the Mass with a priest by the use of a good Missal (such as the Father Lasance New Roman Missal), even those who are fluent in ecclesiastical and scholastic Latin understand that Latin conveys of its nature a sense of mystery. The Mass after all contains within it the mysteries of salvation. We know intellectually what the Mass is and what takes place therein. However, not even the greatest theologian in the history of the Church understands fully how these mysteries take place. We accept them as having been given us by Our Lord through Holy Mother Church. We want to plumb their depths by means of assiduous prayer and study. No human being, however, can possibly claim to understand the mystery of God's love for His sinful creatures, no less His desire to reconcile us to Himself through the shedding of His own Most Precious Blood on the wood of the Holy Cross. Latin conveys the sense of the tremendous mystery which is the Mass.
Moreover, Latin is not an incomprehensible language, as some defenders of the new order of things contend so arrogantly.
Little Jorge Mario Bergoglio could not understand in his youth what he rejects to this very day that is, the simple fact even illiterate peasants in the Middle Ages understood the Mass as a result of their being immersed into it week after week after week. Indeed, they had a better understanding of the nature of the Mass (and of its ends) than do the lion's share of Catholics today, immersed as they have been in almost forty-six plus years of vernacular banality and incessant “innovations,” whether “approved” or “unapproved.” Nevertheless, Latin conveys the beauty and the glory and the honor and the permanence and the transcendence and the mystery associated with God and His Revelation.
To be sure, Latin is not an absolute guarantor of such qualities. The constituent prayers of the Mass must express the fullness of the Holy Faith, something which is not done in the Latin editio typica of the Novus Ordo. A simple comparison of the prayers found in the Missale Romanum promulgated by Pope Saint Pius V and the Protestant and Judeo-Masonic Novus Ordo liturgical service of Giovanni Battista Enrico Antonio Maria Montini/Paul the Sick demonstrates that the expression of the faith has been changed quite radically (as I noted when analyzing Paragraph 15 of the General Instruction of the Roman Missal in Change for change sake). This is especially the case with feasts of the Blessed Mother as I noted in the text of GIRM Warfare.
That those responsible the synthetic conciliar liturgy felt free to tamper with the expression of the faith indicates that it is not simply Latin in se which is the guarantor of the permanence associated with the Adoration of God in the Mass. It is the use of Latin and the prayers that most fully express within themselves the Deposit of Faith that conveys such permanence and universality. And, naturally, as Latin is the language of Missale Romanum of Pope Saint Pius V, it does not need to be translated into a living language for its celebration by the priest, who thereby is simply an agent to whom has been entrusted our glorious liturgical tradition, to be celebrated in all of its beauty and splendor.
Jorge Mario Bergoglio did not understand this as a boy, and he is does not understand this now in his eightieth year of life. He is as much a mocker of the Holy Faith and of the Immemorial Mass of Tradition now as he was then.
This is because Bergoglio believes in a different faith, a false faith that is the counterfeit ape of Catholicism, a false faith that demanded a new form of worship, one that stresses the horizontal relationship of men with each other, not the vertical relationship of man to His Creator, Redeemer, and Sanctifier.
The late Monsignor Klaus Gamber, who was in favor of some liturgical reforms but a critic of Annibable Bugnini’s Novus Ordo service, explained this fact in no uncertain terms:
Not only is the Novus Ordo Missae of 1969 a change of the liturgical rite, but that change also involved a rearrangement of the liturgical year, including changes in the assignment of feast days for the saints. To add or drop one or the other of these feast days, as had been done before, certainly does not constitute a change of the rite, per se. But the countless innovations introduced as part of liturgical reform have left hardly any of the traditional liturgical forms intact . . .
At this critical juncture, the traditional Roman rite, more than one thousand years old and until now the heart of the Church, was destroyed. A closer examination reveals that the Roman rite was not perfect, and that some elements of value had atrophied over the centuries. Yet, through all the periods of the unrest that again and again shook the Church to her foundations, the Roman rite always remained the rock, the secure home of faith and piety. . . .
Was all this really done because of a pastoral concern about the souls of the faithful, or did it not rather represent a radical breach with the traditional rite, to prevent the further use of traditional liturgical texts and thus to make the celebration of the "Tridentime Mass" impossible--because it no loner reflected the new spirit moving through the Church?
Indeed, it should come as no surprise to anyone that the prohibition of the traditional rite was announced at the same time as the introduction of the new liturgical texts; and that a dispensation to continue celebrating the Mass according to the traditional rite was granted only to older priests.
Obviously, the reformers wanted a completely new liturgy, a liturgy that differed from the traditional one in spirit as well as in form; and in no way a liturgy that represented what the Council Fathers had envisioned, i.e., a liturgy that would meet the pastoral needs of the faithful.
Liturgy and faith are interdependent. That is why a new rite was created, a rite that in many ways reflects the bias of the new (modernist) theology. The traditional liturgy simply could not be allowed to exist in its established form because it was permeated with the truths of the traditional faith and the ancient forms of piety. For this reason alone, much was abolished and new rites, prayers and hymns were introduced, as were the new readings from Scripture, which conveniently left out those passages that did not square with the teachings of modern theology--for example, references to a God who judges and punishes.
At the same time, the priests and the faithful are told that the new liturgy created after the Second Vatican Council is identical in essence with the liturgy that has been in use in the Catholic Church up to this point, and that the only changes introduced involved reviving some earlier liturgical forms and removing a few duplications, but above all getting rid of elements of no particular interest.
Most priests accepted these assurances about the continuity of liturgical forms of worship and accepted the new rite with the same unquestioning obedience with which they had accepted the minor ritual changes introduced by Rome from time to time in the past, changes beginning with the reform of the Divine Office and of the liturgical chant introduced by Pope St. Pius X.
Following this strategy, the groups pushing for reform were able to take advantage of and at the same time abuse the sense of obedience among the older priests, and the common good will of the majority of the faithful, while, in many cases, they themselves refused to obey. . . .
The real destruction of the traditional Mass, of the traditional Roman rite with a history of more than one thousand years, is the wholesale destruction of the faith on which it was based, a faith that had been the source of our piety and of our courage to bear witness to Christ and His Church, the inspiration of countless Catholics over many centuries. Will someone, some day, be able to say the same thing about the new Mass? (Monsignor Klaus Gamber, The Reform of the Roman Liturgy, p. 39, p. 99, pp. 100-102.)
Our Blessed Lord and Saviour Jesus Christ Himself described Jorge Mario Bergoglio’s blasphemous mockeries directed at everything to do with authentic Catholic Faith and Worship:
You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. (John 8: 44.)
Jorge Mario Bergoglio is not a Catholic, and it is generally a nifty kind of thing for one who claims to be a true pope to be a Catholic, and I will let both Saint Francis de Sales and Pope Leo XIII explain why Bergoglio is not a member of the Catholic Church:
With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
No, “partial credit” does not cut it to retain one's membership in good standing within the maternal bosom of Holy Mother Church:
Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.
Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way." (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)
Pope Pius XI, writing in Mortalium Animos, January 6, 1928, also rejected any notion of a distinction between "fundamental" and allegedly "non-fundamental" doctrines of the Catholic Faith:
Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
It is very late for anyone not to see that the conciliar "popes" have not possessed the Catholic Faith, and they did not possess it at the time of their supposed "elections" by their brother apostates in 1958, 1963, twice in 1978, 2005, and 2013.
May we continue our Lenten practices during this Third Week of Lent as we seek to make reparation for the sins of men, starting with our own but including also, of course, the sins of mocking blasphemers such as Bergoglio, especially by praying as many Rosaries each day our as state-in-life permits as the consecrated slaves of Christ the King through the Sorrowful and Immaculate Heart of Mary.
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.