As should be fairly evident by now, a lot of old material gets recycled now and again. This is done as I am very much aware that many people, if not most, do not retain what they read, especially given the plethora of information and commentary available on the internet (well, at least until such time as the eventual Federal government censors fine some of us or shut us down for good) and that there is the always the possibility that a new reader or two might come upon this site for first time. Although the revival of my college teaching career was interrupted in a most unexpected manner during the middle of the Fall 2014 Semester without a word of explanation to me, I am and will ever be a teacher to the core of being, and thus it is that I share with Saint Thomas Aquinas the belief that “repetition is the mother of learning” (Repeticio est mater studiorum.)
Therefore, readers who have been accessing the articles on this site for at least the past five months or so will recognize the material that is included in this commentary. The reason for repeating this now is to demonstrate yet again to those in the “resist while recognize” movement that their position is without a shred of doctrinal support. Indeed, leaders of this false movement, such as Bishop Richard Williamson, formerly of the Society of Saint Pius X, who consecrated a priest, Father Jean-Micael Faure, as a bishop in Nova Friburg, Brazil on the Feast of Saint Joseph, Thursday, March 19, 2015 see the report on Novus Ordo Watch Wire: Consecration of Bishop Jean-Michel Faure), continue to make the gratuitous, sophistic claim that sedevacantism is based on “emotionalism” when it is they who ignore the fact that our true popes have condemned the belief that one has any right to oppose the teaching or the decisions of a true and legitimate Successor of Saint Peter.
As far as I know, no one in the “resist while recognize” movement has of yet admitted Pope Leo XIII’s warnings he had issued to Catholic writers and journalists in Epistola Tua, June 17, 1885, and Est Sane Molestum, December 17, 1888, to obey their bishops even exist, thus eviscerating the entirety of their neo-Gallicanism. This willful refusal to face the simple fact that that a true pope has condemned the nonexistent “right” of Catholic writers and journalist to obey their bishops and the Successor of Saint Peter is irresponsible. Truth is what should matter to a believing Catholic no matter the earthly price that must be paid for recognizing and then adhering to it.
Sad to conclude, though, it is most likely the case that those in the “resist while recognize” movement would attempt to dismiss the binding nature of Pope Leo XIII’s teachings while using a bit of the ad hominem to claim that no one should pay any attention a papal document discovered and used by sedevacantists. It is easy to adhere to a false position when one either ignores the evident put before the public that said position has been condemned by true popes and that at least one prominent theologian, the late Monsignor Joseph Clifford Fenton, who is cited frequently by some in the “resist while recognize” movement, has taught that anything a true pope causes to be entered into the Acta Apostolicae Sedis is part of the ordinary magisterium of the Catholic Church and thus binding upon all Catholics without an iota of dissent.
Aware that some of the bishops of the United States of America were ignoring his reiteration of Catholic Social Teaching and her rejection of the religiously indifferent civil state of Modernity (while, as has been noted so many times before on this site, that Pope Leo made it clear that Holy Mother Church had to make concessions to the actual situations in which her children live without continuing to preach the immutable truth that the true religion must be recognized by the civil state and afforded the public patronage and protection), Pope Leo XIII used Longiqua Oceani, January 6, 1895 to reiterate his warnings to Catholic writers and journalists that had been issued in Epistola Tua and Est Sane Molestum:
Let them, however, seriously reflect that their writings, if not positively prejudicial to religion, will surely be of slight service to it unless in concord of minds they all seek the same end. They who desire to be of real service to the Church, and with their pens heartily to defend the Catholic cause, should carry on the conflict with perfect unanimity, and, as it were, with serried ranks, for they rather inflict than repel war if they waste their strength by discord. In like manner their work, instead of being profitable and fruitful, becomes injurious and disastrous whenever they presume to call before their tribunal the decisions and acts of bishops, and, casting off due reverence, cavil and find fault; not perceiving how great a disturbance of order, how many evils are thereby produced. Let them, then, be mindful of their duty, and not overstep the proper limits of moderation. The bishops, placed in the lofty position of authority, are to be obeyed, and suitable honor befitting the magnitude and sanctity of their office should be paid them. Now, this reverence, "which it is lawful to no one to neglect," should of necessity be eminently conspicuous and exemplary in Catholic journalists. For journals, naturally circulating far and wide, come daily into the hands of everybody, and exert no small influence upon the opinions and morals of the multitude. (Pope Leo XIII, Longiqua Oceani, January 6, 1895.)
Pope Leo XIII was, of course, condemning the application of the American spirit of “free speech” and “free press” to ecclesiastical matters. In truth, of course the uncritical embrace of these falsehoods by Americanist bishops in the United States of America in the Nineteenth Century turned Holy Mother Church into a man-made civil institution of governance analogous to Congress and her popes and bishops into religious version of presidents, congressmen, senators, governors, state legislators, mayors and other municipal executives, city and country legislators/commissioners, and judges, officials who are subject to criticism and even mockery if one believes that is “necessary” to do so.
Writing nearly a century before Pope Leo XIII, of course, Pope Pius VI had condemned the very spirit of Gallicanism that is at the heart of the neo-Gallicanism of the “resist while recognize” movement:
6. The doctrine of the synod by which it professes that "it is convinced that a bishop has received from Christ all necessary rights for the good government of his diocese," just as if for the good government of each diocese higher ordinances dealing either with faith and morals, or with general discipline, are not necessary, the right of which belongs to the supreme Pontiffs and the General Councils for the universal Church,—schismatic, at least erroneous.
7. Likewise, in this, that it encourages a bishop "to pursue zealously a more perfect constitution of ecclesiastical discipline," and this "against all contrary customs, exemptions, reservations which are opposed to the good order of the diocese, for the greater glory of God and for the greater edification of the faithful"; in that it supposes that a bishop has the right by his own judgment and will to decree and decide contrary to customs, exemptions, reservations, whether they prevail in the universal Church or even in each province, without the consent or the intervention of a higher hierarchic power, by which these customs, etc., have been introduced or approved and have the force of law,—leading to schism and subversion of hierarchic rule, erroneous.
8. Likewise, in that it says it is convinced that "the rights of a bishop received from Jesus Christ for the government of the Church cannot be altered nor hindered, and, when it has happened that the exercise of these rights has been interrupted for any reason whatsoever, a bishop can always and should return to his original rights, as often as the greater good of his church demands it"; in the fact that it intimates that the exercise of episcopal rights can be hindered and coerced by no higher power, whenever a bishop shall judge that it does not further the greater good of his church,—leading to schism, and to subversion of hierarchic government, erroneous. (Pope Pius VI, Auctorem Fidei, August 28, 1794.)
Bishop Emile Bougaud, who served as the ordinary of Laval, France, from November 16, 1887, to his death on November 7, 1888, as the appointee of Pope Leo XIII, mocked those possessed of the Gallican mentality that teaches the falsehood that bishops and others can "sift" the words of a true pope:
The violent attacks of Protestantism against the Papacy, its calumnies and so manifest, the odious caricatures it scattered abroad, had undoubtedly inspired France with horror; nevertheless the sad impressions remained. In such accusations all, perhaps, was not false. Mistrust was excited., and instead of drawing closer to the insulted and outraged Papacy, France stood on her guard against it. In vain did Fenelon, who felt the danger, write in his treatise on the "Power of the Pope," and, to remind France of her sublime mission and true role in the world, compose his "History of Charlemagne." In vain did Bossuet majestically rise in the midst of that agitated assembly of 1682, convened to dictate laws to the Holy See, and there, in most touching accents, give vent to professions of fidelity and devotedness toward the Chair of St. Peter. We already notice in his discourse mention no longer made of the "Sovereign Pontiff." The "Holy See," the "Chair of St. Peter," the "Roman Church," were alone alluded to. First and alas! too manifest signs of coldness in the eyes of him who knew the nature and character of France! Others might obey through duty, might allow themselves to be governed by principle--France, never! She must be ruled by an individual, she must love him that governs her, else she can never obey.
These weaknesses should at least have been hidden in the shadow of the sanctuary, to await the time in which some sincere and honest solution of the misunderstanding could be given. But no! parliaments took hold of it, national vanity was identified with it. A strange spectacle was now seen. A people the most Catholic in the world; kings who called themselves the Eldest Sons of the Church and who were really such at heart; grave and profoundly Christian magistrates, bishops, and priests, though in the depths of their heart attached to Catholic unity,--all barricading themselves against the head of the Church; all digging trenches and building ramparts, that his words might not reach the Faithful before being handled and examined, and the laics convinced that they contained nothing false, hostile or dangerous. (Right Reverend Emile Bougaud, The Life of Saint Margaret Mary Alacoque. Published in 1890 by Benziger Brothers. Re-printed by TAN Books and Publishers, 1990, pp. 24-29.)
Quite ironically, Pope Pius VI used Auctorem Fidei to condemn the errors of the illegal Synod of Pistoia that are identical to those of conciliarism, proving yet again that the Catholic Church has always condemned errors and that she, the spotless, virginal Mystical Bride of Our Blessed Lord and Saviour Jesus Christ, can never be the author of errors, which is why it is way past time for those stuck in the time warp of the "resist while recognize" movement to accept the simple fact that The Chair is Still Empty.
Although I am probably not the first one to break the news to Bishop Williamson, as noted before, the late Monsignor Joseph Clifford Fenton, the esteemed theologian who was the editor of the American Ecclesiastical Review from 1943 to 1963, provided a a ringing condemnation of the false proposition that one can "ignore," no less seek to "refute," anything contained in the Acta Apostolicae Sedis, in which a true pope causes to be published therein:
The text of the Humani generis itself supplies us with a minimum answer. This is found in the sentence we have already quoted: "And if, in their 'Acta,' the Supreme Pontiffs take care to render a decision on a point that has hitherto been controverted, it is obvious to all that this point, according to the mind and will of these same Pontiffs, can no longer be regarded as a question theologians may freely debate among themselves."
Theologians legitimately discuss and dispute among themselves doctrinal questions which the authoritative magisterium of the Catholic Church has not as yet resolved. Once that magisterium has expressed a decision and communicated that decision to the Church universal, the first and the most obvious result of its declaration must be the cessation of debate on the point it has decided. A man definitely is not acting and could not act as a theologian, as a teacher of Catholic truth, by disputing against a decision made by the competent doctrinal authority of the Mystical Body of Christ on earth.
Thus, according to the clear teaching of the Humani generis, it is morally wrong for any individual subject to the Roman Pontiff to defend a thesis contradicting a teaching which the Pope, in his "Acta," has set forth as a part of Catholic doctrine. It is, in other words, wrong to attack a teaching which, in a genuine doctrinal decision, the Sovereign Pontiff has taught officially as the visible head of the universal Church. This holds true always an everywhere, even in those cases in which the Pope, in making his decision, did not exercise the plenitude of his apostolic teaching power by making an infallible doctrinal definition.
The Humani generis must not be taken to imply that a Catholic theologian has completed his obligation with respect to an authoritative doctrinal decision made by the Holy Father and presented in his published "Acta" when he has merely refrained from arguing or debating against it. The Humani generis reminded its readers that "this sacred magisterium ought to be the immediate and universal norm of truth for any theologian in matters of faith and morals." Furthermore, it insisted that the faithful are obligated to shun errors which more or less approach heresy, and "to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See." In other words, the Humani generis claimed the same internal assent for declarations of the magisterium on matters of faith and morals which previous documents of the Holy See had stressed.
We may well ask why the Humani generis went to the trouble of mentioning something as fundamental and rudimentary as the duty of abstaining from further debate on a point where the Roman Pontiff has already issued a doctrinal decision, and has communicated that decision to the Church universal by publishing it in his "Acta." The reason is to be found in the context of the encyclical itself. The Holy Father has told us something of the existing situation which called for the issuance of the "Humani generis." This information is contained in the text of that document. The following two sentences show us the sort of condition the Humani generis was written to meet and to remedy:
"And although this sacred magisterium ought to be the immediate and universal norm of truth on matters of faith and morals for any theologian, as the agency to which Christ the Lord has entrusted the entire deposit of faith - that is, the Sacred Scriptures and divine Tradition - to be guarded and defended and explained, still, the duty by which the faithful are obligated also to shun those errors which approach more or less to heresy, and therefore 'to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See,' is sometimes ignored as if it did not exist. What is said in encyclical letters of the Roman Pontiffs about the nature and constitution of the Church is habitually and deliberately neglected by some with the idea of giving force to a certain vague notion which they claim to have found in the ancient Fathers, especially the Greeks."
Six years ago, then, Pope Pius XII was faced with a situation in which some of the men who were privileged and obligated to teach the truths of sacred theology had perverted their position and their influence and had deliberately flouted the teachings of the Holy See about the nature and the constitution of the Catholic Church. And, when he declared that it is wrong to debate a point already decided by the Holy Father after that decision has been published in his "Acta," he was taking cognizance of and condemning an existent practice. There actually were individuals who were contradicting papal teachings. They were so numerous and influential that they rendered the composition of the Humani generis necessary to counteract their activities. These individuals were continuing to propose teachings repudiated by the Sovereign Pontiff in previous pronouncements. The Holy Father, then, was compelled by these circumstances to call for the cessation of debate among theologians on subjects which had already been decided by pontifical decisions published in the "Acta."
The kind of theological teaching and writing against which the encyclical Humani generis was directed was definitely not remarkable for its scientific excellence. It was, as a matter of fact, exceptionally poor from the scientific point of view. The men who were responsible for it showed very clearly that they did not understand the basic nature and purpose of sacred theology. For the true theologian the magisterium of the Church remains, as the Humani generis says, the immediate and universal norm of truth. And the teaching set forth by Pope Pius IX in his Tuas libenter is as true today as it always has been.
But when we treat of that subjection by which all Catholic students of speculative sciences are obligated in conscience so that they bring new aids to the Church by their writings, the men of this assembly ought to realize that it is not enough for Catholic scholars to receive and venerate the above-mentioned dogmas of the Church, but [they ought also to realize] that they must submit to the doctrinal decisions issued by the Pontifical Congregations and also to those points of doctrine which are held by the common and constant agreement of Catholics as theological truths and conclusions which are so certain that, even though the opinions opposed to them cannot be called heretical, they still deserve some other theological censure.
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 have been used during that same time frame with ever-increasing boldness 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 continue to 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.
The authority of Pope Pius IX and the [First] Vatican Council must be rejected for one to seek the "minimize" the scop of obedience Catholics must pay to a true and legitimate Successor of Saint Peter:
1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence , which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.
To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.
All this is to be found in the acts of the ecumenical councils and the sacred canons.
2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.
3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd .
4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.
5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: "My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due." 
6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.
7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.
8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful , and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment . The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon . And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.
9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Pope Pius IX, Pastor Aeternus, Vatican Council, July 18, 1870.)
This condemns the "Roman Protestants," if you will, of the "resist while recognize movement" while at the same time condemning the likes of Jorge Mario Bergoglio and his precessors, including "Saint John Paul II" and Joseph Ratzinger/Benedict XVI, who have sought "new ways" in which the "Petrine Ministry" can be exercised to the satisfaction of Protestants and the Orthodox.
There can be, however, no such thing as "pope sifting" or "council sifting," whether it is done by the conciliar "popes" under one aegis or another (Karol Wojtyla/John Paul II's "living tradition" or Joseph Ratzinger/Benedict XVI's "hermeneutic of continuity") or by those in the "resist while recognize movement."
Unfortunately for those who believe this, 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 scholary treatises cited above.
As this is indeed the case, therefore, Catholics such as Bishop Richard Williamson who recognize Jorge Mario Bergoglio to be "Pope Francis" must accept everything he chooses to have published in the Acta Apostolicae Sedis as binding upon their consciences without any public crticism whatsoever, including the following two passages from Evangelii Gaudium, November 26, 2013:
247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.
248. Dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples. The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians.
249. God continues to work among the people of the Old Covenant and to bring forth treasures of wisdom which flow from their encounter with his word. For this reason, the Church also is enriched when she receives the values of Judaism. While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word. We can also share many ethical convictions and a common concern for justice and the development of peoples. (Jorge Mario Bergoglio, Evangelii Gaudium, November 26, 2013.)
"Pope Francis" chose to have this "apostolic exhortation" published in the December, 2013, edition of the Acta Apostolicae Sedis.
Here are the three passages as found in the Italian language (not Latin, by the way!) in the Acta Apostolicae Sedis as it is published in its conciliar captivity:
247. Uno sguardo molto speciale si rivolge al popolo ebreo, la cui Alleanza con Dio non è mai stata revocata, perché “i doni e la chiamata di Dio sono irrevocabili” (Rm 11, 29). La Chiesa, che condivide con l’Ebraismo una parte importante delle Sacre Scritture, considera il popolo dell’Alleanza e la sua fede come una radice sacra della propria identità cristiana (cfr Rm 11, 16-18). Come cristiani non possiamo considerare l’Ebraismo come una religione estranea, né includiamo gliebrei tra quanti sono chiamati ad abbandonare gli idoli per convertirsi al vero Dio (cfr 1 Ts 1, 9). Crediamo insieme con loro nell’unico Dio che agisce nella storia, e accogliamo con loro la comune Parola rivelata.
248. Il dialogo e l’amicizia con i figli d’Israele sono parte della vita dei discepoli di Gesù. L’affetto che si è sviluppato ci porta sinceramene ed amaramente a dispiacerci per le terribili persecuzioni di cui furono e sono oggetto, particolarmente per quelle che coinvolgono o hanno coinvolto cristiani.
249. Dio continua ad operare nel popolo dell’Antica Alleanza e fa nascere tesori di saggezza che scaturiscono dal suo incontro con la Parola divina. Per questo anche la Chiesa si arricchisce quando raccoglie i valori dell’Ebraismo. Sebbene alcune convinzioni cristiane siano inaccettabili per l’Ebraismo, e la Chiesa non possa rinunciare ad annunciare Gesù come Signore e Messia, esiste una ricca complementarietà che ci permette di leggere insieme i testi della Bibbia ebraica e aiutarci vicendevolmente a scerare le ricchezze della Parola, come pure di condividere molte convinzioni etiche e la comune preoccupazione per la giustizia e lo sviluppo dei popoli. (Data presso San Pietro, alla chiusura dell’Anno della fede, il 24 novembre, Solennità i i. S. Gesù Cristo Re dell’Universo, dell’anno 2013, primo del mio Pontificato. Acta Apostolicae Sedis, December, 2013.)
If one professes belief that a particular claimant to the Throne of Saint Peter is legitimate and is indeed the Vicar of Christ on earth, a matter about which no Catholic is free to err or to profess indifference, then one must accept as binding upon his conscience and beyond all criticism even Evangelii Gaudium as part of the Universal Ordinary Magisterium of the Catholic Church without complaint, reservation or qulification of any kind.
Bishop Williamson knows that the the Mosaic Covenant has bene revoked and superseded by the New and Eternal Covenant instituted by Our Blesed Lord and Saviour Jesus Christ at the Last Supper on Maundy Thursday and ratified by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross on Good Friday in atonement for our sins as the curtain in the Temple was torn in two from top to bottom, signifiying the end of the Old Dispensation.
Bishop Williamson has courageously exposed and helped to oppose Talmudism and Judeo-Masonry in all of its forms, and for this is he hated almost universally, yes, even by many within the “mainstream” Society of Saint Pius X whose leaders are still, some reports claim, seeking some type of modus vivendi within the conciliar structures. Bishop Williamson knows that concilarism is a Talmudic enterprise from beginning to end. He is one of the foremost defenders of the doctrine of the Social Reign of Christ the King and one of the clearest opponents of Americanism alive at this time. Unfortunately for Bishop Williamson, however, there is no magisterial foundation for him to claim that a true pope’s official teaching embracing the Talmudic lies can be inserted into the Acta Apostlicae Sedis.
How can a true pope contradict this truth? He cannot, not unless, of course, Bishop Williamson claims that the late Archbishop Marcel Lefebvre, who made made contradictory statements, was a better, more well-published and regarded theologian that Monsignor Joseph Clifford Fenton. As courageous as he was in gathering believing Catholics unto the Society of Saint Pius X and defending th Social Reign of Christ the King, Archbishop Lefebvre, whose twenty-fourth anniversary of death is tomorrow, the Feast of the Annunication of the Blessed Virgin Mary, was not during his life and his not now the standard of the Catholic Faith. A true pope alone is the Principle of Unity for the Catholic Church. The recrudescence of Gallicanism, which quite obviously, is of French origin, has done as much harm to an authentic sense of Catholic ecclesiology as has the "new ecclesiology" of the counterfeit church of conciliarism.
Pope Saint Pius X explained that true love of a pope requires obedience in all things, not lip service:
And how must the Pope be loved? Non verbo neque lingua, sed opere et veritate. [Not in word, nor in tongue, but in deed, and in truth - 1 Jn iii, 18] When one loves a person, one tries to adhere in everything to his thoughts, to fulfill his will, to perform his wishes. And if Our Lord Jesus Christ said of Himself, “si quis diligit me, sermonem meum servabit,” [if any one love me, he will keep my word - Jn xiv, 23] therefore, in order to demonstrate our love for the Pope, it is necessary to obey him.
Therefore, when we love the Pope, there are no discussions regarding what he orders or demands, or up to what point obedience must go, and in what things he is to be obeyed; when we love the Pope, we do not say that he has not spoken clearly enough, almost as if he were forced to repeat to the ear of each one the will clearly expressed so many times not only in person, but with letters and other public documents; we do not place his orders in doubt, adding the facile pretext of those unwilling to obey – that it is not the Pope who commands, but those who surround him; we do not limit the field in which he might and must exercise his authority; we do not set above the authority of the Pope that of other persons, however learned, who dissent from the Pope, who, even though learned, are not holy, because whoever is holy cannot dissent from the Pope.
This is the cry of a heart filled with pain, that with deep sadness I express, not for your sake, dear brothers, but to deplore, with you, the conduct of so many priests, who not only allow themselves to debate and criticize the wishes of the Pope, but are not embarrassed to reach shameless and blatant disobedience, with so much scandal for the good and with so great damage to souls. (Pope Saint Pius X, Allocution Vi ringrazio to priests on the 50th anniversary of the Apostolic Union, November 18, 1912, as found at: (“Love the Pope!” – no ifs, and no buts: For Bishops, priests, and faithful, Saint Pius X explains what loving the Pope really entails.)
A believing Catholic knows quite obviously that Jorge Mario Bergoglio's "teaching" on the Jews is heretical, and it is in this and in so many other ways that he shows himself to be a perfect disciple of the falsehoods promulgated by the authority of his predecessors since the death of Pope Pius XII on October 9, 1958. Jorge Mario Bergolio lacks the Catholic Faith, He has openly denied Catholic doctrine on this subject with great boldness. Although he style is more vulgar, visceral profane that those who have perceded him, he is, of course, merely following those before him who have denied, whether implicitly or explicitly, the Catholic truth about the Old Covenant that was summarized so clearly by Pope Pius XII in Mystici Corporis, June 29, 1943:
28.That He completed His work on the gibbet of the Cross is the unanimous teaching of the holy Fathers who assert that the Church was born from the side of our Savior on the Cross like a new Eve, mother of all the living.  "And it is now," says the great St. Ambrose, speaking of the pierced side of Christ, "that it is built, it is now that it is formed, it is now that is .... molded, it is now that it is created . . . Now it is that arises a spiritual house, a holy priesthood."  One who reverently examines this venerable teaching will easily discover the reasons on which it is based.
29.And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Savior was preaching in a restricted area -- He was not sent but to the sheep that were lost of the house of Israel  -the Law and the Gospel were together in force;  but on the gibbet of his death Jesus made void the Law with its decrees,  fastened the handwriting of the Old Testament to the Cross,  establishing the New Testament in His blood shed for the whole human race.  "To such an extent, then," says St. Leo the Great, speaking of the Cross of our Lord, "was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from many sacrifices to one Victim, that, as our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom." 
30. On the Cross then the Old Law died, soon to be buried and to be a bearer of death,  in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers;  and although He had been constituted the Head of the whole human family in the womb of the Blessed Virgin, it is by the power of the Cross that our Savior exercises fully the office itself of Head in His Church. "For it was through His triumph on the Cross," according to the teaching of the Angelic and Common Doctor, "that He won power and dominion over the gentiles";  by that same victory He increased the immense treasure of graces, which, as He reigns in glory in heaven, He lavishes continually on His mortal members it was by His blood shed on the Cross that God's anger was averted and that all the heavenly gifts, especially the spiritual graces of the New and Eternal Testament, could then flow from the fountains of our Savior for the salvation of men, of the faithful above all; it was on the tree of the Cross, finally, that He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Pope Pius XII's Mystici Corporis was inserted into the Acta Apostolicae Sedis in 1943. Although it was nothing new whatsoever, Pope Pius XII reaffirmed an irreformable teaching that is part of the Sacred Deposit of Faith. The fact that Jorge Mario Bergoglio chose to insert a contrary teaching into the Acta Apostlicae Sedis shows that he is, in perfect communion of mind and heart with his predecessors, a heretic who is outside of the bosom of the Catholic Church, an imposter on the Throne of Saint Peter.
Although the apologists of the schismatic "resist while recognize" movement keep making caricatures of themselves by engaging in the same kind of minimism that was condemned by Monsignor Joseph Clifford Fenton fifity-nine years ago now in his treatise on the binding authority of papal allocutions, the fact remains that, yes, despite their best efforts to refuse to admit the reality that is plainly before their eyes, The Chair is Still Empty.
Indeed, the apologists of the "resist while recognize" movement keep expanding the scope of that minimism to reduce into meanginlessness Jorge Mario Bergoglio's claim to the papacy as if human salvation had nothing to do with the identity of the Roman Pontiff and/or that one can can "ignore" a true Sovereign Pontiff with absolute impunity yet save his soul.
This is not so.
Pope Leo XIII chose to insert two apostolical letters into the Acta Apostlicae Sedis in 1885 and 1888, respectively, that condemned all efforts on the part of writers 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. Bishop Williamson's recent consecration of Bishop Jean-Michel Faure without a papal mandate from the man he accepts as a true and legitimate successor of Saint Peter, "Pope Francis," will gave those in the "resist while recognize" movement false hope that "help" has come to the Catholic Church. It has not. as the reclamation of the true Church cannot be based on false theological positions and schismatic acts.
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.)
I tried to point out in No Space Between Ratzinger and Bergoglio: So Close in Apostasy, So Far From Catholic Truth, conciliarism is a false religion that simply cannot emanate from the Church Church, she whoenjoys a "perfect and perpetual immunity" from error and heresy.
May we cling to Our Lady, especially through her Most Holy Rosary, to cling to the 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 litugical 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 Scholastica, pray for us.