The Conciliar Revolutionaries Do Not Believe in God. Period, part two

The counterfeit church of conciliarism is a false religious sect that is led by men who simply do not believe in the true God of Divine Revelation, the Most Holy Trinity. It is impossible to believe in God as He has revealed Himself to us exclusively through His true Church, the Catholic Church, and to soothe the tender feelings of those who have resolved of their own free wills, no less to make short work of Sacred Scripture’s clear condemnation of fornication, adultery, divorce and remarriage, and sodomy.

One simply cannot believe that the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who is immutable, is the Divine author of Sacred Scripture and then seek to deconstruct Holy Writ as follows to “canonize” sodomite relationships as reflections of God’s love and to normalize the aberrant, deviant, and perverse:

Recognizing the centrality of the Word of God in the life of the Church, it is important first of all to dedicate time to deepening our understanding of the biblical passages that – directly or indirectly – are proposed in interpreting the meaning of homosexuality from the perspective of biblical anthropology. It is necessary to go beyond a mere repetition of their current presentation and take into account the insights gained from diverse exegetical readings. To accompany this reflection, we suggest the authoritative pages of the Pontifical Biblical Commission’s 2019 document entitled, What is Man? (Ps 8:5): An Itinerary of Biblical Anthropology (in particular, pages 160-170). (SG-9_Final-Report.pdf.)

Interjection Number One:

This is an effort to historicize Scriptural condemnations of sodomy as nothing other the time-bound and this conditional expressions of cultural norms that are subject to change over time and according to the “experiences” of how people actually live.

That is, to expect human beings to conform their lives to “outdated” norms that are contained in Sacred Scripture is to “imprison” the “spirit” and to ignore the “pain” caused by “hurtful” passages that rob them of their “dignity” and does not take account of the belief that they are inclined to commit acts condemned in Holy Writ because this is “how God made them” as though God Himself rejects what He directed to be written in favor of situation ethics and false concept of
“mercy” and “toleration”:

Experiences of people of faith with same-sex attractions In order to offer useful insights for synodal discernment regarding the lived experience of believers with same-sex attractions within the Christian community, it is essential first to clarify what is at stake. With this in mind – and aware of the established paradigm for addressing this issue, which is undoubtedly of fundamental importance in the life and ministry of the Church – we have placed ourselves in a position of listening to two testimonies (cf. Annexes A, 1 and 2). These are two deeply personal stories, selected from the numerous contributions that we received regarding this emerging issue.

2.1 Listening to two testimonies The two testimonies, while very different from one another and reflecting the cultural context of Western societies, present several common features. In these, one can detect the emergence of “experiences of goodness” in the form of successive stages of development in the individuals involved, alongside the establishment of good practices within Christian communities The first testimony, from Portugal, begins with a personal drama: the “secret” discovery of one’s own difference during adolescence, resulting in a profound sense of solitude and isolation within both society and the Church. Against this backdrop, the personal relationship with Christ, who loves us all in our totality and integrity, proves decisive. This testimony, after highlighting the initial difficulty of finding groups – even at a social and civil level – that did not cause further isolation, describes the joyful discovery of a Christian community centred on Ignatian spirituality (Christian Life Community, or CLC). Yet, the positivity of this journey coexists with significant difficulties, as seen in the devastating effects of reparative therapies aimed at recovering heterosexuality, and in the contradictory advice received: from those who suggest marriage to a woman in order to “find peace” to those who instead invite the person not to leave “dark or hidden areas” in their relationship with Christ. Within this struggle, yet simultaneously as a path toward its resolution, the account bears witness to the discovery that sin, at its root, does not consist in the (same-sex) couple relationship, but in a lack of faith in a God who desires our fulfilment. This new awareness becomes the starting point for moving beyond a conception of the Christian community merely as a place of welcome and compassion, to arriving at the experience of the Christian community as a place where we are all loved. The second testimony, from the United States, highlights how the protagonist’s current “arrival point” is the fruit of a long journey of faith that has articulated “prayer, therapy, and a community capable of providing support.” The presence of the Christian community, in this case, is marked by both light and shadow, yet it has proven decisive. The testimony first describes the problematic membership in a Catholic group (Courage) which, by pushing for “reparative therapy,” had the effect of separating faith and sexuality. On the other hand, it recounts how the study of theology allowed for the opening of new horizons for a contextual interpretation of the Bible, moving beyond traditionalist or even fundamentalist readings. It then bears witness to the decisive nature of the encounter with Christian communities and hospitable priests, who contributed to the promotion of practices that took shape in a commitment to pastoral service – caring for the sick, the elderly, the lonely and depressed, as well as those rejected for belonging to 24 the LGBTQ community. However, it also brings to light the many misunderstandings within the Christian community, rooted in attitudes of homophobia and transphobia. Ultimately, this testimony emphasizes how the Christian community, at all levels – local and universal – can represent a decisive place of “healing and inclusion” through practices of welcome and hospitality. (SG-9_Final-Report.pdf.)

Interjection Number Two:

Those who live aberrantly and permit themselves to be steeped in the abyss of self-indulgent practices bring unhappiness upon themselves as to commit a Mortal Sin, no less than a Mortal Sin that cries out to Heaven for vengeance,  even though one may not admit that he is sinning mortally, is to declare war against the God Who has created, redeemed, and Who means to sanctify him. Sin maketh men (and their nations) miserable.

An open rebellion against God is also an open rebellion against one’s very human nature, which is made to know, to love, and to serve Him as He has revealed Himself to us through His Catholic Church. One is going to feel lonely, estranged, unwanted and misunderstood when he refuses to obey the Commandments, chooses to live in Mortal Sins habitually, and then demands others, including what they think is the Catholic Church and her officials, to accept them.

Saint Paul the Apostle himself explained that sodomites bring such sorrow upon themselves that they will eventually become aggressive in their demands for their “choices” to be accepted and for their behavior to be celebrated as was happening at the time the Apostle to the Gentiles wrote these words found in his Epistle to the Gentiles:

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 18-32.)

There is a particular irony in all this as the translation of verses 18-32 in Saint Paul the Apostle’s Epistle to the Romans found in The New American Bible, which is the official text for the Scriptural readings used the Novus Ordo’s Lectionary within the United States of America, refers to how those engaged in sodomy seek the approval of others:

18 The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness. 19 For what can be known about God is evident to them, because God made it evident to them. 20 Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse; 21for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened. 22While claiming to be wise, they became fools 23and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.

24Therefore, God handed them over to impurity through the lusts of their hearts for the mutual degradation of their bodies. 25They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen.  26Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, 27and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. 28And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. 29 They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. 31They are senseless, faithless, heartless, ruthless.  32Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them. (New American Bible Translation of Romans 1:18-32.)

This is a very fine definition of what sodomites have been seeking from society-at-large and what they have gotten courtesy of the late Jorge Mario Bergoglio, Victor Manuel Fernandez, Robert Francis Prevost and “synodal report” issued under the latter’s authority on May 6, 2026, the Feast of Saint John before the Latin Gate: Approval.

Men such as the late Jorge Mario Bergoglio, whose soul was forever "hurt" over the deforestation of forests to plant soybean crops ("It hurts me in my soul when I see deforestation to plant soy"--see Apostate laments destruction of forests to plant soy) but not over the vivisection of an innocent preborn baby's brain as his heart is still beating after he has been aborted by those “loving” folks at Planned Barrenhood (see I saw an aborted baby's heart beating outside his body), give active approval to those who practice sodomy.

The conciliar revolutionaries do not believe that unrepentant sinners need to change their behavior as they only need to "encounter" Our Blessed Lord and Saviour Jesus Christ. The people who need to change are those who condemn sodomy for what it is and who seek to perform the Spritual Works of Mercy by admonishing the sinner to quit his sins and to confess them to a true priest in the Sacred Tribunal of Penance. Men such as Prevost, Fernandez, Blase Cupich, Joseph Tobin, Robert McElroy, John Stowe, Wilton Gregory, James Martin, Timothy Radcliffe, et al., are simply willing servants of Antichrist, which means that they believe, think speak and act in ways that are contrary to Christ and what He has revealed to us exclusively through His Catholic Church for its eternal safekeeping and infallible explication.

Those who are unchaste must be exhorted to quit their immoral behavior, seeking out the Mercy of the Divine Redeemer in the Sacred Tribunal of Penance at the hands of a true priest as he acts in persona Christi as an alter Christus, resolved from thence on to live penitentially as the consecrated slaves of the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as their state-in-life permits. You will hear no such exhortations from the lips of the conciliar "bishops," staring with Jorge Mario Bergoglio himself.

We do not base human self-identification on the basis of an inclination to commit various sins. If we did, of course, perhaps we could refer to the "blasphemers' community" and the "killers' community" and the "thieves' community" and the "adulterers' community" and the "gossipers' community" and the "enviers' community." (Well, come to think of it, the counterfeit church of conciliarism is a collection of blasphemers, isn't it?)

Human self-identification is not based on the inclination to commit any sins, and for the conciliar revolutionaries to reaffirm those inclined to the commission of perverse sins demonstrates that they, the conciliar revolutionaries, do not understand that true love of God requires us will the good of others. The ultimate good of others is the salvation of their immortal souls, which they conciliar revolutionaries impede, not advance, as they write about the "elements of true love" and concern that perverse sinners have for each other than can "inspire" others by the "sacrifices" they make for each other.

As noted in part one of this commentary, the new document issued by the conciliar sect’s dicastery for the destruction, deconstruction, and deformation of the faith is an endorsement of situation ethics as it posits the old Bergoglian false dichotomy between “doctrine” and the “lived experiences” of people in today’s contemporary circumstances:

2.2 The challenge: Experiences, practices, and expertise The personal testimonies we have gathered reveal both lacerations and longings, hope and pain. In the brief re-reading we offer here, it appears to us that, alongside resistances and difficulties linked to the perpetuation of pre-established and reductive frameworks, there are also signs of subtle yet significant initial stages of development and changes. These, linked to new practices, are capable of “instituting” entirely new perspectives. All of this allows for a deeper discernment of the faith experience of persons with same-sex attractions. Regarding the resistances – limiting ourselves to those emerging from the lived experiences shared with us – we wish to highlight the following: the solitude, anguish, and stigma that accompany persons with same-sex attractions and their families, not only in society but also within the Church; this is often linked to the temptation to hide in a “double life.” Within this problematic outlook lie the positions expressed in the pressure to undergo reparative therapies or, even more gravely, in the simplistic advice to enter the sacrament of marriage. From all this emerges the question of the roots of such attitudes, which resist acknowledging the actual condition of individuals (solitude, lack of hope, or even depression). Another element of difficulty found in the experiences we heard is the disintegrating separation between faith and sexuality. Turning to some of the positive points that foreshadow a shift in perspective and establish themselves as initial stages, capable of fostering further developments in both practices and expertise. Here, we would like to emphasise the following key aspects: the stability of a healthy affective relationship, which allows for the sharing of life perspectives, ethical convictions, and faith; the recognition of the importance of sexuality, which nevertheless does not justify considering it the sole aspect of life; the liberating power of a personal encounter with Christ, who loves us just as we are; self-acceptance linked to the deepening of faith and to active participation and service within the life of the Christian community; and the specific contribution of a theology capable of opening up a contextual and hermeneutic reading of the Bible.

2.3 The tension between pastoral practices and doctrine: How to move beyond an impasse? At the root of both the emerging openings and the persisting resistances, it seems possible to identify a difficulty in coordinating pastoral practice and the doctrinal approach. Other testimonies received by our Study Group from believers with same-sex attractions further confirm how arduous it is for individuals and Christian communities to reconcile “doctrinal firmness” with “pastoral welcome.” These polarised positions, often deemed irreconcilable, result on one hand in profound suffering, personal lacerations, and experiences of marginalisation or “double lives” for believers with same sex attractions; on the other hand, within the life of the Church, they trigger conflicts, oppositions, 25 and seemingly incurable controversies between those who reaffirm non-negotiable principles in the name of truth and those who, albeit in different ways, emphasise the demands of understanding and merciful love. These conflicts, though often hushed up, do not cease to be actively at work. How can we get beyond this impasse? It is not a matter of devising a strategy to hide real difficulties or of forcing the issue to assert a new doctrine: it is a matter of starting from the listening to experiences and fostering pastoral and ecclesial practices of mutual knowledge, collaboration, inclusion, and dialogue among believers. For it is only in this way – in the light of the lived and shared experience of the Gospel within the Christian community – that one can come to discern and promote the “good” inscribed in experiences and practices. What is at stake, as is clearly understood, is the overcoming of the theoretical model that derives praxis from a “pre-packaged” doctrine, “applying” general and abstract principles to the concrete and personal situations of life. The task, therefore, is to rediscover a fruitful circularity between theory and praxis, between thought and experience, recognising that theological reflection itself proceeds from the experiences of “good” inscribed in the sensus fidei fidelium. The questions that follow are intended to foster the practices of synodal discernment that need to be enacted within Christian communities – the outcomes of which cannot be anticipated with pre established formulas. (SG-9_Final-Report.pdf.)

Interjection Number Three:

In other words, the conciliar revolutionaries believe it is essential to discern the “good” in practices that might be considered evil according to “pre-packaged” doctrine, which would have us to believe that Catholic doctrine is at odds with the “mercy” of Our Blessed Lord and Saviour Jesus Christ, Who revealed His doctrines to His Holy Catholic Church for their infallible explication and eternal safekeeping. Our Lord is absolutely indivisible from His Catholic Church and from the doctrines she teaches by His authority and in His Holy Name for the sanctification and salvation of souls.

Our Lord Himself told us that His doctrine is not His own:

[11] The Jews therefore sought him on the festival day, and said: Where is he? [12] And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people. [13] Yet no man spoke openly of him, for fear of the Jews. [14] Now about the midst of the feast, Jesus went up into the temple, and taught. [15] And the Jews wondered, saying: How doth this man know letters, having never learned?

[16] Jesus answered them, and said: My doctrine is not mine, but his that sent me. [17] If any man do the will of him; he shall know of the doctrine, whether it be of God, or whether I speak of myself. [18] He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him. [19] Did Moses not give you the law, and yet none of you keepeth the law? [20] Why seek you to kill me? The multitude answered, and said: Thou hast a devil; who seeketh to kill thee?  (John 7: 11-20.)

Saint John the Evangelist, the only Apostle who stood at the foot of the Cross along with Our Lady and Saint Mary Magdalene, Mary of Cleophas and Salome, explained that we cannot truly love God unless we keep His Commandments: 

Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. In this we know that we love the children of God: when we love God, and keep his commandments. For this is the charity of God, that we keep his commandments: and his commandments are not heavy. (1 John 5: 1-3)

There is no dichotomy between love of doctrinal truth and the provision of the Spiritual and Corporal Works of Mercy as to contend this is to blaspheme the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who inspired the Fathers of Holy Mother Church's true general councils to care for nothing so much as to So the truths of the Holy Faith, condemning doctrinal errors as circumstances required them to do so.

It is very interesting that the late Jorge Mario Bergoglio quoted none other than the supposed “defender of tradition,” the equally late Joseph Alois Ratzinger, at the end of Paragraph 194 of Evangelii Gaudium, November 24, 2013, as follows: “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them.”

This quotation came from a conciliar document, Libertatis Nuntius, that was issued on August 6, 1984, by the so-called Congregation for the Doctrine of Faith and was signed by none other than, yes, Joseph "Cardinal" Ratzinger. Here is the full text of the paragraph from which Bergoglio quoted:

18. The defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them. Spiritual conversion, the intensity of the love of God and neighbor, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone, and especially of pastors and those in positions of responsibility. The concern for the purity of the faith demands giving the answer of effective witness in the service of one's neighbor, the poor and the oppressed in particular, in an integral theological fashion. By the witness of their dynamic and constructive power to love, Christians will thus lay the foundations of this "civilization of love" of which the Conference of Puebla spoke, following Paul VI. [34] Moreover there are already many priests, religious, and lay people who are consecrated in a truly evangelical way for the creation of a just society. (Joseph "Cardinal" Ratzinger, Libertatis Nuntius, August 6, 1984.)

Pope Pius VI explained the methods of innovators such as the conciliar "pontiffs" to promote error in the name of the Catholic Church: 

[The Ancient Doctors] knew the capacity of innovators in the art of deception. In order not to shock the ears of Catholics, they sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in the most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith which is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation. This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a synod of which the principal glory consists above all in teaching the truth with clarity and excluding all danger of error.

"Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.

"It is as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions which are published in the common language for everyone's use. Or again, as if the same faithful had the ability on examining such documents to judge such matters for themselves without getting confused and avoiding all risk of error. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor Saint Celestine who found it used in the writings of Nestorius, Bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity. Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.

"In order to expose such snares, something which becomes necessary with a certain frequency in every century, no other method is required than the following: Whenever it becomes necessary to expose statements which disguise some suspected error or danger under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic truth is camouflaged." (Pope Pius VI, Auctorem Fidei, August 28, 1794.)

To denounce error is not to "pile on" those who propagate it.

No, to denounce error is acquit our duties before God without being respecters of persons, and those who are concerned about "piling on" Jorge Mario Bergoglio ought to be reminded that Successors of Saint Peter can never teach error, which is why it is important to reprise this brief section from Qui Pluribus, November 9, 1846:

10. This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is,[5] and Peter speaks in the Roman Pontiff,[6] living at all times in his successors and making judgment,[7] providing the truth of the faith to those who seek it.[8] The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.

11. For this mother and teacher[9] of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church,[10] the entire substance of the Christian religion resides there also.[11] The leadership of the Apostolic See has always been active,[12] and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church.[13] Whoever does not gather with this Church scatters.[14] (Pope Pius IX, Qui Pluribus, November 9, 1846.)

Each of our true popes and Holy Mother Church's true general councils had to be wrong to denounce error and to insist on doctrinal formation in catechesis and missionary work for he conciliar revolutionaries to be correct. This simply cannot be so.

Moreover, Pope Pius IX’s Qui Pluribus reminds us yet again that Holy Mother Church “has always preserved entire and unharmed the faith entrusted to by to by Christ the Lord,” meaning that it is impossible for heresies to be taught by a true pope in the name of the Catholic Church.

The promotion of error is at the foundation of the conciliar sect and it was aided and abetted by none other than Jorge Mario Bergoglio during his twelve years, thirty-nine day masquerade as “Pope Francis,” who was constantly writing letters in support of the wretched work of the Father James Martin, S.J., to tell him that he is doing “the work of God” by ministering to those whose human self-identity is based on their proclivity to commit perverse sins against nature:

Dear brother:

Thank you for your mail and for the photos. Please thank your nephew for his kindness to me and for having chosen the name Francisco. And congratulate him on the socks. He made me laugh. Tell him that I pray for him and ask him to do so for me.

Regarding your P.S. [about the Outreach LGBT Ministry Conference], I want to thank you for your pastoral zeal and your ability to be close to people, with that closeness that Jesus had and that reflects the closeness of God. Our Heavenly Father approaches with love every one of his children, each and everyone. His heart is to open to each and everyone. He is Father. God’s “style” has three aspects: closeness, compassion and tenderness. This is how he draws closer to each one of us.

Thinking about your pastoral work, I see that you are continuously looking to imitate this style of God. You are a priest for all men and women, just as God is the Father for all men and women. I pray for you to continue in this way, being close, compassionate and with great tenderness.

And I pray for your faithful, your “parishioners,” and anyone whom the Lord places in your care, so that you protect them, and make them grow in the love of Our Lord Jesus Christ.

Please don’t forget to pray for me. May Jesus bless you and may the Holy Virgin protect you.

Fraternally,

Francisco (Bergoglio’s letter to Mr. James Martin.)

The Argentine Apostate showed himself to be very adept at writing private letters, making phone calls, arranging for meetings and giving his “blessing” to his follow Jacobin/Bolshevik revolutionaries to reaffirm those steeped in wanton, unrepentant sins of perversity while making occasional remarks against “gay marriage” and permitting his own Congregation for the Doctrine of the Faith to issue a prohibition against “blessing” homosexual “civil unions,” which he then undermined almost immediately (see Antipope Approveth, Antipope Undermineth What He Approveth) before authorizing Victor Manuel Fernandez to issue Fiducia Supplicans, December 18, 2023 (see Jorge Demands That His Clergy Suborn Sins That Cry Out to Heaven for Vengeance, Jorge Demands that His Clergy Suborn Sins That Cry Out to Heaven for Vengeance, part two, Two Argentine Fiends Patronize African “Bishops” In Defense of Sodomy, and Bergoglio and Fernandez: Men Who Extol and Enable the Impure.)

Bergoglio’s successor, Robert Francis Prevost/Leo XIV, has also given his endorsements to the “work” of “Father” James Martin while reiterating what “Francis” said on multiple occasions that sins against Holy Purity, whether natural or unnatural, are not the most important sins, and it is no accident that one of the two “testimonies” of the “experiences” of sodomites used by the new document issued by the conciliar sect’s “synod of bishops” is a sodomite activist friend of none other than James Martin himself:

The Vatican Synod on Synodality’s final report on “doctrinal, pastoral and ethical questions” published on Tuesday used the testimony of a man who was “blessed” together with his homosexual “partner” by pro-LGBT activist priest Father James Martin.

The report scandalously endorsed testimony, without qualification, that claims that “sin, at its root, does not consist in the (same-sex) couple relationship” but in “a lack of faith in a God who desires our fulfillment.”

The document relied on the “lived experience” of two anonymous individuals with homosexual inclinations to “aid the promotion of pastoral discernment.” One of these individuals is a man featured in a 2023 New York Times article who was photographed receiving a “blessing” with his male partner from Martin, journalist Diane Montagna reported on Tuesday.

His testimony, the second listed in the report, begins: “My sexuality isn’t a perversion, disorder, or cross; it’s a gift from God. I have a happy, healthy marriage and am flourishing as an openly gay Catholic.”

The man recounts how he was unhappy with the Catholic apostolate Courage, which helps support those suffering from same-sex attraction who wish to live chastely. When he began his PhD in theology at Fordham University, he “learned new forms of theology” that claimed to reconcile Catholicism with acceptance of homosexual relationships, which he referred to as “life-giving.”

Montagna pointed out, he is identifiable because of the following paragraph:

I got involved in [so-called] LGBTQ ministry and leadership, first in my parish and later with America Media’s Outreach and Fortunate Families, a group based in Lexington, Kentucky. With the help of people capable of offering non-judgmental welcome, I felt heard by the church and that my presence mattered. Priests and even a bishop encouraged me to continue my work. I started writing for national media, became a public advocate for [so-called] LGBTQ Catholics, and worked with Catholic communities around the world. My first book, LGBTQ Catholic Ministry, Past and Present, traced the movement for [so-called] LGBTQ Catholic pastoral care in the United States (emphasis added).

The author of the book is Jason Steidl, and it includes a foreword by Martin. Jason Steidl today lives with a man he calls his “husband,” the same man who stood with him as they were “blessed” by Martin. A photograph of the “blessing” was included in the New York Times article “Marking History on a Tuesday Morning, With the Church’s Blessing,” published a day after the release of Fiducia Supplicans, which claimed that it is permissible to “bless” homosexual “couples.” (Vatican Synod report uses Fr. James Martin’s homosexual activist friend as testimony.)

By the way, the “bishop” of Lexington, Kentucky, is one of the foremost leaders of the sodomite agenda in the United States of America, John Stowe.

This whole thing is just sick, but it shows the power that James Martin and his lavender friends wield within the structures of the counterfeit church of conciliarism and that, in case anyone had their doubts, Robert Francis Prevost/Leo XIV is just as much one of the boys in the band was his decadent predecessor.

The conciliar revolutionaries do not believe in God. Period.

The fulfillment that God wills for His rational creatures is the sanctification and salvation of souls for whom His Co-Equal, Co-Eternal Divine Son, Our Blessed Lord and Savior Jesus Christ, won for us by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross on Good Friday to redeem, and it is impossible to save one’s soul by persisting in any kind of Mortal Sin. Those who contend that sodomy is not any kind of sin, at all, whether Venial or Mortal, simply do not believe in God, Whose Most Blessed Mother’s Sorrowful and Immaculate Heart is wounded afresh by the prideful ingratitude of those who prefer their own disordered, perverted sense of “fulfillment” rather than to quit their sins and then make reparation for them.

Then again, the conciliar revolution that was spawned at least in part by those inclined to the commission of perverse sins against nature, something that can be demonstrated in the art, architecture and music of the conciliar liturgy as well as by its orations, most of which mention nothing about a God who judges or about the possibility of eternal damnation or even the necessity of doing penance for one's sins, has created given diocesans and schools and hospitals in the control of the conciliar officials a decidedly lavender slant, if you will.

Obviously, many conciliar officials, not a few of them afflicted with perversity themselves, have gone out of their way created, fostered and promote a culture that has sustained and propagated the entire agenda of homosexual collective, including "marriage" and, quite importantly, persecuting anyone who criticizes sodomy for what it is.

There has been the systematic recruitment, retention and promotion of homosexuals through the nooks and crannies of the conciliar structures, including its hierarchy, such as it is, and within parishes, schools, universities, colleges, seminaries, professional schools, religious houses and houses of so-called "spiritual formation." I suggest that those who have any doubt about this fact should consider the massive amount of documented evidence that Mrs. Randy Engel amassed in The Rite of Sodomy, which has an entire chapter devoted to the horrors of "New Ways Ministry," welcomed as it is at this time by the conciliar revolutionaries in the Vatican itself. 

The entire conciliar revolutionary agenda to advance the mainstreaming of sodomy and the absurdity of basing human self-identification on a proclivity to commit perverse sins against nature for taking the remnants of a failed religious sect, the counterfeit church of conciliarism, deeper and deeper into the abyss was spelled out very clearly in the following passages a document issued by the then named National Conference of Catholic Bishops, Always Our Children, on October 1, 1997:

We call on all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and discrimination that offend homosexual persons. We understand that having a homosexual orientation brings with it enough anxiety, pain and issues related to self-acceptance without society bringing additional prejudicial treatment. (Human Sexuality: A Catholic Perspective for Education and Lifelong Learning, 1991, p. 55)

Pastoral Recommendations  

With a view toward overcoming the isolation that you or your son or daughter may be experiencing, we offer these recommendations to you as well as to priests and pastoral ministers.

To Parents:

1. Accept and love yourselves as parents in order to accept and love your son or daughter. Do not blame yourselves for a homosexual orientation in your child.
2. Do everything possible to continue demonstrating love for your child. However, accepting his or her homosexual orientation does not have to include approving of all related attitudes and behavioral choices. In fact, you may need to challenge certain aspects of a lifestyle that you find objectionable.
3. Urge your son or daughter to stay joined to the Catholic faith community. If they have left the Church, urge them to return and be reconciled to the community, especially through the sacrament of penance.
4. Recommend that your son or daughter find a spiritual director/mentor to offer guidance in prayer and in leading a chaste and virtuous life.
5. Seek help for yourself, perhaps in the form of counseling or spiritual direction, as you strive for understanding, acceptance, and inner peace. Also, consider joining a parents' support group or participating in a retreat designed for Catholic parents of homosexual children. Other people have traveled the same road as you but may have journeyed even further. They can share effective ways of handling delicate family situations such as how to tell family members and friends about your child, how to explain homosexuality to younger children, and how to relate to your son or daughter's friends in a Christian way.
6. Reach out in love and service to other parents struggling with a son or daughter's homosexuality. Contact your parish about organizing a parents' support group. Your diocesan family ministry office, Catholic Charities, or a special diocesan ministry to gay and lesbian persons may be able to offer assistance.
7. As you take advantage of opportunities for education and support, remember that you can only change yourself; you can only be responsible for your own beliefs and actions, not those of your adult children.
8. Put your faith completely in God, who is more powerful, more compassionate, and more forgiving than we are or ever could be.

To Church Ministers:

1. Be available to parents and families who ask for your pastoral help, spiritual guidance, and prayer.
2. Welcome homosexual persons into the faith community, and seek out those on the margins. Avoid stereotyping and condemning. Strive first to listen. Do not presume that all homosexual persons are sexually active.
3. Learn more about homosexuality and church teaching so your preaching, teaching, and counseling will be informed and effective.
4. When speaking publicly, use the words "homosexual," "gay," and "lesbian" in honest and accurate ways.
5. Maintain a list of agencies, community groups, and counselors or other experts to whom you can refer homosexual persons or their parents and family members when they ask you for specialized assistance. Recommend agencies that operate in a manner consistent with Catholic teaching.
6. Help to establish or promote support groups for parents and family members.
7. Learn about HIV/AIDS so you will be more informed and compassionate in your ministry. Include prayers in the liturgy for those living with HIV/AIDS, their caregivers, those who have died, and their families, companions, and friends. A special Mass for healing and anointing of the sick might be connected with World AIDS Awareness Day (December 1) or with a local AIDS awareness program. 

Conclusion

For St. Paul love is the greatest of spiritual gifts. St. John considers love to be the most certain sign of God's presence. Jesus proposes it as the basis of his two great commandments, which fulfill all the law and the prophets.

Love, too, is the continuing story of every family's life. Love can be shared, nurtured, rejected, and sometimes lost. To follow Christ's way of love is the challenge before every family today. Your family now has an added opportunity to share love and to accept love. Our church communities are likewise called to an exemplary standard of love and justice. Our homosexual sisters and brothers—indeed, all people—are summoned into responsible ways of loving.

To our homosexual brothers and sisters we offer a concluding word. This message has been an outstretched hand to your parents and families inviting them to accept God's grace present in their lives now and to trust in the unfailing mercy of Jesus our Lord. Now we stretch out our hands and invite you to do the same. We are called to become one body, one spirit in Christ. We need one another if we are to " . . . grow in every way into him who is the head, Christ, from whom the whole body, joined and held together by every supporting ligament, with the proper functioning of each part, brings about the body's growth and builds itself up in love" (Eph 4:15-16).

Though at times you may feel discouraged, hurt, or angry, do not walk away from your families, from the Christian community, from all those who love you. In you God's love is revealed. You are always our children. (http://www.usccb.org/issues-and-action/human-life-and-dignity/homosexuality/always-our-children.cfm.)

This was a very clever piece of work as its issuance was based on the delusional premise that Catholic families were being torn apart over the children's "discovery" of their predilections towards perversity. In other words, the apostates who wrote the manifesto to herald a "crisis" that they had manufactured, and to the minimal extent to which division within Catholic families on this "discovery" thirty years ago was caused in large part by explicit programs pertaining to the Sixth and Ninth Commandments that favored the agenda of the homosexual collective and actually served as a means to recruit the young to identify themselves on the basis of a tendency to commit sins against nature.

The synodal reliance upon “experience” as the basis for yet another of the conciliar sect’s “paradigm shifts” was foreseen and condemned by Pope Saint Pius X in Pascendi Dominci Gregis, September 8, 1907:

If experiences have so much force and value in their [Modernists’] estimation, why do they not attach equal weight to the experience that so many thousands of Catholics have that the Modernists are on the wrong path? Is it that the Catholic experiences are the only ones which are false and deceptive? The vast majority of mankind holds and always will hold firmly that sense and experience alone, when not enlightened and guided by reason, cannot reach to the knowledge of God. What, then, remains but atheism and the absence of all religion? Certainly it is not the doctrine of symbolism that will save us from this. the very name of God or of divine personality be also a symbol, and if this be admitted For if all the intellectual elements, as they call them, of religion are nothing more than mere symbols of God, will not, the personality of God will become a matter of doubt and the gate will be opened to pantheism? And to pantheism pure and simple that other doctrine of the divine immanence leads directly. For this is the question which We ask: Does or does not this immanence leave God distinct from man? If it does, in what does it differ from the Catholic doctrine, and why does it reject the doctrine of external revelation? If it does not, it is pantheism. Now the doctrine of immanence in the Modernist acceptation holds and professes that every phenomenon of conscience proceeds from man as man. The rigorous conclusion from this is the identity of man with God, which means pantheism. The distinction which Modernists make between science and faith leads to the same conclusion. The object of science, they say, is the reality of the knowable; the object of faith, on the contrary, is the reality of the unknowable. Now, what makes the unknowable unknowable is the fact that there is no proportion between its object and the intellect — a defect of proportion which nothing whatever, even in the doctrine of the Modernist, can suppress. Hence the unknowable remains and will eternally remain unknowable to the believer as well as to the philosopher. Therefore if any religion at all is possible, it can only be the religion of an unknowable reality. And why this might not be that soul of the universe, of which certain rationalists speak, is something which certainly does not seem to Us apparent. These reasons suffice to show superabundantly by how many roads Modernism leads to atheism and to the annihilation of all religion. The error of Protestantism made the first step on this path; that of Modernism makes the second; atheism makes the next.

40. To penetrate still deeper into the meaning of Modernism and to find a suitable remedy for so deep a sore, it behooves Us, Venerable Brethren, to investigate the causes which have engendered it and which foster its growth. That the proximate and immediate cause consists in an error of the mind cannot be open to doubt. We recognize that the remote causes may be reduced to two: curiosity and pride. Curiosity by itself, if not prudently regulated, suffices to account for all errors. Such is the opinion of Our predecessor, Gregory XVI, who wrote: “A lamentable spectacle is that presented by the aberrations of human reason when it yields to the spirit of novelty, when against the warning of the Apostle it seeks to know beyond what it is meant to know, and when relying too much on itself it thinks it can find the truth outside the Catholic Church wherein truth is found without the slightest shadow of error.”

But it is pride which exercises an incomparably greater sway over the soul to blind it and lead it into error, and pride sits in Modernism as in its own house, finding sustenance everywhere in its doctrines and lurking in its every aspect. It is pride which fills Modernists with that self-assurance by which they consider themselves and pose as the rule for all. It is pride which puffs them up with that vainglory which allows them to regard themselves as the sole possessors of knowledge, and makes them say, elated and inflated with presumption, “We are not as the rest of men,” and which, lest they should seem as other men, leads them to embrace and to devise novelties even of the most absurd kind. It is pride which rouses in them the spirit of disobedience and causes them to demand a compromise between authority and liberty. It is owing to their pride that they seek to be the reformers of others while they forget to reform themselves, and that they are found to be utterly wanting in respect for authority, even for the supreme authority. Truly there is no road which leads so directly and so quickly to Modernism as pride. When a Catholic layman or a priest forgets the precept of the Christian life which obliges us to renounce ourselves if we would follow Christ and neglects to tear pride from his heart, then it is he who most of all is a fully ripe subject for the errors of Modernism. For this reason, Venerable Brethren, it will be your first duty to resist such victims of pride, to employ them only in the lowest and obscurest offices. The higher they try to rise, the lower let them be placed, so that the lowliness of their position may limit their power of causing damage. Examine most carefully your young clerics by yourselves and by the directors of your seminaries, and when you find the spirit of pride among them reject them without compunction from the priesthood. Would to God that this had always been done with the vigilance and constancy which were required! (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

The decadent have risen to the greatest heights within the conciliar structures and is often the case with those are steeped in perversity, the strike out with great ferocity at those who demonstrate that their beliefs are offensive to God, harmful to souls, and destruction of men and their nations.

Holy Mother Church has raised to her altars numerous bishops and priests who preferred martyrdom as the price for their following the example of the last of the Old Testament Prophets, Saint John the Baptist, by denouncing kings and other potentates who were living sinful lives.

Such was the case with the Bishop of Cracow, Poland, in the Eleventh Century, whose feast was celebrated two days ago, that is, on Thursday, May 7, 2026.

Father Francis X. Weninger’s practical considerations about the life and example of Saint Stanislaus display a remarkable contrast between him, who exhorted a wicked king to reform his life, and the conciliar revolutionaries, who believe that is an act of “mercy” to reaffirm sinners in their wicked ways:

St. Stanislaus endeavored to move the king to repentance and reformation. He knew of no better means to effect this than to represent to him the danger of eternal damnation. And, in fact, whoever is not moved by the fear of eternal damnation, will be moved by nothing else. The truth of this is shown by the wicked king Boleslaus. He heeded not the fatherly exhortations of the holy bishop, disregarded the danger to which he exposed himself, not only continued his crimes, but committed new ones, and went to eternal destruction because he repented not. So far do they go who neglect to root out of their hearts the passion of lust, but indulge it without shame, until it becomes, as it were, a second nature. "The wicked man when he is come into the depth of sins, contemneth;" says Holy Writ (Prov. xviii.). He overlooks sin and does not care for it, however enormous and despicable it may be. He slights the admonitions of the clergy, the inspired words of God, the danger of eternal damnation, yes, even damnation itself. "His heart," according to the words of Job, "shall be as hard as a stone, and as firm as a smith's anvil" (Job, xli.). And what can follow such hardening, but an unhappy end and eternal destruction. "A hard heart shall fare badly at the last," says the Holy Ghost (Eccl. iii.). If you do not wish to become so miserable, hasten to do penance, if you have committed sins. Make no habit of evil deeds. Commence to reform in time. Picture to yourself the danger of eternal damnation, in which you are so long as you remain in mortal sin. Pray God to give you a true knowledge of this danger, and sufficient grace to enable you to tear yourself away from it.

St. Stanislaus informed the king that, if he did not repent, the danger of his damnation would increase with the time God grants him to repent and do penance. An important truth: God punishes some, sinners, like the revolting angels, directly after they have committed sin. Others He punishes not immediately, but looks on a long time during which they commit sin after sin. This leads some to take greater liberties and to sin still more according to the words of Holy writ; "because sentence is not speedily pronounced against the evil, the children of men commit evil without fear" (Ecc. viii.). "They imagine that they are secure of punishment," says St. Leo, "because they are not immediately punished." Such people ought to know that because they are not immediately punished, they have to fear so much more. For, it is an ineffable grace of God, a grace which He confers upon them and thousands of others, that He does not punish them directly, but leaves them time to repent. If they do not make use of this grace, but even spend the time bestowed upon them, in offending the majesty of God still more, they will most certainly have to render a strict account of it, and must one day expect so much severer punishment. "The greater the benefits man receives from God, the greater the punishment that awaits him if he commits sin and continues in it," writes St. Chrysostom. And St. Augustine says: "The longer God looks on, so much the more painfully and terribly will He punish." If you wish not to experience this to your own eternal sorrow, follow the admonition of St. Augustine: "If God puts off the punishment, do not you put off repentance." And Origen says: "The mercy which God manifests towards you when He gives you time to repent, has a limit, and it is unknown to you how great it is, or how long it will last." (Father Francis X. Weninger, S.J., On the Feast of Saint Stanislaus, Bishop and Martyr.)

What more needs to be said?

Our Lady promised Jacinta and Francisco Marto and Lucia dos Santos that her Immaculate Heart would triumph in the end. We must do our part to bring this about by praying for a restoration of a true pope on the Throne of Saint Peter as we seek to console the good God, Who is so grieved by our sins and those of the world, by praying as many Rosaries each day as our state-in-life permits and by making more sacrifices for the conversion of sinners, offering up the tribulations of the moment to Him as the consecrated slaves of His Co-Eternal, Co-Equal Divine Son, Christ the King, through the Sorrowful and Immaculate Heart of Mary.

Vivat Christus Rex! Viva Cristo Rey!

Immaculate Heart of Mary, triumph soon!

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 Gregory Nazianzen, pray for us.

Saint Stanislaus, pray for us.

Appendix A

From the Divine Office on the Feast of Saint Stanislaus

Today is the Feast of Saint Staninslaus, bishop and martyr, who was a courageous witness to the primacy of Holy Mother Church to the civil state. Saint Stanislaus was also opposed to the lustful ways of King Boleslaus, which is quite a contrast to the way that the conciliar revolutionaries reaffirm hardened sinners, including those are living in what are, objectively speaking, states of Mortal Sin and are openly supportive of the four sins that cry out to Heaven for vengeance, including willful murder.

Here is the account of Saint Stanislaus’s life as find in the readings for Matins in today’s Divine Office:

This Stanislaw was a Pole. He was born of a noble family, (on the 26th day of July, in the year of our Lord 1030,) at (Szcrepanow, in the diocese of) Cracow. His godly parents, who had been childless for thirty years, obtained him from God by prayer, and from his earliest years he gave token of the holiness of life which afterwards marked him. When he was a young man he applied himself heartily to all useful learning, and was deeply read in the sacred teaching of the Canons and of Theological science. After the death of his parents he inherited great possessions, but he sold them, and distributed the price to the poor, purposing himself to become a monk. However, by the Providence of God, Lampert, Bishop of Cracow, named him Canon of the Cathedral Church of that diocese, and Preacher in the same and afterwards, in 1072, he was elected, against his own will, to succeed to Lampert's place. In this office he was a bright and shining light of all virtues that become a shepherd of souls, especially of tenderness toward the poor.

At that time Boleslaw II. was King of Poland, and him Stanislaw grievously offended, because he openly rebuked him for his shameless lust. Wherefore, in a solemn Parliament of his kingdom, he made Stanislaw to be brought before him on a false accusation of having taken wrongfully a certain village, which he had bought in the name of his Church. The Bishop could not rebut this charge by documents, and the witnesses were in too great fear to speak the truth. Stanislaw therefore said that in three days he would produce before the judgment-seat one Peter, from whom he had bought the village, and who had been dead three years. His enemies laughed thereat, and closed with his proposal, and the man of God gave himself up to fasting and prayer for three days. On the day which he had promised, after he had offered up the Holy Sacrifice of the Mass, he commanded Peter to rise from the grave. Peter then immediately came to life, arose, and followed Stanislaw to the King's judgment-seat, where before the King and all others, who were struck dumb with amazement, he bore witness of the sale of the village, and the honest payment of the price by the Bishop, and then again fell asleep in the Lord.

Stanislaw often rebuked Boleslaw, but when he found it was in vain, he at last cut him off from the communion of Christ's faithful people. Thereupon Boleslaw became frenzied with rage, and on the 8th of May, in the year 1079, sent soldiers to the Church to murder the holy Bishop. This they thrice essayed to do, but God was pleased that they should be held back by some unseen power. In the end, the ungodly King with his own hand cut off the head of the Priest of God as he was standing at the Altar offering up the Sacrifice without spot. His body was hewn into pieces and strewn about the fields, but the eagles strangely kept the beasts of prey off it. The Canons of the Cathedral of Cracow soon gathered together the mutilated and scattered limbs, which they were enabled to see by a lightness which overspread the sky at night and they fitted them together, each into his place. The relics immediately so joined themselves one to the other, that no marks of wounds remained. Moreover, God was pleased to manifest the holiness of His servant by many wonders after his death, by the which being moved, Pope Innocent IV. added his name to those of the Saints, and the Supreme Pontiff Clement VIII. gave his Feast a place in the Service Book of the Church of Rome, commanding that the memory of so glorious a Martyr should be everywhere celebrated under the Double rite. (Matins, The Divine Office, Feast of Saint Stanislaus.)

We need the likes of Saint Stanislaus today to call wickedness by its proper name and to oppose and denounce the ramblings of the likes of the conciliar revolutionaries without fear of the consequences. 

Appendix

Dom Prosper Gueranger On the Feast of Saint Gregory Nazianzen

Side by side with Athanasius, a second Doctor of the Church comes forward at this glad Season, offering to the Risen Jesus the tribute of his learning and eloquence. It is Gregory of Nazianzum—the friend of Basil; the great Orator; the admirable Poet, whose style combines energy of thought with a remarkable richness and ease of expression; the one among all the Gregories who has merited and received the glorious name of Theologian, on account of the soundness of his teachings, the sublimity of his ideas, and the magnificence of his diction. Holy Church exults at being able to offer us so grand a Saint during Easter Time, for no one has spoken more eloquently than he on the Mystery of the Pasch. Let us listen to the commencement of his second Sermon for Easter; and then judge for ourselves.

“I will stand upon my watch, says the admirable Prophet Habacuc. I, also, on this day, will imitate him; I will stand on the power and knowledge granted me by the favor of the Holy Ghost, that I may consider and know what is to be seen, and what will be told unto me. And I stood and I watched; and lo! a man ascending to the clouds; and he was of exceeding high stature, and his face was the face of an Angel, and his garment was dazzling as a flash of lightning. And he lifted up his hand towards the East, and cried out with a loud voice. His voice was as the voice of a trumpet, and around him stood, as it were, a multitude of the heavenly host, and he said: ‘Today is salvation given to both the visible and the invisible world. Christ hath risen from the dead: do ye also rise. Christ hath returned to himself: do ye also return. Christ hath freed himself from the Tomb: be ye set free from the bonds of sin. The gates of hell are opened, and death is crushed; and old Adam is laid aside, and the new one is created. Oh! if there be a new creature formed in Christ, be ye made new!’

“Thus did he speak. Then did the other Angels repeat the Hymn they first sang when Christ was born on this earth, and appeared to us men: Glory be to God in the highest, and peace on earth, in men of good will! I join my voice with them, and speak these things to you—oh! that I could have an Angel’s voice, to make myself heard throughout the whole earth!

“It is the Pasch of the Lord! the Pasch!—in honor of the Trinity, I say it a third time: the Pasch! This is our Feast of Feasts, our Solemnity of Solemnities. It is as far above all the rest—not only of those which are human and earthly, but of those even which belong to Christ and are celebrated on his account—yes, it as far surpasses them all, as the sun surpasses the stars. Commencing with yesterday, how grand was the Day, with its torches and lights! … But how grander and brighter is all on this morning! Yesterday’s light was but the harbinger of the great Light that was to rise; it was but as foretaste of the joy that was to be given to us. But today, we are celebrating the Resurrection itself, not merely in hope, but as actually risen, and drawing the whole earth to itself.”

This is a sample of the fervid eloquence, wherewith our Saint preached the Mysteries of Faith. He was a man of retirement and contemplation. The troubles of the world, in which he had been compelled to live, damped his spirits; the duplicity and wickedness of men fretted his noble heart; and leaving to another the perilous honor of the See of Constantinople, which he had reluctantly accepted a very short time previously—he flew back to his dear solitude, there to enjoy his God and the study of holy things. And yet, during the short period of his Episcopal government, notwithstanding all the obstacles that stood in his way, he confirmed the Faith that had been shaken, and left behind him a track of light which continued even to the time when St. John Chrysostom was chosen to fill the troubled Chair of Byzantium.

The holy Liturgy thus speaks to us of the virtues and actions of this great Saint:

Gregory, to whom, is commonly given, on account of his extraordinary depth of sacred learning, the title of "the Divine", was a noble Cappadocian, born at Nazianzus in that country, and educated at Athens along with St. Basil, with whom likewise, when they had acquired knowledge in diverse branches of earthly learning, he gave himself up to learn the things of God. This they did for some years in a Monastery, framing their opinions, not out of their own heads, but according to the interpretation arrived at by the wisdom and decision of the ancients. They were both distinguished by power of doctrine and holiness of life, they were both called to the duty of preaching the Gospel of truth and, through the Gospel. they both begat many sons unto Christ.

Gregory after a while returned home. He was first made Bishop of Sasima, and afterwards administered the Church at Nazianzus. Then he was called to rule the Church of Constantinople. That city, which he found reeking with heresy, he purged, and brought again to the Catholic faith. But this, which deserved for him the warmest love of all men, raised up many enemies. Among the Bishops themselves there was a great party against him, and to still their contentions, he, of his own free will, gave up his see, saying with the Prophet Jonah: "Take me up, and cast me forth into the sea so shall the sea be calm unto you for I know that for my sake this great tempest is upon you," i. 12. So he went his way back again to Nazianzus, and when he had seen that Eulalius was set over that Church, he gave himself up altogether to think and write concerning the things of God.

He wrote much, both in prose and verse, with wonderful godliness and eloquence. According to the judgment of learned and holy men, there is nothing in his writings which anywhere strays from the line of true godliness and Catholic truth, and not a single word which any one can justly call in doubt. He was one of the latest champions of the doctrine that the Son is of one substance with the Father. No one has ever won greater praise for goodness of life, neither was any man more earnest in prayer. During the reign of the Emperor Theodosius, he dwelt in the country after the manner of a monk, and unceasingly taken up with writing and reading, until, in a good old age, he laid down his earthly, to enter on an heavenly life. (Divine Office, Matins, Feast of Saint Gregory Nazianzen, May 9.)

We salute thee, O glorious Doctor of the Church, on whom both East and West have conferred the title of Theologian! Illumined by the rays of the glorious Trinity, thou gavest us to share in the light thus imparted to thee—and a brighter was never granted to mortal eye. In thee was verified that saying of our Savior: Blessed are the clean of heart, for they shall see God. The purity of thy soul prepared thee to receive the divine light, and thy inspired pen has transmitted to thy fellow men something of thine own soul’s enraptured knowledge. Obtain for us the gift of Faith, which puts the creature in communication with its God; obtain for us the gift of Understanding, which makes the creature relish what it believes. The object of all thy labors was to guard the Faithful against the seductive wiles of heresy, by putting before them the magnificence of the divine dogmas. Oh! pray for us, that we may avoid the snares of false doctrines, and have our eye ever fixed on the ineffable light of the Mysteries of Faith; for  as St. Peter tells us, it is as a lamp in a dark place, that shineth until the day dawn, and until the Day-Star arise in our hearts.

There now seems to be a gleam of hope for the East, that has been, for so many long ages, a prey to error and slavery. Great changes are preparing for the unfortunate Byzantium, and politicians are studying how to profit by the crisis, and make her the prey of their respective Governments. Canst thou forget the City of which thou wast once the Pastor, and where thy name is still held in veneration? Oh! help her to throw off the shackles of schism and heresy. Her being a slave to the infidel is the punishment of her having revolted against the Vicar of Christ; this yoke seems about to be broken; pray, O Gregory, that the more dangerous and humiliating one of error and schism may also be broken. A movement of return to the truth has already begun to show itself. Whole provinces are awakening to a knowledge of their misery, and are casting a look of hope towards the common Mother of all Churches, who opens her arms to receive them. Aid this long-desired conversion by thy prayers. Both East and West honor thee as one of the sublimest preachers of divine Truth; obtain, by thy powerful intercession, that East and West may be once more united in the one Fold, and under the one Shepherd, before our Risen Jesus returns to our earth to separate the cockle from the good seed, and lead back to heaven the Church, his Spouse and our Mother, out of whose pale there is no salvation.

Help us, during this Season, to contemplate the glories of our dearest Resuscitated. Oh! for something of the holy enthusiasm for this Pasch, which inebriated thee with its joys, and inspired thee with such glowing eloquence! Jesus, the Conqueror of Death, was the object of thy fervent affections even from thy childhood; and when old age came, thy heart beat with love for him. Pray for us, that we too may persevere in his service; that his divine Mysteries may ever be our grandest joy; that this year’s Pasch may ever abide in our souls; that the renovation it has brought us may be visible in the rest of our lives; and that it may, in each successive year of its return, find us attentive and eager to receive its graces, until the eternal Easter comes with its endless joy! (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Gregory Nazianzen, May 9.)