Although there is absolutely nothing new in anything Jorge Mario Bergoglio says and does at this point, there are times when it is useful to remind readers of the simple fact that this putative “pope,” who defected from the Faith early in his childhood and adolescent years, does not hold the Catholic Faith. Indeed, it should be eminently clear by now that the Argentine Apostate hates the Catholic Faith and has a level of contempt bordering on disgust for anyone and everyone who does hold to everything contained in the Sacred Deposit of Faith without any kind of reservation or qualification.
The focus of this commentary, therefore, deals with Bergoglio’s address to Catholic “charismatics” and Protestant “Pentecostalists” on the evening of Saturday, June 3, 2017. Although it was billed as a “Pentecost vigil” service, the travesty of apostasy actually took place after the time of First Vespers that Saturday evening, meaning that the celebration of Pentecost Sunday had begun. Oh well, this is but a minor detail in a false church whose liturgical revolutionaries did away with the Vigil of Pentecost, which is a day of fast and partial abstinence in the Catholic Church, a vigil that even those who follow the “1962 Missal” of “Saint John XXIII” observe. Not in the world of the Protestant and Judeo-Masonic Novus Ordo liturgical service. Not there, and that is because conciliarism is not Catholicism.
Bergoglio and Pentecostalism
Jorge Mario Bergoglio has long supported the “Pentecostalist” movement. He has supported this false movement under the aegis of the so-called “Catholic Charismatic Renewal” and he has supported it in the form of Protestant Penecostalism, which originated right here in the United States of America.
Pentecostalism, which was born in the United States of America and condemned by Pope Leo XIII in Testem Benevolentiae Nostrae, January 22, 1899, just seventy-eight years before the manifestation of this false movement in the counterfeit church of conciliarism, the "Catholic Charismatic Movement," was embraced by a Capuchin Franciscan by the name of Father Raniero Cantalamessa, O.F.M.:
Coming now to speak of the conclusions which have been deduced from the above opinions, and for them, we readily believe there was no thought of wrong or guile, yet the things themselves certainly merit some degree of suspicion. First, all external guidance is set aside for those souls who are striving after Christian perfection as being superfluous or indeed, not useful in any sense -the contention being that the Holy Spirit pours richer and more abundant graces than formerly upon the souls of the faithful, so that without human intervention He teaches and guides them by some hidden instinct of His own. Yet it is the sign of no small over-confidence to desire to measure and determine the mode of the Divine communication to mankind, since it wholly depends upon His own good pleasure, and He is a most generous dispenser ‘of his own gifts. “The Spirit breatheth whereso He listeth.” — John iii, 8.
“And to each one of us grace is given according to the measure of the giving of Christ.” — Eph. iv, 7.
And shall any one who recalls the history of the apostles, the faith of the nascent church, the trials and deaths of the martyrs and, above all, those olden times, so fruitful in saints-dare to measure our age with these, or affirm that they received less of the divine outpouring from the Spirit of Holiness? Not to dwell upon this point, there is no one who calls in question the truth that the Holy Spirit does work by a secret descent into the souls of the just and that He stirs them alike by warnings and impulses, since unless this were the case all outward defense and authority would be unavailing. “For if any persuades himself that he can give assent to saving, that is, to gospel truth when proclaimed, without any illumination of the Holy Spirit, who gives unto all sweetness both to assent and to hold, such an one is deceived by a heretical spirit.”-From the Second Council of Orange, Canon 7.
Moreover, as experience shows, these monitions and impulses of the Holy Spirit are for the most part felt through the medium of the aid and light of an external teaching authority. To quote St. Augustine. “He (the Holy Spirit) co-operates to the fruit gathered from the good trees, since He externally waters and cultivates them by the outward ministry of men, and yet of Himself bestows the inward increase.”-De Gratia Christi, Chapter xix. This, indeed, belongs to the ordinary law of God’s loving providence that as He has decreed that men for the most part shall be saved by the ministry also of men, so has He wished that those whom He calls to the higher planes of holiness should be led thereto by men; hence St. Chrysostom declares we are taught of God through the instrumentality of men.-Homily I in Inscrib. Altar. Of this a striking example is given us in the very first days of the Church.
For though Saul, intent upon blood and slaughter, had heard the voice of our Lord Himself and had asked, “What dost Thou wish me to do?” yet he was bidden to enter Damascus and search for Ananias. Acts ix: “Enter the city and it shall be there told to thee what thou must do.”
Nor can we leave out of consideration the truth that those who are striving after perfection, since by that fact they walk in no beaten or well-known path, are the most liable to stray, and hence have greater need than others of a teacher and guide. Such guidance has ever obtained in the Church; it has been the universal teaching of those who throughout the ages have been eminent for wisdom and sanctity-and hence to reject it would be to commit one’s self to a belief at once rash and dangerous.
A thorough consideration of this point, in the supposition that no exterior guide is granted such souls, will make us see the difficulty of locating or determining the direction and application of that more abundant influx of the Holy Spirit so greatly extolled by innovators. To practice virtue there is absolute need of the assistance of the Holy Spirit, yet we find those who are fond of novelty giving an unwarranted importance to the natural virtues, as though they better responded to the customs and necessities of the times and that having these as his outfit man becomes more ready to act and more strenuous in action. It is not easy to understand how persons possessed of Christian wisdom can either prefer natural to supernatural virtues or attribute to them a greater efficacy and fruitfulness. Can it be that nature conjoined with grace is weaker than when left to herself?
Can it be that those men illustrious for sanctity, whom the Church distinguishes and openly pays homage to, were deficient, came short in the order of nature and its endowments, because they excelled in Christian strength? And although it be allowed at times to wonder at acts worthy of admiration which are the outcome of natural virtue-is there anyone at all endowed simply with an outfit of natural virtue? Is there any one not tried by mental anxiety, and this in no light degree? Yet ever to master such, as also to preserve in its entirety the law of the natural order, requires an assistance from on high. These single notable acts to which we have alluded will frequently upon a closer investigation be found to exhibit the appearance rather than the reality of virtue. Grant that it is virtue, unless we would “run in vain” and be unmindful of that eternal bliss which a good God in his mercy has destined for us, of what avail are natural virtues unless seconded by the gift of divine grace? Hence St. Augustine well says: “Wonderful is the strength, and swift the course, but outside the true path.” For as the nature of man, owing to the primal fault, is inclined to evil and dishonor, yet by the help of grace is raised up, is borne along with a new greatness and strength, so, too, virtue, which is not the product of nature alone, but of grace also, is made fruitful unto everlasting life and takes on a more strong and abiding character. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)
In other words, Pentecostalists contend that one must open oneself up to the belief that there should be “liberty” within the Church to discuss “new” things in imitation of the falsehoods of the American founding itself. It is also to open oneself up to reject the hierarchical nature of the Church herself.
That is, a belief in American individualism and egalitarianism, each of which are false naturalistic principles having nothing to do with the Faith (the first individualist and egalitarian was Lucifer, after all), leads one down the path of the layman seeking equality in the sanctuary with the ordained priest, of the abolition of Communion rails, of standing for the reception of what purports to be Holy Communion, of the use of vulgar tongues, subject to all manner of change and misinterpretation and deconstruction and positivism, in the Sacred Liturgy, of the rejection of the magisterial authority of the Catholic Church as binding upon one’s conscience at all times and in all things. And the rejection of the magisterial authority of the Catholic Church leads one open to adopting Protestant Pentecostalism as the means by which one “knows” about God, deluding himself into thinking that God the Holy Ghost is leading him individually on a new path that deviates from the one prescribed by the Catholic Church. There is thus a direct path from Americanism to the “Catholic Charismatic Renewal” of conciliarism–in all of the other “movements” that have sprung up like weeds in the past fifty years since the close of the “Second” Vatican Council, and from that false council to Jorge's endless outreaches to Protestants, especialy during this quincentennial of Martin Luther's Revolution against th Divine Plan that God instituted to effect man's return to Him through the Catholic Church.
One must also remember that Jorge Mario “Cardinal” Bergoglio was “blessed” by conciliar clergy, including the nefarious Father Raniero Cantalamessa, O.F.M., Cap., and by Protestant “ministers” at a charismatic/Pentecostalist event in Buenos Aires, Argentina, eleven years ago and that it was just three years ago and that he has apologized to “evangelicals” and other Protestant heretic for the “injustices” that he believe had been done to them by the Catholic Church prior to the “Second” Vatican Council and the dawning of the age of false ecumenism within the counterfeit church of conciliarism.
This false ecumenism, of course, is premised upon the belief that there is some kind of “search for Christian unity” is necessary to bring Catholics together with heretical and schismatic Orthodox and the heretics within the over 33,000 different Protestant sects. Karol Josef Wojtyla/ “Saint John Paul II” and Joseph Alois Ratzinger/ “Pope Emeritus” Benedict XVI each used this phrase on a number of occasions. So has “Pope Francis,” who said the following in his Pentecost Sunday “homily”:
A new people. On the day of Pentecost, the Spirit came down from heaven, in the form of “divided tongues, as of fire… [that] rested on each of them. All of them were filled with the Holy Spirit, and began to speak in other languages” (Acts 2:3-4). This is how the word of God describes the working of the Spirit: first he rests on each and then brings all of them together in fellowship. To each he gives a gift, and then gathers them all into unity. In other words, the same Spirit creates diversity and unity, and in this way forms a new, diverse and unified people: the universal Church. First, in a way both creative and unexpected, he generates diversity, for in every age he causes new and varied charisms to blossom. Then he brings about unity: he joins together, gathers and restores harmony: “By his presence and his activity, the Spirit draws into unity spirits that are distinct and separate among themselves” (CYRIL OF ALEXANDRIA, Commentary on the Gospel of John, XI, 11). He does so in a way that effects true union, according to God’s will, a union that is not uniformity, but unity in difference. (Bergoglio's Blasphemous Heresy on Pentecost Sunday, June 4, 2017.)
This is a very clever piece of apostasy as it is true that within the universal church that is the Catholic Church, in which Unity is one of her four marks, God the Holy Ghost uses the diverse gifts of individual Catholics to build up the Church Militant on earth. There also exists a diversity of liturgical rites within the Catholic Church, each with its own distinctive history, although none as old as the Roman Rite, and there exists a diversity of religious communities, each of which has distinctive charisms and a distinctive mission to fulfill.
Nonetheless, however, the conciliar “popes,” including Jorge Mario Bergoglio, use what has become a shopworn canard of “unity in diversity” or “unity in multiplicity” to refer to a “universal church” that is larger than the Catholic Church herself. This “universal church” is comprised of a diversity of false religious sects, each with its own ignoble history of apostasy and heresy, and profess a diversity of false beliefs on matters of Faith and Morals.
Remember, the conciliar revolutionaries, who are, whether wittingly or unwittingly, in league with the devil himself, use language in clever ways to make it appear to the unwashed Catholic masses who are unfortunate enough to belong to the ranks of the conciliar church in the mistaken belief that it is the Catholic Church that they, the revolutionaries, are professing solid Catholic dogma when the real intention is to communicate to the Orthodox and to the Protestants that there is no need for them to convert.
Indeed, as has been noted endlessly on this site in the past nearly twelve years, none other than the “restorer of tradition,” Ratzinger/Benedict, said explicitly that false ecumenism does not have its objective the return of non-Catholic Christians to the bosom of Holy Mother Church. Tellingly, the old German disciple of the “new theology,” which was condemned by Pope Pius XII in Humani Generis, August 12, 1950, disparaged the conversion of non-Catholic Christians to the Catholic Church as the “ecumenism of return,” he rejected emphatically when he addressed an “ecumenical” gathering in Cologne, Germany, on August 19, 2005:We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.
"On the other hand, this unity does not mean what could be called ecumenism of the return: that is, to deny and to reject one's own faith history. Absolutely not!
"It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity: in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature." (Ecumenical meeting at the Archbishopric of Cologne English)
The "unity in diversity" lie propagated by the conciliar "popes," including "Saint John Paul II, Joseph Ratzinger/Benedict XVI and Jorge Mario Bergoglio, was handled quite adroitly by Father Francis Connell in 1959:
To characterize the relation between Catholics and Protestants as 'unity-in-diversity' is misleading, inasmuch as it implies that essentially Catholics are one with heretics, and that their diversities are only accidental. Actually, the very opposite is the true situation. For, however near an heretical sect may seem to be to the Catholic Church in its particular beliefs, a wide gulf separates them, insofar as the divinely established means whereby the message of God is to be communicated to souls--the infallible Magisterium of the Church--is rejected by every heretical sect. By telling Protestants that they are one with us in certain beliefs, in such wise as to give the impression that we regard this unity as the predominant feature of our relation with them, we are actually misleading them regarding the true attitude of the Catholic Church toward those who do not acknowledge Her teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)
How can anyone continue to claim that conciliarism is Catholicism and that the conciliar "popes" have been true and legitimate Successors of Saint Peter?
The Chair of Saint Peter is the Principle of Unity that binds together Catholics universally in one Faith.
Pope Leo XIII described one of the effects of this Principle of Unity as follows in Satis Cognitum, June 29, 1896:
Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
Writing to Protestants one year before the start of the [First] Vatican Council, Pope Pius IX explained that Protestants had to leave their haze of errors as he inivited to do that which the conciliar "popes," including the Argentine Apostate, have said is unnecessary: to convert unconditionally to the true Church, outside of which there is no salvation and without which there can be no true social order:
It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.
It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)
It was a mere sixty years after Pope Pius IX issued Iam Vos Omnes as an exhortation for Protestants to convert to the true Church, outside of which there is no salvation and without which there can be no true social order, that Pope Pius XII issued a similar exhortation while reminding the bishops of the world that the only way that “the union for Christians can only be promoted by promoting the return to the one true Church of Christ of those wo are separated from it and not by Catholics participating in the assemblies of non-Catholics”:
So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. . . . Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is 'the root and womb whence the Church of God springs,' not with the intention and the hope that 'the Church of the living God, the pillar and ground of the truth' will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be 'careful to keep the unity of the Spirit in the bond of peace.'" (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Just consider two of the statements quoted above, one from Pope Pius IX's Iam Vos Omnes and the other from Pope Pius XI's Mortalium Animos:
. . . .the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes.)
To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. (Pope Pius XI, Mortalium Animos.)
None of this matters to Jorge Mario Bergoglio, whose ecclesiology is based upon an unconditional acceptance of all "believers" as part of the "church," thus placing him in perfect communion with Martin Luther himself, who believed that the "church" was an amorphous mass of "believers," not a visible, hierarchical society.
Unity exists in the Catholic Church. It is one of her Four Marks. No other religion except Catholicism pleases the true God of Divine Revelation, the Most Blessed Trinity.
Bergoglio at the Charismatic/Pentecostalist Event
Yet it is that Jorge Mario Bergoglio saw fit to blaspheme the Third Person of the Most Blesse Trinity, God the Holy Ghost, on Saturday, June 3, 2017, by claiming that the “Holy Spirit” is moving Christians on the “path towards unity,” which means that the “perfect unity” of Christians does not yet exist and must be “created” by the collaboration of those who are willing to let the “spirit” lead them as he wills:
Today, we are here in the open air as in a Cenacle, because we are not afraid: in the open air and also with a heart open to the Father’s promise. “All of us believers” are gathered, all those who profess that “Jesus is the Lord,”
Many have come from different parts of the world and the Holy Spirit has gathered us to establish bonds of fraternal friendship, which encourage us on the path towards unity, unity for the mission: not to be still, no! — for the mission, to proclaim that Jesus is the Lord, to proclaim the Good News to all peoples! To show that peace is possible. It is not so easy to demonstrate to today’s world that peace is possible, but in Jesus’ name we can show with our witness that peace is possible! But it is possible if we are in peace among ourselves. If we accentuate the differences, we are at war among ourselves and we cannot proclaim peace. Peace is possible beginning from our confession that Jesus is the Lord and by our evangelization on this path. It is possible. While showing that we have differences – but this is obvious, we have differences –, but that we desire to be a reconciled diversity. See, we must not forget this word but say it to all: reconciled diversity — and this word is not mine, it is not mine. It is of a Lutheran brother – reconciled diversity. (Jorge Turns God the Holy Ghost into the Originator of False Ecumenism.)
There is absolutely no difference between this statement and anything that “Saint John Paul” said during his 9,666 days’ reign as the universal public face of apostasy and that Bergoglio’s immediate predecessor, “Pope Benedict XVI,” said between April 19, 2005, and the time that he took off via helicopter from the Vatican for San Clemente, California, I mean, Castel Gandolfo, on Thursday evening, February 28, 2013.
Bergoglio dared to assert that the diversity of Catholics and Protestants gathered for the hootenanny four days ago was similar to that of what took place after the descent of God the Holy Ghost in tongues of flame upon Our Lady and the Apostles and the disciples on the first Pentecost Sunday:
And now we are here and we are many! We have gathered to pray together, to pray for the coming of the Holy Spirit upon each one of us to go out on the ways of the city and the world to proclaim the lordship of Jesus Christ.
The Book of Acts affirms: “Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God” (2:9-11). To speak in the same language, to listen, to understand . . . There are differences, but the Spirit makes us understand the message of the Resurrection of Jesus in our own language.
We are gathered here, believers from 120 countries of the world, to celebrate the sovereign work of the Holy Spirit in the Church, which started 50 years ago and gave birth . . . to an institution? No. To an organization? No — to a current of grace, to the current of grace of the Catholic Charismatic Renewal. A work that was born . . . Catholic? No. It was born ecumenical! It was born ecumenical because it is the Holy Spirit that creates unity and it is the same Holy Spirit that gave the inspiration so that it would be thus! It is important to read the works of Cardinal Suenens on this: it is very important! (Jorge Turns God the Holy Ghost into the Originator of False Ecumenism.)
A brief commentary
First, well, there you have it. The “Holy Spirit” “creates unity” and gave us “ecumenism because it is” he “that creates unity and is the same Holy Spirit that gave the inspiration so that it would be thus!” This means, of course, that unity is not one of the Four Marks of the Catholic Church as it does not yet exist. Bergoglio believes that non-Catholic Christians are assured of their salvation and that there simply needs to be a way to “let” the “Holy Spirit” “create unity” among those who are divided by such “silly” things as doctrinal pronouncements.
Second, the fact that the Jews who gathered in Jerusalem from all over the Mediterranean region on Pentecost Sunday heard the Apostles preach in their own native tongues proves the universal of the Catholicism, which is one and only true language that unites men perfectly. The language of the Catholic Faith alone is the lingua franca, the common language, that is meant to bind all men together in true unity of belief and love of God as He has revealed Himself to us through His true Church everywhere on the face of this earth.
The language of conciliarism, on the other hand, is the language of the Tower of Babel, and the babblings of the Catholic charismatics and Protestant Pentecostalists reflects the disorder inherent in the false belief that everyone has their own private “pipeline” to God the Holy Ghost, Who inspires them to believe different things about Divine Revelation. Conciliarism, being a work of the adversary, divides and confuses men just as surely as does Protestantism and Orthodoxy, which features a number of different churches and “traditions,” each of which has been extolled by the conciliar “popes.”
Third, one should take careful note of how Bergoglio sought to disparage Catholicism as the specific work of the Vivifier, God the Holy Ghost.
Quite to the contrary, however, the late Monsignor Joseph Clifford Fenton, who was the editor of the American Ecclesiatical Review between 1943 and 1963, noted the following in a collection of his essays that have been published under the title of The Catholic Church and Salvation in a chapter devoted to examining Pope Pius IX’s Quanto Confuciamur Moerore, August 10, 1863:
The Quanto confuciamur moerore is supremely realistic in that it recognizes religious error as an evil, and as a definite serious misfortune for the people who are affected by it. Its objectivity and plain speaking must have been as startling to moderns of nearly a century ago as it is to some of the men of our own day. Some of the men of the nineteenth century and of the twentieth have been prone to lose sight of the fact that actually a man’s life is vitiated by a mistake about his eternal destiny or about the means God has established for the attainment of that destiny. Thus there could be nothing more catastrophic in human life than the acceptance of the errors of atheism or agnosticism, or errors about Our Divine Redeemer, His Church, His religion and His sacraments. It is strange that some individuals who would be first to acknowledge the calamitous nature of an error in aviation engineering, which would result in the loss of a plane, are not willing to acknowledge the inherent evil of error about Christ and His Church, which would result in man’s eternal failure.
Pope Pius IX incorporated into this section of the encyclical Quanto confuciamur moerore a fundamental teaching about the missionary nature or activity of the Catholic Church. Besides bringing out the fact that the Church expects its own children to perform their obligation of charity to those outside the fold by striving to bring these pepe into the Mystical Body of Jesus Christ, the encyclical explains that the Church invites non-Catholics to enter it “so that, established and strengthened in faith, hope, and charity, and bringing forth fruit in every good work they may attain eternal salvation.” The ultimate and fundamental reason why the Catholic Church has always sought and must always seek to converts is that these converts may attain the Beatific Vision. The Church is essentially and necessarily a missionary society only because God Himself has established this society as a means necessary for the attainment of eternal salvation.(Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, pp, 60-61.)
Jorge Mario Bergoglio is the antithesis of the very reason that Our Blessed Lord and Saviour Jesus Christ instituted His Catholic Church, whose missionary work to convert, sanctify and save souls began on Pentecost Sunday. In this as in so many other things, of course, Jorge Mario Bergoglio, the Argentine Apostate who has a blasphemously wicked tongue in league with evil spirits, is a figure of Antichrist. Everything this wretched man believes and professes is anti-Christ.
Consider also what Monsignor Fenton wrote about the very passage of the Acts of the Apostles cited by Bergolio in his address of four days ago:
In other words, the clear teaching of this section of the Acts of the Apostles is precisely that given by Pope Leo XIII in the opening passages of his encyclical Humanum genus. The central point of this teaching is that the entire human race is divided between the kingdom of God, the ecclesia, and the kingdom of Satan. To be saved from the kingdom of Satan is to enter the kingdom of God. In this context it is not difficult to see how, by God's institution, the Catholic Church, the one and only supernatural kingdom of God on earth, is presented as a necessary means for the attainment of salvation. By God's institution the process of salvation itself involves a passage from the kingdom of Satan into the ecclesia.
Now, for the proper understanding of this doctrine, especially in view of the teaching on this subject contained in some recent books and articles, it is imperative to understand the religious condition of the people to whom St. Peter delivered his sermon on that first Christian Pentecost. Again, the Acts of the Apostles contains essentially important information.
This book describes them in general with the statement that “there were dwelling at Jerusalem, Jews, devout men out of every nation under heaven.” The homelands of these men are enumerated in the statement attributed to the multitude itself.
And they were all amazed and wondered saying: Behold, are not all these that speak, Galileans?
And how have we heard, every man, our own tongue wherein we were born?
Parthinians and Medes and Elamites and inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers from Rome,
Jews also and proselytes, Cretes and Arabians: we have heard them speak in our own tongues the wonderful works of God. [Acts 2: 7-11.]
According to the text of the Acts, a great many of these people were pilgrims, men and women who had come to Jerusalem to celebrate the great Jewish feast of Pentecost. Our Lord had died on the Cross only a little over seven weeks before St. Peter delivered that sermon, and many of the people who listened to St. Peter must have been on their way to Jerusalem at the very time Our Lord died. They had begun their pilgrimage as an act of worship in the Jewish religion at the very time when the Jewish religion was the one approved especially by God and when the Jewish politico-religious commonwealth was actually the supernatural kingdom of God on earth, the ecclesia of the Old Testament.
These people as individuals probably had nothing whatsoever to do with the persecution and the murder of the Incarnate Word of God. They had started on their journey as members of God's chosen people, the people of His covenant. Their journey to Jerusalem was made precisely in order to worship and honor God. They were truly devout individuals.
Yes, seven weeks before, the religious body to which they belonged had ceased to be God's ecclesia. The Jewish politico-religious social unit had definitively rejected Our Lord, the Messias promised in the Old Testament. This company had hitherto enjoyed its position as God's ecclesias or His congregatio fidelium by virtue of the fact this it had accepted and professed its acceptance of the divine message about the promised Redeemer. In rejecting the Redeemer Himself, this social unit had automatically rejected the teaching God had given about Him. The rejection of this message constituted an abandonment of the divine faith itself. By manifesting this rejection of the faith, the Jewish religious unit fell from its position as the company of the chosen people. It was no longer God's ecclesia, His supernatural kingdom on earth. It became part of the kingdom of Satan.
While the great Jewish social unit was rejecting Our Lord and thus repudiating its acceptance of the divinely revealed message about Him, the little company of the disciples, organized by Our Lord around Himself, retained its faith. It continued to accept and to obey Our Lord and to believe the divinely revealed that centered around Him. Thus at the moment of Our Lord's death on Calvary, the moment when the old dispensation was ended and the Jewish religious association ceased to be the supernatural kingdom of God on earth, this recently organized society of Our Lord's disciples began to exist as the ecclesia or the kingdom.
This society was the true continuation of Israel. The men who were within it were the true sons of Abraham, in that they had the genuine faith of Abraham. This society was the new association of the chosen people. Its members were, as St. Paul called them, the elect or the chosen of God.
It must be understood, incidentally, that this society was actually God's supernatural kingdom on earth in a much more complete and perfect sense than the old Jewish commonwealth had ever been. The old Israel had constituted the pople of the covenant. According to God's unfailing promise, the Redeemer was to be born within that company. Yet conditions had never been such that a man had to be within this company in order to attain to eternal salvation. (Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, pp, 136-139.)
It cannot get any clearer than the following sentence in the seletion from Monsignor Fenton's masterpiece of Catholic theology just quoted:
By manifesting this rejection of the faith, the Jewish religious unit fell from its position as the company of the chosen people. It was no longer God's ecclesia, His supernatural kingdom on earth. It became part of the kingdom of Satan. (Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, p. 139.)
No true Successor of Saint Peter has spoken differently about salvation. The fact that the conciliar "popes" have done so should attest to the fact that they are not true and legitimate Successors of Saint Peter and belong to a veritable church of satan just as much as the Jews themselves.
Part two of this commentary will continue an examination of Bergogliio’s address to the Catholic charismatics and Protestant Pentecostalists by using other passages from Monsignor Fenton’s book to demonstrate that no one can be a Catholic and reaffirm anyone in their firm adherence to false religious beliefs.
As we unite ourselves more fully each day as the consecrated slaves of Our Lord through the Sorrowful and Immaculate Heart of Mary, especially by our prayerful meditations upon the Glorious Mysteries of her Most Holy Rosary during the Octave of Pentecost, may we make the following prayer to the Third Person of the Most Blessed Trinity our own:
O Holy Spirit, who on the solemn day of Pentecost didst suddenly descend upon the Apostles gathered in the Upper Room in parted tongues as it were of fire and didst so enlighten their minds, inflame their hearts, and strengthen their wills that thenceforth they went through the entire world and courageously proclaimed everywhere the teaching of Christ and sealed it with the shedding of their blood, renew, we beseech Thee, the wondrous outpouring of Thy grace in our hearts also.
How grievously our minds are afflicted with ignorance concerning the nature and the dignity of those divine truths which form the object of faith, without which no man may hope for salvation. How far men go astray from a just estimation of earthly goods, which too often are put before the soul itself. How often our hearts do not beat with love of the Creator as they ought, but rather with an ignoble lust for creatures. How often we are led by a false respect for human judgment, when we ought to profess openly the precepts of Jesus Christ and to reduce them to action with a sincere heart and with the loss, if need be, of our worldly substance. What weakness we manifest in embracing and carrying with a serene and willing alone can make a Christian a worthy follower of his divine Master.
O Holy Spirit, enlighten our minds, cleanse our hearts, and give new strength to our wills; to such a decree, at least, that we may clearly recognize the value of our soul, and in like manner, despise the perishable goods of this world; that we may love God above all things, and, for love of Him, our neighbor as ourselves; that we may not only be free from fear in professing our faith publicly, but rather my glory in it; finally, that we may accept not only prosperity but also adversity as from the hand of the Lord, with all confidence that He will turn all things into good for those who lovingly tend towards Him. Grant, we beseech Thee, that we, by constantly answering the sweet impulses of Thy grace and doing what is good with a persevering heart, may deserve one day to receive the rich reward of glory everlasting. Amen. (The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences, approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, Number 291, pp, 205-206. An indulgence of three years each time it is prayed; a plenary indulgence on the usual conditions if it is prayed daily for one month.)
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.