A Birthday Gift for Robert Francis Prevost: A Bit of Catholic Truth

Robert Francis Prevost, who turns seventy-one years of age today, Monday, September 14, 2026, the Feast of the Exaltation of the Holy Cross, has been masquerading as “Pope Leo XIV” for sixteen months, six days now, and he has begun to reach the point where he is doing little else than repeating himself ad infinitum, ad nauseam.

While it is true that it has taken Prevost/Leo a little longer to begin repeating himself in his anti-papacy than his immediate predecessor as the universal public face of apostasy, Jorge Mario Bergoglio, whose daily screeds at his Ding Dong School of Apostasy in Casa Santa Marta during the staging of the Protestant and Judeo-Masonic Novus Ordo liturgical abomination was mocked on this site just two months after his own “election” on Wednesday, March 13, 2013, in Francis Takes Us To Ding Dong School Of Apostasy, his general audience address on September 2, 2026, the Feast of Saint Stephen of Hungary, was virtually a complete rerun of what he said when he began he series of general audience reflections on the “virtues” and “real meaning” of the “Second” Vatican Council on Wednesday, January 7, 2026.

Here is an excerpt from today’s birthday boy’s remarks twelve days ago now:

With today’s meeting, we will begin to reflect on the Pastoral Constitution Gaudium et Spes, with which the Second Vatican Council intended to focus on a fundamental theme, namely the relationship between the Church and the contemporary world. Saint John XXIII, as early as his inaugural address of 11 October 1962, had sought to take issue with the “prophets of doom” who, “though burning with zeal for religion […] go about saying that our times, when compared with past centuries, are entirely worse; and go so far as to behave as if they had nothing to learn from history” (Address Gaudet Mater Ecclesia, 11 October 1962, 4.2). Hence the task entrusted to the Council Fathers: “In the present state of human events, in which humanity appears to be entering a new order of things, one must rather see the mysterious plans of Divine Providence, which are brought to fulfilment in due course through the work of men, and often beyond their expectations, and which, with wisdom, arrange everything, even adverse human affairs, for the good of the Church” (Gaudet Mater Ecclesia, 4.4).

Three years later, the promulgation of Gaudium et Spes recognized in this discernment an essential element of the nature of the Church, describing her pastoral character as constitutive; hence the definition of “pastoral Constitution”. It is not a question of naïve optimism, but rather a renewed fidelity to the Mystery of Christ who, by becoming incarnate, chooses to share our life: He made Himself “like His brethren in every respect” (Heb 2:17; cf. 4:15) and took upon Himself the consequences of sin, dying “as a ransom for all” (1 Tim 2:6). This sharing in our humanity is the path that Christ calls the Church to follow; hence, the Conciliar Constitution Gaudium et Spes begins by declaring that the Church makes her own “the joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted” (GS 1). (General Audience of 2 September 2026 - Catechesis. The Documents of the Second Vatican Council. IV. Pastoral Constitution Gaudium et spes (GS 1–10) 1. The Church: Listening to and Serving the World.)

Gaudium et Spes, December 7, 1965, hardly represents a “renewed fidelity to the Mystery of Christ” but, in the words of the late Joseph “Cardinal” Ratzinger in his misnamed Principles of Catholic Theology, is actually an “official reconciliation” of what purports to be the Catholic Church with the principles of “that new era inaugurated in 1789.” That “new era,” of course, began with the Anti-Theistic French Revolution, and Ratzinger’s use of the phrase “official reconciliation” is a not-so-disguised nod to the effort made by the The Sillonists in France at the turn of the Twentieth Century to make such a “reconciliation” themselves, a “reconciliation” that was rejected categorically by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910.

Additionally, it should be noted as well that Americanists such as James Cardinal Gibbons, who was the Archbishop of Baltimore, Maryland, from 1877 to 1921, and Archbishop John Ireland  of the Archdiocese of Saint Paul and Minneapolis, Minnesota, tried to make their own “reconciliation” between the “Church and the Age.”

Here are a few excerpts from the sermon given by Archbishop Ireland on the occasion of Cardinal Gibbons’ twenty-fifth anniversary of episcopal consecration:

The New Crusade–Bringing Into Close Contact Church And Age

What! the Church of the living God, the Church of ten thousand victories over pagans and barbarians, over false philosophies and heresies, over defiant kings and unruly peoples–the great, freedom-loving, philanthropic, truth-giving Catholic Church–this Church afraid of the nineteenth century! afraid of any century! not seeing in the nineteenth the fervent ebullitions of noblest sentiments, the germinations of her own Christlike plantings; this Church not eager for the fray, not precipitating herself with force irresistible upon this modern world to claim it, to love it, to foster and admire or to correct and cure, to own it for Christ, and with her impetuous arm to lift it to the very summit of its highest aspirations, to which only the Church’s aid this panting, hoping, despairing world can every reach! Far, far from Catholics be the chilling, fatal, un-Catholic thought!

I preach the new, the most glorious crusade. Church and age! Unite them in the name of humanity, in the name of God.  

Church and age! Bring them into close contact; they pulsate alike; the God of humanity works in one, the God of supernatural revelations works in the other–in both the self-same God.

It Is An Age of Liberty--the Age of the Democracy.

It is an age of liberty, civil and political; it is the age of the democracy, when the whole people, tired of the unrestricted way of sovereigns, become themselves the sovereigns, become themselves the sovereigns, and exercise with more or less directness the power was always their primarily by divine ordinance. The age of the democracy! The Catholic Church, I am sure, has no fear of the democracy, this flowering of her own most sacred principles of the equality, fraternity, and liberty of all men, in Christ and through Christ. These principles are spread upon every page of the gospel. From the moment they were first confided to the Church they have been ceaselessly leavening minds and hearts towards the fullest recognition of rights and the dignity among all men, toward the elevation of the multitudes of men, and the enjoyment by them of freedom from unnecessary restrictions, of social happiness mingled with as few sorrows as earth's planet permits. The whole history of the Catholic Church is the record of the enfranchisement of the slave, the curbing of royal tyranny, the defence of the poor, of the people, of woman, of all the social entities that pride and passion choose to trample upon. The great theologians of the Church, an Aquinas, a Suarez, provide in their teachings complete foundations for the political democracy, which assumes in the presume age its plenary form. They assert and prove that all political power comes from God through the people, whose delegates kings and princes are, and that when rulers become tyrants the inalienable right of revolution is reserved to the people. The Church lives under all forms of government. When ratified by the people all forms of legitimate; but the government which more than another is that of the people, by the people, and for the people, is the one where the Church of the people, the Catholic Church, breathes air most congenial to her principles of her heart. . . . .

It is an age of social battlings for justice to all men, for the right of all men to live in the frugal comfort becoming rational creatures, to all of whom birth in the world gives them title of a sufficiency of the things of the world. Very well; is not this sudden revolution which has come upon men in the plea for social justice and social comfort the loud outburst of the cry which has ever been going forth from the bosom of the Church since the words were spoken by the Founder: "Seek first the king of God and His justice, and all things else should be added unto you"? It is not sufficiently made public that the principles underlying the social movement of the times in all its legitimate demands are the principles constantly taught in Catholic theological schools, as, for instance, this chief one proclaimed by the Cardinal Manning, to the horror of the aristocratic England, that in case of extreme need of food all goods become common property. Catholics have of late been so accustomed to lock up their teachings in temple and seminary that when the same teachings appear in active evolution upon the broad sea of humanity they do not recognize them; they even fear and disown them.

It is an age of material progress, of inventions, of the subjugation of nature's forces to the service of man, of the building up of the man over all irrational creatures. Does Church in these things condemn the age? It is her doctrines that the earth was given to man that he dominates over it. Progress of every kind the Church blesses; for progress along the lines of all human activities and human uses is the divine ordering,--stagnation and inactivity calling down from God reprobation, as we learn from the parable of the talents. (Archbishop John Ireland, A Sermon of the Twenty-fifth Anniversary of the Episcopal Consecration of His Eminence James Cardinal Gibbons, Archbishop of Baltimore. Full text found in The Voice of the Church, a book published by the Bishops of the United States of America in 1899, pp. 103-113. We were given this book by a friend of ours who believed that it would be of use in my work. It is a treasure of Americanism mixed in with various articles that are authentically Catholic. In other words, it was very representative of the state of confusion that existed in the minds of Catholics in the United States of America at the end of the Nineteenth Century, a state of confusion that has now been spread worldwide as a result of conciliarism's embrace of "the age.")

The bilge from the likes of the conciliar “pontiffs” about “renewing fidelity to the Mystery of Christ” is thus nothing new as the Americanists and the Sillonists helped, along with others, to pave the way for the triumph of the conciliar sect’s rejection of Holy Mother Church’s immutable teaching concerning the Social Kingship of Our Blessed Lord and Saviour Jesus Christ that utterly rejects as condemned the modern concepts of “religious liberty” and “separation of Church and State.”

Well, I think it prudent, wise and necessary to call upon three popes named Pius at this juncture:

80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution "Jamdudum cernimus," March 18, 1861. (Pope Pius IX, The Syllabus of Errors, December 8, 1864.)

It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: 'These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.' On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason'; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth.' Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: 'Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries. (Pope Pius XII, Humani Generis, August 12, 1950.)

Those who want to channel the thought and carry out in deed the false teaching of the likes of John Ireland are, whether or not they realize it, channeling the devil as it is he who desires Holy Mother Church to be adapted to an "age" that has been born and is now foundering as the direct consequences of the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolution and institutionalized by the subsequent rise of Judeo-Masonry that followed in its wake.

What Robert Francis Prevost/Leo XIV said twelve days ago in his general audience address about Gaudium et Spes, therefore, was nothing new in general terms and it was not even “new” for him as he said something very similar, as noted at the beginning of this commentary, on January 7, 2026, as he cited Angelo Roncalli’s opening address to the council on October 11, 1962, the Feast of the Divine Maternity of the Blessed Virgin Mary, as a bringing the “dawn of a new day of light for the Catholic Church:

When Pope St. John XXIII opened the Conciliar Assembly, on October 11, 1962, he spoke of it as the dawn of a day of light for the whole Church. The work of the numerous Fathers summoned, coming from the Churches of all the continents, in effect paving the way for a new ecclesial era. After a rich biblical, theological and liturgical reflection that had traversed the 20th century, Vatican Council II rediscovered the face of God as Father who, in Christ, calls us to be His children; looked upon the Church in the light of Christ, the light of men, as the mystery of communion and the sacrament of unity between God and His people; initiated an important liturgical reform by placing at the center the mystery of salvation and the active and conscious participation of the whole People of God. (Leo XIV Reflects on Vatican Council II and Its Documents Thus Initiating a New Series of Catecheses.)

Angelo Roncalli’s council represented the eclipse of the Light of Our Lord Jesus Christ’s Holy Church by daring to assert that errors just fade away on their own, thus dismissing the work of the Fathers, Doctors, martyrs, and confessors to oppose error courageously and without compromise:

In these days, which mark the beginning of this Second Vatican Council, it is more obvious than ever before that the Lord’s truth is indeed eternal. Human ideologies change. Successive generations give rise to varying errors, and these often vanish as quickly as they came, like mist before the sun.

The Church has always opposed these errors, and often condemned them with the utmost severity. Today, however, Christ’s Bride prefers the balm of mercy to the arm of severity. She believes that, present needs are best served by explaining more fully the purport of her doctrines, rather than by publishing condemnations.

Contemporary Repudiation Of Godlessness

Not that the need to repudiate and guard against erroneous teaching and dangerous ideologies is less today than formerly. But all such error is so manifestly contrary to rightness and goodness, and produces such fatal results, that our contemporaries show every inclination to condemn it of their own accord—especially that way of life which repudiates God and His law, and which places excessive confidence in technical progress and an exclusively material prosperity. It is more and more widely understood that personal dignity and true self-realization are of vital importance and worth every effort to achieve. More important still, experience has at long last taught men that physical violence, armed might, and political domination are no help at all in providing a happy solution to the serious problems which affect them.

A Loving Mother

The great desire, therefore, of the Catholic Church in raising aloft at this Council the torch of truth, is to show herself to the world as the loving mother of all mankind; gentle, patient, and full of tenderness and sympathy for her separated children. To the human race oppressed by so many difficulties, she says what Peter once said to the poor man who begged an alms: “Silver and gold I have none; but what I have, that I give thee. In the name of Jesus Christ of Nazareth, arise and walk.” In other words it is not corruptible wealth, nor the promise of earthly happiness, that the Church offers the world today, but the gifts of divine grace which, since they raise men up to the dignity of being sons of God, are powerful assistance and support for the living of a more fully human life. She unseals the fountains of her life-giving doctrine, so that men, illumined by the light of Christ, will understand their true nature and dignity and purpose. Everywhere, through her children, she extends the frontiers of Christian love, the most powerful means of eradicating the seeds of discord, the most effective means of promoting concord, peace with justice, and universal brotherhood. (Angelo Roncalli/ John XXIII ‘s Opening Address

Errors just sort of vanish away?

Go tell that to the Mother of God, who gave Saint Dominic de Guzman, the founder of the Order of Preachers of which Father Michele Ghislieri, the future Pope Saint Pius V, was a member, her Most Holy Rosary to fight the heresy of Albigensianism, which simply didn’t go away on its own.

One of the first bishops consecrated personally by Angelo Roncalli/John XXIII was Father Albino Luciani, the future “John Paul I,” on December 27, 1958, less than two months after his, Roncalli/John XXIII’s “election.” Is it any accident that Father Luciani had a view of error that was almost identical to that of Roncalli?

John Paul I is often portrayed as a humble, saintly prelate of the Church. His doctrinal stand was very questionable as evidenced by his pastoral letter of 1967 in which he advised his clergy to “see, if instead of uprooting and throwing down [error], it might be possible to trim and prune it patiently, bringing to light the core of goodness and truth which is not often lacking even in erroneous opinions” [Reference 839: Our Sunday Visitor, September 28, 2003, “Celebrating the Smiling Pope,” by Lori Pieper.] This is like a doctor telling his patient: “I won’t take out all the cancer; it might be good for you. (Fathers Francisco and Dominic Radecki, CMRI, Tumultuous Times, p. 530.)

For example, Pope Saint Pius V understood that the heresies of Protestantism were not going to away on their own. They had to be opposed. The children of Holy Mother Church had to be protected from the infection of error. He issued the Roman Missal that bears his name to standardize the offerings of the Immemorial Mass of Tradition around the world, exempting those dioceses (and religious communities) that could prove local usage older than two hundred years, thus preserving the Catholic spirit in the offering of Holy Mass that had begun to be compromised, especially in Germany, as unauthorized innovators sought to accommodate the Mass to appeal to the Catholics who had defected to Protestantism.

No, the “Second” Vatican Council brought the descent of darkness from hell itself upon into lives of unsuspecting Catholics, and to assert, as Prevost/Leo did on January 7, 2026, that this horrible council “rediscovered the face of God as Father who, in Christ, calls us to be His children” is to imply that the Catholic Church had lost the face of God as Father who, in Christ, calls us to be His children” sometime between the pontificates of Saint Peter and Pope Pius XII. This is blasphemy against the Third Person of the Most Holy Trinity, God the Holy Ghost, Who always guided Holy Mother Church infallibly throughout the ages without a shadow of contradiction.

Moreover, to praise the Protestant and Judeo-Masonic Novus Ordo liturgical travesty for placing ”at the center the mystery of salvation and the active and conscious participation of the whole People of God” is to claim that all of Holy Mother’s canonized saints who either offered or assisted at the Immemorial Mass of Tradition throughout the centuries did not participate” interiorly with all their mind, heart, body, soul, and strength during ineffable Sacrifice of the Cross as it was perpetuated in an unbloody manner on altars of sacrifice. “The People of God” is not at the center of the mystery” of the Holy Mass; God is, which is why the priest in the Mass of Tradition address God (“Introibo ad altare Dei) and not the people, as in the case in the conciliar liturgy. (For a fuller discussion of this point please see G.I.R.M. Warfare: The Conciliar Church's Unremitting Warfare Against Catholic Faith and Worship and such articles as Michael Martin's Boilerplate Liturgical Revolutionary Claptrap.)

We come next to Robert Francis Prevost/Leo XIV’s praise of the “Second” Vatican Council’s “opening to the world”:

At the same time, it has helped us to open ourselves to the world and to welcome the changes and challenges of the modern era, in dialogue and co-responsibility, as a Church that wishes to open her arms to humanity, to echo the hopes and anxieties of the peoples, and to collaborate in the construction of a more just and fraternal society.  Thanks to Vatican Council II, «the Church becomes word; the Church becomes message; the Church becomes conversation» (St. Paul VI, Encyclical Letter Ecclesiam Suam, 34), committing herself to seek the truth through the path of ecumenism, of inter-religious dialogue and of dialogue with people of good will. (Leo XIV Reflects on Vatican Council II and Its Documents Thus Initiating a New Series of Catecheses.)

I turn to Pope Leo XIII for a refutation of this “openness” to a world that has embraced all manner of moral evils under the cover of the civil law, a world where open atheism has become more common than ever before in history, a world where sins of all kinds are celebrated openly and propagated widely:

6. We do not wish to exaggerate the masonic power by attributing to its direct and immediate action all the evils which presently preoccupy Us. However, you can clearly see its spirit in the facts which We have just recorded and in many others which We could recall. That spirit, which is the implacable enemy of Christ and of the Church, tries all ways, uses all arts, and prevails upon all means. It seizes from the Church its first-born daughter and seizes from Christ His favored nation, the seat of His Vicar on earth and the center of Catholic unity. To see the evil and efficacious influence of this spirit on our affairs, We have more than a few fleeting indications and the series of facts which have succeeded themselves for thirty years. Proud of its successes, the sect herself has spoken out and told us all its past accomplishments and future goals. It regards the public powers as its instruments, witting or not, which is to say that the impious sect boasts as one of its principal works the religious persecution which has troubled and is troubling our Italy. Though often executed by other hands, this persecution is inspired and promoted by masonry, in an immediate or mediate, direct or indirect manner, by flattery or threats, seduction or revolution.

7. The road is very short from religious to social ruin. The heart of man is no longer raised to heavenly hopes and loves; capable and needing the infinite, it throws itself insatiably on the goods of this earth. Inevitably there is a perpetual struggle of avid passions to enjoy, become rich, and rise. Then we encounter a large and inexhaustible source of grudges, discords, corruptions, and crimes. In our Italy there was no lack of moral and social disorders before the present events — but what a sorrowful spectacle we see in our days! That loving respect which forms domestic harmony is substantially diminished; paternal authority is too often unrecognized by children and parents alike. Disagreements are frequent, divorce common. Civil discords and resentful anger between the various orders increase every day in the cities. New generations which grew up in a spirit of misunderstood freedom are unleashed in the cities, generations which do not respect anything from above or below. The cities teem with incitements to vice, precocious crimes, and public scandals. The state should be content with the high and noble office of recognizing, protecting, and helping divine and human rights in their harmonious universality. Now, however, the state believes itself almost a judge and disowns these rights or restricts them at will. Finally, the general social order is undermined at its foundations. Books and journals, schools and universities, clubs and theaters, monuments and political discourse, photographs and the fine arts, everything conspires to pervert minds and corrupt hearts. Meanwhile the oppressed and suffering people tremble and the anarchic sects arouse themselves. The working classes raise their heads and go to swell the ranks of socialism, communism, and anarchy. Characters exhaust themselves and many souls, no longer knowing how to suffer nobly nor how to redeem themselves manfully, take their lives with cowardly suicide.

8. Such are the fruits which the masonic sect has borne to us Italians. And after that it yearns to come before you, extolling its merits towards Italy. It likewise yearns to give Us and all those who, heeding Our words, remain faithful to Jesus Christ, the calumnious title of enemies of the state. The facts reveal the merits of this guilty sect toward our peninsula, “merits” which bear repeating. The facts say that masonic patriotism is no less than sectarian egotism which yearns to dominate everything, particularly the modern states which unite and concentrate everything in their hands. The facts say that in the plans of masonry, the names of political independence, equality, civilization, and progress aimed to facilitate the independence of man from God in our country. From them, license of error and vice and union of faction at the expense of other citizens have grown. The easy and delicious enjoyment of life by the world’s fortunate is nurtured in the same source. A people redeemed by divine blood have thus returned to divisions, corruptions, and the shames of paganism. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

The license of error and union of faction have indeed grown while men and their nations have become characterized by the sorts of divisions and corruptions that demagogues have sought such to exploit and to use as justification for the suppression of dissent while totalitarianism is imposed in the name of “saving” the demigod of democracy.

Quite unlike the conciliar “popes,” who have preached “solidarity” with the merchants of error and have treated false religions with respect and familiarity, Pope Leo XIII warned the Catholics of Italy to avoid precisely what the conciliar revolutionaries have endorsed and practiced with ready abandon:

15. Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God.

16. Every Christian should shun books and journals which distill the poison of impiety and which stir up the fire of unrestrained desires or sensual passions. Groups and reading clubs where the masonic spirit stalks its prey should be likewise shunned. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

This is one of the best proofs that the counterfeit church of conciliarism cannot be the Catholic Church as it has made its peace with the precepts of the revolution and have indeed sought to “reconcile Christ and Belial, the Church of God and the State without God.”

”Leo XIV,” please take note.

To the final part of Robert Francis Prevost/Leo XIII’s January 7, 2026, general audience address:

This spirit, this inner attitude, should characterize our spiritual life and the pastoral action of the Church, for we must still carry out more fully the ecclesiastical reform in a ministerial key and, in face of today’s challenges, we are called to continue being attentive interpreters of the signs of the times, joyful heralds of the Gospel, courageous witnesses of justice and peace. Monsignor Albino Luciani, future Pope John Paul I, as Bishop of Vittorio Veneto, at the beginning of the Council wrote prophetically: «There is as always the need to create not so much organisms or methods or structures, but deeper and more extensive holiness. [cf. A. Luciani – Giovanni Paolo I, Notes on the Council, in Omnia Opera, Vol. II, Vittorio Veneto 1959-1962. Speeches, Writings, Articles, Padua 1988, 451-453]. Rediscovering the Council, therefore, as Pope Francis affirmed, helps us to «give back the primacy to God, to the essential, to a Church that is madly in love with her Lord and with all the people He loves.”

Brothers and sisters, what St. Paul VI said to the Conciliar Fathers at the end of these works, remains also for us, today, a criterion of guidance; the affirmation that the time had come to go out, to leave the Conciliar Assembly to go to the encounter of humanity and bring it the Good News of the Gospel, in the consciousness of having lived a time of grace in which past, present and future were condensed. “The past, because the Church of Christ is gathered here, with her Tradition, her history, her Councils, with her Doctors, her Saints. The present, because we separate ourselves to go out to the world of today, with its miseries, its pains, its sins, but also with its prodigious successes, its values . . . The future is there, finally, in the imperative call of the people for greater justice, their will for peace, their thirst, consciously or unconsciously, for a higher life: which, precisely, the Church of Christ can and wants to give them» (St. Paul VI, Message to the Conciliar Fathers, December 8, 1965).

The same is true for us. Approaching the Documents of Vatican Council II and rediscovering the prophecy and the present, we welcome the rich Tradition of the life of the Church and, at the same time, we question ourselves about the present and renew the joy of running to encounter the world to bring it the Gospel of the Kingdom of God, Kingdom of Love, of Justice and of Peace. (Leo XIV Reflects on Vatican Council II and Its Documents Thus Initiating a New Series of Catecheses.)

Giovanni Battista Enrico Antonio Maria Montini/Paul VI was very much influenced by the “optimism” that prevailed in the socialist circles in which he traveled, especially as the Archbishop of Milan, and thus his belief that the Catholic Church was to be the servant of “Man” in a world at war with Christ the King underscored the falsity of the entire conciliar enterprise.

As had Pope Pius XI in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922, Pope Pius XII used his last encyclical letter, Meminisse Iuvat, July 14, 1958, to explain that the world needs to be reconciled to Catholicism, not Catholicism with the world:

4. If we weigh carefully the causes of today’s crises and those that are ahead, we shall soon find that human plans, human resources, and human endeavors are futile and will fail when Almighty God — He who enlightens, commands, and forbids; He who is the source and guarantor of justice, the fountainhead of truth, the basis of all laws — is esteemed but little, denied His proper place, or even completely disregarded. If a house is not built on a solid and sure foundation, it tumbles down; if a mind is not enlightened by the divine light, it strays more or less from the whole truth; if citizens, peoples, and nations are not animated by brotherly love, strife is born, waxes strong, and reaches full growth.

5. It is Christianity, above all others, which teaches the full truth, real justice, and that divine charity which drives away hatred, ill will, and enmity. Christianity has been given charge of these virtues by the Divine Redeemer, who is the way, the truth, and the life,[2] and she must do all in her power to put them to use. Anyone, therefore, who knowingly ignores Christianity — the Catholic Church — or tries to hinder, demean, or undo her, either weakens thereby the very bases of society, or tries to replace them with props not strong enough to support the edifice of human worth, freedom, and well-being.

6. There must, then, be a return to Christian principles if we are to establish a society that is strong, just, and equitable. It is a harmful and reckless policy to do battle with Christianity, for God guarantees, and history testifies, that she shall exist forever. Everyone should realize that a nation cannot be well organized or well ordered without religion. (Pope Pius XII, Meminisse Iuvat, July 14, 1958.)

Men such as Robert Francis Prevost/Leo XIV’s inability to see the wreckage of the conciliar revolution has much in common with the late Soviet leader Leonid Brezhnev’s inability to see that the socialist enterprise was collapsing in Eastern Europe just as today’s socialists in the West refuse to learn the lessons of the past and are convincing large numbers of people that socialism has the “answers” to social problems that have Original Sin as their remote cause and the Actual Sins of men as their proximate causes.

Revolutionaries are always blinded by the apparent illumination provided by their false beliefs and they really believe that people will be as “illumined” as they are if they just keep repeating the same old discredited shibboleths time and time again.

The counterfeit church of conciliarism is not the Catholic Church.

Our Lady is the great foe of all heresies, including Modernism, whose rise was made possible by Protestantism and its alliance with Judeo-Masonry, and must pray to her that bishop after the true  pastoral heart and manly spirit of Pope Saint Pius X is restored to the Throne of Saint Peter sooner rather than later.

Pray to Our Lady daily for the conversion of all non-Catholics and for the conversion of the baptized Catholics who lead the counterfeit church of conciliarism after having fallen away from the bosom of Holy Mother Church by embracing every Protestant and Judeo-Masonic error imaginable. Indeed, it is not for nothing that Pope Saint Pius X referred to Modernism as "the synthesis of all heresies."

Robert Francis Prevost/Leo XIV is a latter day Modernist who risks the eternal fires of hell if he does not himself convert before he dies. Christ the King died for his salvation. May our prayers to Our Lady help him to do so as it is a terrible thing for anyone, infidel, or heretic, to fall into the hands of the living God after having taught error boldly and with a confidence that is inspired by the adversary himself.

May we ever have recourse to Our Lady to pray for the conversion of all of those who are attacking the true Faith, including the aforementioned seventy-one-year-old Robert Francis Prevost himself and his fellow revolutionaries, and as we continue to pray each day for our own conversion away from our sins as we seek to offer up reparation for them to the throne of the Most Blessed Trinity as the consecrated slaves of her Divine Son, Christ the King, through her own most Sorrowful and Immaculate Heart.\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.