Jorge Plays Strictly by the Montini Playbook

As an unreconstructed and completely in-your-face Modernist revolutionary and as an agent of Antichrist who knows only one speed, overdrive, Jorge Mario Bergoglio plays strictly by the playbook of the ghastly little monster named Giovanni Battista Enrico Antonio Maria/Paul the Sick, soon to become “Saint Paul the Sick.” It is no accident that Montini’s “canonization” will take place at the end of the upcoming conciliar “synod of bishops” on the family as Bergoglio has been stacking this “synod” with one homosexualist “bishop” after another. Why shouldn’t Bergoglio “canonize” Montini after the upcoming “synod of bishop” replete with the late heretic’s own kind?

The upcoming “synod of bishops” is going to be an open celebration of impurity and vice in the name of “mercy” and “openness” and “tolerance.” This has been no secret to anyone who has been paying attention and has the intellectual honesty to see the truth for what it is, although many “conservative” Catholics are still spinning for Jorge at this late hour when it is clear that he is a pestilential little demon who is masquerading as an “agent of mercy” of the Divine Redeemer Himself, Our Blessed Lord and Saviour Jesus Christ, the very Second Person of the Most Blessed Trinity made Man.

Indeed, Bergoglio’s false “god of surprises,” which he proclaimed the first time in his false “pontificate” on Sunday, March 31, 2013, Easter Sunday, just eighteen days after his “election” to succeed to the supposed “restorer of tradition,” Joseph Alois Ratzinger/Benedict XVI, who had resigned the conciliar “Petrine Ministry” effective 8:00 p.m., Rome time, on Thursday, February 28, 2013. The Argentine’s “god of surprises,” however, is nothing more than the projections of his own false concepts onto the true God of Divine Revelation, the Most Blessed Trinity. Jorge’s “surprises” are his surprises, not God’s, showing himself yet again to be a blaspheming liar and heretic.

Actually, Jorge Mario Bergoglio’s “surprises” are really no surprises at all as minimizing the horror of the sin of impurity while castigating those who hold forth to the true teaching of the Catholic Church on matters pertaining to the Fifth and Ninth Commandments has long been standard fare the corrupted version of the Society of Jesus to which Bergoglio belongs and in which his own revolutionary predilections, his irreverence, his profanity, and his disdain for all to do with the “no church” of the past. Many of us heard the bilge that Bergoglio has been repeating for the past nearly sixteen months from the mouths of priests and presbyters in the 1970s, 1980s, and 1990s as we tried to fight the “good fight” in the jungles of Mindanao. There is really nothing “surprising” about anything that Bergoglio is saying except that he is thought to speak for the Catholic Church universally, not simply for himself.

All of Bergoglio’s blasphemous talk of following the “spirit” has been and remains nothing other than a self-fulfilling prophecy. He knows precisely where his “spirit” is leading him, and it is to open the doors wide to impurity, indecency, immodesty, perversity and to all manner of vices that are so degraded as to make them unmentionable on this website. Jorge smiles and poses for “selfies” with his adoring throngs as he prepares them for the “surprises” in three months that he has been planning to spring during the entirety of his career as a lay Jesuit revolutionary. He is a master deceiver. Then again, an agent of the devil knows how to deceive, does he not?

Getting bolder and bolder as the “surprise” clock ticks down to a “synod” whose conclusions remain a “mystery” only to those who do not want to admit that the counterfeit church of conciliarism is not what they think it is, namely, the Catholic Church, and that some as yet unknown “white knight” will come to the “rescue” in three months, Bergoglio is using his current trip to South America to proselytize, if you will, in favor of what he says might seem “impure” and “indecent.” Never before has a conciliar “pope” gone as far as Bergoglio has done in ripping away the final brick of the great façade, shall we say, to reveal the devil himself in all of his grotesque horror.

Here is a brief excerpt from Bergoglio's "homily" given in a Protestant and Judeo-Masonic Novus Ordo liturgical service on Monday

“In the family, and we are all witnesses of this, miracles are performed with what little we have, with what we are, with what is at hand… and many times, it is not ideal, it is not what we dreamt of, nor what 'should have been'. There is one detail that makes us think: the new wine, that good wine mentioned by the steward at the wedding feast of Cana, came from the water jars, the jars used for ablutions, we might even say from the place where everyone had left their sins … it came from the 'worst' because 'where sin increased, grace abounded all the more'. In our own families and in the greater family to which we all belong, nothing is thrown away, nothing is useless. Shortly before the opening of the Jubilee Year of Mercy, the Church will celebrate the Ordinary Synod devoted to the family, deepen her spiritual discernment and consider concrete solutions and help to the many difficult and significant challenges facing families today. I ask you to pray fervently for this intention, so that Christ can take even what might seem to us impure, like the water in the jars scandalising or threatening us, and turn it – by making it part of his 'hour' – into a miracle. The family today needs this miracle.

"All this began because 'they had no wine'. It could all be done because a woman – the Virgin Mary – was attentive, left her concerns in God’s hands and acted sensibly and courageously. But there is a further detail, the best was to come: everyone went on to enjoy the finest of wines. And this is the good news: the finest wines are yet to be tasted; for families, the richest, deepest and most beautiful things are yet to come. The time is coming when we will taste love daily, when our children will come to appreciate the home we share, and our elderly will be present each day in the joys of life. The finest of wines is expressed by hope, this wine will come for every person who stakes everything on love. And the best wine is yet to come, in spite of all the variables and statistics which say otherwise. The best wine will come to those who today feel hopelessly lost. Say it to yourselves until you are convinced of it. Say it to yourselves, in your hearts: the best wine is yet to come. Whisper it to the hopeless and the loveless. Have patience, hope, and follow Mary’s example, pray, open your heart, because the best wine is yet to come. God always seeks out the peripheries, those who have run out of wine, those who drink only of discouragement. Jesus feels their weakness, in order to pour out the best wines for those who, for whatever reason, feel that all their jars have been broken. (Jorge Blasphemes as he tells Catholics that the best is yet to come for the family.)

First, Bergoglio’s misappropriation of Our Lord’s first public miracle, which was performed at the behest of His Most Blessed Mother, is beneath contempt and is nothing other than a blasphemous insult to both Christ the King and to Our Lady herself. Our Lord performed the miracle at the wedding feast in Cana as a foreshadowing of the transubstantiation of wine and a bit of water into His own Body, Blood, Soul, and Divinity in the Most Blessed Sacrament at Holy Mass.

Second, the Argentine Apostate’s preplanned results for the “synod of bishops” may seem impure because they are impure. There is no mere appearance of impurity; there is the actual endorsement of it by a man thought by most people in the world to be a true and legitimate Successor of Saint Peter.

Third, Bergoglio’s “open door” policy for those Catholics who are divorced and have “remarried” in civil ceremonies in order to make it possible for them to receive what purports to be Holy Communion in the Protestant and Judeo-Masonic Novus Ordo liturgical service makes a mockery of those Catholics within the structures of his false church who played “by the rules” by waiting for what they thought was a valid decree of marital nullity from a local diocesan marriage tribunal to conduct themselves as unmarried. Bergoglio also is making a mockery of those Catholics who were the victims of a divorce and who did not seek a decree of martial nullity, choosing instead to lift high the Cross of the Divine Redeemer in their lives by praying for the conversion of the spouse who had abandoned them and by letting others know by their words and actions that they remain married to the person who had divorced them even though some civil potentate decreed otherwise. Although I know of many people who have done this, I did not know until reason that the late Mrs. Genevieve Gleason, who died on July 9, 2012, at the age of ninety-six and who had been the true wife of the late John Herbert “Jackie” Gleason, conducted herself as a married woman throughout her life after she was divorced by her faithless husband. She even become a lay Franciscan in 1982, some twelve years after Gleason got the divorce that he had sought for over sixteen years (see Genevieve Gleason Obituary.)

Mrs. Gleason outlived her husband, who died on June 24, 1987, by over a quarter of a century. Her example is a prominent one. However, it is not a singular one even within the counterfeit church of conciliarism.

Fourth, Bergoglio’s “surprises” concerning the divorced and married must be accomplished by wishing away “Saint John Paul II’s” reiteration of the fact that what is purported to be Holy Communion in the conciliar church’s Roman Rite cannot be given to the divorce and civilly remarried:

Living in such a world, under the pressures coming above all from the mass media, the faithful do not always remain immune from the obscuring of certain fundamental values, nor set themselves up as the critical conscience of family culture and as active agents in the building of an authentic family humanism.

Among the more troubling signs of this phenomenon, the Synod Fathers stressed the following, in particular: the spread of divorce and of recourse to a new union, even on the part of the faithful; the acceptance of purely civil marriage in contradiction to the vocation of the baptized to “be married in the Lord”, the celebration of the marriage sacrament without living faith, but for other motives; the rejection of the moral norms that guide and promote the human and Christian exercise of sexuality in marriage.

Reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they “take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.”

Similarly, the respect due to the sacrament of Matrimony, to the couples themselves and their families, and also to the community of the faithful, forbids any pastor, for whatever reason or pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry. Such ceremonies would give the impression of the celebration of a new sacramentally valid marriage, and would thus lead people into error concerning the indissolubility of a validly contracted marriage.

By acting in this way, the Church professes her own fidelity to Christ and to His truth. At the same time she shows motherly concern for these children of hers, especially those who, through no fault of their own, have been abandoned by their legitimate partner.

With firm confidence she believes that those who have rejected the Lord’s command and are still living in this state will be able to obtain from God the grace of conversion and salvation, provided that they have persevered in prayer, penance and charity. (Karol Wojtyla/John Paul II, Familiaris Consortio, November 22, 1981.)

Although Familiaris Consortio was couched in conciliarspeak by its reference to “values” rather than the moral law and relied upon sociological research to speak of the situations that faced families at that time, it did nevertheless contain a few passages that some of us “conservatives” saw as a “sign” that the days of “dissenting” over the use of contraception were over.

Little did I understand, two days away from my thirtieth birthday and hopeful that the dark days of Paul the Sick had gone forever, that Wojtyla/John Paul II was a revolutionary, a man who phrased what appeared to be reaffirmations of Catholic teaching in the context of his own “personalist” philosophy, which he shared with the principal drafter of Familiaris Consortio‘s text, Dr. Wanda Poltawska.

Familiaris Consortio was issued thirteen months after the 1980 “Synod of Bishops” on the family, which featured an infamous intervention of the then conciliar archbishop of San Francisco, California, John Raphael Quinn, who is a true bishop, having been consecrated at the age of thirty-eight on October 21, 1967, that expressed a desire to reexamine the ban on the use of contraceptive pills and devices in all circumstances:

The highlight of the first week of the synod for Western journalists was Archbishop John Quinn's speech on Pope Paul VI's encyclical Humanae Vitae. Quinn, who was president of the U.S. bishops' conference at the time, noted that people, priests and theologians had problems with the encyclical's rejection of artificial contraception in all cases. While he reaffirmed his acceptance of the encyclical, he called for dialogue between theologians and the Holy See on the issue of contraception.

Although some bishops, including the bishops' conference of Indonesia, supported him, the negative reaction from the Vatican was fierce. Many felt that Quinn's influence in the church declined speedily after the synod. (Looking back at the 1980 synod on the family.)

Fifth, Jorge Mario Bergoglio’s “surprises” of impurity and scandal represent a near-complete victory for such dens of the celebration of perversity and vice such as Most Holy Redeemer Church in San Francisco, California, Saint Joan of Arc Church in Minneapolis, Minnesota, Saint Francis Xavier Church and the Church of Saint Paul the Apostle in the Borough of Manhattan, New York, New York, Saint Brigid Church in Westbury, New York, and Saint Francis de Sales Church in Utica, New York, to name just a few places around the country when the so-called “gay agenda” has been celebrated with perverse “pride.” Those Catholics who have “written to Rome” about the events in such parishes are about to have the final rug pulled out from under them, although it should have occurred to some of those who keep “fighting” that “Rome” is the problem, and “Rome” is the problem not as a result of “diabolical disorientation,” but because of apostasy.

Remember, Jorge Mario Bergoglio once taught his own nephew how to use swear words. Bergoglio revels in the indecent and the impure. Anyone who can teach a child to speak in obscene terms is an agent of Hell, not of Christ the King:

“When he was already wearing a collar” and much to her displeasure, the man who is Pope today taught swear words to his nephew, whose name was likewise Jorge and who was also his godson, according to Maria Elena Bergoglio. This led to an embarrassing situation when her brother began to preach “at an important Mass” with lots of priests, and her son, being surprised at seeing his uncle [at the pulpit], disturbed the calm by yelling out “a very bad word” — audible to all. “After Mass, Jorge came to us and could not stop laughing”, according to his sister. In addition, her brother dipped her child’s pacifier into whiskey. Her brother got the sanguine temperament and the joke-telling from his father, so [Maria Elena] Bergoglio. (“Kindheitserinnerungen von Papst Franziskus”. As found at Novus Ordo Watch Wire, which had a very good commentary to accompany the story its bloggers translated.)

No believing Catholic who is serious about his immortal salvation can read such a remarkable story and not be repulsed after reading its contents.

It was not until I was serving as a manager of the varsity sports teams at Oyster Bay High School in the Spring of 1966 that I heard swear words for the first time. Let no one be deceived about how easy it is to fall in their usage when surrounded by filth, which is used to by the devil to swallow souls whole by accustoming them to uttering profane and obscene words as a matter of normal discourse. The young athletes and the coaches who used vulgarity and obscenity with regularity had, of course, learned it well beforehand. A soul’s natural resistance to that which is indecent and offensive to God can be broken down without constant vigilance and prayer. Only a firm desire to love God by cooperating with the graces sent to a soul through the loving hands of Our Lady, she who is the Mediatrix of All Graces, can get a soul out of the gutter of foul words, whether uttered in the presence of others or even muttered under one’s breath or out loud in private.

Today, of course, vulgarity, obscenity, profanity and indecency are commonplace. What was once reserved to the locker room, to the dock, to sailors, to the closed doors of political clubs and to crusty life of law enforcement and the military is now to be heard almost everywhere. Words once considered unprintable now make their way into online news stories, especially by younger journalists who are without any sense of common decency or self-restraint. A culture that is awash with the stench of sin and its celebration looks with disdain and disgust upon all efforts to denounce and the curb obscene, vulgar and blasphemous speech.

Even some true priests, especially those in urban and suburban areas of the Northeast, who were formed well before the dawning of the age of conciliarism with the “election” of Angelo Roncalli/John XXIII, were known for their use of profanity and vulgarity. Such bad example was dismissed by many as simply being the case of a priest having a “salty tongue.” Most of these men were careful not to use bad words outside of the clerical club. Some, though, were so uninhibited as to use them freely in front of infants, something that I heard in May of 1997 as I reacted with horror as the priest using one profane word after another was completely oblivious to presence of children.

There does, however, come a point in the growth of one's interior life when one is supposed to recognize that profane language is incompatible with discipleship in Our Blessed Lord and Saviour Jesus Christ, Who would never issue such language from His Holy Mouth. We are, as Saint Paul teaches us, the temples of God the Holy Ghost. We are not to profane our bodies with impure conduct or speech:

From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity. This then I say and testify in the Lord: That henceforward you walk not as also the Gentiles walk in the vanity of their mind, Having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts. Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness, unto the working of all uncleanness, unto covetousness. But you have not so learned Christ;

If so be that you have heard him, and have been taught in him, as the truth is in Jesus. To put off, according to former conversation, the old man, who is corrupted according to the desire of error. And be renewed in the spirit of your mind: And put on the new man, who according to God is created in justice and holiness of truth. Wherefore putting away lying, speak; ye the truth every man with his neighbour; for we are members one of another.

Be angry, and sin not. Let not the sun go down upon your anger. Give not place to the devil. He that stole, let him now steal no more; but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need. Let no evil speech proceed from your mouth; but that which is good, to the edification of faith, that it may administer grace to the hearers. And grieve not the holy Spirit of God: whereby you are sealed unto the day of redemption.

Let all bitterness, and anger, and indignation, and clamour, and blasphemy, be put away from you, with all malice. And be ye kind one to another; merciful, forgiving one another, even as God hath forgiven you in Christ. (Ephesians 4: 16-32.)

Sadly, it is the case that even today some Catholic men consider it to be a sign of “masculinity” to use foul language. It is nothing of the sort. Foul language is of the adversary, and there is never any excuse for it to be used.

As Saint Alphonsus de Liguori, quoting The Book of Psalms, Chapter 5, Verse 11, noted in his sermon for the Eleventh Sunday after Pentecost:

Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickedness cast them out: for they have provoked thee, O Lord. (Psalms 5, 11.) (Saint Alphonsus de Ligouri, Sermon for the Eleventh Sunday after Pentecost. The entire sermon can be found below in Appendix B.)

Far from having simply fallen into the use of foul language as a matter of habit and losing all sense of its wretched nature, Jorge Mario Bergoglio, presuming himself to be a priest, taught his Godson to know and to use it. It is truly the case that this man’s throat is an open sepulcher.”

Remember, Jorge Mario Bergoglio has uttered a constant stream of blasphemies against Our Blessed Lord and Saviour Jesus Christ and His Most Blessed Mother throughout the long course of his presbyteral career as an agent of Antichrist. The destruction of doctrine, worship and morals mean nothing to a man who has learn to speak in ways that offend God and harm the souls redeemed by His Divine Son’s Most Precious Blood on the wood of the Holy Cross on Calvary.

Bergoglio’s making light of impurity stands in great contrast to the teaching of the Doctor of Moral Theologians, Saint Alphonsus de Liguori, the founder of the Congregation of the Most Holy Redeemer, the Redemptorist Fathers. Saint Alphonsus used his sermon for the Sixteenth Sunday after Pentecost to condemn those who seek to make light of the sin of impurity, thereby condemning the Argentine Apostate over three centuries before he came onto the scene to revel in a sea of sewage:

The man who indulges in impurity is like a person labouring under the dropsy. The latter is so much tormented by thirst, that the more he drinks the more thirsty he becomes. Such, too, is the nature of the accursed vice of impurity; it is never satiated. "As," says St. Thomas of Villanova, “the more the dropsical man abounds in moisture, the more he thirsts; so, too, is it with the waves of eternal pleasures." I will speak Today of the vice of impurity, and will show, in the first point, the delusion of those who say that this vice is but a small evil; and, in the second, the delusion of those who say, that God takes pity on this sin, and that he does not punish it.

First Point. Delusion of those who say that sins against purity are not a great evil.

1. The unchaste, then, say that sins contrary to purity are but a small evil. Like “the so wallowing in the mire" ("Sus lota in volutabro luti” 2 Pet. ii. 22) , they are immersed in their own filth, so that they do not see the malice of their actions; and therefore they neither feel nor abhor the stench of their impurities, which excite disgust and horror in all others. Can you, who say that the vice of impurity is but a small evil can you, I ask, deny that it is a mortal sin? If you deny it, you are a heretic; for as St. Paul says: "Do not err. Neither fornicators, nor adulterers, nor the effeminate, etc., shall possess the kingdom of God." (1 or. vi. 9.) It is a mortal sin; it cannot be a small evil. It is more sinful than theft, or detraction, or the violation of the fast. How then can you say that it is not a great evil? Perhaps mortal sin appears to you to be a small evil? Is it a small evil to despise the grace of God, to turn your back upon him, and to lose his friendship, for a transitory, beastly pleasure? (Saint Alphonsus de Ligouri, Sermon for the Sixteenth Sunday after Pentecost. The entirety of this sermon can be found in Appendix A below.)

Jorge Mario Bergoglio does deny the immensity of the sin of impurity. Moreover, he even denies that sins of impurity are mortal in nature, not that he believes anyone even commits a Mortal Sin, well, with the exception of perhaps harming the Amazon Rainforest. He is a heretic. Period. And Bishop Bernard Fellay wants a place in what he himself once called within my own hearing on November 7, 2004, in Ridgefield, Connecticut, the “conciliar zoo.” Oh well, this will be tackled in the next commentary to be posted on this site.

Saint Alphonsus went on to state:

2. St. Thomas teaches, that mortal sin, because it is an insult offered to an infinite God, contains a certain infinitude of malice. "A sin committed against God has a certain infinitude, on account of the infinitude of the Divine Majesty." (S. Thom., 3, p., q. 1, art. 2, ad. 2.) Is mortal sin a small evil? It is so great an evil, that if all the angels and all the saints, the apostles, martyrs, and even the Mother of God, offered all their merits to atone for a single mortal sin, the oblation would not be sufficient. No; for that atonement or satisfaction would be finite; but the debt contracted by mortal sin is infinite, on account of the infinite Majesty of God which has been offended. The hatred which God bears to sins against purity is great beyond measure. If a lady find her plate soiled she is disgusted, and cannot eat. Now, with what disgust and indignation must God, who is Purity itself, behold the filthy impurities by which his law is violated? He loves purity with an infinite love; and consequently he has an infinite hatred for the sensuality which the lewd, voluptuous man calls a small evil. Even the devils who held a high rank in heaven before their fall disdain to tempt men to sins of the flesh.

3. St. Thomas says (lib. 5, de Erud. Princ., c. li.), that Lucifer, who is supposed to have been the devil that tempted Jesus Christ in the desert, tempted him to commit other sins, but scorned to tempt him to offend against chastity. Is this sin a small evil? Is it, then, a small evil to see a man endowed with a rational soul, and enriched with so many divine graces, bring himself by the sin of impurity to the level of a brute?” Fornication and pleasure," says St. Jerome,” pervert the understanding, and change men into beasts." (In Oseam., c. iv.) In the voluptuous and unchaste are literally verified the words of David;” And man, when he was in honour, did not understand: he is compared to senseless beasts, and is become like to them." (Ps. xlviii. 13.) St. Jerome says, that there is nothing more vile or degrading than to allow oneself to be conquered by the flesh. ” Nihil vilius quam vinci a carne." Is it a small evil to forget God, and to banish him from the soul, for the sake of giving the body a vile satisfaction, of which, when it is over, you feel ashamed? Of this the Lord complains by the Prophet Ezechiel;” Thus saith the Lord God: Because thou hast forgotten me, and has cast me off behind thy back” (xxiii. 35.) St. Thomas says, that by every vice, but particularly by the vice of impurity, men are removed far from God. “Per luxuriant maxime recedit a Deo." (In Job cap. xxxi.)

4. Moreover, sins of impurity, on account of their great number, are an immense evil. A blasphemer does not always blaspheme, but only when he is drunk or provoked to anger. The assassin, whose trade is to murder others, does not, at the most, commit more than eight or ten homicides. But the unchaste are guilty of an unceasing torrent of sins, by thoughts, by words, by looks, by complacencies, and by touches; so that, when they go to confession they find it impossible to tell the number of the sins they have committed against purity. Even in their sleep the devil represents to them obscene objects, that, on awakening, they may take delight in them; and because they are made the slaves of the enemy, they obey and consent to his suggestions; for it is easy to contract a habit of this sin. To other sins, such as blasphemy, detraction, and murder, men are not prone; but to this vice nature inclines them. Hence St. Thomas says, that there is no sinner so ready to offend God as the votary of lust is, on every occasion that occurs to him.” Nullus ad Dei contemptum promptior." The sin of impurity brings in its train the sins of defamation, of theft, hatred, and of boasting of its own filthy abominations. Besides, it ordinarily involves the malice of scandal. Other sins, such as blasphemy, perjury, and murder, excite horror in those who witness them; but this sin excites and draws others, who are flesh, to commit it, or, at least, to commit it with less horror. (Saint Alphonsus de Ligouri, Sermon for the Sixteenth Sunday after Pentecost. The entirety of this sermon can be found in Appendix A below.)

This describes the Argentine Apostate with exacting specificity. So does the rest of Saint Alphonsus de Liguori’s sermon.

What is interesting to point out is that Jorge Mario Bergoglio is “preparing” Catholics to accept the “best wine” or the “new wine” or “God’s surprises” in three months by telling them that they might be shocked by what they read, thus making an effort to break down the resistance of those Catholics who might have a modicum of the sensus Catholicus left in order to recognize sin and to flee from it as fast as possible. This is the precise methodology that Giovanni Battista Enrico Antonio Maria/Paul VI used to “prepare” Catholics for the Protestant and Judeo-Masonic Novus Ordo liturgical service.

Consider the following quotation, found in the January 21, 1965, issue of The Catholic Courier, the newspaper of the Diocese of Rochester, New York, in order to see that Jorge Mario Bergoglio has been unfailingly faithful to every jot and tittle of the sentiments expressed by Montini/Paul VI in his General Audience address of Wednesday, January 13, 1965:

We must all modify the mental habits we have formed concerning the sacred ceremony and religious practices, especially if we have believed that ceremony to be a performance of outward rites and that in practice no more was required than a passive and distracted attendance.

One must make oneself aware that a new spiritual pedagogy has been born of the Council. That is what is novel about it, and we must not hesitate to make ourselves, first of all, disciples and then upholders of the school of prayer that has begun.

We may not relish this, but we must be docile and trust. The religious and spiritual plan unfolded before us by the new liturgical constitution is a stupendous one for depth and authenticity of doctrine, for rationality of Christian logic, for purity and riches of culture and art. It corresponds to the interior being and needs of modern man. . . . [the liturgical reform] affects habits that are dear to us, habits respectable enough maybe. . . . [and it might also be true that the reform] requires of us some effort.

It is well that this should be so, as one of the goals of the reform was the sharing of the faithful in the rites the priest directs and personifies. And it is good that it is actually the authority of the Church that wills, promotes and kindles the desire for this new manner of praying, thus giving greater increase to her spiritual mission.

It was and is, the Church's first care to safeguard the orthodoxy of prayer. Her subsequent care is to make the expression of worship stable and uniform, a great work from which the spiritual life of the Church has derived immense benefits. Now this care of hers is still further extended, modifying aspects of ancient rituals which are inadequate today.

The Church is aiming with courage and thoughtfulness to deepen th essential significance of community needs and the supernatural value of ecclesiastical worship. Above all, she is making more evident the part played by the word of God, whether of Sacred Scripture or that taught through the Church in the catechism and the homily, thus giving to the celebration its pure and, at the same time, its heart and center. (Giovanni Montini/Paul VI, as quoted in "Be 'Docile' To Liturgy Changes, Pope Says," The Catholic Courier, January 21, 1965, p. 1. Be 'Docile' to Liturgy. See the appendix below for a rough translation from the Italian language original of the general audience remarks, which were divided into parts, the latter part of which reflects the Religious News Service wire report that was published in The Catholic Courier of the Diocese of Rochester. The then universal public face of apostasy, Paul VI, addressed the theme of false ecumenism on January 20, 1965, just in case you'd like to know what this egregious little man did for an encore seven days later.)

Well, ladies and gentleman, to quote a former colleague of mine, "There you have it."

Giovanni Montini/Paul VI provided a perfect description of the spirit of the counterfeit church of conciliarism's liturgical revolution that touched almost every theme that has been repeated by its apologists for the past fifty years now. Some of us have heard these themes over and over again, whether from the lecterns at which priests or presbyters gave their "homilies" or, in the case of those who us who spent time in seminary, in formal classroom settings.

Every revolutionary prescription imaginable is to be found in this gold mine of propaganda that has been preserved in the archives of the Diocese of Rochester, New York, which itself is a bastion of apostasy and of the lavender collective.

First, Paul The Sick noted that it was necessary to "modify mental habits," meaning that Catholics had to be "open" to accept a revolutionary program of liturgical change.

Second, Paul The Sick disparaged the Immemorial Mass of Tradition as something that required no more than a "passive and distracted" attendance on the part of the lay faithful. Paul The Sick had to do this as the very ordinary and collects of the Immemorial Mass of Tradition were reproaches to his own immersion in the "mentality" of the mythical entity known as "modern man" and because they contained references to a God Who judges and the necessity of reforming one's life that made his own conscience quite uncomfortable as a result of his proclivities (see "Blessed" Paul The Sick and In Death As In Life: The Antithesis Of Christ The King).

Third, Paul The Sick demanded complete adherence to the revolutionary liturgical agenda that had begun to unfold and which, quite indeed, had made its "transitional" appearance on Sunday, November 29, 1964, the First Sunday of Advent, as his Ordo Missae of 1965 went into effect, replacing the 1961/1962 Missal of Angelo Roncalli/John XXIII that had been in effect for all of three years at that point and, once "revived" to satisfy the poor Catholics "who feel attached to some previous liturgical and disciplinary forms of the Latin tradition" (Karol Wojtyla/John Paul II's Ecclesia Dei adflicta, July 2, 1988) has become a means to incorporate various aspects of the Protestant and Judeo-Masonic Novus Ordo liturgical service into its staging.

Fourth, Paul The Sick, having emphasized that the liturgical revolution had to be adapted to the "needs" of "modern man, further disparaged the Immemorial Mass of Tradition by claiming that its ceremonies and rites were "respectable enough maybe," thus helping to inaugurate a global campaign in the counterfeit church of conciliarism to create a false memory of the past as "bad," something that is being continued to this present day by the current universal public face of apostasy, Jorge Mario Bergoglio (see Francis Takes Us To Ding Dong School Of Apostasy).

What Jorge said in Quito, Ecuador, two days ago will be repeated throughout his current journey, and it will be repeated when he preaches in front of the families assembled in Philadelphia, Pennsylvania, two months from now. He has taken page after page from the Montinian playbook in order to break down the sensus Catholicus of ordinary Catholics in order to instill in them the same kind of perverse love that he has for “novelty” and “surprises.”

Well, the hour is incredibly late or remarkably early for one who has been up for about twenty hours.

Although I will write a commentary or two more on Bergoglio’s trip to Ecuador, Boliva, and Paraguay as times permits this week, this one has been prepared in order to illustrate the fact that Jorge’s methodology is the same one that was used by “Blessed Paul the Sick fifty years ago this year. The results this time will be just as diabolically inspired and as deadly to souls as were Montini’s six hundred six months ago now.

Pray Rosary after Rosary to console the good God as we seek to make reparation for our own sins and those of the whole world.

The way out of this mess runs through the Sorrowful and Immaculate Heart of Mary, and we must pray that a true pope is restored to the Throne of Saint Peter miraculously, and that that true pope will fulfill Our Lady’s Fatima Message without delay.

Immaculate Heart of Mary, triumph soon!

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of Sorrows, 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.

Appendix A

Saint Alphonsus de LIguori: On Impurity

THE man who indulges in impurity is like a person labouring under the dropsy. The latter is so much tormented by thirst, that the more he drinks the more thirsty he becomes. Such, too, is the nature of the accursed vice of impurity; it is never satiated. "As," says St. Thomas of Villanova, “the more the dropsical man abounds in moisture, the more he thirsts; so, too, is it with the waves of eternal pleasures." I will speak Today of the vice of impurity, and will show, in the first point, the delusion of those who say that this vice is but a small evil; and, in the second, the delusion of those who say, that God takes pity on this sin, and that he does not punish it.

First Point. Delusion of those who say that sins against purity are not a great evil.

1. The unchaste, then, say that sins contrary to purity are but a small evil. Like “the so wallowing in the mire" ("Sus lota in volutabro luti” 2 Pet. ii. 22) , they are immersed in their own filth, so that they do not see the malice of their actions; and therefore they neither feel nor abhor the stench of their impurities, which excite disgust and horror in all others. Can you, who say that the vice of impurity is but a small evil can you, I ask, deny that it is a mortal sin? If you deny it, you are a heretic; for as St. Paul says: "Do not err. Neither fornicators, nor adulterers, nor the effeminate, etc., shall possess the kingdom of God." (1 or. vi. 9.) It is a mortal sin; it cannot be a small evil. It is more sinful than theft, or detraction, or the violation of the fast. How then can you say that it is not a great evil? Perhaps mortal sin appears to you to be a small evil? Is it a small evil to despise the grace of God, to turn your back upon him, and to lose his friendship, for a transitory, beastly pleasure?

sufficient. No; for that atonement or satisfaction would be finite; but the debt contracted by mortal sin is infinite, on account of the infinite Majesty of God which has been offended. The hatred which God bears to sins against purity is great beyond measure. If a lady find her plate soiled she is disgusted, and cannot eat. Now, with what disgust and indignation must God, who is Purity itself, behold the filthy impurities by which his law is violated? He loves purity with an infinite love; and consequently he has an infinite hatred for the sensuality which the lewd, voluptuous man calls a small evil. Even the devils who held a high rank in heaven before their fall disdain to tempt men to sins of the flesh.

4. Moreover, sins of impurity, on account of their great number, are an immense evil. A blasphemer does not always blaspheme, but only when he is drunk or provoked to anger. The assassin, whose trade is to murder others, does not, at the most, commit more than eight or ten homicides. But the unchaste are guilty of an unceasing torrent of sins, by thoughts, by words, by looks, by complacencies, and by touches; so that, when they go to confession they find it impossible to tell the number of the sins they have committed against purity. Even in their sleep the devil represents to them obscene objects, that, on awakening, they may take delight in them; and because they are made the slaves of the enemy, they obey and consent to his suggestions; for it is easy to contract a habit of this sin. To other sins, such as blasphemy, detraction, and murder, men are not prone; but to this vice nature inclines them. Hence St. Thomas says, that there is no sinner so ready to offend God as the votary of lust is, on every occasion that occurs to him.” Nullus ad Dei contemptum promptior." The sin of impurity brings in its train the sins of defamation, of theft, hatred, and of boasting of its own filthy abominations. Besides, it ordinarily involves the malice of scandal. Other sins, such as blasphemy, perjury, and murder, excite horror in those who witness them; but this sin excites and draws others, who are flesh, to commit it, or, at least, to commit it with less horror.

5. “Totum hominem," says St. Cyprian,” agit in triumphum libidinis." (Lib. de bono pudic.) By lust the evil triumphs over the entire man, over his body and over his soul; over his memory, filling it with the remembrance of unchaste delights, in order to make him take complacency in them; over his intellect, to make him desire occasions of committing sin; over the will, by making it love its impurities as his last end, and as if there were no God. "I made," said Job, “a covenant with my eyes, that I would not so much as think upon a virgin. For what part should God from above have in me?" (xxxi. 1, 2.) Job was afraid to look at a virgin, because he knew that if he consented to a bad thought God should have no part in him. According to St. Gregory, from impurity arises blindness of understanding, destruction, hatred of God, and despair of eternal life.” De luxuria cœcitas mentis præcipitatio, odium Dei, desperatio futuri sæculi generantur." (S. Greg., Mor., lib. 13.) St. Augustine says, though the unchaste may grow old, the vice of impurity does not grow old in them. Hence St. Thomas says, that there is no sin in which the devil delights so much as in this sin; because there is no other sin to which nature clings with so much tenacity. To the vice of impurity it adheres so firmly, that the appetite for carnal pleasures becomes insatiable.” Diabolus dicitur gaudere maxime de peccato luxuriæ, quia est maximæ adhœrentia: et difficile ab eo homo eripi potest; insatiabilis est enim delectabilis appetitus." (1, 2, qu. 73, a. 5, ad. 2.) Go now, and say that the sin of impurity is but a small evil. At the hour of death you shall not say so; every sin of that kind shall then appear to you a monster of hell. Much less shall you say so before the judgment-

seat of Jesus Christ, who will tell you what the Apostle has already told you: "No fornicator, or unclean, hath inheritance in the kingdom of Christ and God." (Eph. v. 5.) The man who has lived like a brute does not deserve to sit with the angels.

6. Most beloved brethren, let us continue to pray to God to deliver us from this vice: if we do not, we shall lose our souls. The sin of impurity brings with it blindness and obstinacy. Every vice produces darkness of understanding; but impurity produces it in a greater degree than all other sins.” Fornication, and wine, and drunkenness take away the understanding." (Osee iv. 11.) Wine deprives us of understanding and reason; so does impurity. Hence St. Thomas says, that the man who indulges in unchaste pleasures, does not live according to reason.” In nullo procedit secundum judicium rationis." Now, if the unchaste are deprived of light, and no longer see the evil which they do, how can they abhor it and amend their lives? The Prophet Osee says, that being blinded by their own mire, they do not even think of returning to God; because their impurities take away from them all knowledge of God.” They will not set their thought to return to their God; for the spirit of fornication is in the midst of them, and they have not known the Lord." (Osee v. 4.) Hence St. Lawrence Justinian writes, that this sin makes men forget God.” Delights of the flesh induced forgetfulness of God." And St. John Damascene teaches that “the carnal man cannot look at the light of truth." Thus, the lewd and voluptuous no longer understand what is meant by the grace of God, by judgment, hell, and eternity.” Fire hath fallen upon them, and they shall not see the sun."

(Ps. Ivii. 9.) Some of these blind miscreants go so far as to say, that fornication is not in itself sinful. They say, that it was not forbidden in the Old Law; and in support of this execrable doctrine they adduce the words of the Lord to Osee: “Go, take thee a wife of fornication, and have of her children of fornication." (Osee i. 2.) In answer I say, that God did not permit Osee to commit fornication; but wished him to take for his wife a woman who had been guilty of fornication: and the children of this marriage were called children of fornication, because the mother had been guilty of that crime. This is, according to St. Jerome, the meaning of the words of the Lord to Osee.” Ideirco," says the holy doctor, “Fornicationis appelandi sunt filii, quod sunt de meretrice generati." But fornication was always forbidden, under pain of mortal sin, in the Old, as well as in the New Law. St. Paul says: “No fornicator or unclean, hath inheritance in the kingdom of Christ and of God." (Eph. v. 5.) Behold the impiety to which the blindness of such sinners carry them! From this blindness it arises, that though they go to the sacraments, their confessions are null for want of true contrition; for how is it possible for them to have true sorrow, when they neither know nor abhor their sins?

7. The vice of impurity also brings with it obstinacy. To conquer temptations, particularly against chastity, continual prayer is necessary.” Watch ye, and pray, that ye enter not into temptation." (Mark xiv. 38.) But how will the unchaste, who are always seeking to be tempted, pray to God to deliver them from temptation? They sometimes, as St. Augustine confessed of himself, even abstain from prayer, through fear of being heard and cured of the disease, which they wish to continue. "I feared," said the saint, "that you would soon hear and heal the disease of concupiscence, which I wished to be satiated, rather than extinguished." (Conf., lib. 8, cap. vii.) St. Peter calls this vice an unceasing sin.” Having eyes full of adultery and sin that ceaseth not." (2 Pet. ii. 14.) Impurity is called an unceasing sin on account of the obstinacy which it induces. Some person addicted to this vice says: I always confess the sin. So much the worse; for since you always relapse into sin, these confessions serve to make you persevere in the sin. The fear of punishment is diminished by saying: I always confess the sin. If you felt that this sin certainly merits hell, you would scarcely say: I will not give it up; I do not care if I am damned. But the devil deceives you. Commit this sin, he says; for you afterwards confess it. But, to make a good confession of your sins, you must have true sorrow of the heart, and a firm purpose to sin no more. Where are this sorrow and this firm purpose of amendment, when you always return to the vomit? If you had had these dispositions, and had received sanctifying grace at your confessions, you should not have relapsed, or at least you should have abstained for a considerable time from relapsing. You have always fallen back into sin in eight or ten days, and perhaps in a shorter time, after confession. What sign is this? It is a sign that you were always in enmity with God. If a sick

man instantly vomits the medicine which he takes, it is a sign that his disease is incurable.

8. St. Jerome says, that the vice of impurity, when habitual, will cease when the unhappy man who indulges in it is cast into the fire of hell. “Infernal fire, lust, whose fuel is gluttony, whose sparks are brief conversations, whose end is hell." The unchaste become like the vulture that waits to be killed by the fowler, rather than abandon the rottenness of the dead bodies on which it feeds. This is what happened to a young female, who, after having lived in the habit of sin with a young man, fell sick, and appeared to be converted. At the hour of death she asked leave of her confessor to send for the young man, in order to exhort him to change his life at the sight of her death. The confessor very imprudently gave the permission, and taught her what she should say to her accomplice in sin. But listen to what happened. As soon as she saw him, she forgot her promise to the confessor and the exhortation she was to give to the young man. And what did she do? She raised herself up, sat in bed, stretched her arms to him, and said: Friend, I have always loved you, and even now, at the end of my life, I love you: I see that, on your account, I shall go to hell: but I do not care: I am willing, for the love of you, to be damned. After these words she fell back on the bed and expired. These facts are related by Father Segneri (Christ. Istr. Bag., xxiv., n. 10.) Oh! how difficult is it for a person who has contracted a habit of this vice, to amend his life and return sincerely to God! O how difficult is it for him not to terminate this habit in hell, like the unfortunate young woman of whom I have just spoken.

Second Point. Illusion of those who say that God takes pity on this sin.

9. The votaries of lust say that God takes pity on this sin; but such is not the language of St. Thomas of Villanova. He says, that in the sacred Scriptures we do not read of any sin so severely chastised as the sin of impurity.” Luxuriæ facinus præ aliis punitum legimus." (Serm. iv., Dom. 1, Quadrag.) We find in the Scriptures, that in punishment of this sin, a deluge of fire descended from heaven on four cities, and, in an instant, consumed not only the inhabitants, but even the very stones." And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all things that spring from the earth." (Gen. xix. 24.) St. Peter Damian relates, that a man and a woman who had sinned against impurity, were found burnt and black as a cinder.

10. Salvian writes, that it was in punishment of the sin of impurity that God sent on the earth the universal deluge, which was caused by continued rain for forty days and forty nights. In this deluge the waters rose fifteen cubits above the tops of the highest mountains; and only eight persons along with Noah were saved in the ark. The rest of the inhabitants of the earth, who were more numerous

then than at present, were punished with death in chastisement of the vice of impurity. Mark the words of the Lord in speaking of this chastisement which he inflicted on that sin: “My spirit shall not remain in man for ever; because he is flesh." (Gen. vi. 3.) "That is," says Liranus, "too deeply involved in carnal sins." The Lord added: “For it repenteth me that I made man." (Gen. vi. 7.) The indignation of God is not like ours, which clouds the mind, and drives us into excesses: his wrath is a judgment perfectly just and tranquil, by which God punishes and repairs the disorders of sin. But to make us understand the intensity of his hatred for the sin of impurity, he represents himself

as if sorry for having created man, who offended him so grievously by this vice. We, at the present day, see more severe temporal punishment inflicted on this than on any other sin. Go into the hospitals, and listen to the shrieks of so many young men, who, in punishment of their impurities, are obliged to submit to the severest treatment and to the most painful operations, and who, if they escape death, are, according to the divine threat, feeble, and subject to the most excruciating pain for the remainder of their lives. “Thou hast cast me off behind thy back; bear thou also thy wickedness and thy fornications." (Ezec. xxiii. 35.)

11. St. Remigius writes that, if children.be excepted, the number of adults that are saved is few, on account of the sins of the flesh.” Exceptis parvulis ex adultis propter vitiam carnis pauci salvantur." (Apud S. Cypr. de bono pudic.) In conformity with this doctrine, it was revealed to a holy soul, that as pride has filled hell with devils, so impurity fills it with men. (Col., disp. ix., ex. 192.) St. Isidore assigns the reason. He says that there is no vice which so much enslaves men to the devil as impurity.” Magis per luxuriam, humanum genus subditur diabolo, quam per aliquod aliud." (S.

Isid., lib. 2, c. xxxix.) Hence, St. Augustine says, that with regard to this sin,” the combat is common and the victory rare." Hence it is, that on account of this sin hell is filled with souls.

12. All that I have said on this subject has been said, not that anyone present, who has been addicted to the vice of impurity, may be driven to despair, but that such persons may be cured. Let us, then, come to the remedies. These are two great remedies prayer, and the flight of dangerous occasions.

Prayer, says St. Gregory of Nyssa, is the safeguard of chastity." Oratio pudicitiæ præsidium et tutamen est." (De Orat.) And before him, Solomon, speaking of himself, said the same. "And as I knew that I could not otherwise be continent, except God gave it... I went to the Lord, and besought him." (Wis. viii. 21.) Thus, it is impossible for us to conquer this vice without God’s assistance. Hence, as soon as temptation against chastity presents itself, the remedy is, to turn instantly to God for help, and to repeat several times the most holy names of Jesus and Mary, which have a special virtue to banish bad thoughts of that kind. I have said immediately, without listening to, or beginning to argue with the temptation. When a bad thought occurs to the mind, it is necessary to shake it off instantly, as you would a spark that flies from the fire, and instantly to invoke aid from Jesus and Mary.

13. As to the flight of dangerous occasions, St. Philip Neri used to say that cowards that is, they who fly from the occasions gain the victory. Hence you must, in the first place, keep a restraint on the eyes, and must abstain from looking at young females. Otherwise, says St. Thomas, you can scarcely avoid the sin.” Luxuria vitari vix protest nisi vitatur aspectus mulieris pulchræ." (S. Thom

. 1, 2, qu. 167, a. 2.) Hence Job said:” I made a covenant with my eyes, that I would not so much as think upon a virgin" (xxxi. 1). He was afraid to look at a virgin; because from looks it is easy to pass to desires, and from desires to acts. St. Francis de Sales used to say, that to look at a woman does not do so much evil as to look at her a second time. If the devil has not gained a victory the first, he will gain the second time. And if it be necessary to abstain from looking at females, it is much more necessary to avoid conversation with them. "Tarry not among women." (Eccl. xlii. 12.) We should be persuaded that, in avoiding occasions of this sin, no caution can be too great. Hence we must be always fearful, and fly from them.” A wise man feareth and declineth from evil; a fool is confident." (Prov. xiv. 16.) A wise man is timid, and flies away; a fool is confident, and falls.

Appendix B

Saint Alphonsus de Liguori's Full Sermon on the Vice of Speaking Immodestly

SERMON XL. ELEVENTH SUNDAY AFTER PENTECOST. - ON THE VICE OF SPEAKING IMMODESTLY.

"He touched his tongue, .... and the string of his tongue was loosed." MARK vii. 33, 35.

IN this day’s gospel St. Mark relates the miracle which our Saviour wrought in healing the man that was dumb by barely touching his tongue. "He touched his tongue and the string of his tongue was loosed." From. the last words we may infer that the man was not entirely dumb, but that his tongue was not free, or that his articulation was not distinct. Hence St. Mark tells us, that after the miracle he spoke right. Let us make the application to ourselves. The dumb man stood in need of a miracle to loose his tongue, and to take away the impediment under which he laboured. But how many are there on whom God would confer a great grace, if he bound their tongues, that they might cease to speak immodestly! This vice does great injury to others. Secondly, it does great injury to themselves. These shall be the two points of this sermon.

First Point. The man who speaks immodestly does great injury to others who listen to him.

1. In explaining the 140th Psalm, St. Augustine calls those who speak obscenely “the mediators of Satan," the ministers of Lucifer; because, by their obscene language, the demon of impurity gets access to souls, which by his own suggestions he could not enter. Of their accursed tongues St. James says: "And the tongue is a fire,... being set on fire by hell." (James iii. 6.) He says that the tongue is a fire kindled by hell, with which they who speak obscenely burn themselves and others. The obscene tongue may be said to be the tongue of the third person, of which Ecclesiasticus says: ”The tongue of a third person hath disquieted many, and scattered them from nation to nation." (Eccl. xxviii. 16.) The spiritual tongue speaks of God, the worldly tongue talks of worldly affairs; but the tongue of a third person is a tongue of hell, which speaks of the impurities of the flesh; and this is the tongue that perverts many, and brings them to perdition.

2. Speaking of the life of men on this earth, the Royal Prophet says: "Let their way become dark and slippery." (Ps. xxxiv. 0.) In this life men walk in the midst of darkness and in a slippery way. Hence they are in danger of falling at every step, unless they cautiously examine the road on which they walk, and carefully avoid dangerous steps that is, the occasions of sin. Now, if in treading this slippery way, frequent efforts were made to throw them down, would it not be a miracle if they did not fall? "The Mediators of Satan," who speak obscenely, impel others to sin, who, as long as they live on this earth, walk in the midst of darkness, and as long as they remain in the flesh, are in danger of falling into the vice of impurity. Now, of those who indulge in obscene language, it has been well said: ”Their throat is an open sepulchre." (Ps. v. 11.) The mouths of those who can utter nothing but filthy obscenities are, according to St. Chrysostom, so many open sepulchres of putrified carcasses. ”Talia sunt ora hominum qui turpia proferunt." (Hom, ii., de Proph. Obs.) The exhalation which arises from the rottenness of a multitude of dead bodies thrown together into a pit, communicates infection and disease to all who feel the stench.

3. ”The stroke of a whip," says Ecclesiasticus, "maketh a blue mark; but the stroke of a tongue will break the bones." (Eccl. xxviii. 21.) The wounds of the lash are wounds of the flesh, but the wounds of the obscene tongue are wounds which infect the bones of those who listen to its language. St. Bernardino of Sienna relates, that a virgin who led a holy life, at hearing an obscene word from a young man, fell into a bad thought, and afterwards abandoned herself to the vice of impurity to such a degree that, the saint says, if the devil had taken human flesh, he could not have committed so many sins of that kind as she committed.

4. The misfortune is, that the mouths of hell that frequently utter immodest words, regard them, as trifles, and are careless about confessing them: and when rebuked for them they answer: ”I say these words in jest, and without malice." In jest! Unhappy man, these jests make the devil laugh, and shall make you weep for eternity in hell. In the first place, it is useless to say that you utter such words without malice; for, when you use such expressions, it is very difficult for you to abstain from acts against purity. According to St. Jerome, ”He that delights in words is not far from the act. ” Besides, immodest words spoken before persons of a different sex, are always accompanied with sinful complacency. And is not the scandal you give to others criminal? Utter a single obscene word, and you shall bring into sin all who listen to you. Such is the doctrine of St. Bernard. ”One speaks, and he utters only one word; but he kills the souls of a multitude of hearers." (Serm. xxiv., in Cant.) A greater sin than if, by one discharge of a blunderbuss, you murdered many persons; because you would then only kill their bodies: but, by speaking obscenely, you have killed their souls.

5. In a word, obscene tongues are the ruin of the world. One of them does more mischief than a hundred devils; because it is the cause of the perdition of many souls. This is not my language; it is the language of the Holy Ghost. ”A slippery mouth worketh ruin." (Prov. xxvi. 28.) And when is it that this havoc of souls is effected, and that such grievous insults are offered to God? It is in the summer, at the time when God bestows upon you the greatest temporal blessings. It is then that he supplies you for the entire year with corn, wine, oil, and other fruits of the earth. It is then that there are as many sins committed by obscene words, as there are grains of corn or bunches of grapes. O ingratitude! How does God bear with us? And who is the cause of these sins? They who speak immodestly are the cause of them. Hence they must render an account to God, and shall be punished for all the sins committed by those who hear them. "But I will require his blood at thy hand." (Ezec. iii. 11.) But let us pass to the second point.

Second Point. He who speaks immodestly does great injury to himself.

6. Some young men say: ”I speak without malice." In answer to this excuse, I have already said, in the first point, that it is very difficult to use immodest language without taking delight in it; and that speaking obscenely before young females, married or unmarried, is always accompanied with a secret complacency in what is said. Besides, by using immodest language, you expose yourself to the proximate danger of falling into unchaste actions: for, according to St. Jerome, as we have already said, ”he who delights in words is not far from the act." All men are inclined to evil. "The imagination and thought of man's heart are prone to evil." (Gen. viii. 21.) But, above all, men are prone to the sin of impurity, to which nature itself inclines them. Hence St. Augustine has said, that in struggling against that vice”the victory is rare," at least for those who do not use great caution. ”Communis pugna et rara victoria." Now, the impure objects of which they speak are always presented to the mind of those who freely utter obscene words. These objects excite pleasure, and bring them into sinful desires and morose delectations, and afterwards into criminal acts. Behold the consequence of the immodest words which young men say they speak without malice.

7. "Be not taken in thy tongue," says the Holy Ghost. (Eccl. v. 16.) Beware lest by your tongue you forge a chain which will drag you to hell. ”The tongue," says St. James, ”defileth the whole body, and inflameth the wheel of our nativity." (St. James iii. 6.) The tongue is one of the members of the body, but when it utters bad words it infects the whole body, and "inflames the wheels of our nativity ;" it inflames and corrupts our entire life from our birth to old age. Hence we see that men who indulge in obscenity, cannot, even in old age, abstain from immodest language. In the life of St. Valerius, Surius relates that the saint, in travelling, went one day into a house to warm himself. He heard the master of the house and a judge of the district, though both were advanced in years, speaking on obscene subjects. The saint reproved them severely; but they paid no attention to his rebuke. However, God punished both of them: one became blind, and a sore broke out on the other, which produced deadly spasms. Henry Gragerman relates (in Magn. Spec., dist. 9, ex. 58), that one of those obscene talkers died suddenly and without repentance, and that he was afterwards seen in hell tearing his tongue in pieces; and when it was restored he began again to lacerate it.

8. But how can God have mercy on him who has no pity on the souls of his neighbours?”Judgment without mercy to him that hath not done mercy." (St. James ii. 13.) Oh! what a pity to see one of those obscene wretches pouring out his filthy expressions before girls and young married females! The greater the number of such persons present, the more abominable is his language. It often happens that little boys and girls are present, and he has no horror of scandalizing these innocent souls! Cantipratano relates that the son of a certain nobleman in Burgundy was sent to be educated by the monks of Cluni. He was an angel of purity; but the unhappy boy having one day entered into a carpenter’s shop, heard some obscene words spoken by the carpenter’s wile, fell into sin, and lost the divine grace. Father Sabitano, in his work entitled”Evangelical Light," relates that another boy, fifteen years old, having heard an immodest word, began to think of it the following night, consented to a bad thought, and died suddenly the same night. His confessor having heard of his death, intended to say Mass for him. But the soul of the unfortunate boy appeared to him, and told the confessor not to celebrate Mass for him that, by means of the word he had heard, he was damned and that the celebration of Mass would add to his pains. O God! how great, were it in their power to weep, would be the wailing of the angel-guardians of these poor children that are scandalized and brought to hell by the language of obscene tongues! With what earnestness shall the angels demand vengeance from God against the author of such scandals! That the angels shall cry for vengeance against them, appears from the words of Jesus Christ: ”See that you despise not one of these little ones; for I say to you, that their angels in heaven always see the face of my Father." (Matt, xviii. 10.)

9. Be attentive, then, my brethren, and guard your selves against speaking immodestly, more than you would against death. Listen to the advice of the Holy Ghost: ”Make a balance for thy words, and a just bridle for thy mouth; and take heed lest thou slip with thy tongue and thy fall be incurable unto death." (Eccl. xxvhi. 29, 30.)”Make a balance" you must weigh your words before you utter them and”a bridle for thy mouth" when immodest words come to the tongue, you must suppress them; otherwise, by uttering them, you shall inflict on your own soul, and on the souls of others, a mortal and incurable wound. God has given you the tongue, not to offend him, but to praise and bless him. ”But, ” says St. Paul, “fornication and all uncleanness, let it not so much as be named among you, as becometh saints." (Ephes. v. 3.) Mark the words”all uncleanness. ” We must not only abstain from obscene language and from every word of double meaning spoken in jest, but also from every improper word unbecoming a saint that is, a Christian. It is necessary to remark, that words of double meaning sometimes do greater evil than open obscenity, because the art with which they are spoken makes a deeper impression on, the mind.

10. Reflect, says St. Augustine, that your mouths are the mouths of Christians, which Jesus Christ has so often entered in the holy communion. Hence, you ought to have a horror of uttering all unchaste words, which are a diabolical poison. ”See, brethren, if it be just that, from the mouths of Christians, which the body of Christ enters, an immodest song, like diabolical poison, should proceed." (Serm. xv., de Temp.) St. Paul says, that the language of a Christian should be always seasoned with salt. ”Let your speech be always in grace, seasoned with salt. ”(Col. iv. 6.) Our conversation should be seasoned with words calculated to excite others not to offend, but to love God. ”Happy the tongue," says St. Bernard, ”that knows only how to speak of holy things!" Happy the tongue that knows only how to speak of God! brethren, be careful not only to abstain from all obscene language, but to avoid, as you would a plague, those who speak immodestly. When you hear any one begin to utter obscene words, follow the advice of the Holy Ghost: ”Hedge in thy ears with thorns: hear not a wicked tongue." (Eccl. xxviii. 28.) "Hedge in thy ears with thorns" that is, reprove with zeal the man who speaks obscenely; at least turn away your face, and show that you hate such language. Let us not be ashamed to appear to be followers of Jesus Christ, unless we wish Jesus Christ to be ashamed to bring us with him into Paradise. (Saint Alphonsus de Liguori, Sermons for Sunday, pp. 169-172; the audio recording of this sermon can be accessed at: Eleventh Sunday After Pentecost: On The Vice Of Speaking Immodestly, 17 Minutes.)

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