Jorge Says: "No Turning Back to the 'No Church'"

One of the most laughable aspects of the past nearly twenty-two months since a lifelong revolutionary, Jorge Mario Bergoglio, emerged on the balcony of the Basilica of Saint Peter on Wednesday, March 13, 2013, is the battle that has been fought between Jorge’s Jacobin/Bolshevik revolutionaries and the supposedly “moderate” Girondists/Mensheviks who adhere to Joseph Ratzinger/Benedict XVI’s interpretation of the “Second” Vatican Council and the “magisterium” of the conciliar “popes.” This is, of course, the subject of my forthcoming book, whose cover is being designed at this time.

In truth, of course, the self-professed “Ratzingerians” seek to defend the indefensible, namely, a “principled” application of their retired “pope’s” philosophically absurd and dogmatically condemned “hermeneutic of continuity” as the means to “reconcile” the irreconcilable, namely, conciliarism with Catholicism.

The “Bergoglians,” on the other hand, are proceeding on their long-held belief that the “Second” Vatican Council merely created a “spirit” of “renewal” that has yet to be fully implemented. Such a “renewal” involves a wholesale rejection of the “no church” in the name of a “false mercy” that indemnifies hardened sinners and their enablers while castigating believing Catholics as “inflexible” and merciless. Their “pope,” Jorge Mario Bergoglio, is making sure that any thought returning to the “Ratzingerian” approach to the “Second” Vatican Council and its aftermath impossible.

Bergoglio’s recently-named “cardinals,” who will be given their masquerade party red hats on February 14, 2015, the Feast of Saint Valentine (which is the Feast of Saints Cyril and Methodius in the calendar of the so-called Roman Rite of the counterfeit church of conciliarism), have been named to outnumber the supposedly “conservative” Wojtyla and Ratzinger “cardinals” when it comes time to choose his own successor after his death or resignation. Bergoglio’s selectees have been carefully chosen to effect this end. There will be no turning back to any kind of “restrained” application of the Roncallian-Montinian revolution against the Catholic Faith.

Then again, Joseph “Cardinal” Ratzinger told us in Principles of Catholic Theology thirty-three years ago now that the “Second” Vatican Council had assured that there could be no return to Pope Pius IX’s Syllabus of Errors, December 8, 1864:

Does this mean that the Council should be revoked? Certainly not. It means only that the real reception of the Council has not yet even begun. What devastated the Church in the decade after the Council was not the Council but the refusal to accept it. This becomes clear precisely in the history of the influence of Gaudium et spes. What was identified with the Council was, for the most part, the expression of an attitude that did not coincide with the statements to be found in the text itself, although it is recognizable as a tendency in its development and in some of its individual formulations. The task is not, therefore, to suppress the Council but to discover the real Council and to deepen its true intention in the light of the present experience. That means that there can be no return to the Syllabus, which may have marked the first stage in the confrontation with liberalism and a newly conceived Marxism but cannot be the last stage. In the long run, neither embrace nor ghetto can solve for Christians the problem of the modern world. The fact is, as Hans Urs von Balthasar pointed out as early as 1952, that the "demolition of the bastions" is a long-overdue task. (Joseph Ratzinger, Principles of Catholic Theology, p, 391.)

All that Jorge Mario Bergoglio is doing at this time is demolishing the bastions that his predecessor, Joseph Alois Ratzinger/Benedict XVI, could not or would not abolish during his own time as the universal public face of apostasy.

Bergoglio’s desire to “diversify” the conciliar “college of cardinals” by naming faux bishops from such places as Tonga and Myanmar (Burma) and Cape Verde as “cardinals” is a deliberate attempt to de-Europeanize the ecclesiastical decision-making process of his false church, thus paving the way for more and more syncretism of the sort that has been championed by conciliar clergy in the Third World since the late-1960s.

The lack of knowledge as to Who Our Lord is and what He has taught to us through His true Church extends throughout the alleged "hierarchy" of the counterfeit church of conciliarism. Basic Christological heresies are rife throughout the body of conciliar "bishops" in Asia, something that was on full display at the special assembly of the "Synod of Bishops" for Asia in 1998. Yes, syncretism among the Asian “bishops” of the counterfeit church of conciliarism was on full display at the 1997 “extraordinary synod of Asian ‘bishops’” that been called by “Saint John Paul II,” a man who pioneered conciliar syncretism with the October 27, 1986, Assisi I event:

Archbishop Leo J. Ikenaga of Osaka, Japan, the first bishop to address the synod on the first day of general interventions lamented before the 252 synod participants that evangelization in Asia had taken only "a few small steps" over the centuries. Baptisms are few, he said, and, more important, Christian thinking has not entered into the mainstream of Asian society. One reason, he said, is that Western Christianity, nurtured in Europe, has been preaching too masculine a God and emphasizing a division between God and the universe

The Asian church needs to stress the more "maternal traits" of God, so that Christianity can take on "a warmer, more approachable face," he said. Ikenaga went on to say that while the church traditionally preaches dogma and the catechism, Asians would be more receptive to the more "practical" approach that Jesus himself took -- such as healing the sick.

The next bishop to speak was Augustinus J. Nomura of Nagoya, Japan, who suggested the church ought to present Christ to Asian people as a "spiritual master," as a guide who becomes the way. The church needs a spirituality that is rooted in Asia and emphasizes witnessing over teaching, he said. "A gospel that is embodied in our own lives carries much more credibility and power of conviction than a gospel that has only been wrapped up in beautiful words, teachings and moral injunctions," he said.

Minutes later, Bishop Berard T. Oshikawa of Naha, Japan, told the synod that his primary concern is pastoral. He said the church does not need to look far to understand why Christianity has not grown in Japan. The reason, he said, is that "the norm for Christian life, for church discipline, for liturgical expression and theological orthodoxy continues to be that of the Western church." That may be good for the West, he said, but for places like Japan it "unfortunately becomes a very effective block" to pastoral development. He called for a new church model guided by the Asian bishops, making sure that "no imposition of any kind hinders the work of the Holy Spirit."

Oshikawa said this approach implies a redefined role for the Holy See, which should mediate church affairs with "prudence, flexibility, trust and courage." He added that this would mean "moving away from a single and uniform abstract norm that stifles genuine spirituality, Asian liturgical expression, earnest Asian theological search and real growth in maturity.

Archbishop Francis X. Kaname Shimamoto of Nagasaki, Japan, speaking on the need for an authentic Asian Christianity, but seeming to make a point that he could use a Western language, was the only synod bishop so far to address the assembly in Latin. According to an observer, the Asian bishops quickly placed earphones on their heads to listen to the translation. The pope did not use earphones. Nor did any of the members of the curia, sitting near the pope.

Cardinal D. Simon Lourdusamy, a member of the Congregation for the Evangelization of Peoples, also told the assembly that if Christianity is to take root in Asia, it must be inculturated and meaningful to local people. "The gospel cannot be proclaimed in a vacuum. Being the Word of Life, it addresses real life situations" such as poverty, disease, injustice, oppression of women and the abuse of the environment, he said.

Bishop Kuriakose Kunnacherry of the Kottayam diocese in Kerala, India, said the Second Vatican Council's call to accept and admire a variety of churches has yet to be understood and implemented. "The Asian communities are not to be disfigured as to fit in the ecclesiastical structure in the Roman pattern," he said.

Bishop Arturo M. Bastes of Romblon, Philippines, said the church needs to shift from a "Euro-centered to an authentically Asian church," from a "triumphalistic model of church to a church that identifies with the social conditions of the people." He was one of a number of bishops who spoke about growing Asian poverty under the forces of globalization and new consumerism and materialism.

While the need for greater inculturation was the dominant theme in the early sessions, other bishops spoke on other matters, including the worsening economic crisis in Asia, the need for peace, human rights, migrant needs, the family, the biblical apostolate and education.

The peace issue surfaced in the remarks of Japanese Bishop Stephen F. Hamao of Yokohama who told the synod that working for peace and promoting respect for the environment should be central concerns of the church in Asia. Peace is a Christian, interreligious and international project, he said. Respect for the environment is also a part of achieving harmony and promoting peace, in addition to being an obligation to future generations, he said. (Asia synod opens with call for change: bishops seek greater inculturation, pp. 2-4)

Bishop Arturo M. Bastes’s comments seventeen years ago came straight from the Bergoglian playbook, a set of guidelines that had led Roger “Cardinal” Mahony of the Archdiocese of Los Angeles to call for a “de-Europeanization” of the conciliar liturgy in his infamous pastoral letter, Gather Faithfully Together just the year before. Consider Arturo Baste’s words yet again, please:

Bishop Arturo M. Bastes of Romblon, Philippines, said the church needs to shift from a "Euro-centered to an authentically Asian church," from a "triumphalistic model of church to a church that identifies with the social conditions of the people." He was one of a number of bishops who spoke about growing Asian poverty under the forces of globalization and new consumerism and materialism. (Asia synod opens with call for change: bishops seek greater inculturation, pp. 2-4)

This is exactly what Jorge Mario Bergoglio has been doing for the past twenty-two months, and it is exactly what he wants his newly named “cardinals” to keep doing in their own dioceses as they provide him with “cardinlatial” support against “holdouts,” few though there may be, inside the walls of the Occupied Vatican on the West Bank of the Tiber River at this time.

I remember talking to two conciliar presbyters and one "conservative" newspaper editor about these interventions. Each agreed that many of the Asian "bishops" had lost the Faith. Some of the "episcopal" interventions were even worse than the ones noted above, prompting this "indulterer" at the time to wonder how the "Holy Father," Karol Wojtyla/John Paul II, could keep appointing such men to be "ordinaries" of various dioceses, thus permitting them to engage in spiritual malfeasance with the souls entrusted to their pastoral care. I still believed, in spite of all of the evidence that was right in front of my nose, that Wojtyla was "Pope" John Paul II as I continued to hammer away at him throughout the late 1990s and into the early part of the last decade for his "papal" and conciliar errors while cleaving to the fiction that the conciliar "popes" had not expelled themselves from the Catholic Church.

Those Asian "bishops" remained in perfectly "good standing" in the conciliar structures after this incredible display of apostasy and syncretism. Their numbers have been swelled since that time by others who are equally apostate, men who practice syncretism as the natural, logical and inevitable result of false ecumenism and its endorsement of the forbidden practice of inter-religious prayer services.

To wit, the conciliar "archbishop" of Goa, Daman and Diu, India, Filipe Neri Ferrao, used what is called a "pre-New Year's Day speech" in 2010 to quote from a text "sacred" to those who practice the false religion of Hinduism:

During his pre-New Year speech for the Catholic population, Archbishop of Goa, Daman and Diu, Filipe Neri Ferrao, used the Hindu Maha Upanishads extensively and drew parallels between the ancient scriptures and the teachings of Jesus Christ and said that the unity of mankind had been one of the main concerns of Christ. Throughout history, humanity has been searching for unity, the same unity that Christ made his one cherished desire and that the Maha Upanishad teaches about, he said.

The archbishop quoted extensively from the Sama Veda to underline the importance of unity and brotherhood of man.

In his address, which was released to the media on Thursday, the archbishop said that the genuine development of people depended on the recognition that the human race was a single family working together in true communion for its common good, an underlying trait of the Sama Veda. “The time had come for him (Christ) to be delivered by a traitor into the hands of his enemies, who then would scourge him and nail him to a cross, until he bled to death. At this solemn moment, he has only one prayer, ‘Father, I pray that they may all be one. Unity of humankingdom his Father in heaven’,” he said. Archbishop Ferro stated that Goa, with its 26 per cent Catholic population, was considered a model secular state, which was like one big family. The Maha Upanishad states that the entire world is but one big family: Vasudhaiva kutumbakam. And the Church has consistently proclaimed and defended this universal value of unity of humankind throughout her history, the archbishop said. The Maha Upanishad is a segment of the Sama Veda, considered to be one of the four most sacred texts of Hinduism. (Goa archbishop Ferrao quotes from Upanishads. This link worked in 2011. It does not work now. This website appears to be the only source for this remarkable quotation at this time.)

This bit of apostasy went completely uncorrected by the conciliar "pope” at the time, Joseph Ratzinger/Benedict XVI. Indeed, the misuse of the Verse 21 from Chapter 17 of the Gospel according to Saint John is standard fare in conciliar circles.

Ratzinger/Benedict himself did so repeatedly, including in his "2011 world day of peace message," and Wojtyla/John Paul II, of course, used it as the title for his "encyclical letter" in behalf of false ecumenism, Ut Unum Sint, May 25, 1995, knowing full well that Pope Pius XI's Mortalium Animos, January 6, 1928, savaged the misrepresentation of that phrase by the first generation of ecumenists, which is why there was not a single reference to Mortalium Animos in Ut Unum Sint. After all, how could there have been such a reference? Ut Unum Sint is a a direct, striking contradiction of Mortalium Animos. Perhaps it is only fitting that statues of of Wojtyla/John Paul II  will be placed in a compound of Holy Name Cathedral in Mumbai, India, and in Decca, India (see John Paul II statue lands in Mumbai).

The false spirit of false ecumenism that has been fostered by the ethos of conciliarism and nurtured by the conciliar "popes" and "bishops" stands in sharp contrast to the truly spirit of the Catholic Church that inspired great missionaries such as Saint Francis Xavier to travel to far distant lands such as Goa, India, to seek the conversion of the Hindus to the true Faith, not to engage in exercises of syncretism that are in full violation of the First and Second Commandments and are thus straight from Hell itself. The approach of Saint Francis Xavier, which he described in letters to his superiors in Rome, is that of the Catholic Church, not of the era of falsehood, apostasy, blasphemy and sacrilege of the counterfeit church of conciliarism:

As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)

We have in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of holy David, "from an unholy race and a wicked and crafty man deliver me, O Lord." They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people. They give out publicly that the gods command certain offerings to be made to their temples, which offerings are simply the things that the Brahmins themselves wish for, for their own maintenance and that of their wives, children, and servants. Thus they make the poor folk believe that the images of their gods eat and drink, dine and sup like men, and some devout persons are found who really offer to the idol twice a day, before dinner and supper, a certain sum of money. The Brahmins eat sumptuous meals to the sound of drums, and make the ignorant believe that the gods are banqueting. When they are in need of any supplies, and even before, they give out to the people that the gods are angry because the things they have asked for have not been sent, and that if the people do not take care, the gods will punish them by slaughter, disease, and the assaults of the devils. And the poor ignorant creatures, with the fear of the gods before them, obey them implicitly. These Brahmins have barely a tincture of literature, but they make up for their poverty in learning by cunning and malice. Those who belong to these parts are very indignant with me for exposing their tricks. Whenever they talk to me with no one by to hear them they acknowledge that they have no other patrimony but the idols, by their lies about which they procure their support from the people. They say that I, poor creature as I am, know more than all of them put together.

They often send me a civil message and presents, and make a great complaint when I send them all back again. Their object is to bribe me to connive at their evil deeds. So they declare that they are convinced that there is only one God, and that they will pray to Him for me. And I, to return the favor, answer whatever occurs to me, and then lay bare, as far as I can, to the ignorant people whose blind superstitions have made them their slaves, their imposture and tricks, and this has induced many to leave the worship of the false gods, and eagerly become Christians. If it were not for the opposition of the Brahmins, we should have them all embracing the religion of Jesus Christ. (St. Francis Xavier, Letter from India, to the Society of Jesus at Rome, 1543.)

My own and only Father in the Heart of Christ, I think that the many letters from this place which have lately been sent to Rome will inform you how prosperously the affairs of religion go on in these parts, through your prayers and the good bounty of God. But there seem to be certain things which I ought myself to speak about to you; so I will just touch on a few points relating to these parts of the world which are so distant from Rome. In the first place, the whole race of the Indians, as far as I have been able to see, is very barbarous; and it does not like to listen to anything that is not agreeable to its own manners and customs, which, as I say, are barbarous. It troubles itself very little to learn anything about divine things and things which concern salvation. Most of the Indians are of vicious disposition, and are adverse to virtue. Their instability, levity, and inconstancy of mind are incredible; they have hardly any honesty, so inveterate are their habits of sin and cheating. We have hard work here, both in keeping the Christians up to the mark and in converting the heathen. And, as we are your children, it is fair that on this account you should take great care of us and help us continually by your prayers to God. You know very well what a hard business it is to teach people who neither have any knowledge of God nor follow reason, but think it a strange and intolerable thing to be told to give up their habits of sin, which have now gained all the force of nature by long possession. Saint Francis Xavier, Letter on the Missions,  to St. Ignatius de Loyola, 1549.)

Saint Francis Xavier converted the inhabitants of the city of Goa, India. The conciliar "bishops" of India have been converted by that country's false religions, each of which is loathsome in the sight of the true God of Divine Revelation, the Most Holy Trinity. One does not have to look to India, however, for examples of the syncretism that has been engendered by false ecumenism and "inter-religious prayer services." Such examples abound throughout the conciliar structures, especially in Asia, Africa and Oceania. They are not, of course, unknown in Europe or in North America. Many like examples can be found throughout the entirety of Latin America under the aegis of the false slogan of "inculturation of the Gospel."

It is indeed very ironic that Jorge Mario Bergoglio and his fellow revolutionaries, most especially men such as Walter Kasper, Reinhard Marx, Godfried Daneels, Johan Bonny (see “Bishop” of Antwerp, Belgium, wants Church to Accept Homosexual Relationships), Vincent Nichols, “think it a strange and intolerable thing” to tell sinners to “give up their habits of sin, which have now gained all the force of nature by long possession.” Jorge and his crew believe that to call upon hardened sinners to give up their sins is “judgmental” and “intolerant,” and this is precisely why the Argentine Apostate is making sure that his agenda is made irreversible to the point that no one among “conservative” or supposedly “traditional” Catholics can hold out hope of a “long shot” within the ranks of the conciliar church to effect a “restoration.”

There can be no “restoration” coming out of any false church as such an entity is founded in rebellion against God as He Has revealed Himself to us exclusively through His Catholic Church. God is not “evolving.” Our understanding of His Divine Revelation is not “evolving.” God is immutable, and He hates heresy.

Father Frederick William Faber made this point abundantly clear in The Dolors of Mary/The Foot of the Cross:

The love of God brings many new instincts into the heart. Heavenly and noble as they are, they bear no resemblance to what men would call the finer and more heroic developments of character. A spiritual discernment is necessary to their right appreciation. They are so unlike the growth of earth, that they must expect to meet on earth with only suspicion, misunderstanding, and dislike. It is not easy to defend them from a controversial point of view; for our controversy is obliged to begin by begging the question, or else it would be unable so much as to state its case. The axioms of the world pass current in the world, the axioms of the gospel do not. Hence the world has its own way. It talks us down. It tries us before tribunals where our condemnation is secured beforehand. It appeals to principles which are fundamental with most men but are heresies with us. Hence its audience takes part with it against us. We are foreigners, and must pay the penalty of being so. If we are misunderstood, we had no right to reckon on any thing else, being as we are, out of our own country. We are made to be laughed at. We shall be understood in heaven. Woe to those easy-going Christians whom the world can understand, and will tolerate because it sees they have a mind to compromise!

The love of souls is one of these instincts which the love of Jesus brings into our hearts. To the world it is proselytism, there mere wish to add to a faction, one of the selfish developments of party spirit. One while the stain of lax morality is affixed to it, another while the reproach of pharisaic strictness! For what the world seems to suspect least of all in religion is consistency. But the love of souls, however apostolic, is always subordinate to love of Jesus. We love souls because of Jesus, not Jesus because of souls. Thus there are times and places when we pass from the instinct of divine love to another, from the love of souls to the hatred of heresy. This last is particularly offensive to the world. So especially opposed is it to the spirit of the world, that, even in good, believing hearts, every remnant of worldliness rises in arms against this hatred of heresy, embittering the very gentlest of characters and spoiling many a glorious work of grace. Many a convert, in whose soul God would have done grand things, goes to his grave a spiritual failure, because he would not hate heresy. The heart which feels the slightest suspicion against the hatred of heresy is not yet converted. God is far from reigning over it yet with an undivided sovereignty. The paths of higher sanctity are absolutely barred against it. In the judgment of the world, and of worldly Christians, this hatred of heresy is exaggerated, bitter, contrary to moderation, indiscreet, unreasonable, aiming at too much, bigoted, intolerant, narrow, stupid, and immoral. What can we say to defend it? Nothing which they can understand. We had, therefore, better hold our peace. If we understand God, and He understands us, it is not so very hard to go through life suspected, misunderstood and unpopular. The mild self-opinionatedness of the gentle, undiscerning good will also take the world's view and condemn us; for there is a meek-loving positiveness about timid goodness which is far from God, and the instincts of whose charity is more toward those who are less for God, while its timidity is searing enough for harsh judgment. There are conversions where three-quarters of the heart stop outside the Church and only a quarter enters, and heresy can only be hated by an undivided heart. But if it is hard, it has to be borne. A man can hardly have the full use of his senses who is bent on proving to the world, God's enemy, that a thorough-going Catholic hatred of heresy is a right frame of man. We might as well force a blind man to judge a question of color. Divine love inspheres in us a different circle of life, motive, and principle, which is not only not that of the world, but in direct enmity with it. From a worldly point of view, the craters in the moon are more explicable things than we Christians with our supernatural instincts. From the hatred of heresy we get to another of these instincts, the horror of sacrilege. The distress caused by profane words seems to the world but an exaggerated sentimentality. The penitential spirit of reparation which pervades the whole Church is, on its view, either a superstition or an unreality. The perfect misery which an unhallowed  touch of the Blessed Sacrament causes to the servants of God provokes either the world's anger or its derision. Men consider it either altogether absurd in itself, or at any rate out of all proportion; and, if otherwise they have proofs of our common sense, they are inclined to put down our unhappiness to sheer hypocrisy. The very fact that they do not believe as we believe removes us still further beyond the reach even of their charitable comprehension. If they do not believe in the very existence our sacred things, how they shall they judge the excesses of a soul to which these sacred things are far dearer than itself? (Father Frederick Faber, The Foot of the Cross, published originally in England in 1857 under the title of The Dolors of Mary, republished by TAN Books and Publishers, pp. 291-295.)

The counterfeit church of conciliarism has been awash in heresy from its beginnings as it is premised upon Modernism’s condemned precept of “the evolution of dogma” that is nothing other than a denial of the very immutability of God Himself. It is thus no exaggeration to state that the counterfeit church of conciliarism is premised upon a denial of God’s very Divine Nature as He has revealed It to us exclusively through His Catholic Church.

From the denial of God’s Divine Nature flows quite logically the heresies associated with the Divine Constitution of his Holy Catholic Church by means of the “new ecclesiology,” false ecumenism, “inter-religious prayer” services and “episcopal collegiality. Similarly, the denial of God’s Divine Nature is responsible for the rejection of the Social Reign of Christ the King over men and their nations in favor of the heresy of “religious liberty” that is so responsible for producing havoc all throughout the supposedly “civilized world,” starting in the new places that gave birth to it, the United States of America and the “First Republic of France.”

The counterfeit church of conciliarism is awash in abominable sacrileges, starting with the Protestant and Judeo-Masonic Novus Ordo liturgical service and its other false sacramentally barren rites (“episcopal consecration,” “priestly ordination,” “confirmation,” “anointing of the sick”) and the wretched displays of wanton debauchery spawned thereby.

Ah, but our relatives, former friends and acquaintances think that we are the problem for holding fast to the truths of the true Faith that Jorge’s new “cardinals” despise just as much as he does.

We must always remember these words of Saint Athanasius:

May God console you!...What saddens you...is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises -- but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: What is more important, the place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?

True, the premises are good when the Apostolic Faith is preached there -- they are holy if everything takes place there in a holy way...

You are the ones who are happy. You who remain within the Church by your faith, who hold firmly to the foundations of the Faith which has come down to us from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis.

No one, ever, will prevail against your faith, beloved brothers. And we believe that God will give us our churches back some day.

Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church, but in reality, they are the ones who are expelling themselves from It and going astray.

Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ. (Letter of St. Athanasius to his flock.)

"What is more important, the place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?"

These are words to remember. No place, not even places where the Holy Mass was once offered by true bishops and true priests, is more important than the Faith. We must seek out that true Faith today as we make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds, recognizing, of course, that we are not one whit better than anyone else and that we have much for which to make reparation as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our states-in-life permit.

Every Rosary we pray, offered up to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, will help to make reparation for our sins, which are so responsible for the state of the Church Militant on earth and for that of the world-at-large, and those of the whole world, including the conciliarists who blaspheme God regularly by means of lies such as the "hermeneutic of continuity and discontinuity." The final triumph belongs to the Immaculate Heart of the very Mother of God who brought forth her Divine Son on Christmas Day and presented Him in the Temple on the same day as her own ritual purification that is commemorated this Saturday, the Feast of the Purification of the Blessed Virgin Mary.

The conciliarists lose in the end. Christ the King will emerge triumphant once again as the fruit of the triumph of the Immaculate Heart of His Mother and our Queen, Mary Immaculate. The Church Militant will rise again from her mystical death and burial.

Keep praying. Keep sacrificing. Keep fulfilling Our Lady's Fatima Message in your own lives.

Isn't it time to pray a Rosary right now?

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.