No, Robert Francis Prevost, the Gates of Heaven Are Closed to Die in a State of Mortal Sin

Robert Francis Prevost/Leo XIV’s communications team produced an insipid video at the beginning of this month of October to announce the “pope’s” prayer intention for the month that features the false “pontiff” seated in front of a kneeler prie-dieu reading from the Bible with a holy card of Saint Dymphna serving as bookmark while his disembodied voice is heard while the camera focuses on the “prayerful” antipope.

Prevost/Leo’s prayer intention for this month is for “mental health ministry”:

“Today we bring before you our brothers and sisters who struggle with challenges to their mental health, who suffer in solitude with anxiety, depression, or any other mental illness,” he prays.

Pope Leo asks forgiveness for the times when Christians have looked the other way, contributing to stigma and discrimination against people with mental illnesses.

He prays that the Church may become “a safe space where everyone has a place - a community that accompanies and never excludes, that listens without judging and draws near without fear.”

The Pope also remembers those who provide care, including professionals, family members and volunteers, asking God to give them strength and compassion. (October prayer intention: ‘For mental health ministry’.)

Although fallen human nature may incline some baptized Catholics to look askance at the mentally ill, I think that the days of stigmatizing and shunning the mentally ill have long since passed, especially since, among all the problems facing the conciliar revolutionaries, shunning the mentally ill has not been a characteristic of pastoral life within its own purloined institutions nor in the Catholic catacombs. Catholics are taught to have compassion for those afflicted with various physical and emotional conditions and most of them know that it is sinful not to treat others as they would treat Our Blessed Lord and Saviour Jesus Christ in the very Flesh.

However, Robert Francis Prevost/Leo XVI’s for “communities” to “never exclude” and to “listen without judging” is not limited to those suffering from some kind of mental illness or emotional disorder as his venal predecessor, Jorge Mario Bergoglio, was one who started the “who am I to judge?” when he was asked about a clerical abuser, Battista Ricca, who served as the director of the Vatican Bank, while he, Bergoglio, was onboard a plane flying him back to Rome from Rio di Janeiro on Monday, July 29, 2013.

As we know, the capstone of Jorge Mario Bergoglio’s desire to avoid “judging” and to be “inclusive” of all extended to permitting Catholics who are divorced and civilly “remarried” without a conciliar decree of marital nullity as well as practicing sodomites to receive what purports to be Holy Communion during the Protestant and Judeo-Masonic Novus Ordo liturgical abomination as expressed in Amoris Laetitia, March 19, 2016, and it is no accident that Robert Francis Prevost/Leo XIV handpicked supporters of this “post-synodal exhortation” to assess to assess its meaning during a conference that began on the Feast of the Holy Rosary of the Blessed Virgin Mary, Wednesday, October 7, 2026, and runs through Wednesday, October 14, 2026, the Feast of Pope Saint Callistus:

VATICAN CITY (LifeSiteNews) — The Vatican’s newly published program for Pope Leo XIV’s eight-day summit marking ten years since Amoris Laetitia gives prominent roles to a series of prelates and experts closely associated with Pope Francis’ synodal and pastoral vision for the Church.

On October 3, the Vatican released the official schedule for Pope Leo XIV’s upcoming conference in the Paul VI Hall from October 7 to 14, exposing a tightly controlled structure designed to examine Pope Francis’ apostolic exhortation Amoris Laetitia by how the document has been “lived.”

The entire process will be closely directed through pre-selected participants and controlled reporting mechanisms within group discussions. Out of the listed attendees, Pope Leo XIV personally selected 22 participants, including prominent American progressive prelates such as Cardinal Blase Cupich (Chicago), Cardinal Robert McElroy (Washington, D.C.), and Cardinal Joseph Tobin (Newark). The president and vice president of the U.S. Conference of Catholic Bishops, Archbishop Paul Coakley and Bishop Daniel Flores respectively, will also be in attendance.

The published agenda outlines five main themes spread over the course of the summit, as presented during the press conference on October 2. Each day features introductory presentations from selected prelates followed by mandatory small-group sessions using the synodal “conversations in the spirit” technique.

On October 7, the opening session will feature addresses not only by Pope Leo XIV, but also by Cardinal Mario Grech, Secretary General of the Synod on Synodality, and Cardinal Kevin Farrell, prefect of the Dicastery for the Laity, Family and Life – a close ally of Pope Francis who has consistently shared and promoted the late pontiff’s vision of the Church. In addition, a meditation will be delivered by Sr. Helen Alford, O.P., a prominent scholar of Catholic social teaching during the Francis pontificate and appointed by him as president of the Pontifical Academy of Social Sciences in 2023.

On October 8, the session devoted to “Families Today: Reality, Beauty and Challenges” will be introduced by Cardinal Filipe Neri Ferrão of Goa and Daman, India – a close ally of Pope Francis during his reign, especially on issues such as synodality, migration, and the family-related pastoral reforms. Following Neri Ferrão’s intervention, Italian professor Vincenzo Rosito will take the floor as an invited expert.

Rosito teaches at the John Paul II Pontifical Theological Institute for Marriage and Family Sciences in Rome, where he also serves as Director of Studies. He is widely associated with the ecclesial vision promoted by Pope Francis, particularly regarding synodality understood not as a fixed event but as an ongoing process of discernment and adaptation.

In an October 2024 intervention at a meeting of the Synod on Synodality, Rosito described synodality, which he also referred to as “processuality,” through four distinct dimensions. Among them were “processuality as adjustment,” understood as attentiveness to changing realities and adaptation to dynamic circumstances, as well as “processuality as improvisation” and “processuality as negotiation.” According to Rosito, phenomena such as the decline of sacramental confession and the growing prevalence of cohabitation in place of marriage “cannot be addressed simply through condemnation; they must be understood and negotiated.”

On October 9, the session devoted to “Young people and the discovery of the vocation to marriage” will be introduced by the president of the Australian Catholic Bishops Conference, Timothy Costelloe, SDB, archbishop of Perth, Australia, and from Stephen Fernandes, auxiliary bishop of the Archdiocese of Bombay, India.

Costelloe, like many of the other prelates involved in leading the conference, is aligned with the ecclesial vision advanced under Pope Francis. Having played a central role both in Australia’s Plenary Council and in the Synod on Synodality, he consistently championed the transformation of the Church into a more synodal and missionary body. In a September 15, 2026 interview, Costelloe praised Pope Leo XIV’s emphasis on what he called the “style of synodality,” understood as a process of ongoing discernment.

On October 10, the session devoted to “Married life. The first years of marriage: a decisive time” will be introduced by Cardinal José Cobo Cano, archbishop of Madrid, another close ally of Pope Francis whose progressive positions, particularly on social issues, closely align with and in some respects go even further than those of the late pontiff.

A leading proponent of synodality, Cobo Cano has been among the most vocal supporters of Fiducia Supplicans and the “blessing” of same-sex couples. He publicly admonished clergy within his archdiocese who resisted the document and stated that it would be applied in Madrid “with the intensity that the document deserves and demands.”

Argentinian Professor María Marcela Mazzini, a theologian at the Pontifical Catholic University of Argentina, is invited to speak as a lay expert. A non-voting participant at the 2015 Synod on the Family, she consistently championed the synodal vision of the Church, with particular emphasis on expanding women’s participation in ecclesial decision-making and leadership.

“The pope [Francis] is promoting lasting Church reform, making changes in the direction he wants the church to go,” Mazzini declared in a 2023 interview. “[Francis] is setting a path with people aligned with his way of thinking and his idea of the Church.”

On October 12, the session devoted to “In the difficulties of life: accompanying and supporting” will be introduced by Cardinal Pablo Virgilio Siongco David, bishop of Kalookan, Philippines. David is a strong advocate of synodality, understood as the empowerment of the laity and as an ongoing process of communal discernment.

He has likewise been a supporter of the “blessing” of same-sex couples established under Fiducia Supplicans, which he described as a document that “speaks for itself.” In 2024, David suggested that the Eucharist is a sacrament that does not require the recipient to be in a state of grace while also offering a reinterpretation of Judas as a saintly figure. He has also portrayed St. Mary Magdalene as a symbol of resistance to what he characterizes as an “androcentric and patriarchal” vision of the Church.

The expert speaker on October 12 will be theologian Julie Hanlon Rubio. In a 2021 contribution for the pro-LGBT organization New Ways Ministry, Rubio argued that the Church is beginning to understand “queer” young people as “subjects in Catholic teaching on families.” She further maintained that it is precisely thanks to Amoris Laetitia that this “inclusive, action-oriented approach” has become possible.

Finally, on October 13, the session dedicated to “Christian families as subjects of the Church’s mission” will be introduced by Cardinal Protase Rugambwa, archbishop of Tabora, Tanzania. Unlike many of the other participants, Rugambwa is not generally associated with the progressive wing of the Francis coalition. Nevertheless, he consistently championed the synodal process, urging the Church to become more synodal through a renewed emphasis on “unity, participation, and mission in service.”

Finally, the program will feature an intervention by Véronique Martin Lonchamp, a sculptor who played a prominent role in the pastoral reception of Amoris Laetitia in France. Since September 2024 she has served as National Delegate for Families of the French Bishops’ Conference. In that capacity, she argued that the Church must be “outward-looking toward families, including those who are wounded or living in complex situations.” (Francis-era progressives dominate Leo's Amoris Laetitia summit.)

Jorge Mario Bergoglio always “cooked the books” to make sure that his various “extraordinary” and “ordinary” synods reached preordained conclusions by given the illusion of a truly “deliberative” and “consultative” process when the truth of the matter was that the Argentine Apostate could have just as easily issued and antipapal fait to accomplish the same goals.

“Pope Leo XIV” is simply following the same paradigm as Elise Allen of Crux News that, in essence, he believes that “Pope Francis” believed, namely, that “all are welcomed” no matter their “situations”:

What I’m trying to say is what Francis said very clearly when he would say, ‘todos, todos, todos’. Everyone’s invited in, but I don’t invite a person in because they are or are not of any specific identity. I invite a person in because they are a son or daughter of God. You’re all welcome, and let’s get to know one another and respect one another. (Pope Leo speaks to Crux’s Elise Ann Allen about LGBTQ+ issues and the liturgy)

 

No, Our Blessed Lord and Saviour Jesus Christ is an exclusivist Who will into Heaven only clothed with the wedding garment of Sanctifying Grace and no one can approach Him in this life to receive Him in Holy Communion unless he is similarly clothed:

And the king went in to see the guests: and he saw there a man who had not on a wedding garment. 12 And he saith to him: Friend, how camest thou in hither not having a wedding garment? But he was silent.  13 Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth.  14 For many are called, but few are chosen. (Matthew 22: 11-14.)

At that time, Jesus spoke to the chief priests and the Pharisees in parables, saying, The kingdom of heaven is like a king who made a marriage feast for his son. And he sent his servants to call in those invited to the marriage feast, but they would not come. Again he sent out other servants, saying, ‘Tell those who are invited, behold, I have prepared my dinner; my oxen and fatlings are killed, and everything is ready; come to the marriage feast.’ But they made light of it, and went off, one to his farm, and another to his business; and the rest laid hold of his servants, treated them shamefully, and killed them. But when the king heard of it, he was angry; and he sent his armies, destroyed those murderers, and burnt their city. Then he said to his servants, ‘The marriage feast indeed is ready, but those who were invited were not worthy; go therefore to the crossroads, and invite to the marriage feast whomever you shall find.’ And his servants went out into the roads, and gathered all whom they found, both good and bad; and the marriage feast was filled with guests. Now the king went in to see the guests, and he saw there a man who had not on a wedding garment. And he said to him, ‘Friend, how did you come in here without a wedding garment?’ But he was speechless. Then the king said to the attendants, ‘Bind his hands and feet and cast him forth into the darkness outside, where there will be the weeping and the gnashing of teeth.’ For many are called, but few are chosen. (Matthew 22: 1-14.)

The wedding garment, of course, is that of our Baptism, and the purity with which a Catholic, having confessed his sins in the Sacred Tribunal of Penance and praying to Our Lady at all times to have perfect contrition for his sins, must approach Holy Communion. The Parable of the Marriage Feast, therefore, is a direct and through rebuke to Jorge Mario Bergoglio’s “inclusive” theology of who should receive what purports to be Holy Communion at the Protestant and Judeo-Masonic Novus Ordo liturgical service:

Writing in The Light of the World, Father Benedict Baur, O.S.B., explained that a Catholic needs to be in a state of Sanctifying Grace to receive Holy Communion and he needs to accept the totality of Catholic doctrine to be a member of the Catholic Church and thus be able to sanctify and to save his immortal soul. Please consider the reflections offered below, especially those parts highlighted in bold, as they serve as a masterful rebuke to what the conciliar revolutionaries believe and how they reaffirm unrepentant sinners in lives that lead to eternal damnation: 

1. “Give peace, O lord, to them that patiently wait for Thee,” we prayed last Sunday (Introit). Today we receive the answer of the Lord: “I am the salvation of the people” (Introit). Then before our eyes the gates of heaven are opened, and we see the immense throngs which move forward in an unbroken procession toward heaven. To all these who are called He will bring salvation.

2. The hall of the marriage feast is open, the banquet is ready. For us this means the sacrifice which is prepared at this hour at the celebration of the Mass. The banquet hall is the Christian Church. At Mass, the Lord (Christ) enters the hall and goes about to welcome His guests, to espouse their souls as His bride in an intimate union of prayer and sacrifice. But in order to take part in the banquet it is not enough that one merely enter the hall, that one is baptized; it is essential that one possess also the wedding garment, “the new man who according to God is created in justice and holiness of truth” (Epistle)—freedom from sin and a disposition to obey the commandments of God (Communion). This parable issues a serious warning to all of us who wish to offer the Mass with the priest.

But the banquet of the Mass is not the final meal; it is the introduction to the banquet of eternal communion; that is, of our eternal union with God. We have received the grace of baptism; we are called to His banquet and are granted admission to the hall of the Church. Through our participation in the Eucharist banquet we prepare the way for the true, heavenly banquet. But there is a condition: “Attend, My people, to My law, incline your ears to the words of My mouth” (Introit). At Holy Communion we must be able to say: “Thou hast commanded Thy Commandments to be kept most diligently. Oh that my ways may be directed to keep Thy justifications.”

It must be our serious endeavor to be “prepared in soul and body . . . [to] perform the works that are Thine” (Collect). Therefore the Epistle admonishes us: “Be ye 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 neighbor, for we are members of one another. . . . Let not the sun go down upon your anger.” Such is the wedding garment, the new man. He who does not wear this garment, cannot take part in the banquet of heaven. He may have a found a place on earth in the hall of the Church, but when the King comes (for judgment at the last day) He will ask: “Friend, how camest thou in hither, not having on a wedding garment?” And then He will command His waiters” “Bind his hands and feet, and cast him into the exterior darkness” (Gospel). The return of Christ at the end of the world will bring the separation of the cockle and the wheat.

3. “I am the salvation of the people,” the salvation of all those who perform their duties faithfully, as they promised to do at their baptism, and who daily “put on the new man.” While celebrating Mass they bury the old man, the man of sin, the man of passion, the man of evil habits; and they devote themselves to Christ, to God, to God’s will and commandments. They live according to the will of God and for His honor. Thus they daily put on the new man through celebration of the Mass. They enrich their wedding garment always more and more, and they make themselves ready to partake of the Holy Sacrifice. Here the words of the Offertory are fulfilled, “Thou wilt quicken me, O Lord; . . . and Thy right hand shall save me.”

Meditation

1. The liturgy today leads us into the brilliantly lit and festively decorated banquet hall, which is thronged with guests dressed in resplendent wedding garments, awaiting the arrival of the King. The hall is the Church; we, the baptized, are the guests. The wedding garment is the garment of sanctifying grace. We are all waiting for the arrival of the Lord, the King.

2. “Be ye renewed in the spirit of your mind and put on the new man, who according to God is created in justice and holiness in truth” (Epistle). The nearer the day of the return of the Lord approaches, the more insistent become the admonitions of the Church: “You know not the day nor the hour” (Matt. 25:13). “As in the days of Noe, so shall also the coming of the Son of Man be. For as in the days before the flood they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark, and they knew not till the flood came and took them all away; so also shall the coming of the Son of Man be. . . . Watch ye, therefore, because ye know not at what hour your Lord will come” (Matt. 24: 34 ff.). The Church wishes that we that we be ready when the Lord comes at the hour of our death. We shall be ready if we wear the wedding garment of sanctifying grace. We shall be ready if we renew our inner disposition, if at each Mass, at each Holy Communion, at each sincere prayer, at each stimulation of grace, we put on the new man in our thoughts, our judgment, our will, and our actions.

In the Christian life there is only one direction, forward and upward. If we fail to progress, if we cease to exert ourselves every day and every moment, we shall lose ground, we shall revert to the old man, to separation from god. We shall be ready to meet the King if we strive incessantly and do not weaken. That is what the Epistle means when it admonishes: “Be ye renewed.” The Church fears that we might become weak, that we might neglect grace and thus lose our wedding garment of sanctifying grace. She fears that, like the foolish virgins, we may go to meet the Lord without the necessary oil in our lamps. She fears lest, when the bridegroom comes, we shall not be ready and we shall be excluded. “I know you not.”

“The kingdom of heaven is likened to a king who made a marriage for his son. . . . And the marriage was filled with guests. And the king went into see the guests, and He saw there a man who had not a wedding garment, and he saith to him: Friend how camest though in hither, not having on a wedding garment? But he was silent” (Gospel). It is not sufficient that we have come to the banquet hall of the Church; a wedding garment is also required. It is not enough that we have received baptism and have accepted the Christian faith; we must live according to the gospel; we must live a life of justice and holiness; we must possess sanctifying grace and Christian virtues. “Wherefore, putting away lying, speak ye the truth every man with his neighbor, for we are members one of another. Be angry and sin not. Let not the sun go down on your anger. Give not place to the devil. He that stole, let him steal no more, but rather let him labor, 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. . . . Let all bitterness, and anger, and indignation, and clamor, 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. . . . But fornication and all uncleanness or covetousness, let it not so much as be named among you, as becometh saints (Eph. 4:25-29; 5:3).

3. The wedding banquet to which we are invited is Holy Communion. But the Apostle gives us a grave warning: “Therefore whosoever shall eat this bread or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself, and so let him eat of that bread and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of Lord (I. Cor. 11:27-29).

The wedding to which we are invited is the blessed possession of God. “That My joy ay be in you and your joy may be filled” (John 15:11). We will be granted admission to the eternal banquet only if we are clothed in the wedding garment of sanctifying grace and have overcome every fault of our former lives, having done full penance for our sins, either in this life or in purgatory. With the liturgy during these weeks we long for the wedding banquet of eternal life. We put on the new man; we strive for perfect for perfect charity in all our acts.

Prayer

Almighty and merciful God, in Thy loving kindness shield us from all adversity, that being prepared in soul and boy, we may we free minds perform the words that are Thine. Through Christ our Lord. Amen.

[Reflection for Monday after the Nineteenth Sunday after Pentecost]

1. The Church now looks forward to the end of time. In those days “shall many be scandalized and shall betray one another and shall hate one another. And many false prophets shall rise and shall seduce many. And because iniquity hath abounded, the charity of many shall grow cold” (Matt. 24:10-12). The Church will be ridiculed, derided, and persecuted. She will await in her white garments the coming of the Lord. She looks up to Him, and He reassures her: “I am the salvation of the people, saith the Lord; in whatever tribulations they shall cry to Me, shall I hear them; and I will be their Lord forever”. . . .

3. As long as we hold fast to Christ, our salvation is assured. Separation from Christ means the loss of our salvation. If we refuse to accept His doctrine, if we refuse to obey His commandments, if we refuse to follow His counsels, if we fail to cooperate with the operation of His grace in us, we shall not be saved. Only when we give ourselves to Him completely will He work in us the fullness of our salvation, the fullness of His grace and blessing. Christ desires our entire being.

“I am the salvation of the people.” We place our complete trust in the salvific will of the Savior for all sinners, for He will give us salvation. In this we place our confidence in spite of our many infidelities, in spite of our half-heartedness in spite of our frequent misuse and neglect of grace. Great as is our sinfulness and our need, greater still is His mercy, His love, and His will to save. For this reason we approach the Holy Sacrifice with great courage and confidence. “If I shall walk in the midst of tribulation, Thou wilt quicken me, O Lord; and Thou wilt stretch out Thy hand against the wrath of my enemies; and Thy right hand shall save me” (Offertory).

The entirety of the two reflections from Father Benedict Baur's The Light of the World contradict the entirety of the late Jorge Mario Bergoglio's oft-repeated contentions that it is neither possible nor desirable to demand that Catholics strive for what he believes is an "unattainable ideal" of spiritual and moral perfection. Please consider the following passage from the quotations above as perhaps the best refutation of Bergoglio's and Prevost’s "inclusive" theology concerning the reception of the Holy Eucharist:

But in order to take part in the banquet it is not enough that one merely enter the hall, that one is baptized; it is essential that one possess also the wedding garment, “the new man who according to God is created in justice and holiness of truth” (Epistle)—freedom from sin and a disposition to obey the commandments of God (Communion). This parable issues a serious warning to all of us who wish to offer the Mass with the priest.

It is clear that Robert Francis Prevost/Leo XIV is following faithfully in the apostate footsteps of Jorge Mario Bergoglio as Prevost. Like Bergoglio before him. does not believe that one must be free from nor have any kind of disposition to obey the Commandments of God, which he, aping Martin Luther, believe are too "burdensome" to be taken at face value.

Additionally, Father George Leo Haydock explained that the wedding garment is that of Sanctifying Grace, of the abiding life of the Most Blessed Trinity in one’s immortal soul. The Holy Eucharist is the summit of charity, and true Charity cannot persist in one’s immortal soul without Sanctifying Grace as Mortal Sin and Charity cannot coexist together:

Ver. 11. Wedding garment, which Calvin erroneously understands of faith, for he came by faith to the nuptials. St. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity. This is the sentiment of the ancients, of St. Gregory, St. Ambrose, and others. What St. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity. In his 70th homily on St. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation. When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual. (St. John Chrysostom) — It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire. (Bible de Vence)

Ver. 12. Not having a wedding garment. By this one person, are represented all sinner void of the grace of God. (Witham) — To enter with unclean garments, is to depart out of this life in the guilt of sin. For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty. He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express. (St. Chrysostom, hom. lxx) (See Matthew 22 – Haydock Commentary Online.)

Jorge Mario Bergoglio did not believe this, and it is clear that Robert Francis does not believe it either. To believe that “everyone” is welcome is to believe what the arch-heretic John Calvin believed, that all those with “faith” will enjoy the eschatological wedding feast, something that Saint Jude Thaddeus, writing under the direct inspiration of the Third Person of the Most Blessed Trinity, explained in no uncertain terms is false:

[1] Jude, the servant of Jesus Christ, and brother of James: to them that are beloved in God the Father, and preserved in Jesus Christ, and called. [2] Mercy unto you, and peace, and charity be fulfilled. [3] Dearly beloved, taking all care to write unto you concerning your common salvation, I was under a necessity to write unto you: to beseech you to contend earnestly for the faith once delivered to the saints. [4] For certain men are secretly entered in, (who were written of long ago unto this judgment,) ungodly men, turning the grace of our Lord God into riotousness, and denying the only sovereign Ruler, and our Lord Jesus Christ. [5] I will therefore admonish you, though ye once knew all things, that Jesus, having saved the people out of the land of Egypt, did afterwards destroy them that believed not:

[6] And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, unto the judgment of the great day. [7] As Sodom and Gomorrha, and the neighbouring cities, in like manner, having given themselves to fornication, and going after other flesh, were made an example, suffering the punishment of eternal fire. [8] In like manner these men also defile the flesh, and despise dominion, and blaspheme majesty. [9] When Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command thee. [10] But these men blaspheme whatever things they know not: and what things soever they naturally know, like dumb beasts, in these they are corrupted.

[11] Woe unto them, for they have gone in the way of Cain: and after the error of Balaam they have for reward poured out themselves, and have perished in the contradiction of Core. [12] These are spots in their banquets, feasting together without fear, feeding themselves, clouds without water, which are carried about by winds, trees of the autumn, unfruitful, twice dead, plucked up by the roots, [13] Raging waves of the sea, foaming out their own confusion; wandering stars, to whom the storm of darkness is reserved for ever. [14] Now of these Enoch also, the seventh from Adam, prophesied, saying: Behold, the Lord cometh with thousands of his saints, [15] To execute judgment upon all, and to reprove all the ungodly for all the works of their ungodliness, whereby they have done ungodly, and of all the hard things which ungodly sinners have spoken against God. 

[16] These are murmurers, full of complaints, walking according to their own desires, and their mouth speaketh proud things, admiring persons for gain' s sake. [17] But you, my dearly beloved, be mindful of the words which have been spoken before by the apostles of our Lord Jesus Christ, [18] Who told you, that in the last time there should come mockers, walking according to their own desires in ungodlinesses. [19] These are they, who separate themselves, sensual men, having not the Spirit. [20] But you, my beloved, building yourselves upon your most holy faith, praying in the Holy Ghost, 

[21] Keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ, unto life everlasting. [22] And some indeed reprove, being judged:[23] But others save, pulling them out of the fire. And on others have mercy, in fear, hating also the spotted garment which is carnal. [24] Now to him who is able to preserve you without sin, and to present you spotless before the presence of his glory with exceeding joy, in the coming of our Lord Jesus Christ,[25] To the only God our Saviour through Jesus Christ our Lord, be glory and magnificence, empire and power, before all ages, and now, and for all ages of ages. Amen. (Jude 1-25.)

Yes, there is quite a contrast between Saint Jude and the conciliar authorities who believe that the spotted garment is no impediment to salvation.

Ah, but the final part of Prevost/Leo’s interview last year includes the coup de grace concerning the necessity of “changing attitudes” before “doctrine” can change:

At some point, when specific questions will come up… People want the church doctrine to change, want attitudes to change. I think we have to change attitudes before we even think about changing what the Church says about any given question. I find it highly unlikely, certainly in the near future, that the church’s doctrine in terms of what the church teaches about sexuality, what the Church teaches about marriage, [will change].  (Pope Leo speaks to Crux’s Elise Ann Allen about LGBTQ+ issues and the liturgy)

Catholic doctrine is immutable. It is not subject to “change” on what the “people” think or how they act. Catholic doctrine can never change, and the fact that Prevost/Leo makes it appear that it can without saying explicitly that it will change means that he is either about or dismissive the immutable nature of doctrine and thus about the immutable nature of God Himself. See Appendix A below for yet another review of Holy Mother Church’s condemnation of dogmatic evolution.

God’s Divine Revelation can never be conformed to how contingent beings think and act.

Rather, God’s rational creatures, men, must always conform themselves to Him as He has revealed Himself exclusively to His Catholic Church.

To the final excerpt from the 2025 Crux interview with Robert Francis Prevost/Leo XIV:

I’ve already spoken about marriage, as did Pope Francis when he was pope, about a family being a man and a woman in solemn commitment, blessed in the sacrament of marriage. But even to say that, I understand some people will take that badly. In Northern Europe they are already publishing rituals of blessing ‘people who love one another’, is the way they express it, which goes specifically against the document that Pope Francis approved, Fiducia Supplicans, which basically says, of course we can bless all people, but it doesn’t look for a way of ritualizing some kind of blessing because that’s not what the Church teaches. That doesn’t mean those people are bad people, but I think it’s very important, again, to understand how to accept others who are different than we are, how to accept people who make choices in their life and to respect them.

I do understand that this is a very hot-button topic and that some people will make demands to say, “we want the recognition of gay marriage,” for example, or “we want recognition of people who are trans,” to say this is officially recognized and approved by the church. The individuals will be accepted and received. Any priest who has ever heard confessions will have heard confessions from all kinds of people with all kinds of issues, all kinds of states of life and choices that are made. I think that the Church’s teaching will continue as it is, and that’s what I have to say about that for right now. I think it’s very important. (Pope Leo speaks to Crux’s Elise Ann Allen about LGBTQ+ issues and the liturgy)

Final Comment:

Robert Francis Prevost/Leo XIV is a naturalist who wants Catholics to “accept” those who are living in states of Mortal Sin and to “respect” so-called “life choices” that are illegitimate.

However, a good confessor will retain the sins of penitents who do not want to reform their lives. He will not absolve the sins who are determined to continue sinning.

While we must bear ourselves with kindness and respect to others, it is sometimes necessary to shun those who want us to accept their decisions to live in ways that offend God and put themselves with themselves by virtue of the fact that men who rebel against God are perforce rebelling against their own human nature that pines for the glory of the Beatific Vision.

Catholics can never give the appearance of approving sinful lifestyles lest they themselves become accomplices in their sins by silence.

Finally, Prevost/Leo’s tentative “I think that the Church’s teaching will continue as it is” las year communicated a tentativeness or uncertainty about what is possible, and his remarks and actions, especially by appointing numerous sodomite sympathizers as conciliar “ordinaries,” have encouraged and emboldened sodomite activists to keep on pushing for everything they desire from the conciliar authorities.

Thus, Robert Francis Prevost/Leo XIV’s call to include the mentally ill without “judging” must be understood in the context of his broader agenda of continuing the work of Jorge Mario Bergoglio, which a recent report on Lifesite News reminded Catholics, is the work of a deceased conciliar Jacobin/Bolshevik, the late Carlo Maria “Cardinal” Martini:

(LifeSiteNews) — Anyone wishing to gain a clearer understanding of the attacks on the true faith in our time need only look at the telling statements in which the agitators have revealed their plans. We are referring to the originally secret St. Gallen Group, an association of cardinals and bishops who described themselves as a “mafia.”[1] Its leading figure was Cardinal Carlo Maria Martini of Milan, who was often dubbed the “anti-pope” in the Italian media due to his well-known opposition to the Church’s Magisterium. In light of this, he himself made a slight variation and called himself the “ante-pope.”[2] This aptly captures the circle’s agenda: it launched massive attacks on Pope Benedict XVI and sought to implement its own agenda. Renowned Vatican expert Edward Pentin confirmed that the group wanted a different Church, one that was “much more modern” and in keeping with the spirit of the times, “with Jorge Bergoglio … at its helm.”[3] Bergoglio’s declared mentor was Martini, who influenced and shaped the chosen candidate.[4]

Against this backdrop, the collection of interviews Night Conversations with Cardinal Martini takes on particular significance, as in it Martini revealed the central themes that constituted the St. Gallen agenda and continue to have an impact to this day. In his key statements, the script that guided the subversive campaign was, as it were, laid bare. We shall therefore refer below to crucial passages that shed light on the circle’s intended objectives and help contextualize the resulting events. . . .

De facto abolition of sexual morality

Throughout the interview, the leader of the St. Gallen Circle attempts to feign a particular closeness to the people in order to conceal his true intentions. Thus, he pretends: “We are seeking a way to talk in a dignified manner about marriage, birth control, artificial insemination and contraception.”[15] He carries out this approach in complete detachment from God’s commandment and the Magisterium of the Church. In doing so, he emphasizes the autonomy of conscience without mentioning that it must be guided by divine revelation and Catholic doctrine: “The Church should, in any case, address issues of sexuality and the family in such a way that the responsibility of the lovers plays a fundamental and decisive role.”[16]

The cardinal vehemently opposes the encyclical Humanae Vitae, which he claims has “triggered a negative development” and caused “great harm.”[17] He argues that this has led to people turning away from the Church and vice versa. He expressly praises the rebellious defiance of this binding magisterial document, particularly among the German and Austrian bishops.

Sincere and truthful contemporaries, on the other hand, know that the encyclical was truly prophetic and that the shocking course of the moral breakdown proved it right.

Martini, on the other hand, effectively promotes a supposedly free sexuality. In this world of his, the precept of the Sixth Commandment vanishes, and the Church’s associated teachings no longer apply: “Particularly in these profoundly human matters such as sexuality and physicality, it is not a question of recipes, but of paths that begin with people and lead them onwards.” In a hypocritical manner, he attempts to set himself up, as it were, as an advocate for young people and to supposedly “liberate” them: “We cannot demand of children and young people everything that would be ideal. They will gradually find their own way. These paths cannot be dictated from above, from desks or pulpits.”[18]

In this context, the Jesuit also uses a back door to open the way for practiced homosexuality. His implication is unmistakable: “In Judaism, the Orthodox strictly prohibit homosexuality; in Reform Judaism, on the other hand, there is a separate synagogue for homosexuals. It is within this diversity that we seek our path.”

By ignoring the teaching of the Catholic Church — which is based on the unambiguous testimony of Holy Scripture — he leaves no doubt as to which option he intends should shape the future: “When dealing with homosexuality, however, we in the Church must admit that we have often been insensitive.” Martini does not speak of the established order of creation, but instead uses a familiar empty phrase: “The Church must work towards a new culture of sexuality and relationships.”[19]

Ideology of synodality

The lever for implementing the St. Gallen revolution is also already discernible in the interview. The future instrument of perpetual synodality is laid out: “In Milan, I had established the Cattedra, the ‘Forum for Non-Believers’, to hear from them what they have to contribute to the salvation of the world and what they have to say to people.” The foundations were laid for what was used in the World Synod as a model of the so-called “inverted pyramid”[20]: the cardinal emphasizes “that the non-believers were the teachers at this Cattedra. They had many critical things to say to us, which led the Church to make corrections and, above all, to broaden its horizons.” Martini thus concludes that the non-believers “shared essential goals with us and sometimes found better ideas and ways than we did ourselves.”[21]

It is not surprising that “listening” — taken to an absolute — is cited as the basis for the strategy that has been devised. In a radical distortion of Christ’s missionary mandate, the Jesuit posits: “Go out into the whole world and teach the nations; this obliges us to engage in dialogue with all people … and to seek cooperation with everyone. Then we can identify common concerns, listen attentively to one another and learn from one another.”[22]

This is no longer about making people disciples of the Lord or holding them accountable for their own salvation, but about striving for an immanent consensus within an earthly framework. (Election of Leo XIV was the next step in the 'St. Gallen revolution'.)

The conciliar revolutionaries can “elect” whomever they desire but the fact remains that apostasy is apostasy no matter which it is advanced by Jacobin/Bolsheviks or by their false opposites, the Girondists/Mensheviks.

The counterfeit church of conciliarism is not the Catholic Church.

Period.

Yesterday, Thursday, October 8, 2026, was the Feast of Saint Bridget of Sweden. Appendix A contains a few of her prophecies and Appendix B contains Father Francis X. Weninger’s reflections on the mystic’s saintly life.

For the moment, however, Dom Prosper Gueranger’s reflection about the first Bishop of Paris, Saint Denis (Dionysius), serves as an important counterpoint to wretched teaching of conciliar revolutionaries such as Jorge Mario Bergoglio and Robert Francis Prevost:

Ushered in by Bridget the northern prophetess, Dionysius appears as the brightest star in that constellation of mystics, which illumines the close of the cycle with the first glimmers of eternal union. Soon we shall salute Teresa of Jesus, and her guide Peter of Alcantara; while from the shades of his Obscure night, John of the Cross will rise in glory next month near to the great St. Gertrude.

The Man-God began to do and to teach, gave us first example then doctrine; so too the Church, in her liturgical year, first sets before us the examples of the saints, and afterwards teaches us the rules of sanctity as formulated by these holy ones themselves. Strong in the results she has obtained, she now seems to rest in the security gained by experience, and, as in the proper of the time, of which that of the saints is the faithful echo, she yields to her desire of seeing her children able to comprehend, with all the saints, what is the breadth and length and height and depth. To know also the charity of Christ, which surpasseth all knowledge, that they may be filled unto all the fullness of God. (Ephesians 3:18-19, Epistle of the 16th Sunday after Pentecost) Is not this the good work which the apostle prays may be perfected in us by that last day, (Philippians 1:6-11, Epistle of the 22nd Sunday after Pentecost) for which these weeks after Pentecost are preparing us, viz: the perfect justice, the fruit of love in its full development? But this development of love cannot be without the progress of the soul in all wisdom and spiritual understanding; (Colossians 1:9-14, Epistle of the last Sunday after Pentecost) and that approving of better things, of which St. Paul speaks, can be acquired only by the imitation of the saints or the study of their works. (Philippians 3:17, Epistle of the 23rd Sunday after Pentecost)

Today the incomparable teacher Dionysius presides over the assembly of the faithful. With east and west let us keep silence; for it behooveth the master to speak and teach, and it beseemeth the disciple to hold his peace and listen. (S. Benedict. Reg. vi)

“Every best gift, and every perfect gift, is from above, coming down from the Father of lights. (James 1:17) Every emanation of splendor overflowing from the divine goodness upon man, reacts in him as a principle of spiritual simplification and of heavenly union; and by its own power leads him back towards the sovereign unity and godlike simplicity of the Father. For all things come from God and return to God.

“By the very fact that they exist, inanimate objects partake of God, who, by the sublimity of His Essence, is the being of all that is. Living things partake of His vital energy, which is superior to all life. Rational and intellectual creatures partake of His wisdom, which surpasses all reason and intelligence. The various beings approach nearer to the Divinity, in proportion as they partake of It in more ways.

“It is a general law, that divine graces are communicated to the lower orders through the ministry of the higher. (Dionys. De ecclesiastica hierarchia. i, iv, viii) The indivisible Trinity, who possesses Divinity by nature, has established the hierarchy of the deification of all beings, whether rational or purely spiritual. For salvation is possible only to deified spirits. (De ecclesiastica hierarchia. i) As deification is nothing else but the attainment of union with God, and resemblance to Him, the aim of the hierarchy is to assimilate and unite to God; (Dionys. De celest. hier. iii) first of all by the absolute retrenchment of all that is contrary to His love; then by the knowledge of sacred truths; by the participation in the simplicity of Him who is One, and by the nuptial banquet of the vision. (Dionys. De eccl. hier. i)

“The order of all hierarchy is therefore this: that some should be purified, and others should purify; that some should be enlightened, and others should enlighten; that some should be perfected, and others should work that perfection. Every function it imposes, tends to the twofold end of receiving and of giving purity, light, and perfect holiness.

“The first hierarchy of blessed spirits receives the first influx of the virtues of Jesus the supreme initiator, and imitates Him in the highest manner. This first hierarchy is obeyed by the second, the second by the third, and the third by the hierarchy of men. And thus, by a divine harmony they rise, one by means of another, towards Him who is the beginning and the end of all beautiful order.

“As each hierarchy includes Powers of three different ranks, the same wonderful harmony exists between these several ranks. Moreover, in every intelligence, human or angelic, are to be found faculties corresponding to the three orders of each hierarchy. It is by passing through these successive degrees, that spirits partake, according to their capacity, of purity, light, and unlimited perfection. For nothing is perfect in itself; nothing is incapable of further progress, save Him who is the primitive and infinite perfection. (Dionys. De eccl. hier. iii, vii, x)

“The blessed inhabitants of heaven, who have nothing sensible or corporeal, God attracts and raises to divine things, not by exterior means; He causes the pure rays and intelligible splendors of His adorable will to shine within them. What is thus imparted to them directly and in unity, is transmitted to us as it were in fragments, under the multiplicity of varied symbols: in the holy Scripture; in the figures wherein our hierarchy, adapting itself to human nature, shrouds for us the mystery of divine regeneration and all the other holy mysteries; (Dionys. De eccl. hier. i-vii) and again, in the harmony of the universe, which shows forth the images and footprints of the divine ideas.

“Though all things speak of God to man, not one of them speaks aright. God is accessible to the understanding, to reason, to science; He is discerned by the sensibility, by thought, by the imagination; in a word, He can be named; nevertheless, He is incomprehensible, ineffable, nameless. Everything reveals Him to all men, and yet nothing manifests Him to anyone. Everything may be predicated of Him, as being the universal cause; (De divinis nominibus, i-xiii) but as He is beyond all expression, everything may be more truly denied of Him. (De mystica theologia, i-v)

“Hence many, in their progress towards God, are not content with passing beyond the starting point of exterior senses necessary to our nature, but rise beyond the manifold operations of reasoning and argumentation. As the senses are a hindrance, when the soul applies herself to intelligible things by the pure understanding; so the intellectual faculty itself becomes useless when the divinized soul, sublimely ignorant, forgetful of all things, plunges herself into the abyss of unfathomable wisdom. The simple adhesion of the angelic natures to Him who surpasses all knowledge, has become the property of these souls; emulating the angels, they have attained the aim of all hierarchy, by becoming as entirely as possible united with God. (De divinis nominibus, i, iv, vii, xiii)

“Guide of Christians in sacred wisdom, O Trinity, sovereignly good, lead us to that height, where all light is outshone by a darkness which coruscates in brilliant lightnings, and, though it can be neither seen nor grasped, inundates with the beauty of its fires the blessedly blinded spirits.” (De myst. theol. i)

Could we presume to add anything? As we have already remarked, (On the Decollation of St. John the Baptist) the Church herself, at this season which prepares the world for the last coming of the Spouse, moderates her voice. Especially ought we to imitate her today, when the divinely inspired Areopagite, oppressed with the weight of his own powerlessness, cries out: “Our language is the more redundant in proportion as it is less pertinent to God. As man rises nearer to heaven, the glance he casts upon the spiritual world becomes simplified and his speech abridged; nigh to the summit, not only do words grow fewer, but all language, nay thought itself, at length fails. Formerly our discourse expanded in proportion to the height whence it descended; as it ascends, it must equally diminish, until, arrived at the full term, it will altogether cease and be lost in the ineffable.” (De mysica theologia, iii)

Meanwhile, Rome will tell us how the revealer of the heavenly hierarchies, coming from Athens into the west, watered with his generous blood the seed he sowed in the future capital of France. Enriched with his sacred body, the humble borough now known as Saint-Denis long surpassed in renown its neighbor Lutetia (Paris). France repaid her apostle’s devotedness by the glory wherewith she surrounded him; it would seem as if, by a chivalrous inspiration, she had undertaken to compensate him for having abandoned his native country for her sake. Immense was the concourse of people to his holy tomb; and still greater was the piety of the kings. The martyr’s banner, the oriflamme, was their standard, Mountjoy St. Denys their battle cry, in every clime whither victory led them. As in life they never quitted the kingdom without entrusting it to the protector of France in his abbey, so at death they bequeathed to him their mortal remains. In spite of sacrilegious profanations, what a sublime spectacle will the holy necropolis present to the world on the last day, when, before the eyes of Adrian and his prefects, he whom they executed at Montmartre and condemned to infamy, will rise from his tomb escorted by three dynasties of monarchs proud to form, at the resurrection, the court of him whom they deemed it an honor to surround in death. Thy friends, O God, are made exceedingly honorable! (Psalms 138:17)

The account given by Rome of St. Dionysius and his companions, is the same as that in the Menaea of the Greek Church, though the latter keeps their Feast on October 3.

Dionysius, an Athenian, was one of the judges of the Areopagus, and a man learned in every science. It is related of him that, on the day Christ our Lord was crucified, he, though still a pagan, on perceiving the unnatural eclipse of the sun, cried out: “Either the God of nature is suffering, or the world is coming to an end.” Paul the apostle, coming to Athens, was brought before the Areopagus, to give an account of the doctrine he preached. He there proclaimed that Christ our Lord had risen from the tomb, and that the dead would all live again. Many thereupon believed in Christ, and among them Dionysius.

He was baptized by St. Paul and appointed to govern the Church of Athens. Later on, he came to Rome; whence Pope Clement sent him to preach the Gospel in Gaul; Rusticus a priest, and Eleutherius a deacon, accompanying him as far as Paris. As he converted many in that town to Christianity, Fescennius the prefect commanded him and his companions to be beaten with rods; but continuing to preach the faith as zealously as before, they were placed on hot gridirons, and suffered several other tortures.

They all endured the torments bravely and joyfully. Finally Dionysius, who was a hundred and one years old, was beheaded with his companions, on the seventh of the Ides of October. It is related of Dionysius, that after his decapitation, he took up his head and carried it in his hands for two miles. He wrote some wonderful and truly heavenly books on the divine names, on the celestial and the ecclesiastical hierarchy, on mystical theology, and several others.

Honor to thee on this day of thy triumph! Honor to the apostle of the Gentiles, who comes to meet thee, as his noble conquest, on the threshold of eternity. From early youth how thy soul yearned for that unknown God, whom the apostle at length revealed to the longing aspirations of thy grand, upright nature! To the darkness of polytheism, to the doubts of philosophy, to the vague glimmers of confused traditions, suddenly succeeded the light of truth; and its triumph was complete. Thou, O Christian Plato, didst enlarge the horizon of philosophy, and didst so rectify its formulas that in them truth could be fittingly clothed. Thou, in thy turn, didst become an apostle; the distinction of Greek and barbarian, that law of the ancient world, was lost in the common origin assigned by St. Paul to all peoples; to the eyes of thy faith, slaves and freemen were equal in that nobility which makes the human race the race of God; while the charity, which overflowed in thy heart, filled it with the immense pity of God Himself for the long ages of ignorance in which mankind had been plunged.

Thus in thy zeal, obeying the inspiration of the Holy Ghost, thou, like a cloud laden with the blessings of the Lord, didst bring fertility to the far west. The people of Gaul learned from thee to seek God, to find Him, and to live in Him; and this new church had no reason to envy the earlier ones built on the foundations of prophets and apostles. O chosen stone, good for the foundations, so intimately united to the Cornerstone that every construction thou upholdest becomes a holy temple of the Lord: the church of France built upon thee, is also the house of God.

O Dionysius, quicken again the divine seed thou didst sow. Restore to Paris and to France their traditions, now forgotten in the fever of gain and pleasure. Bring back Athens to the communion of Christ’s vicar, the indispensable condition of union with our Lord. For every church under heaven obtain such pastors as thou didst describe in the following lines which reveal thyself: “By the holy love which draws us to Him, Jesus calms the tempest of distracting cares; and recalling our souls to the unity of the divine life, He confirms us in the permanent fruitfulness of this noble ministry. Soon, by the exercise of the sacred functions, we draw nigh to the angels, striving to set ourselves, like them, in the fixed state of unchangeable holiness. Thence, gazing upon the divine splendors of the blessed Jesus, and enriched with the profound knowledge of mystical contemplation, we become fitted to be ourselves consecrated in order that we may consecrate, to receive light in order to communicate it, to become perfect in order to lead others to perfection.” (Dionys. De eccl. hier. i) (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saints Dionysius, Rusticus, and Eleutherius, October 9.)

Yes, we are called to holiness of life, not to an immersion in the muck and mire of this passing world.  

Saint Denis urged us to gave upon the higher things so that we can be transformed into pure and thus worthy disciples of Our Blessed Lord and Saviour Jesus Christ.

The conciliar revolutionaries want to accept the impure and impious in the name of accompaniment, but such is an invitation to impurity and impiety of hell itself and not to the glory of the blessed to which Saints Denis, Rusticus, and Eleutherius aspired and won by means of the crown of holy martyrdom.

May Our Lady, the Queen of the Most Holy Rosary, help us now, and at the hour of our death to stay faithful to the Catholic Church while praying for the conversion of all those who are deceived by the conciliar revolutionaries, men who delight in tickling the itching ears of the multitudes while basking in the applause they receive for doing so.

Appendix A

The Prophecies of Saint Bridget of Sweden: A Warning for Us All

The Feast of Saint Bridget of Sweden is celebrated today, Wednesday, October 8, 2025. This holy Swedish widow was given many private revelations by Our Blessed Lord and Saviour Jesus Christ about the nature of His Passion, Death, and Resurrection, and she was also given revelations about future events, including the despoiled state of Catholic priests, thereby providing a warning to us all and not only to apostates such the layman Robert Francis Prevost, who believes himself to be a priest, bishop, and pope:

About how, in the presence of the heavenly host and of the bride, the Divinity spoke to the Manhood against the Christians, just as God spoke to Moses against the people of Israel, and about how damned priests love the world and despise Christ, and about their condemnation and damnation.

Chapter 48

A great host was seen in Heaven and God said to it: “My friends, who know and understand and see all things in me, I am speaking in your presence, for the sake of my bride standing here, like someone who speaks to himself, for in this way does my Divinity converse with my Humanity. Moses was with God on the mountain forty days and nights, and when the people saw that he had been gone so long, they took gold and threw it into the fire and shaped a calf out of it, calling it their god.

Then God said to Moses: ‘The people have sinned. I will wipe them out, just like something written is erased from a book.’ Moses answered: ‘No, my Lord, do not. Remember that you led them up from the Red Sea and worked wonders for them. If you erase and destroy them, where is your promise then? I beg you, do not do this, for then your enemies will say: The God of Israel is evil who led the people up from the sea but killed them in the desert.’ And God was appeased by these words.

I am this Moses, figuratively speaking. My Divinity speaks to my Manhood just as to Moses, saying: ‘Behold what your people have done and see how they have despised me. All the Christians shall be killed and their faith eradicated.’ My Humanity answers: ‘No, Lord. Remember that I led the people through the sea in my blood when I was bruised from the top of my head to the sole of my foot. I have promised them eternal life; have mercy on them for the sake of my suffering.’ After hearing these words the Divinity was appeased and said: ‘Thy will be done, for all judgment is given to you.’ See what love, my friends!

But now in your presence, my spiritual friends, angels and saints, and in the presence of my bodily friends who are in the world and yet not in the world except with their body, I complain that my people are gathering firewood and lighting a fire, throwing gold into the fire so that a calf emerges for them to adore and worship as a god. It stands like a calf on four feet having a head, a throat, and a tail. When Moses delayed on the mountain a long time without returning, the people said: ‘We do not know what may have happened to him after this long time.’ And they were displeased that he had led them out of captivity and slavery, and they said: ‘Let us find another god to go before us.’

This is what these damned priests are now doing to me. For they say: ‘Why should we have a more austere life than others? What is our reward for this? It is better for us to live in peace and as we want. Let us love the world that we are certain about, for we are uncertain about his promise.’ Then they gather firewood when they devote all their senses to the love of the world. They light a fire when they have a complete desire for the world. They burn when their lust glows in their mind and proceeds in an act. They throw in gold, which means that all the honor and love they should show to me, they show to get the honor of the world.

Then the calf emerges, which means a complete love of the world. It has four feet of sloth, impatience, superfluous rejoicing, and greediness. For these priests who should be my servants are slothful in honoring me, impatient in suffering anything for my sake, excessive in rejoicing, and never satisfied with the things they have. This calf also has a head and throat, which means a complete will for gluttony that can never be satisfied, not even if the whole sea were to flow into it. The tail of the calf is their malice, for they do not let anyone keep his property if they can take it from him. By their bad example and their contempt, they injure and pervert everyone who serves me. Such is the love for the calf that is in their hearts, and in such they rejoice and lust. They think about me as those others did about Moses, and say: ‘He has been gone for a long time. His words appear vain and his deeds burdensome. Let us have our own will, let our power and will be our god.’ And they are not even satisfied by these things and forget me entirely, but instead, they have me as their idol.

The heathens used to worship wood and stones and dead men, and among others, an idol called Beelzebub was worshipped whose priests used to offer him incense with devotional genuflections and shouts of praise. And everything in their offering that was useless, they dropped on the ground, and the birds and flies ate it up. But everything that was useful, the priests hid away for themselves. They locked the door on their idol and kept the key for themselves so that nobody could go in.

This is what the priests are doing to me in this time. They offer me incense, that is, they speak and preach beautiful words in order to win praise for themselves and some temporal benefit, but not out of love of me. Just as the scent of the incense cannot be captured but only felt and seen, so their words do not attain any benefit for souls so that it can take root and be kept in their hearts, but they are only heard and seem to please for a short time. They offer me prayers, but not the kind that are pleasing to me. Like those who shouts praise with their mouths and are silent in their hearts, they stand next to me shouting with their mouths while in their hearts and thoughts they wander around in the world. But if they were speaking with a mighty or powerful man, then their hearts would follow their own speech and words so that no one would be able to remark on them.

But in my presence the priests are like men who are mentally deranged, for they say one thing with their mouths and have another in their hearts. No one who hears their words can be certain about their meaning. They bend their knees for me, that is, they promise me humility and obedience, but in truth, their humility is as Lucifer’s, and they are obedient to their own desires and not me. They also lock me in constantly and keep the key for themselves. They open up for me and praise me when they say: ‘Thy will be done on earth as it is in heaven.’ But then they lock me in again by fulfilling their own will, while my will is as an imprisoned and powerless man who can neither be seen nor heard. They keep the key for themselves when they, by their bad example, also lead astray others who want to do my will. And, if they could, they would gladly forbid my will from being fulfilled and accomplished, except when it suits their own will. They also hide anything in the offering that is necessary and useful to them, that is, they demand all their honor and privileges, but the human body, who falls to the ground and dies and for which they should offer the best sacrifice, him they consider as useless and leave the body to the flies, that is, to the worms on the ground. They do not care or bother about their obligation for the salvation of souls.

But what was said to Moses? ‘Kill those who made this idol!’ And some were killed, but not all. In the same way, my words will now come and kill them, some in body and soul by eternal damnation, others unto life so that they should convert and live, others through a fast death, for these priests are altogether abhorrent to me. But what shall I liken them to? They are indeed like the fruit of the thorn-bush, which is beautiful and red on the outside, but inside is full of impurity and stinging thorns. In the same way, these come to me as men who are red with love, and they seem to be pure to men, but inside they are full of all filth. If this fruit is laid in the earth, other thorn-bushes grow up from it. In the same way, these hide their sin and malice in their heart as in the earth, and they become so rooted in evil that they do not even blush to appear in public and boast about their sin. Hence other men not only find a reason to sin but also become deeply wounded in their souls, thinking thus to themselves: ‘If priests do this, it is even more permitted for us to do it.’ And they are not only like the fruit of the thorn-bush, but also the thorns, for they disdain to be moved by reproach and admonition, and they consider no one to be as wise as them and think that they can do everything they want.

Therefore, I swear by my Divinity and Manhood, in the hearing of all the angels, that I shall break down the door they have closed on my will, and my will shall be fulfilled, and their will shall be annihilated and locked in eternal torment and anguish. For as it was once said: ‘I shall begin my judgment with the priests and at my altar.’” (St. Bridget (Birgitta) of Sweden - Prophecies and Revelations.)

Appendix B

Father Francis X. Weninger, S.J., on the Feast of Saint Bridget of Sweden

St. Bridget, known in the entire Church of God, on account of the many divine revelations with which she was graced, was born in Sweden, of noble and pious parents. Shortly before the birth of Bridget, her mother was in great danger of shipwreck, but was miraculously saved. In the following night, a venerable old man appeared to her, who said: "God has saved your life on account of the child to whom you will give birth. Educate it carefully; for it will arrive at great holiness." This command was faithfully followed by the pious mother as long as she lived. After her death, Bridget, then only seven years old, was given into the charge of a very devout aunt, who brought her up most piously. When ten years of age, she heard a sermon on the bitter passion and death of our Lord, which made a deep impression on her young and tender heart. In the following night, Christ appeared to her, hanging on the Cross, while streams of blood flowed from His wounds. Bridget, deeply moved, cried out: "O, Lord, who has so maltreated thee?" "Those who despise my love," answered Christ, that is, those who transgress my laws and are ungrateful for my immeasurable love to them. This vision remained in Bridget's memory, and caused her, from that hour, to manifest the most tender devotion to the passion and death of the Saviour, of which she could never think without shedding tears.

This vision was followed by many others, especially during her prayers, which the Saint loved so well that it seemed as if no other occupation could give her joy or contentment. She often rose quietly during the night and passed hours in pious meditation. She also used many ways and means to mortify her delicate body, so as to resemble, in silently enduring pain, Him who had suffered so infinitely more for her. In obedience to her father, she at the age of thirteen gave her hand to Ulpho, prince of Nericia, whose heart she won so entirely by her amiability and sweetness of manners, that she weaned him, in a short time, from gaming, immoderate luxury in dress and other similar faults, and induced him to lead a life pleasing to God, by his assiduity in prayer and in going to confession. She lived with him in undisturbed love and harmony. She was also very solicitous for her domestics, and allowed nothing that might offend the Almighty or prevent His blessing from coming upon her house.

She became the mother of four sons and as many daughters. Two of her sons died in their innocence; two while travelling in the Holy Land. Two of her daughters lived at court, and became models of all virtues. The third became a nun and led a holy life, and the fourth, Catherine, was numbered among the Saints; which is evidence of the pious care with which St. Bridget educated her children. She herself instructed them in religion and in the way of living piously, and led them, from their most tender years, to practise works of charity and mortification, being an example to them in all virtuous deeds. With the consent of Ulpho, she founded a hospital and waited daily, at certain hours, like a servant, on the poor and sick, who were in it. She often washed their feet, kissing them most reverentially. Her husband became dangerously ill on his return from Compostella, whither he had gone with St. Bridget, to visit the tomb of the holy Apostle St. James. But St. Dionysius, who appeared to Bridget, announced to her, besides other future events, that Ulpho would soon recover. She soon saw this prophecy fulfilled, and had also the joy to perceive that Ulpho was disgusted with the world and desired to end his life in retirement. With the permission of his pious spouse, he went into a Cistercian monastery, where he ended his life most holily.

Bridget lived thirty years after her husband had entered a monastery, and being free from many former cares and anxieties, she devoted herself with great zeal to a most perfect and penitential life. Her temporal possessions she gave to her children, clothed herself in a penitential robe, and unweariedly practised acts of devotion, charity and penance. She fasted four times in the week, and on Friday, took only water and bread. She gave the greater part of the night to prayer, spending whole hours prostrate before the Crucifix or the Blessed Sacrament. Every Friday she let fall a few drops of boiling wax into a wound which she had, to remember, by the pain this gave her, the suffering of our Lord. She daily fed twelve poor persons and served them at table. She founded a convent for sixty nuns, and gave them a rule which she had received from Christ Himself. These regulations were afterwards adopted by many houses of Religious men. This was the origin of the celebrated Brigittine Order. St. Bridget herself entered a convent which she had founded, and was a shining light to all in the practice of virtue.

Having lived there two years, she was commanded, in a vision, to make a pilgrimage to Rome, with her daughter Catherine, and thence to the Holy Land. On her return, a malignant fever seized her, which greatly increased when she had arrived at Rome, and lasted a whole year. The great pains she suffered were made easy to her by the thought of the bitter passion of our Saviour; and for love of Him, she was willing to endure much more. She derived the greatest comfort from a vision in which God appeared to her and assured her of her salvation. The hour of her death was also made known to her by divine revelation. She prepared herself most carefully for her end, and after receiving the holy sacraments, she breathed her last in the arms of her holy daughter, and, rich in merits and virtues, went to receive her reward in heaven, in the 71st. year of her age, in the year 1373. Before and after her death God wrought many and great miracles by her intercession.

Practical Considerations

I. Christ appeared to St. Bridget, wounded over His whole body, saying that those who had despised His love, and had shown themselves ungrateful for His mercies, had thus maltreated Him. Are you not also one of those who despise the Saviour's love and show themselves ungrateful to Him? Are you not, perhaps, even one of those who, according to the words of St. Paul, crucify Him anew? "You crucify the Lord anew as often as you become guilty of a mortal sin," says Hugh, the Cardinal. And how often has this happened? And what were your reasons for so doing? What could you answer, if Christ would address you, as St. Bernard introduces Him speaking: " Am I not yet wounded enough for you? Have I not yet sufficiently suffered for your misdeeds? why do you still add new pains to the old ones? The wounds of your sins are much more painful to me than the wounds of my body."

What, I ask, could you answer, if Christ spoke thus to you? Oh! prostrate yourself before your crucified Saviour, humbly ask His pardon and promise Him that in future you will show yourself grateful and not offend Him. In every temptation to sin, remember your crucified Lord, and address yourself in the words of St. Bernard: "My God hangs on the Cross, and shall I submit to lust?" Shall I sin? Shall I, for a miserable gain, for a short sensual pleasure, offend my God? "How can I do this wicked thing, and sin against my God?" said the chaste Joseph, when tempted to sin (Genesis, xxxix.). He meant by this, that it was impossible for him to offend so great and so good a God. "How can I sin against my God?" Speak thus to yourself, when Satan or men tempt you to sin. How dare I do it? How can I thus offend my good God? How thus offend my kind Redeemer, and open afresh all His wounds? But your acts must correspond with these words, and as Joseph rather drew upon himself the anger of his mistress and all that might follow it, than offend God, so in the same manner must you act.

II. St. Bridget, in a most gentle manner, reformed her husband of many faults, such as gaming and immoderate love of dress. She taught her children to pray, to perform works of mercy, and mortification. Oh! that all wives would so act to their husbands; all mothers adopt the same plan in the education of their children! How great would their merit be on earth, and how inexpressible their joy at meeting their children in a happy eternity! But on the contrary, how heavy will be the account which those women will have to render before God, and how excruciating their pain in hell, who have incited their husbands to pride, to hatred, and to enmity, to oppression and persecution of their neighbor, to all kinds of fraud, injustice, and other vices! And terrible too will be the punishment of those mothers who take not proper care in the instruction of their children, who do not correct their faults, who do not lead them, by precept and example, to piety, but to frivolous vanities, to love of dress and of the world and all kinds of sinful amusements. What has here been said applies also to husbands and fathers.

Married people should love each other; and what is more opposed to Christian love, than for one to be to the other an occasion of sin, and thus injure one who should be shielded from all evil? Both parents are obliged to lead their children, by word and example, in the path to heaven, and to teach them those lessons which God gives so emphatically by the Psalmist: "That they may put their hope in God and may not forget the works of God." (Psalm lxxvii.) If they neglect this, and perhaps do the contrary, what Origen says will happen to them: " The parents will have to render account of the sins of their children, if they have not instructed them well, and punished them duly; for, it is they who are guilty of the eternal perdition of their children, and they condemn themselves for all eternity." (As found at: St. Bridget, Widow.)