Heresy, Thy Name is Jorge Mario Bergoglio

Jorge Mario Bergoglio says nothing new. He is an entirely unoriginal Modernist, which means that he thinks that he is saying “new” and “original” things that no one has ever heard before. To paraphrase Pope Leo IX as cited by Pope Saint Pius X in Pascendi Dominci Gregis, September 8, 1907:

The Modernists completely invert the parts, and of them may be applied the words which another of Our predecessors Gregory IX, addressed to some theologians of his time: “Some among you, puffed up like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the meaning of the sacred text…to the philosophical teaching of the rationalists, not for the profit of their hearer but to make a show of science…these men, led away by various and strange doctrines, turn the head into the tail and force the queen to serve the handmaid.” (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Jorge Mario Bergoglio believes that religion is matter of responding to the alleged “needs of the people” as they actually live their lives, not the assent of the will to those truths revealed by God Himself and that He has entrusted to His Catholic Church, she who is guided infallibly by the Third Person of the Most Blessed Trinity, God the Holy Ghost, for its infallible explication and eternal safekeeping. Bergoglio believes in a “church” that has taught “error” and is thus neither infallible or inerrant on Faith and Morals, He has told us repeatedly that the real heretics are not those who effect from one more truths taught by Holy Mother Church, who canst neither deceive nor be deceived, but those who not show what he thinks is “mercy” to those whose lives do not conform to what he disparagingly refers to do as “rigid” ideas that take no account of how people live.

Remember Jorge Mario Bergoglio believes that the Catholic Church had abandoned her Divine Founder, Invisible Head, and Mystical Spouse, Our Blessed Lord and Saviour Jesus Christ from some ill-defined time, probably the Apostolic Era, to the time of the “Second” Vatican Council. This is but a variation of a foundational falsehood of Protestantism that contends the “true Church” disappeared after the first few centuries only to be rediscovered by Martin Luther. This is unspeakable blasphemy and, for all of Bergoglio’s dismissal of creating a “different church” rather than a “new church,” it is perhaps useful to recall that one of his revolutionary comrades, Vincenzo Paglia, frankly referred to the “church that flowed from the Second Vatican Council” when speaking of the assassination of the Marxist dupe named Oscar Romero, the conciliar “archbishop” of San Salvador, El Salvador, on March 25, 1980:

“He was killed at the altar,” Archbishop Paglia said, instead of when he was an easier target at home or on the street. “Through him, they wanted to strike the Church that flowed from the Second Vatican Council." (Romero To Be "Beatified" Soon.)

Whether or not he realized it at the time, “Archbishop” Vincenzo Paglia made quote a statement by stating that his church is one that flowed from the “Second” Vatican Council and not the Wounded Side of Our Blessed Lord and Saviour Jesus Christ as Blood and Water flowed forth out from the cardiac sac surrounding His Most Sacred Heart. As a conciliar presbyter noted to me in an e-mail in 2004, the “Second” Vatican Council represented what he termed was an “ecclesiogensis,” that is, the springing forth of a new church that had little to do with the one that preceded it.

This is indeed quite correct. What has flowed forth from the “Second” Vatican Council and the “magisterium” of the conciliar “popes” has been nothing other than a polluted stream of apostasy that originated from the poisoned wells of Modernity and Modernism. Countless hundreds of millions of people have been poisoned by it enough to have had their minds poisoned against any mention of the “old faith,” especially as expressed and protected in the Immemorial Mass of Tradition.

“The new thought of the Vatican II Council had been slowly brewing in the Christian conscience”?

The “new thought” of which Jorge Mario Bergoglio speaks incessantly is called Modernism, which was condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907.

Pope Saint Pius X specifically condemned the Modernist proposition that the Faith springs from the "consciousness," which is precisely what Jorge Mario Bergoglio believes as he has not an original thought in his Modernist skull.

Consider what he said to the editors of Jesuit periodicals in Europe recently as he defined heresy to be a failure to respond to the “needs” of the people rather than what it is: a defection from the Holy Faith as It has been revealed by Our Blessed Lord and Saviour Jesus Christ:

Holy Father, thank you for this meeting. What is the meaning and mission of the journals of the Society of Jesus? Do you have a mission for us?

It is not easy to give a clear and precise answer. In general, of course, I believe that the mission of a cultural journal is to communicate. I would add, however, to communicate in the most embodied way possible, in a personal way, with the authenticity of a face-to-face engagement. By this I mean that it is not enough to communicate ideas. You have to communicate ideas that come from experience. This for me is very important. Ideas must come from experience.

Take the example of heresies, whether they are theological or human, for there are also human heresies. In my view, a heresy arises when the idea is disconnected from human reality. Hence the phrase someone said – Chesterton if I remember correctly – that “heresy is an idea gone mad.” It has gone mad because it has lost its human roots.

The Society of Jesus should not be interested in communicating abstract ideas. It is interested, instead, in communicating human experience through ideas and reasoning, through experience. Ideas are to be discussed. Discussion is a good thing, but for me it is not enough. It is human reality that is to be discerned. Discernment is what really counts. The mission of a Jesuit publication cannot be only to discuss, but it must be above all able to help discernment that leads to action.

Sometimes, in order to discern, you have to throw a stone! If you throw a stone the waters are stirred up; everything moves and you can discern. But if instead of throwing a stone, you throw… a mathematical equation, a theorem, then there will be no movement, and therefore no discernment.

Notice that this phenomenon of abstract ideas about the human condition is ancient. It characterized, for example, decadent scholasticism, a theology of pure ideas, totally distant from the reality of salvation, which is the encounter with Jesus Christ. That is why a cultural magazine must work on reality, which is always superior to the idea. And if the reality is scandalous, even better.

For example, I recently met with the “Santa Marta Group,” which works on the scandalous reality of human trafficking. This is something that moves us, touches us and pushes us forward. On the other hand, abstract ideas about the enslavement of people do not move anyone. We have to start from experience and its narration.

This is the principle that I wanted to tell you about and that I recommend to you: reality is superior to the idea, and therefore you must deal with ideas and reflections that arise from reality.

When you enter the world of ideas alone and move away from reality you end up with what is ridiculous. Ideas are discussed, reality is discerned. Discernment is the charism of the Society. In my opinion, it is the first charism of the Society and it is what the Society must continue to focus on, including in its cultural journals. They must be helpful and promote discernment. (Francis in Conversation with the Editors of European Jesuit Journals.)

Pope Pius XII understood that the Society of Jesus was being overrun by Modernist renegades, which is why he said the following to those of its representatives who attended the Thirtieth General Congregation on September 14, 1957:

The more serious cause, however, was the movement in high Jesuit circles to modernize the understanding of the magisterium by enlarging the freedom of Catholics, especially scholars, to dispute its claims and assertions. Jesuit scholars had already made up their minds that the Catholic creeds and moral norms needed nuance and correction. It was for this incipient dissent that the late Pius XII chastised the Jesuits’ 30th General Congregation one year before he died (1957). What concerned Pius XII most in that admonition was the doctrinal orthodoxy of Jesuits. Information had reached him that the Society’s academics (in France and Germany) were bootlegging heterodox ideas. He had long been aware of contemporary theologians who tried “to withdraw themselves from the Sacred Teaching authority and are accordingly in danger of gradually departing from revealed truth and of drawing others along with them in error” (Humani generis).

In view of what has gone on recently in Catholic higher education, Pius XII’s warnings to Jesuits have a prophetic ring to them. He spoke then of a “proud spirit of free inquiry more proper to a heterodox mentality than to a Catholic one”; he demanded that Jesuits not “tolerate complicity with people who would draw norms for action for eternal salvation from what is actually done, rather than from what should be done.” He continued, “It should be necessary to cut off as soon as possible from the body of your Society” such “unworthy and unfaithful sons.” Pius obviously was alarmed at the rise of heterodox thinking, worldly living, and just plain disobedience in Jesuit ranks, especially at attempts to place Jesuits on a par with their Superiors in those matters which pertained to Faith or Church order (The Pope Speaks, Spring 1958, pp. 447-453). (Monsignor George A. Kelly, Ph.D., The Catholic College: Death, Judgment, Resurrection. See also the full Latin text of Pope Pius XII's address to the thirtieth general congregation of the Society of Jesus at page 806 of the Acta Apostolicae Sedis for 1957: AAS 49 [1957]. One will have to scroll down to page 806.)

Jorge Mario Bergoglio was trained by the very sort of revolutionaries whose false moral theology was condemned by Pope Pius XII in 1957, and it is this false moral theology, which is nothing other than Judeo-Masonic moral relativism, which itself is the product of the Protestant Revolution’s theological relativism. Modernism is, of course, the synthesis of all heresies. Bergoglio’s whole program, enunciated nearly five years ago in Evangelii Gaudium, November 26, 2013, and given concrete form in Amoris Latetia, March 19, 2016, is nothing other than a celebration of subjectivism, of basing a false moral teaching on what is "actually done, rather than from what should be done. Cupich was merely giving voice on October 3, 2017, to what Bergoglio has believed throughout the course of his long and fabled career of disparaging Catholic teaching and of committing serial blasphemous, apostate acts that serve the interests of Antichrist of the lowest reaches of hell itself.

Thus, you see, Jorge Mario Bergoglio believes that an adherence to the immutable truths of the Holy Faith is cruel “heresy” whereas to “meet the people where they are” is fidelity to a falsified gospel of his own creation.

Writing in Pascendi Dominci Gregis, Pope Saint Pius XII condemned such subjectivism:

37. But it is not solely by objective arguments that the non-believer may be disposed to faith. There are also those that are subjective, and for this purpose the modernist apologists return to the doctrine of immanence. They endeavor, in fact, to persuade their non-believer that down in the very depths of his nature and his life lie hidden the need and the desire for some religion, and this not a religion of any kind, but the specific religion known as Catholicism, which, they say, is absolutely postulated by the perfect development of life. And here again We have grave reason to complain that there are Catholics who, while rejecting immanence as a doctrine, employ it as a method of apologetics, and who do this so imprudently that they seem to admit, not merely a capacity and a suitability for the supernatural, such as has at all times been emphasized, within due limits, by Catholic apologists, but that there is in human nature a true and rigorous need for the supernatural order. Truth to tell, it is only the moderate Modernists who make this appeal to an exigency for the Catholic religion. As for the others, who might he called integralists, they would show to the non-believer, as hidden in his being, the very germ which Christ Himself had in His consciousness, and which He transmitted to mankind. Such, Venerable Brethren, is a summary description of the apologetic method of the Modernists, in perfect harmony with their doctrines -- methods and doctrines replete with errors, made not for edification but for destruction, not for the making of Catholics but for the seduction of those who are Catholics into heresy; and tending to the utter subversion of all religion. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

There is no “wiggle room” here for Jorge Mario Bergoglio, whose longtime associate, Oscar Andres Rodriguez Maradiaga said the following in identical presentations he made in Miami, Florida, and Irving, Texas in October of 2013:

To discern what constitutes abuse or infidelity within the Church we have no other measure but the Gospel. Many of the traditions established in the Church could lead her to a veritable self-imprisonment. The truth will set us free, humility will give us wings and will open new horizons for us.”

In other words, good readers, Oscar Andres Rodriguez Maradiaga was telling us nearly nine years ago that his friend, mentor and nominal superior, Jorge Mario Bergoglio, was proceeding with the “reform” of what they think is the Catholic Church without any regard for any of the Church's general councils, including those, such as the Third Council of Constantinople, the Council of Florence, the Council of Constance, especially the Council of Trent and the [First] Vatican Council, and anything taught at any time by our true popes prior to the death of Pope Pius XII on October 9, 1958. No fuss, no muss, no need for Joseph Alois Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned “hermeneutic of continuity” to seek to reconcile the irreconcilable. No need for that now.

Oscar Andres Rodriguez Maradiaga told us very boldly eight years ago that the “past” just does not matter. It is time for a “new beginning.” What is in the “past” can lead to a “veritable self-imprisonment,” which Bergoglio has said himself repeatedly and to the point of utter exhaustion, thus making it time to be “free” and “humble” to set out for the “new horizons” of apostasy.

It is by means of this "freedom" that Jorge Mario Bergoglio and his fellow revolutionaries, including his pal from Honduras, Oscar Andres Rodriguez Maradiaga, seek to put the final capstone on the One World Ecumenical Church by means of "chucking" doctrine and papal condemnations of false ecumenism, to simply share “brotherhood” in a “church of communion,” something that the false “pontiff” made clear for the umpteenth gazillion on October 9, 2021:

This is not a matter of form, but of faith. Participation is a requirement of the faith received in baptism.  As the Apostle Paul says, “in the one Spirit we were all baptized into one body” (1 Cor 12:13).  In the Church, everything starts with baptism.  Baptism, the source of our life, gives rise to the equal dignity of the children of God, albeit in the diversity of ministries and charisms.  Consequently, all the baptized are called to take part in the Church’s life and mission.  Without real participation by the People of God, talk about communion risks remaining a devout wish.  In this regard, we have taken some steps forward, but a certain difficulty remains and we must acknowledge the frustration and impatience felt by many pastoral workers, members of diocesan and parish consultative bodies and women, who frequently remain on the fringes.  Enabling everyone to participate is an essential ecclesial duty!  All the baptized, for baptism is our identity card.

The Synod, while offering a great opportunity for a pastoral conversion in terms of mission and ecumenism, is not exempt from certain risks. I will mention three of these.  The first is formalism. The Synod could be reduced to an extraordinary event, but only externally; that would be like admiring the magnificent facade of a church without ever actually stepping inside.  The Synod, on the other hand, is a process of authentic spiritual discernment that we undertake, not to project a good image of ourselves, but to cooperate more effectively with the work of God in history.  If we want to speak of a synodal Church, we cannot remain satisfied with appearances alone; we need content, means and structures that can facilitate dialogue and interaction within the People of God, especially between priests and laity.  Why do I insist on this?  Because sometimes there can be a certain elitism in the presbyteral order that detaches it from the laity; the priest ultimately becomes more a “landlord” than a pastor of a whole community as it moves forward.  This will require changing certain overly vertical, distorted and partial visions of the Church, the priestly ministry, the role of the laity, ecclesial responsibilities, roles of governance and so forth. (Moment of reflection for the beginning of the synodal journey, 9 October 2021.)

In other words, goodbye to hierarchy, hello to egalitarianism. In reality, of course, this is simply Bergoglio’s way of transforming what is thought to be the Catholic Church into an ape of the shapeless masses of apostasy that constitute the thousands upon thousands of different Protestant sects worldwide, but most especially those so-called “mainstream” Protestant sects that are as irrelevant to most Protestants as is almost anything Jorge Mario Bergoglio says or does is to even those believing Catholics who still believe that the counterfeit church is the Catholic Church.

We return now to the apostate who lives in the Casa Santa Marta:

A second risk is intellectualism.  Reality turns into abstraction and we, with our reflections, end up going in the opposite direction.  This would turn the Synod into a kind of study group, offering learned but abstract approaches to the problems of the Church and the evils in our world.  The usual people saying the usual things, without great depth or spiritual insight, and ending up along familiar and unfruitful ideological and partisan divides, far removed from the reality of the holy People of God and the concrete life of communities around the world. (Moment of reflection for the beginning of the synodal journey, 9 October 2021.)

This is an attack against dogmatic proclamations of any kind even though they had been made under the infallible guidance and protection of the Third Person of the Most Blessed Trinity, God the Holy Ghost. Bergoglio considers dogma to be “ideological” and he considers his Modernist ideology to be “faith.” He believes that there is a dichotomy between doctrine and charity (viz., the “needs” of the “people”), something that he made clear in Evangelii Gaudium, November 26, 2013:

61. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. It has to do with “observing” all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: “The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law” (Rom 13:8, 10). These are the words of Saint Paul, for whom the commandment of love not only sums up the law but constitutes its very heart and purpose: “For the whole law is fulfilled in one word, ‘you shall love your neighbour as yourself’” (Gal 5:14). To his communities Paul presents the Christian life as a journey of growth in love: “May the Lord make you increase and abound in love for one another and for all” (1 Th 3:12). Saint James likewise exhorts Christians to fulfil “the royal law according to the Scripture: You shall love your neighbour as yourself” (2:8), in order not to fall short of any commandment. . . .

194. This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them. This is especially the case with those biblical exhortations which summon us so forcefully to brotherly love, to humble and generous service, to justice and mercy towards the poor. Jesus taught us this way of looking at others by his words and his actions. So why cloud something so clear? We should not be concerned simply about falling into doctrinal error, but about remaining faithful to this light-filled path of life and wisdom. For “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”. (Jorge Mario Bergoglio, Evangelii Gaudium, November 26, 2013.)

Jorge Mario Bergoglio is forever attempting to posit a false dichotomy between doctrinal fidelity and charity. This effort is unspeakably insidious as true charity starts with love of God, and one cannot truly love God unless one adheres to everything that He has taught to us. To disparage the importance of doctrinal formation in order to seek to replace it with a nebulous kind of social work that is performed to "prove" how "good" and "kind" Christians can be is nothing other than to place a complete seal of approval upon the false principles of The Sillon that were condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910. It is also to make a mockery of the very words of Our Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, and of the entire patrimony of the Catholic Church:

[11] The Jews therefore sought him on the festival day, and said: Where is he? [12] And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people. [13] Yet no man spoke openly of him, for fear of the Jews. [14] Now about the midst of the feast, Jesus went up into the temple, and taught. [15] And the Jews wondered, saying: How doth this man know letters, having never learned?

[16] Jesus answered them, and said: My doctrine is not mine, but his that sent me. [17] If any man do the will of him; he shall know of the doctrine, whether it be of God, or whether I speak of myself. [18] He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him. [19] Did Moses not give you the law, and yet none of you keepeth the law? [20] Why seek you to kill me? The multitude answered, and said: Thou hast a devil; who seeketh to kill thee?  (John 7: 11-20.)

There is no dichotomy between love of doctrinal truth and the provision of the Spiritual and Corporal Works of Mercy as to contend this is to blaspheme the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who inspired the Fathers of Holy Mother Church's true general councils to care for nothing so much as to So the truths of the Holy Faith, condemning doctrinal errors as circumstances required them to do so.

It is very interesting that Bergoglio's quote at the end of Paragraph 194 of Evangelii Gaudium cited above ("“defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”) came from a conciliar document, Libertatis Nuntius, that was issued on August 6, 1984, by the so-called Congregation for the Doctrine of Faith and was signed by none other than, yes, Joseph "Cardinal" Ratzinger. Here is the full text of the paragraph from which Bergoglio quoted:

18. The defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them. Spiritual conversion, the intensity of the love of God and neighbor, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone, and especially of pastors and those in positions of responsibility. The concern for the purity of the faith demands giving the answer of effective witness in the service of one's neighbor, the poor and the oppressed in particular, in an integral theological fashion. By the witness of their dynamic and constructive power to love, Christians will thus lay the foundations of this "civilization of love" of which the Conference of Puebla spoke, following Paul VI. [34] Moreover there are already many priests, religious, and lay people who are consecrated in a truly evangelical way for the creation of a just society. (Joseph "Cardinal" Ratzinger, Libertatis Nuntius, August 6, 1984.)

As noted in  No Space Between Ratzinger and Bergoglio: So Close in Apostasy, So Far From Catholic Truth, there is little “daylight” between the nonagenarian Joseph Alois Ratzinger/Benedict XVI and the octogenarian Jorge Mario Bergoglio/Francis. 

Pope Pius VI explained the methods of innovators such as the conciliar "pontiffs" to promote error in the name of the Catholic Church:

[The Ancient Doctors] knew the capacity of innovators in the art of deception. In order not to shock the ears of Catholics, they sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in the most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith which is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation. This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a synod of which the principal glory consists above all in teaching the truth with clarity and excluding all danger of error.

"Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.

"It is as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions which are published in the common language for everyone's use. Or again, as if the same faithful had the ability on examining such documents to judge such matters for themselves without getting confused and avoiding all risk of error. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor Saint Celestine who found it used in the writings of Nestorius, Bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity. Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.

"In order to expose such snares, something which becomes necessary with a certain frequency in every century, no other method is required than the following: Whenever it becomes necessary to expose statements which disguise some suspected error or danger under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic truth is camouflaged." (Pope Pius VI, Auctorem Fidei, August 28, 1794.)

To denounce error is not to “pile on” those who propagate it.

No, to denounce error is acquit our duties before God without being respecters of persons, and those who are concerned about “piling on” Jorge Mario Bergoglio ought to be reminded that Successors of Saint Peter can never teach error, which is why it is important to reprise this brief section from Qui Pluribus, November 9, 1846:

10. This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is,[5] and Peter speaks in the Roman Pontiff,[6] living at all times in his successors and making judgment,[7] providing the truth of the faith to those who seek it.[8] The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.

11. For this mother and teacher[9] of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church,[10] the entire substance of the Christian religion resides there also.[11] The leadership of the Apostolic See has always been active,[12] and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church.[13] Whoever does not gather with this Church scatters.[14] (Pope Pius IX, Qui Pluribus, November 9, 1846.)

Each of our true popes and Holy Mother Church's true general councils had to be wrong to denounce error and to insist on doctrinal formation in catechesis and missionary work for Jorge Mario Bergoglio to be correct. This simply cannot be so.

To defend doctrinal truth and to uproot error from the mind is a duty we owe to God and to each other:

These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Constantinople III).

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .

But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)

Would that they had but displayed less zeal and energy in propagating it! But such is their activity and such their unwearying labor on behalf of their cause, that one cannot but be pained to see them waste such energy in endeavoring to ruin the Church when they might have been of such service to her had their efforts been better directed. Their artifices to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. They recognize that the three chief difficulties which stand in their way are the scholastic method of philosophy, the authority and tradition of the Fathers, and the magisterium of the Church, and on these they wage unrelenting war. Against scholastic philosophy and theology they use the weapons of ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. Let the Modernists and their admirers remember the proposition condemned by Pius IX: "The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science." They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.'' (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

Each of our true popes and Holy Mother Church's true general councils had to be wrong to denounce error and to insist on doctrinal formation in catechesis and missionary work for Jorge Mario Bergoglio to be correct. This simply cannot be so.

Moreover, Pope Pius IX’s Qui Pluribus reminds us yet again that Holy Mother Church “has always preserved entire and unharmed the faith entrusted to by to by Christ the Lord,” meaning that it is impossible for heresies to be taught by a true pope in the name of the Catholic Church.

Pope Pius IX’s successor, Pope Leo XIII, explained that Catholicism is all or nothing, a truth that had been taught by Saint Francis de Sales three centuries before and was reiterated by Pope Benedict XV eighteen years later:

8. We are mindful only of what is witnessed to by Holy Writ and what is otherwise well known. Christ proves His own divinity and the divine origin of His mission by miracles; He teaches the multitudes heavenly doctrine by word of mouth; and He absolutely commands that the assent of faith should be given to His teaching, promising eternal rewards to those who believe and eternal punishment to those who do not. “If I do not the works of my Father, believe Me not” John x., 37). “If I had not done among them the works than no other man had done, they would not have sin” (Ibid. xv., 24). “But if I do (the works) though you will not believe Me, believe the works” (Ibid. x., 38). Whatsoever He commands, He commands by the same authority. He requires the assent of the mind to all truths without exception. It was thus the duty of all who heard Jesus Christ, if they wished for eternal salvation, not merely to accept His doctrine as a whole, but to assent with their entire mind to all and every point of it, since it is unlawful to withhold faith from God even in regard to one single point. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine:they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)

Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.

Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way."  (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)

The “new way” of the conciliar apostates has nothing to do with the “old things” of the Catholic Faith as they, the conciliar apostates, believe that everything about the Faith is subject to change according to the “needs” of the times.

Well, Jorge’s “different church” has been in existence since the “Second” Vatican Council and its aftermath. Behold the wretched results as church attendance has plummeted, clerical scandals have skyrocketed, and sins that cry out to Heaven for vengeance are celebrated in the name of “accompaniment” in major churches and cathedrals under the control of the conciliar revolutionaries.

What dos Jorge Mario Bergoglio rail about whenever he has a chance?

What else?

Traditionalism:

A Jesuit from the province of Loyola was particularly aggressive toward Fr. Arrupe. He was sent to various places and even to Argentina, and always made trouble. He once said to me: “You are someone who understands nothing. But the real culprits are Fr. Arrupe and Fr. Calvez. The happiest day of my life will be when I see them hanging from the gallows in St. Peter’s Square.” Why am I telling you this story? To make you understand what the post-conciliar period was like. This is happening again, especially with the traditionalists. That is why it is important to save these figures who defended the Council and fidelity to the pope. We must return to Arrupe: he is a light from that moment that illuminates us all. It was he who rediscovered the Spiritual Exercises as a source, freeing himself from the rigid formulations of the Epitome Instituti,^[2] the expression of a closed, rigid thinking, more instructive-ascetical than mystical.  (Francis in Conversation with the Editors of European Jesuit Journals.)

Pedro Arrupe was a horrific revolutionary, and those Spanish Jesuits who opposed him were trying to preserve the Holy Faith.

As for his constant attacks on traditionalism, about which I wrote six days ago, suffice it to turn to Pope Saint Pius X’s Notre Charge Apostolique, August 15, 1910:

However, let not these priests be misled, in the maze of current opinions, by the miracles of a false Democracy. Let them not borrow from the Rhetoric of the worst enemies of the Church and of the people, the high-flown phrases, full of promises; which are as high-sounding as unattainable. Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

So much for Jorge Mario Bergoglio and his sophistry.

Holy Mother Church is unchanging. She is our mater and magister, our mother, and our teacher.

Mothers provide us with the surety of their maternal love. Teachers of the Holy Faith provide us with the unchanging truths that have been deposited in Holy Mother Church by her Invisible Head and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ. Holy Mother Church must reflect in her structures, worship and teaching the regal authority, transcendence, majesty, honor, stability and immutability of God Himself.

How can the children of Holy Mother Church come to truly know, love and serve God as He has revealed Himself to us exclusively through His Catholic Church if those who claim to have “authority” as members of the Catholic “hierarchy” propose that almost nothing is permanent about the Faith?

Impermanence is, of course, of the nature of Modernism. Modernists want to create instability and insecurity so as to convince the average Catholic that what “appears” to be Catholic to them, that is, the traditions of the Faith, are not permanent. This causes the average Catholic to distrust the sensus Catholicus he has by means of his Baptism and Confirmation (if validly Confirmed, that is) and throws him into a state of bewilderment, a state that is exploited by the revolutionary “experts” to advance their agenda in the name of “obedience” and submission to the “expertise” of those who want to impose one novelty after another, whether “approved” or "unapproved" by the conciliar authorities occupying the Vatican at the present time.

The devil’s time is short, and he is making the best of the time he has now with Jorge Mario Bergoglio and those who are helping him mold a “church” that is different even from the conciliar sect that exists as this time, which has retained some of the vestigial structures of Catholicism that the Argentine Apostate want to obliterate.  

God has known from all eternity that we would be living in this time of apostasy and betrayal.

Each of us is a sinner. We must suffer for our sins. There is no escape from this suffering, and living in this particular time of apostasy and betrayal is part of the plan in the economy of God's salvation to effect effect our own salvation as we suffer and suffer well for our sins and those of the whole world. The graces won for us by Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces, are sufficient this moment. They are sufficient for every moment and every need. Why do we worry so?

Each of us has an obligation to do our own duty before God by making reparation for our own many sins that have worsened the state of the Church Militant on earth and of the world-at-large in many ways that we may understand fully only in eternity. We must live more and more penitentially as the consecrated slaves of the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our state-in-life permits, especially during this month of the Immaculate Heart of Mary.  

This era of apostasy and betrayal will pass. The true sensus Catholicus will be restored. Catholics will once again have a true sense of the horror of personal sin and they will seek voluntarily to make reparation for their own sins and those of the whole world as the slaves of the Sorrowful and Immaculate Heart of Mary. Men and their nations will submit themselves to the Social Reign of Christ the King as It must be exercised by Holy Mother Church.

Yes, there will be the Triumph of the Immaculate Heart of Mary when her Fatima Message is fulfilled. We may not live to see this with our own eyes. Moses was given a glimpse of the Promised Land but died before entering there. The Apostles and the martyrs of the first centuries of Holy Mother Church did not live to see the glory of Christendom that resulted from their fidelity and their sacrifices. We must not look for “results” in our own lifetimes.

May the Rosaries we pray each day help to bring about the restoration of the Church Militant on earth and of Christendom in the world.

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon.

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of Fatima, 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 Juliana Falconieri, pray for us.

Saints Gervase and Protase, pray for us.