Yesterday's Dissenters, Today's "Doctrinal" Enforcers, part two

Jorge Mario Bergoglio wasted no time yesterday, Wednesday, October 4, 2023, the Feast of Saint Francis of Assisi, in getting to the very apostate heart of why the sixteenth general assembly of the conciliar sect’s “synod of bishops” has been convened, namely, to declare that the Ten Commandments are merely “ideals” that what he thinks is the Catholic Church has the right to enforce lest “burdens” be placed on the malformed consciences of unrepentant sinners.

Although there is nothing really “new” in the remarks quoted en toto immediately below as they reflect themes that Jorge Mario Bergoglio has been repeating ad nauseam, ad infinitum from the time he was the conciliar “archbishop” of Buenos Aires, Argentina, and that he began to state universally during his daily sessions at the Ding Dong School Of Apostasy before becoming the basis of his address to the conciliar sect’s Latin American “bishops” on July 28, 2013, and developed at length, courtesy of Oscar Andres Maradiaga Rodriguez, in Evangelii Gaudium, November 26, 2013:

This welcoming gaze of Jesus also invites us to be a welcoming Church, not one with closed doors. In such a complex time as ours, new cultural and pastoral challenges emerge that call for a warm and kindly inner attitude so that we can encounter each other without fear. In synodal dialogue, in this beautiful “journey in the Holy Spirit” that we are making together as the People of God, we can grow in unity and friendship with the Lord in order to look at today’s challenges with his gaze; to become, using a fine expression of Saint Paul VI, a Church that “makes itself a conversation” (Encyclical Letter Ecclesiam suam, 65). A Church “with a gentle yoke” (cf. Mt 11:30), which does not impose burdens and which repeats to everyone: “Come, you who are weary and oppressed, come, you who have lost your way or feel far away, come, you who have closed the doors to hope: the Church is here for you!” The doors of the Church are open to everyone, everyone, everyone!

3. Brothers and sisters, holy People of God, in the face of the difficulties and challenges that lie ahead, the blessing and welcoming gaze of Jesus prevents us from falling into some dangerous temptations: of being a rigid Church – a customs post –, which arms itself against the world and looks backward; of being a lukewarm Church, which surrenders to the fashions of the world; of being a tired Church, turned in on itself. In the Book of Revelation, the Lord says, “I stand at the door and knock so that it may be opened”; but often, brothers and sisters, he stands at the door knocking but from within the Church so that we may allow him to go out with the Church to proclaim his Gospel.

Let us walk together: humble, fervent and joyful. Let us walk in the footsteps of Saint Francis of Assisi, the saint of poverty and peace, the “fool of God” who bore in his body the stigmata of Jesus and, in order to clothe himself with him, stripped himself of everything. How difficult it is for all of us to carry out this interior and exterior self-emptying.  The same is true for institutions. Saint Bonaventure relates that while he was praying, the Crucified One said to him, “Go and repair my church” (Legenda maior, II, 1). The Synod serves to remind us of this: our Mother the Church is always in need of purification, of being “repaired”, for we are a people made up of forgiven sinners – both elements: forgiven sinners –, always in need of returning to the source that is Jesus and putting ourselves back on the paths of the Spirit to reach everyone with his Gospel. Francis of Assisi, in a time of great struggles and divisions, between temporal and religious powers, between the institutional Church and heretical currents, between Christians and other believers, did not criticize or lash out at anyone. He took up only the weapons of the Gospel: humility and unity, prayer and charity. Let us do the same: humility, unity, prayer and charity!

And if God's holy people with their shepherds from all over the world have expectations, hopes and even some fears about the Synod we are beginning, let us continue to remember that it is not a political gathering, but a convocation in the Spirit; not a polarized parliament, but a place of grace and communion. The Holy Spirit often shatters our expectations to create something new that surpasses our predictions and negativity. Perhaps I can say that the more fruitful moments of the Synod are those connected to prayer, an atmosphere of prayer, through which the Lord works in us. Let us open ourselves to him and call upon him, the protagonist, the Holy Spirit. Let us allow him to be the protagonist of the Synod! And let us walk with him, in trust and with joy. (Opening of the Ordinary General Assembly of the Synod of Bishops.)

Translations from the Conciliarspeak:

Translation 1: Those living in objective states of Mortal Sin cannot be barred from receiving what purports to be “Holy Communion” in the Protestant and Judeo-Masonic Novus Ordo liturgical abomination.

Translation 2: The Ten Commandments and the Six Precepts of Holy Mother Church merely “ideals” that cannot be “imposed” upon those whose personal circumstances or “informed consciences” consider them to be too burdensome to accept and/or to obey.

Translation 3: The Catholic Church has heretofore laid down “unreasonable burdens” upon the sensitive consciences of those who are in “love,” meaning, of course, that God has commanded the impossible, something that is itself impossible and blasphemous.

Translation 4: God the Holy Ghost is a mutable spirit Who is always in tune with the “times” of the passing world and the fads of hardened sinners.

Translation 5: The entire patrimony of the Catholic Church prior to 1958 has burdened and alienated them from the “true and living gospel,” which always must be conformed to the “experiential,” “existential” realities of a given time in history.

Antidotes to Translation 1:

There is, of course, no mystery on the settled issues concerning Holy Mother Church’s consistent condemnation of those who approach to receive Holy Communion in a state of Morta Sin. The Catholic Church has always condemned sins of impurity, and Saint Paul himself tells us that those who receiving Holy Communion unworthily do so unto their own damnation:

For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come  [1 Corinthians 11:26]  27 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.  28 But let a man prove himself: and so let him eat of that bread, and drink of the chalice.  29 For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. (1 Corinthians 11: 26-29.)

Saint John Chrysostom said explicitly that “To this Table then let there draw night no Judas Iscariot, no Simon Magus”:

Let us hear, all of us, both Priests and laymen, let us hear What Food it is whereof we are made worthy let us hear, I say, and let us quake. The Lord satisfieth us with His Own holy Flesh, setting Himself slain before us. What excuse therefore shall we have, if, being so fed as we are, we sin as we do If, eating of the Lamb, we are still wolves If, pastured as the sheep of the flock, we raven like lions This mysterious Sacrament forbiddeth unto us not outrage only, but any the least enmity it is the Mystery of peace. Upon the Jews God laid it to make year by year by solemn festivals a yearly commemoration of His mercies unto them, but upon thee to do this in remembrance of His love to thee, day by day. To this Table then let there draw nigh no Judas Iscariot, no Simon Magus. These men fell through covetousness let us fly that bottomless pit. (Saint John Chrysostom, as found in Matins, The Divine Office, Monday within the Octave of Corpus Christi.)

Once again, the Thirteenth Session of the Council of Trent had something to say about this:

CHAPTER VII.

On the preparation to be given that one may worthily receive the sacred Eucharist.

If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror; He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle; Let a man prove himself. Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. This the holy Synod hath decreed is to be invariably observed by all Christians, even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. (The Council of Trent.)

To be sure, each of us is a sinner. Our Lord did indeed institute the Holy Eucharist to be administered unto sinners for their spiritual nourishment and fortification so that they can grow in virtue and holiness and thus overcome their sins and sinful tendencies by making the grace of the holy sacrament efficacious in their lives.

Our Lord did not institute the Holy Eucharist so that sinners could continue sinning wantonly and unrepentantly, and He did not institute this Sacrament that is the source and the summit of true Charity to be abused in the name of a “fragility” that is meant to convey, no matter how sneakily, the old heresy of Luther, namely, that men are so “fragile,” so thoroughly “corrupted” by Original Sin that it is impossible for men to stop sinning. This is, apart from being a denial of the doctrine of Original Sin on Luther’s part.

Antidotes to Translations 2 and 3:

Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. In this we know that we love the children of God: when we love God, and keep his commandments. For this is the charity of God, that we keep his commandments: and his commandments are not heavy. (1 John 5: 1-3)

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that – their ideal being akin to that of the Revolution – they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910).

Antidotes to Translations 4 and 5:

• For the doctrine of the faith which God has revealed is put forward
  
  • not as some philosophical discovery capable of being perfected by human intelligence,
  • but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
• Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

God cannot deny himself, nor can truth ever be in opposition to truth.

The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.

Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .

3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.

And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1.)

Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.

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

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . .

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. (The Oath Against Modernism, September 1, 1910; see also Nothing Stable, Nothing Secure.)

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

It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it. The contempt of doctrine commonly taught and of the terms in which it is expressed strongly favor it. Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them.

Hence to neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy magisterium and with the light and leadership of the Holy Ghost in order to state the truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy, tenets which, like the flowers of the field, are in existence today and die tomorrow; this is supreme imprudence and something that would make dogma itself a reed shaken by the wind. The contempt for terms and notions habitually used by scholastic theologians leads of itself to the weakening of what they call speculative theology, a discipline which these men consider devoid of true certitude because it is based on theological reasoning. (Pope Pius XII, Humani Generis, August 12, 1950.)

Refuting the Falsehoods About Saint Francis of Assisi:

Jorge Mario Bergoglio would have us believe that he, “Pope Francis,” is fighting against a mythical “institutional church” against which none other than Saint Francis of Assisi himself fought. This is blasphemy, of course.

Pope Pius XI, writing in Rite Expiatis, April 13, 1926, warned anyone who would try to paint Saint Francis of Assisi as one who was indifferent to the doctrines of the Catholic Church is sadly mistaken and do a profound disservice to the Seraphic Saint and to the good of souls:

What evil they do and how far from a true appreciation of the Man of Assisi are they who, in order to bolster up their fantastic and erroneous ideas about him, imagine such an incredible thing as that Francis was an opponent of the discipline of the Church, that he did not accept the dogmas of the Faith, that he was the precursor and prophet of that false liberty which began to manifest itself at the beginning of modern times and which has caused so many disturbances both in the Church and in civil society! That he was in a special manner obedient and faithful in all things to the hierarchy of the Church, to this Apostolic See, and to the teachings of Christ, the Herald of the Great King proved both to Catholics and nonCatholics by the admirable example of obedience which he always gave. It is a fact proven by contemporary documents, which are worthy of all credence, "that he held in veneration the clergy, and loved with a great affection all who were in holy orders." (Thomas of Celano, Legenda, Chap. I, No. 62) "As a man who was truly Catholic and apostolic, he insisted above all things in his sermons that the faith of the Holy Roman Church should always be preserved and inviolably, and that the priests who by their ministry bring into being the sublime Sacrament of the Lord, should therefore be held in the highest reverence. He also taught that the doctors of the law of God and all the orders of clergy should be shown the utmost respect at all times." (Julian a Spira, Life of St. Francis, No. 28) That which he taught to the people from the pulpit he insisted on much more strongly among his friars. We may read of this in his famous last testament and, again, at the very point of death he admonished them about this with great insistence, namely, that in the exercise of the sacred ministry they should always obey the bishops and the clergy and should live together with them as it behooves children of peace. (Pius XI, Rite expiatis)

Pope Leo XIII, writing in Auspicato Concessum, September 17, 1882, explained, quite contrary to the spirit of effeminacy that is extant in the counterfeit church in general and in many of the provinces of the Franciscan friars attached to its nefarious structures, the Holy Founder of the Order of Friars Minor was a Catholic man who bravely embraced the the folly of the Cross no matter what anyone thought of him, bearing within his own body the very brand marks of Our Blessed Lord and Saviour Jesus Christ, namely, the stigmata:

And even as at that period the blessed Father Dominic Guzman was occupied in defending the integrity of heaven sent doctrine and in dissipating the perverse errors of heretics by the light of Christian wisdom, so was the grace granted to St. Francis, whom God was guiding to the execution of great works, of inciting Christians to virtue, and of bringing back to the imitation of Christ those men who had strayed both long and far. It was certainly no mere chance that brought to the ears of the youth these counsels of the gospel: "Do not possess gold, nor silver, nor money in your purses; nor scrip for your journey, nor two coats. nor shoes. nor a staff." And again, "If thou wilt be perfect, go sell what thou hast, and give to the poor . . . and come, follow Me." Considering these words as directed personally to himself, he at once deprives himself of all, changes his clothing, adopts poverty as his associate and companion during the remainder of his life, and resolves to make those great maxims of virtue, which he had embraced in a lofty and sublime frame of mind, the fundamental rules of his Order.

Thenceforth, amidst the effeminacy and over-fastidiousness of the time, he is seen to go about careless and roughly clad, begging his food from door to door, not only enduring what is generally deemed most hard to bear, the senseless ridicule of the crowd, but even to welcome it with a wondrous readiness and pleasure. And this because he had embraced the folly of the cross of Jesus Christ, and because he deemed it the highest wisdom. Having penetrated and understood its awful mysteries, he plainly saw that nowhere else could his glory be better placed.

With the love of the cross, an ardent charity penetrated the heart of St. Francis, and urged him to propagate zealously the Christian faith, and to devote himself to that work, though at the risk of this life and with a certainty of peril. This charity he extended to all men; but the poorest and most repulsive were the special objects of his predilection; so that those seemed to afford him the greatest pleasure whom others are wont to avoid or over-proudly to despise.

Therefore has he deserved well of that brotherhood established and perfected by Jesus Christ, which has made of all mankind one only family, under the authority of God, the common Father of all.

By his numerous virtues, then, and above all by his austerity of life, this irreproachable man endeavored to reproduce in himself the image of Christ Jesus. But the finger of Providence was again visible in granting to him a likeness to the Divine Redeemer, even in externals.

Thus, like Jesus Christ, it so happened that St. Francis was born in a stable; a little child as he was, his couch was of straw on the ground. And it is also related that, at that moment, the presence of angelic choirs, and melodies wafted through the air, completed this resemblance. Again, like Christ and His Apostles, Francis united with himself some chosen disciples, whom he sent to traverse the earth as messengers of Christian peace and eternal salvation. Bereft of all, mocked, cast off by his own, he had again this great point in common with Jesus Christ, -- he would not have a corner wherein he might lay his head. As a last mark of resemblance, he received on his Calvary, Mt. Alvernus (by a miracle till then unheard of) the sacred stigmata, and was thus, so to speak, crucified.

We here recall a fact no less striking as a miracle than considered famous by the voice of hundreds of years. One day St. Francis was absorbed in ardent contemplation of the wounds of Jesus crucified, and was seeking to take to himself and drink in their exceeding bitterness, when an angel from heaven appeared before him, from whom some mysterious virtue emanated: at once St. Francis feels his hands and feet transfixed, as it were, with nails, and his side pierced by a sharp spear. Thenceforth was begotten an immense charity in his soul; on his body he bore the living tokens of the wounds of Jesus Christ. (Pope Leo XIII, Auspicato Concessum, September 17, 1882.)

The sixteenth general assembly of the counterfeit church of conciliarism’s “synod of bishops” is all about indecency, impurity, perversity, iniquity, and heresy, and the ultimate antidote against such filth is to be found in Our Lady’s Most Holy Rosary, which is why need to intensify the fervor with which we pray Our Lady’s Psalter so that Heaven will be pleased with our prayers and thereby answer them by restoring a true pope to the Throne of Saint Peter after the enemies of her Divine Son and of our own salvation are sent fleeing from their lofty positions of influence that they use to deceive, yes, even the elect.

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

Saint Placidus and his Companions, pray for us.