Pachamama Bob Prevost and Sarah Mullally, part one

Revolutions are meant by the devil to turn the world upside down.

The Protestant Revolt, for example, so accustomed those who apostatized to its heresies (the rejection of the truths that Our Blessed Lord and Saviour Jesus Christ founded a visible, hierarchical society headed on earth by Saint Peter and his true successors, the belief that one is "saved" when making a "profession of faith" in the Holy Name of Jesus and the subsequent rejection of the Sacrament of Confession and of the Real Presence of Our Lord in the Most Blessed Sacrament, the denial of the Mass as the unbloody perpetuation of the Sacrifice of Calvary, the Calvinist heresy that human souls are predestined to Heaven or to Hell by an arbitrary God Who denies free will to His rational creatures) and novelties (new "liturgical rites," the abolition of the altar in favor a table for a "supper," new prayers, the revival of the iconoclasm that was fought by Saint John Damascene, hatred of devotion to the Mother of God and the saints) that those who remained faithful to the Catholic Faith as it had been handed down to them over the centuries without an iota of change were viewed as "crazy" or "schismatic" or "disloyal" or even "unpatriotic."

Here is the account in Father Harold Gardiner's book of how Blessed Edmund Campion was paraded through the streets of London following his return to that city after his capture on July 14, 1581, just forty-seven years after King Henry VIII had himself declared Supreme Head of the Church in England and just twenty-three years after Henry's daughter by Anne Boleyn, Queen Elizabeth I, restored England to Protestantism after the five-year reign of her half-sister Queen Mary, the daughter of Henry's true wife, Queen Catherine of Aragon:

When they started their journey through the city--they were paraded from end to end of it--the crowds laughed, and many hissed and booed the prisoners. They rode with their elbows tied behind them, their hands lashed together in front, and their feet secured underneath their horses' bellies. Father Campion was singled out for further ridicule by having a paper pinned to his hat, which read: "Campion the Seditious Jesuit."

As the parade passed a section of London called Cheapside, they trooped before a cross standing in the market place. It had been battered and defaced in the religious troubles, but it was still a cross. Father Campion raised his eyes to it, bowed his head as far as he could and tried to make the sign of the cross on himself with his fettered hands.

Some of the crowd pressing close to see the famous captive booed and jeered.

"The Papist sign won't save you from the cross that waits you on Tyburn, you traitor."

"He'll bow to the stone of the cross, but he won't bend his stiff neck to the Queen."

"Haw, haw, but soon he won't have a head on top of his neck to bow with at all."

Such were some of the hoots and catcalls, but some of the people looked with respect and sympathy, not to mention shame. Was this England, that an accused man could be treated as though he had already been tried and found guilty? Did he have the ghost of a chance to get a fair trial? What would happen to the country if things like this went on? Could England ever again be thought of as part of Christendom if priests  and good Catholics were persecuted and put to death just because they were priests and good Catholics?

These thoughts were in many minds, but they remained locked up there because it would have been dangerous to express them. But Father Campion would express them very soon and in a way that gave, even when he was in his last hours, new heart and courage to those he had come to serve.

Yes, England could still be thought of as part of Christendom, so long as other Campions would follow to carry on his work. And they did follow. From Campion's day to this, priests have continued to preach Christ and His Church and lay people have continued to follow. Persecutions and martyrdoms would continue for more than a hundred years, but peace would finally come to the Church in England, and with peace, growth and vigor. (Father Harold C. Gardiner, S.J., Edmund Campion: Hero of God's Underground, Farrar, Straus and Cudahy, 1957, pp. 132-134.)

Unfortunately, however, Father Gardiner's description of the Catholic Church in England became obsolete a short time after his book about Blessed Edmund Campion was published in 1957, a year before the death of Pope Pius XII on October 9, 1958. A new revolution that celebrates the very schismatic "Church of England" that Blessed Edmund Campion and the other English Martyrs, including the 72,000 Catholics who were killed under orders of the lecherous King Henry VIII between 1534 and 1547, refused to acknowledge as anything other than an illegitimate work of heretics and schismatics, arose to convince Catholics that the English and Irish Martyrs died in vain, that one Christian "tradition" is as good as another. 

It is more than a little interesting to point out that the majority of Englishmen alive at the time Henry Tudor took their country out of the true Church in 1534 not only lost the Faith but became bitter foes of almost everything they had believed and done as Catholics within a short period of time. Blessed Edmund Campion was put to death in 1581, just forty-eight years following the "marriage" of Henry Tudor to his scheming mistress, Anne Boleyn. Most Englishmen had become rabid in their hatred of the Immemorial Mass of Tradition and all of the other ancient customs and traditions of the Catholic Church. 

The passage of less than half a century saw the flushing of the Catholic past of England down the Orwellian memory hole as monks and sisters were driven out of their monasteries and convents as the tenant farmers who lived off of the lands of those monasteries and convents were forced off of them to become the ancestors of the urban poor in England who were at the mercy of the grubby Calvinist capitalist industrialists a little over one hunred seventy years later. 

Imagine that, will you? 

Less than a half a century.

Oh, how long has it been since Angelo Roncalli/John XXIII began his "opening up" to the world?" That's right, a little over sixty-seven years, five months, one day. 

Most Catholics in England, Scotland and Wales nearly five hundred years ago refused to follow the path of the English Martyrs as their "liked" the "new order" of things, if you will.  Others went along, sometimes out of fear of human respect, sometimes out of fear for their physical lives, sometimes out of fear for losing their property. Still others were confused terribly by the situation. 

Does it sound familiar? 

A fundamental loss of faith in the space of less than half-a-century effected by liturgical and doctrinal revolutionaries. 

Does it sound familiar?

The loss of Faith has been so profound that very few Catholics are batting a single eyelash over the fact that Pachamama Bob Prevost has issued the following letter of welcome to the new Archlaywoman of Canterbury, Sarah Mullally:

With this assurance of God’s abiding presence, I send prayerful greetings to Your Grace on the occasion of your Installation as Archbishop of Canterbury.

I know that the office for which you have been chosen is a weighty one, with responsibilities not only in the Diocese of Canterbury, but throughout the Church of England as well as the Anglican Communion as a whole. Moreover, you are commencing these duties at a challenging moment in the history of the Anglican family. In asking the Lord to strengthen you with the gift of wisdom, I pray that you may be guided by the Holy Spirit in serving your communities, and draw inspiration from the example of Mary, the Mother of God.

Sixty years ago, during their historic encounter in Rome, our predecessors of happy memory, Saint Paul VI and Archbishop Michael Ramsey, committed Catholics and Anglicans to “a new stage in the development of fraternal relations, based upon Christian charity” (Joint Declaration, 24 March 1966).  That fresh chapter of respectful openness has borne much fruit over the past six decades and continues to this day.

On that same occasion, Pope Paul and Archbishop Ramsey also agreed to initiate a theological dialogue. Indeed, the Anglican-Roman Catholic International Commission (ARCIC) has contributed enormously to a growth in mutual understanding since its creation. The rewards of this valuable work have set us free to witness together more effectively (cf. International Anglican-Roman Catholic Commission for Unity and Mission, Growing Together in Unity and Mission, 93). This is especially vital given the manifold challenges facing our human family today. I am grateful, therefore, that this important dialogue continues.

At the same time, we also know that the ecumenical journey has not always been smooth. Despite much progress, our immediate predecessors, Pope Francis and Archbishop Justin Welby, acknowledged frankly that “new circumstances have presented new disagreements among us.” Nevertheless, we have continued to walk together, because differences “cannot prevent us from recognizing one another as brothers and sisters in Christ by reason of our common baptism” (Joint Declaration, 5 October 2016). For my part, I firmly believe that we need to continue to dialogue in truth and love, for it is only in truth and love that we come to know together the grace, mercy and peace of God (cf. 2 Jn 1:3), and thus can offer these precious gifts to the world.

What is more, the unity which Christians seek is never an end in itself, but is directed towards the proclamation of Christ, in order that, as the Lord Jesus himself prayed, “the world may believe” (Jn 17:21). In addressing the Primates of the Anglican Communion in 2024, Pope Francis declared that “it would be a scandal if, due to our divisions, we did not fulfil our common vocation to make Christ known” (Address to Primates of the Anglican Communion, 2 May 2024). Dear sister, I willingly make these words my own, for it is through the witness of a reconciled, fraternal and united Christian community that the proclamation of the Gospel will resound most clearly (cf. Message for the 2026 World Mission Day, 2).

With these fraternal sentiments, I invoke upon you the blessings of Almighty God as you take up your high responsibilities. May the Holy Spirit come down upon you and make you fruitful in the Lord’s service. (Message of Pachamama Bob Prevost Leo XIV on the Occasion of the Installation of the Archlaywoman of Canterbury, 20 March 2026.)

A few basic comments are in order.

First, the conciliar “popes” have consistently treated the heretical and schismatic Anglican sect as a “sister Christian church” of the Catholic Church, thereby conferring a de facto legitimacy on an entity that was inspired by the devil himself.

Second, the conciliar “popes” have treated the so-called “archbishops” of Canterbury as legitimate successors of Saint Augustine of Canterbury and as validly consecrated “bishops,” thus scuttling the binding force of Pope Leo XIII’s Apostolicae Curae on de facto basis.

Third, Robert Francis “Pachamama” Prevost/Leo XIII’s letter to Sarah Mullally not only recognizes her as the “archbishop” of Canterbury but gives the appearance that he believes a woman can be a “priest” and/or “bishop” with the Anglican sect without directly offending the immutable truth that only men can be ordained to the Catholic priesthood and/or consecrated a bishops as Our Blessed Lord and Saviour Jesus Christ Himself chose only men to be His Apostles and the bestowing upon them the fully unmerited gift of the fullness of the Holy Priesthood that is the episcopacy.

No one was worthier than Our Lady to say “Hoc Est Enim Copus Meum” as she herself had given her Divine Son his Sacred Humanity by the power of the Third Person of the Most Blessed Trinity, at her Annunciation, but she was not ordained to the Holy Priesthood as there are different functions for men and women in the Order of Redemption (Grace) just as there are in the Order of Creation (Nature).

Pachama Bob Prevost, though, makes it appear that Sarah Mullally is a bishop because the Anglican sect has bestowed the title upon her in defiance of the Divine Law and according to rites that in se null and void. It is ontologically impossible for a woman to be a priest or a bishop in the Catholic Church, no less in the sect that was created by King Henry VIII to satisfy his lustful desires.

Fourth, the passage of time does not confer legitimacy on that which has its very origins from the devil in a rejection of the Catholic Faith and the authority of the Catholic Church. Has the passage of time conferred legitimacy on the "Anglican Book of Common Prayer"? If not, then why should it receive approval in the counterfeit church of conciliarism that presents itself to the world as the Catholic Church?

Fifth, Pope Saint Pius V declared the books of Anglican liturgy to be heretical:

Prohibiting with a strong hand the use of the true religion, which after its earlier overthrow by Henry VIII (a deserter therefrom) Mary, the lawful queen of famous memory, had with the help of this See restored, she has followed and embraced the errors of the heretics. She has removed the royal Council, composed of the nobility of England, and has filled it with obscure men, being heretics; oppressed the followers of the Catholic faith; instituted false preachers and ministers of impiety; abolished the sacrifice of the mass, prayers, fasts, choice of meats, celibacy, and Catholic ceremonies; and has ordered that books of manifestly heretical content be propounded to the whole realm and that impious rites and institutions after the rule of Calvin, entertained and observed by herself, be also observed by her subjects. She has dared to eject bishops, rectors of churches and other Catholic priests from their churches and benefices, to bestow these and other things ecclesiastical upon heretics, and to determine spiritual causes; has forbidden the prelates, clergy and people to acknowledge the Church of Rome or obey its precepts and canonical sanctions; has forced most of them to come to terms with her wicked laws, to abjure the authority and obedience of the pope of Rome, and to accept her, on oath, as their only lady in matters temporal and spiritual; has imposed penalties and punishments on those who would not agree to this and has exacted then of those who persevered in the unity of the faith and the aforesaid obedience; has thrown the Catholic prelates and parsons into prison where many, worn out by long languishing and sorrow, have miserably ended their lives. All these matter and manifest and notorious among all the nations; they are so well proven by the weighty witness of many men that there remains no place for excuse, defense or evasion. (Regnans in Excelsis, the decree issued by Pope Saint Pius V on March 5, 1570, excommunicating Queen Elizabeth I.)

How has the passage of time corrected the heretical content of the Anglican Book of Common Prayer (which is a replacement for the four parts of the liturgy used in the Catholic Church: the Breviary, the Missal, the Pontifical, and the Ritual)? 

Sixth, the Anglican liturgy (referred to as the Anglican "use" "Mass" in the conciliar structures, a "rite" whose theological deficiencies were assessed quite critically in an article in The Latin Mass: A Journal of Catholic Culture about a decade ago now) was a precursor and progenitor of the Protestant and Judeo-Masonic Novus Ordo liturgical service itself.

Seventh, although the conciliar officials claim that Protestant sects are in "partial communion" with the Catholic Church and thus have "elements of truth and sanctification," there is no such thing as "partial communion" with the Catholic Church. One is either a member of the Catholic Church or he is not. Pope Leo XIII, writing with the Orthodox in mind in the following passage from Praeclara Gratulationis Publicae, June 20, 1894, made this very clear. So did Pope Pius XII in Mystici Corporis, June 29, 1943:

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, Praeclara Gratulationis Publicae, June 29, 1894.)

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Eighth, adherents of any false religion must be converted unconditionally to the Catholic Church as they publicly abjure their errors and make a profession in everything contained in the Deposit of Faith without any reservation or qualification whatsoever.

Ninth, by conferring a de facto legitimacy on the validity of Anglican orders, the conciliar “popes” have chosen to ignore as “outdate” the words of Pope Leo XIII that are part of the irreformable, infallible teaching of the Catholic Church:

We decree that these letters and all things contained therein shall not be liable at any time to be impugned or objected to by reason of fault or any other defect whatsoever of subreption or obreption of our intention, but are and shall be always valid and in force and shall be inviolably observed both juridically and otherwise, by all of whatsoever degree and preeminence, declaring null and void anything which, in these matters, may happen to be contrariwise attempted, whether wittingly or unwittingly, by any person whatsoever, by whatsoever authority or pretext, all things to the contrary notwithstanding. (Pope Leo XIII, Apostolicae Curae, September 15, 1896.)

The committed conciliar revolutionaries ought to be committed to insane asylums for believing their own insanity that flies in the face of the truths of the Catholic Faith that have been reiterated time and time again by one true pope after another. A Catholic has the following duty to non-Catholics: to seek with urgency their unconditional conversion to the maternal bosom of the Catholic Church, outside of which there is no salvation. Our true popes have discharged this duty with fidelity. The conciliar "popes" have betrayed this duty time and time and time again.

Consider yet again these words of Pope Pius IX, contained in Iam Vos Omnes, September 13, 1868:

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.) 

Has a conciliar "pope" spoke in such a way? 

Indeed not. 

Just the opposite is true. Such is one of the many distinct differences between Catholicism and conciliarism.

One must believe in everything that is taught by the Catholic Church or he is not a Catholic.

One cannot believe in the "new ecclesiology" and be a member of the Catholic Church.

One cannot believe in "episcopal collegiality" and be a member of the Catholic Church.

One cannot believe in "false ecumenism" and be a member of the Catholic Church.

One cannot participate in "inter-religious dialogue" and "inter-religious prayer services" and be "blessed" by Protestant "ministers and enter into the temples of Protestants or the Orthodox or Mohammedans and be a member of the Catholic Church.

One cannot believe in and promote "religious liberty" and "separation of Church and State" and be a member of the Catholic Church.

One cannot engage in liturgical ceremonies that would have made even the Arians white with rage and be a member of the Catholic Church.

One cannot refer to the clergy of Protestant sects or the Orthodox confessions as being "pastors" in the "Church of Christ.”

No heretic/schismatic has any "pastoral ministry" to fulfill in the "Church of Christ" as the Church of Christ is the Catholic Church and none other.

Jorge Mario Bergoglio has no such "pastoral ministry" in the Catholic Church as he is an apostate who has separated himself from the bosom of Holy Mother Church.

No, the generic Christianity of the ecumania that has been preached by the conciliar “popes,” including Robert Francis Prevost/Leo XIV presently, is not good enough for the God of Divine Revelation, the Most Blessed Trinity.

Indeed, God has seen to it that this false ecumenism stands condemned by the authority of true popes.

How can those who defect from the truths of the Catholic Faith give a "united witness to the saving truth of God's word in today's rapidly changing society"? Heresy is no foundation of personal or social order.

Are not the First and Second Commandments the foundation-stones of the law of God?

How can one violate these Commandments openly and repeatedly without being guilty of both heresy and apostasy?

Each of the conciliar antipopes have defected from the Holy Faith on numerous points. Five of the six, Albino Luciani/John Paul I, who was a heretic in his own right, being excepted as his antipapal tenure lasted thirty-four days in 1978, have embraced the leaders of false religions, starting with Angelo Roncalli/“Saint” John XXIII, who greeted the archlayman, Geoffrey Fischer, of the Anglican sect on December 2, 1960, and explained how he, a putative successor of Pope Saint Gregory the Great, was “delighted” to meet with the false successor of Saint Augustine of Canterbury (see John XXIII and the Anglican Archlayman for a glowing report on this meeting), and continuing with Giovanni Battista Enrico Antonio Maria Montini/Paul VI’s meetings with Fischer's successor, Michael Ramsey, and the patriarchs of the Greek Orthodox schismatics and heretics, Athenagoras and Dimitrios, before whom the antipope spontaneously genuflected when they met in the Sistine Chapel in 1972 (see Montini and Dimitrios for a reference to this act of apostasy). Antipopes Karol Josef Wojtyla/“Saint” John Paul II and Joseph Alois Ratzinger/Benedict opened the floodgates of “inter-religious” prayer as they entered into places of false worship and heaped endless words of praise about the “virtues” of false religions. It was a short step from there to the apologies that the late Jorge Mario Bergoglio issued to leaders of false religions for the efforts of Catholics in the past to convert their adherents.

The conciliar “popes” have even spoken of the heretical and schismatic Anglican sect as one of three parts of “the Christian Faith, which some, including the late Jorge Mario Bergoglio and his successor, Robert Francis Prevost/Leo XIV, believe consists of the “Roman Christianity,” “the Reformed Ecclesiastical Communities,” “the Anglican Tradition” and “Orthodoxy.”  Martyrs died to defend the true Faith from the apostasies of the Greeks, the “reformers” (Martin Luther, John Calvin, et al.) and the Anglicans. Their martyrdom is held to be of no account even by the conciliar “popes” who have either “beatified” or “canonized” them.

This is what Giovanni Battista Enrico Antonio Maria Montini/Paul VI said to Archlayman Michael Ramsey on March 24, 1966, the Feast of Saint Gabriel the Archangel, when the two first met:

In this city of Rome, from which St. Augustine was sent by St. Gregory to England and there founded the cathedral see of Canterbury, towards which the eyes of all Anglicans now turn as the centre of their Christian Communion, His Holiness Pope Paul VI and His Grace Michael Ramsey, Archbishop of Canterbury, representing the Anglican Communion, have met to exchange fraternal greetings.

At the conclusion of their meeting they give thanks to Almighty God who by the action of the Holy Spirit has in these latter years created a new atmosphere of Christian fellowship between the Roman Catholic Church and the Churches of the Anglican Communion.

This encounter of the 23rd March 1966 marks a new stage in the development of fraternal relations, based upon Christian charity, and of sincere efforts to remove the causes of conflict and to re-establish unity.

In willing obedience to the command of Christ who bade his disciples love one another, they declare that, with His help, they wish to leave in the hands of the God of mercy all that in the past has been opposed to this precept of charity, and that they make their own the mind of the Apostle which he expressed in these words: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3, 13-14).

They affirm their desire that all those Christians who belong to these two Communions may be animated by these same sentiments of respect, esteem and fraternal love, and in order to help these develop to the full, they intend to inaugurate between the Roman Catholic Church and the Anglican Communion a serious dialogue which, founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed.

The dialogue should include not only theological matters such as Scripture, Tradition and Liturgy, but also matters of practical difficulty felt on either side. His Holiness the Pope and His Grace the Archbishop of Canterbury are, indeed, aware that serious obstacles stand in the way of a restoration of complete communion of faith and sacramental life; nevertheless, they are of one mind in their determination to promote responsible contacts between their Communions in all those spheres of Church life where collaboration is likely to lead to a greater understanding and a deeper charity, and to strive in common to find solutions for all the great problems that face those who believe in Christ in the world of today.

Through such collaboration, by the grace of God the Father and in the light of the Holy Spirit, may the prayer of Our Lord Jesus Christ for unity among His disciples be brought nearer to fulfilment, and with progress towards unity may there be a strengthening of peace in the world, the peace that only He can grant who gives "the peace that passeth all understanding", together with the blessing of Almighty God, Father, Son and Holy Spirit, that it may abide with all men for ever. (Common Declaration of Paul the Sick and Layman Arthur Michael Ramsey.)

The cause of the "conflict" between the Anglican sect and the Catholic Church was the declaration that was passed by the English Parliament at the command of King Henry VIII in 1534 stating that he was the supreme head of the Church in England, thereby permitting him to marry his mistress, the plotting, scheming Anne Boleyn. The Anglican sect started as a result of the carnal lust of a debauched man, Henry Tudor, who was egged on by disciples of the heretic Martin Luther such as Archbishop Thomas Cranmer.

The false, heretical and schismatic Anglican sect thus has no right from God to exist. While individual adherents of Anglicanism must convert to the true Faith to save their immortal souls, an expressed desire to "re-establish unity" admits that the Anglican sect is a legitimate church that simply lacks what the conciliar revolutionaries call "full communion."

Moreover, Paul The Sick gave his own episcopal ring to Arthur Michael Ramsey, who did not use his first name in most instances, thereby signifying, at least in a de facto manner that he, Ramsey, was a true Successor of the Apostles, and that the principal "difficulty" that had to be overcome was Pope Leo XIII's Apostolicae Curiae, September 15, 1896, that declared Anglican orders null and void. Paul The Sick even went so far as to do something that his predecessor in apostasy, Angelo Roncalli/John XXIII, did not do when he met Ramsey's predecessor, layman Geoffrey Fisher, privately in the Vatican on December 2, 1960: prompt the Anglican layman to give a "joint blessing" with him.

Consider the recollection of an English Catholic seminarian of this this moment in ecumaniacal history:

It was within this context that Archbishop Ramsey arrived in Rome in March 1966 and, together with his colleagues, stayed with us at the English College. He was received as a friend and fellow Christian - a welcome that blew to bits many of the preconceptions of my upbringing.

I received an invitation to the service in the Sistine Chapel at which the pope and the archbishop presided together. You have to imagine the scale of something like this, in which we witnessed the pope in the Sistine Chapel sharing the presiding role with a non-Catholic. And I had a splendid vantage point. As young clerics, some of us enjoyed playing games in the Vatican, such as weaseling our way into the private areas without getting stopped. The way to do this was to walk around as if you owned the place and knew exactly where you were going. On this occasion, I noticed two spare seats in the second row with all the ambassadors, made for them with confidence and sat down.

I recall the end of the service. The pope stepped up to give his blessing, and clearly this part of the ceremony had not been rehearsed. He then signalled to Archbishop Ramsey, who was next to him at the altar, to give the blessing with him. Archbishop Ramsey was a bit nonplussed, and there may have been a language problem in the pope's request. The pope then calmly took hold of Archbishop Ramsey's arm and moved it into a blessing. The message got through!

I remember too the mighty banquet mounted by the Vatican to celebrate the visit at the English College. Even then, we felt caviar was a little "over the top" and something simpler would have reflected better the beautiful simplicity of the service in the Sistine Chapel. However, I suppose it was the Vatican's way of recognising the importance of the meeting.

On 24 March a public service was held at San Paolo fuori le Mura. Again the service was presided over jointly by the pope and the archbishop. But it was the scene outside the church after the service that has stayed in my memory and that of many others who were there at the time. The church was packed. Not only were there the many representatives of the English Catholic and Anglican Churches, but also many Italians, who were keen to see the pope and this unknown English figure with whom the pope was spending a lot of time. I can picture now the scene in the massive courtyard of St Paul's as the pope and the archbishop left the basilica. They found themselves surrounded by thousands of enthusiastic and curious people. As he was about to bid farewell to the archbishop, the pope took off the ring he was wearing and placed it on the archbishop's hand. The pope was then swiftly whisked off into his car to take him back to the Vatican, leaving the archbishop standing alone in the midst of the crowd.

This simple gesture from the pope moved him to tears. Still surrounded by countless local people, the archbishop gave his blessing amid the tears. Later, we all gathered in the English College courtyard to bid farewell to the archbishop and his colleagues. The Senior Student asked the archbishop to give us his blessing. We all knelt down to receive it. As you read this you are probably thinking this was no big deal. But this was 1966 and here were 90 Catholic seminarians in Rome, all in their cassocks, kneeling down to receive the blessing from the Archbishop of Canterbury. I have to tell you we all felt a bit mischievous. Indeed we very much hoped the press would pick up on this event. We wanted our own bishops to see it, since at the time they were not "up to speed" on ecumenism. Like the students of the 1960s we were rebellious, and this felt like our own rebellion. Unfortunately, all the journalists were already at Fiumicino Airport awaiting the archbishop's arrival, so our misdemeanours went unreported.  (Alive At The Dawn?)

The meeting between the heretic Ramsey and the apostate [the conciliar revolutionaries have rejected the Catholic Faith as It has been handed down to us through the centuries of have boasted of a "new church" that can be understood in "light of tradition"] Montini/Paul The Sick occurred as the ecumania was being celebrated by agents of Antichrist everywhere.

Indeed, The Catholic Courier, the diocesan newspaper of the Diocese of Rochester, New York, ran the following story in its Thursday, January 21, 1965, edition:

For the first time in more than 400 years, a Roman Catholic priest is officiating this week at services in St. Andrew's Anglican Cathedral, Rochester, England.

The ancient cathedral, once the seat of the bishopric of St. John Fisher, now patron of the Diocese of Rochester, N.Y., was taken over by the Church of England at the time of the Reformation.

Father John Burke, pastor of the church of St. John Fisher, Rochester, Kent, England, disclosed in a recent letter to Very Rev. Charles J. Lavery, C.S.R., president of St. John Fisher College that he would participate in the history-making event.

"The British hierarchy," he wrote, "have given us permission to accept invitations to take part in non-Eucharistic services in non-Catholic churches, and I have been invited by the Dean of Rochester to preach in the Cathedral Crypt here during the Unity Octave Week Jan. 18 to 25. It will be the first time that a Catholic priest has officiated within these walls since the days of St. John Fisher. It is something that I feel excited about."

Bishop Kearney authorized a diocesan-wide special collection in 1952 which realized $30.000 for the construction and outfitting of a church honoring the martyred St. John Fisher in "Old Rochester," a small town 30 miles from London, which had not had a Catholic church since Henry VIII confiscated the cathedral and put its bishop to death.

Students of St. John Fisher College here purchased a chalice for the new church, which opened in 1953. (The Catholic Church, Thursday, January 21, 1965, p. 1.  See  A Catholic Voice Returns to John Fisher's Liturgy.)

Although the article above was written in a spirit of full support for ecumania, it was nonetheless more honest about the causes of the "conflict" between Anglicans and Catholics than was reflected in the "joint declaration" issued after the meeting of Giovanni Montini/Paul The Sick and Arthur Michael Ramsey.

Each of the conciliar “popes” has made a mockery of the martyrdom of the English and Irish martyrs as they have celebrated the “tradition” of a false religious sect that was built on their blood and upon the forcible confiscation, seizure, plundering and destruction of Catholic churches, convents, monasteries, schools, shrines and even cemeteries.

The Catholic Church, however, has spoken about Anglicanism and any attempts to find “common ground” with it as it is a false religion that must cease to exist as its relatively few remaining members, most of which are “low church” and are “baptized pagans” in many instances, convert to her own maternal bosom, outside of which there is no salvation and without which there can be no true social order:

It has been made known to the Apostolic See that some Catholic laymen and ecclesiastics have enrolled in a society to "procure" as they say, the unity of Christianity, established at London in the year 1857, and that already many journalistic articles have been published, which are signed by the names of Catholics approving this society, or which are shown to be the work of churchmen commending this same society.

But certainly, I need not say what the nature of this society is, and whither it is tending; this is easily understood from the articles of the newspaper entitled THE UNION REVIEW, and from that very page on which members are invited and listed. Indeed, formed and directed by Protestants, it is animated by that spirit which expressly avows for example, that the three Christian communions, Roman Catholic, Greekschismatic, and Anglican, however separated and divided from one another, nevertheless with equal right claim for themselves the name Catholic. Admission, therefore, into that society is open to all, wheresoever they may live, Catholics, Greek-schismatics, and Anglicans, under this condition, however, that no one is permitted to raise a question about the various forms of doctrine in which they disagree, and that it is right for each individual to follow with tranquil soul what is acceptable to his own religious creed. Indeed, the society itself indicates to all its members the prayers to be recited, and to the priests the sacrifices to be celebrated according to its own intention: namely, that the said three Christian communions, inasmuch as they, as it is alleged, together now constitute the Catholic Church, may at some time or other unite to form one body. . . .

The foundation on which this society rests is of such a nature that it makes the divine establishment of the Church of no consequence. For, it is wholly in this: that it supposes the true Church of Jesus Christ to be composed partly of the Roman Church scattered and propagated throughout the whole world, partly, indeed, of the schism of Photius, and of the Anglican heresy, to which, as well as to the Roman Church, "there is one Lord, one faith, and one baptism" [cf. Eph. 4:5].

Surely nothing should be preferable to a Catholic man than that schisms and dissensions among Christians be torn out by the roots and that all Christians be "careful to keep the unity of the Spirit in the bond of peace" [Eph. 4:3]. . . . But, that the faithful of Christ and the clergy should pray for Christian unity under the leadership of heretics, and, what is worse, according to an intention, polluted and infected as much as possible with heresy, can in no way be tolerated.

The true Church of Jesus Christ was established by divine authority, and is known by a fourfold mark, which we assert in the Creed must be believed; and each one of these marks so clings to the others that it cannot be separated from them; hence it happens that that Church which truly is, and is called Catholic should at the same time shine with the prerogatives of unity, sanctity, and apostolic succession. Therefore, the Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations, particularly in that unity whose beginning, root, and unfailing origin are that supreme authority and "higher principality'' of blessed PETER, the prince of the Apostles, and of his successors in the Roman Chair. No other Church is Catholic except the one which, founded on the one PETER, grows into one "body compacted and fitly joined together" [Eph. 4:] in the unity of faith and charity. . . .

Therefore, the faithful should especially shun this London society, because those sympathizing with it favor indifferentism and engender scandal. (Pope Pius IX, The Unity of the Church. From the letter of the Sacred Office to the Bishops of England, September 26, 1864, as found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma, by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 1685-168, pp. 428-429.)

What the Holy Office said in 1864 could not be tolerated is now taught by the lords of conciliarism, and it should say something to those in the conciliar structures who believe that Pachama Bob Prevost is “Pope Leo XV” that he does not believe that the "Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations."

This should help those who see that Pachama Bob Prevost is a heretic to see beyond that, recognizing much importantly that the heretic Prevost is simply the current head of the counterfeit ape of the Catholic Church that teaches doctrines and engages in practices that have been condemned by our true popes with one voice--una voce--from time immemorial.

Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury, who feast day is celebrated on May 28 most years when it is not impeded by such movable feasts of Ascension Thursday, Corpus Christi, or the Sacred Heart speaks directly about the glories of Catholic England before its subsequent decimation by hateful heretics:

O Jesus, our Risen Lord! Thou art the life of nations, as thou art the life of our souls. Thou biddest them know and love and serve thee, for they have been given to thee for thine inheritance.; and at thine own appointed time, each of them made is made thy possession. Our own dear country was one of the earliest to be called; and when on thy Cross thou didst look with mercy on this far off island of the West. In the second Age of thy Church, thou didst send to her the heralds of thy Gospel; and again in the sixth, Augustine, thine Apostle, commissioned by Gregory, thy Vicar, came to teach the way of truth to the new pagan race that had made itself the owner of this highly favoured land.

How glorious dear Jesus, was thy reign in our fatherland! Thou gavest her bishops, doctors, kings, monks, and virgins, whose virtues, and works made the whole the whole world speak of her as the ‘Isle of Saints’; and it is to Augustine, thy discipline herald, that thou wouldst have us attribute the chief part of the honour of so grand a conquest. Long indeed was thy reign over this people, whose faith was lauded throughout the whole world: but alas! An evil hour came, and England rebelled against thee; she would not have thee to reign over her. By her influence, she led other nations the greater part of the truths thou hast revealed to men; she put out the light of faith, and substituted in its place of principles of private judgment, which mad rage of her heresy, she trampled beneath her feet and burned the relics of the Saints, who were her grandest glory; she annihilated the Monastic Order, to which we owed her knowledge of the Christian faith, she was drunk with the blood of the martyrs; she encouraged apostasy, and punished adhesion to the ancient faith as the greatest of crimes. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)

The same thing has happened within the counterfeit church of conciliarism, of course.

The mad rage of heresy has caused the conciliar revolutionaries to trample everything evocative of Catholic Faith, Worship and Morals underfoot and to quite literally burn and smash Catholic altars and statues and to disparage Catholic Tradition as composed of little other than mythology and superstition. The conciliar revolutionaries have committed and encouraged apostasy, and they do indeed still punish adhesion to “the ancient faith as the greatest of crimes.”

Returning to Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury:

By a just judgment of God she has become a worshipper of material prosperity. Her wealth, her fleet, and her colonies—these are her idols, and she would awe the rest of the world by the power they give her. But the Lord will in his own time overthrow this colossus of power and riches; and as it was in times past, when the mightiest of kingdoms was destroyed by a stone which struck it on its feet of clay, so will people be amazed, when the time of retribution comes, to find how easily the greatest of modern nations was conquered and humbled. England no longer forms a part of thy kingdom, O Jesus! She separated herself from it, by breaking the bond that had held her so long in union with thy Church. Thou hast patiently waited for her return; yet she returns not. Her prosperity is a scandal to the weak; so that her own best and most devoted children feel that her chastisement will be of the severest that thy justice can inflict. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)

This describes the condition of the United States of America from its very inceptions as the first country in the history of the world to have no officially recognized state religion. Materialism is the true god of the United States of America, and paganism, which is the ultimate fruit of all heresy, is rampant in the United Kingdom, the United States of American and elsewhere in the so-called “civilized” world in which there so many state-sponsored sins against each of the Ten Commandments.

Although Dom Prosper Gueranger had great hopes for England at a time when many Anglicans such as Father Frederick William Faber, Henry Edward Cardinal Manning and John Henry Cardinal Newman, were converting to the true Church, hopes that did not materialize beyond the immediate impact of the Oxford Movement, mainly because of the First World War and the subsequent push in favor of false ecumenism that wound up hijacking the Abbot of Solesmes own Liturgical Movement:

Meanwhile, thy mercy, O Jesus, is winning over thousands of her people to the truth, and their love of it seems fervent in proportion to their having been long deprived of its beautiful light. Thou hast created a new people in her very midst, and each year, the number is increasing. Cease not thy merciful worldlings; that thus these faithful ones may once more draw down upon our country the blessing she forfeited when she rebelled against thy Church.

Thy mission, then, O holy Apostle Augustine! is not yet over. The number of the elect is not filled up; and our Lord is gleaning some of these from amidst the tares that cover the land of thy laving labours. May thine intercession obtain for her children those graces which can enlighten the mind and convert the heart. May it remove their prejudices, and give them to see that the Spouse of Jesus is but One, as he himself calls her, that the faith of Gregory and Augustine is still the faith of the Catholic Church at this day; and that three hundred years’ possession could never give heresy any claim to a country which was led astray by seduction and violence, and which has retained so many traces of ancient and deep-rooted Catholicity. (p. 612.)

This is a prayer that is appropriate to pray for the entire Catholic world now, which is replete with [mostly] faux clergy and many members of the laity who, having no memory of the authentic Catholic Church and having been taught to accept false history as the truth about a “past” that is best forgotten and disparaged, are full-throated revolutionaries in their own right.

Little by little, though, what is true of all heretical sects is proving true of the conciliar sect as the numbers of its practicing adherents keeps dwindling more and more in the “developed world” while places like Poland and Nigeria provide fertile ground for true Catholic clergy to explain the necessity of abandoning the conciliar cult, which is offensive cult and will collapse of the weight of its own apostasies, heresies, blasphemies and sacrileges sooner or later within the Providence of God

.

II. Saint Bede the Venerable

Ah, but those of us who are noble monolinguists (that is, we speak only English, and some of us do that very barely) not only have the holy example of Saint Augustine of Canterbury to remain steadfast in the Holy Faith, we have the example as well as Saint Bede the Venerable, a Doctor of Holy Mother Church, whose defense of the Faith against heresy and all corruption was described the great defender of the integrity of the Faith, Dom Prosper Gueranger:

The blessing given by Our Lord as he ascended not heaven has revealed its power in the most distant pagan lands, and during these days in the liturgical cycle bears witness to a concentration of graces upon the west of Europe.

The band of missionaries begged of Pope Eleutherius by the British king Lucius has been followed by the apostolate of Augustine, the envoy of Gregory the Great, and to-day, as though impatient to justify the lavish generosity of heaven, England brings forward her illustrious son, the Venerable Bede. This humble monk, whose life was spent in the praise of God, sought his divine Master in nature and in history, but above all in holy Scripture, which he studied with a loving attention and fidelity to tradition. He who was ever a disciple of the ancients, takes his place to-day among his masters as a Father and Doctor of the Church.

He thus sums up his own life: ‘I am priest of the monastery of the Apostles Peter and Paul. I was born on their land, and ever since my seventh year I have always lived in the house, observing the Rule, singing day by day in their church, and making it my delight to learn to teach or to write. Since I was made a priest, I have written commentaries on the holy Scripture for myself and my brethren, using the words of our venerated Fathers and following their method of interpretation. And, now, good Jesus, I beseech thee, thou who has given me in thy mercy to drink of the sweetness of thy word, grant me now to attain to the source, the fount of wisdom, and to gaze upon thee for ever and ever.’

The holy death of the servant of God was one of the most precious lessons he ever left to his disciples. His last sickness lasted fifty days, and he spent them, like the rest of his life, in singing the psalms and in teaching. As the Feast of the Ascension drew near, he repeated over and over again with tears of joy the Antiphon: ‘O king of glory, who has ascended triumphantly above the heavens, leave us not orphans, but send us the promise of the Father, the Spirit of truth.’ He said to his disciples in the words of St. Ambrose: ‘I have not lived in such a sort a to be ashamed to live with you, but I am not afraid to die, for we have a good Master.’ Then, returning to his translation of the Gospel of St. John and a work, which he had begun, on St. Isidore, he would say: ‘I do not wish my disciples to be hindered after my death by error nor to lose the fruit of their studies.’

On Tuesday before the Ascension he grew worse, and it was evident that the end was near. He was full of joy and spent the day in dictating and the night in prayers of thanksgiving. The dawn of Wednesday morning found him urging his disciples to hurry on their work. At the hour of Terce they left him to take part in the procession made on that day with the relics of the saints. One of them, a child, who stayed with him, said: ‘Dear master, there is but one chapter left; hast thou strength for it?’ ‘It is easy,’ he answered with a smile: ‘take thy pen, cut it and write—but make haste.’ At the hour of None, he sent for the priests of the monastery and gave them little presents, begging them to remember him at the altar. All wept. But he was full of joy, saying: ‘It is time for me, if it so please my Creator, to return to him who made me out of nothing, when as yet I was not. My sweet Judge has well ordered my life, and now the time of dissolution is at hand. I desire to be dissolved and to be with Christ. Yea, my soul longs to see Christ my king in his beauty.’

So did he pass this last day. Then came the touching dialogue with Wilbert, the child mentioned above: ‘Dear master, there is yet one sentence more.’ ‘Write quickly.’ After a moment: ‘It is finished,’ said the child. ‘Thou sayest well,’ replied the blessed man. ‘It is finished. Take my head in thy hands and support me over against the Oratory, for it is a great joy to me to see myself against that holy place where I have so often prayed.’ They had laid him on the floor his cell. He said: ‘Glory be to the Father, and to the Son, and to the Holy Ghost,’ and when he had named the Holy Ghost, he yielded up his soul.

The following account of this holy monk is given in the Breviary. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 613-615.)

Bede, a priest, was born at Jarrow, on the borders of England and Scotland. At the age of seven years he was placed under the care of holy Benedict Biscop, Abbot of Wearmouth, to be educated. Thereafter he became a monk, and so ordered his life that, whilst he should devote himself wholly to the study of the sciences and of doctrine, he might in nothing relax the discipline of his Order. There was no branch of learning in which he was not most thoroughly versed, but his chief care was the study of Holy Scriptures; and that he might the better understand them he acquired a knowledge of the Greek and Hebrew tongues. When he was thirty years of age he was ordained priest at the command of his Abbot, and immediately, on the advice of Acca, Bishop of Hexham, undertook the work of expounding the Sacred Books. In his interpretations he so strictly adhered to the teaching of the holy Fathers that he would advance nothing which was not approved by their judgment, nay, had the warrant of their very words. He ever hated sloth, and by habitually passing from reading to prayer, and in turn from prayer to reading, he so inflamed his soul that often amid his reading and teaching he was bathed in tears. Lest also his mind should be distracted by the cares of transitory things, he never would take the office of Abbot when it was offered to him.

The name of Bede soon became so famous for learning and piety that St. Sergius the Pope thought of calling him to Rome, where, certainly, he might have helped to solve the very difficult questions which had then arisen concerning sacred things. He wrote many books for the bettering of the lives of the faithful, and defending and extending of the faith. By those he gained everywhere such a reputation that the holy martyr Bishop Boniface styled him a Light of the Church; Lanfranc called him The Teacher of the English, and the Council of Aix-la-Chapelle The Admirable Doctor. But as his writings were publicly read in the churches during his life, and as it was not allowable to call him already a saint, they named him The Venerable, a title which in all times after has remained peculiarly his. The power of his teaching was the greater also, in that it was attested by a holy life and the graces of religious observance. In this way, by his earnestness and example, his disciples, who were many and distinguished, were made eminent, not only in letters and the sciences, but in personal holiness.

Broken at length by age and labour, he was seized by a grievous illness. Though he suffered under it for more than seven weeks, he ceased not from his prayers and his interpreting of the Scriptures; for at that time he was turning the Gospel of John into English for the use of his people. But when, on the Eve of the Ascension, he perceived that death was coming upon him, he desired to be fortified with the last sacraments of the Church: then, after he had embraced his companions, and was laid on a piece of sackcloth on the ground, he repeated the words, Glory be to the Father, and to the Son, and to the Holy Ghost, and fell asleep in the Lord. His body, very sweet, as it is related, breathing sweet odour, was buried in the monastery of Jarrow, and afterwards was translated to Durham with the relics of St. Cuthbert. Bede, who was already a Doctor among the Benedictines, and in other religious Orders, and venerated in certain dioceses, was declared by Pope Leo XIII., after consulting with the Congregation of Sacred Rites, to be a Doctor of the universal Church; and the Mass and Office for Doctors was ordered to be recited by all on his feast-day. (Matins, Divine Office, Feast of Saint Bede the Venerable.)

Once again, Dom Prosper Gueranger, mindful of the forces at work in the world in the middle of the Nineteenth Century, took pen to paper to connect the life of Saint Bede the Venerable to the events of his own day that are even more pronounced in our own:

‘Glory be to the Father, and to the Son, and to the Holy Ghost’ is the hymn of eternity. Before the creation of angels and of man, God, in the concert of the three divine Persons, sufficed for his own praise, and of this praise was adequate, infinite and perfect, like the divinity. This was only praise worthy of God. However magnificently the world may hymn its Creator n the thousand voices of nature, its praise is always below the divine Object. But, in the designs of God, creation was on day to send up to heaven an echo of that melody which is threefold and yet one, for the Word was to take flesh, through the operation of the Holy Ghost, in the womb of Mary, and was to be Son of creation fully and perfectly re-echoed the adorable harmonies once known only to the blessed Trinity. Since that day a man who has understanding finds his perfection in such conformity to the Son of Mary, that he may be one with the Son of God in the divine concert wherein God is glorified.

This, O Bede, was thy life, for understanding was given thee. It was fitting that thy last breath should be spent in that song of long which had filled thy mortal life, and that thus thou shouldst be spent in that song of love which had filled thy mortal life, and that thus shouldst enter at once into a glorious and blessed eternity. May we profit by that supreme lesson, which thus sums up all the teaching of thy grand and simple life!

Glory be to the almighty and merciful Trinity! These words form the close of the cycle of the mysteries which terminate at this time in the glorification of the Father, our sovereign Lord, by the triumph of the Son our Redeemer, and the inauguration of the reign of the Holy Ghost, our sanctifier. How splendid were the triumph of the Son and the reign of the Holy Ghost in the Isle of Saints in the days when Albion, twice given by Rome to Christ, shone like a priceless jewel in the diadem of the Spouse! O thou were wast the teacher of the English in the days of their fidelity, do not disappoint the hopes of the Supreme Pontiff, who has in our days extended thy cult to the Universal Church; but rekindle in the hearts of thy countrymen their former love for the Mother of all mankind. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 617-618.)

We could spend a lifetime reading and meditating upon the works of Saint Bede the Venerable, but of particular note to us should be his devotion to Our Lady and his defense of the dating of Easter that Jorge Mario Bergoglio believed could be be “fixed,” placing the late devil in full league the heretics Saint Bede himself combatted as described by Saint Cuthbert:

“With those who have wandered form the unity of the Catholic faith, either through not celebrating Easter at the proper time or through evil living, you are to have no dealings. Never forget that if you should ever be forced to make the choice of two evils I would prefer that you left the island, taking my bones with you, than you should be a party to wickedness on any pretext whatsoever, bending your necks to the yoke of schism. Strive most diligently to learn the catholic statutes of the fathers and put them into practice. Make it your special care to carry out those rules of the monastic life which God in His divine mercy has seen fit to give you through my ministry. I know that, though some may see that my teachings are not to be easily dismissed.” (Saint Cuthbert, as quoted by The Venerable Bede, The Life of Cuthbert. The Age of Bede, translated by J. F. Webb and edited with an introduction by D. H. Farmer, Penguin Books, published in 1965 and reprinted with revisions in 1988 and 1998, p. 95.) 

III. Pope Saint John I

Saint Bede the Venerable shares his feast day with a pope, Saint John I, who was the victim of a pagan emperor who seethed with as much hatred for the true Faith as the Arian heretics that he, Pope Saint John I, fought against as he demonstrated his own steadfastness in the midst of persecution:

The palm of martyrdom was won by this holy Pope, not in a victory over a pagan persecutor, but in king. But this king was a heretic, and therefore an enemy of Pontiff that was zealous for the triumph of the true faith. The state of Christ’s Vicar here on earth is a state of combat; and it frequently happens that a Pope is veritably a martyr, without having shed his blood. St. John I, whom we honour to-day, was not slain by the sword; a loathsome dungeon was the instrument of his martyrdom; but there are many Popes who are now in heaven with him, martyrs like himself, who never passed a day in prison or in chains: the Vatican was their Calvary. They conquered, yet fell in the struggle with so little appearance of victory, that heaven had to take up the defence of their reputation, as was the case with the angelic Pontiff of the eighteenth century, Clement XIII.

The Saint of to-day teaches us, by his conduct, what should be the sentiment of every worthy member of the Church. He teaches us that we should never make a compromise with heresy, nor approve the measures taken by worldly policy for securing what it calls the rights of heresy. If the past ages aided by the religious indifference of Governments, have introduced the toleration of all religions, or even the principle that ‘all religions are to be treated alike by the state,’ let us, if we will, put up with this latitudinarianism, and be glad to see that the Church, in virtue of it, is guaranteed from legal persecution; but as Catholics, we can never look upon it as an absolute good. Whatever may be the circumstances in which Providence has placed us, we are bound to conform our views to the principles of our holy faith, and to the infallible teaching and practice of the Church—out of which, there is but contradiction, danger and infidelity. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II,pp. 619-620.)

This has a practical application in our own day as it reminds of the fact that the conciliar revolutionaries have made every compromise imaginable with heresy and have defended its “rights” in civil society under the banner now of “diversity” and “respect” for all falsehoods, including those that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ and that mock Him, His Blessed Mother, His Holy Catholic Church and the true liturgical rites He authorized her to institute in order to effect our sanctification and salvation.

Our trust in Our Lady must be one of childlike simplicity, and our cooperation with the graces won for us by her Divine Son by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross and that flow through her own most loving hands as the Mediatrix of All Graces must be persevering.

We have nothing to fear from the circumstances of the world nor from the double-mindedness of the likes of the conciliar revolutionaries as our sins, of course, deserve no better, which is why we must, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through Our Lady's Sorrowful and Immaculate Heart, pray as many Rosaries each day as our state-in-life permits, seeking to live in a more penitential way so that we do indeed strive for the ideal of Catholic moral life, relying upon the graces Our Lady sends us to avoid the stultifying legalistic minimalism that helped to produce the current ecclesiastical crisis.

We must plant the seeds for true change, the restoration of the Church Militant on earth and thus of the Social Reign of Christ the King, by doing what we can in our own lives to fulfill Our Lady's Fatima Message as we seek all contact with the revolutionaries who have devastated the Faith.

We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.

What are we waiting for?

Our Lady is waiting to help us.

Why do we tarry to trust in her loving care?

Why do we refuse to believe that the path out of this mess runs through her Sorrowful and Immaculate Heart?

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us. 

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