Choosing To Ignore Pope Leo XIII and Pope Saint Pius X

The complete and utter absurdity of the papally-condemned and schismatic "resist while recognize" approach to the apostasies, betrayals and sacrileges that have flowed forth with so each from the portals of the counterfeit church of conciliarism is such that the main "gatekeepers" of this approach are as "shocked" as was Captain Louis Renault, played by Claude Rains in Casablanca, as they contemplate Jorge Mario Bergoglio's "extraordinary synod of bishops" even though he had cooked the books on this travesty in the very first months of his false "pontificate" (See (see Always Asking All The Wrong Questions, part one, Always Asking All the Wrong Questions, part two, Jorge Cooks the Books, Going the Way of All Heretical Sects, The Rubicon Was Crossed Fifty Years Ago, part one and A New Sense for a New Faith, part two).

By way of reminder, here is the dialogue from Casablanca wherein the hypocrtical Captain Renault feigns "shock" at finding gambling activities in Rick Blaine's establishment even though he, Renault, had just spent the night gambling there:

Rick: How can you close me up? On what grounds?

Captain Renault: I'm shocked, shocked to find that gambling is going on in here!
[a croupier hands Renault a pile of money]

Croupier: Your winnings, sir.

Captain Renault: [sotto voce] Oh, thank you very much.

[aloud]

Captain Renault: Everybody out at once! (Dialogue from Casablanca. See Casablanca.)

As I noted in Heresy Leads to Heresy six days ago now, there is no reason to be "shocked" at anything that comes out of the mouth of Jorge Mario Bergoglio or his conciliar "bishops" say or do. The only people who can be "shocked" at this point are those who have preferred to ignore all of many ways in which the conciliar revolutionaries have attacked, undermined, denied, "historicized" (that is, the means by which a dogmatic formulation is said to be "contingent," shaped as it was by the needs of the moment and limited by the supposed inability of language to express truth in all of its varied charateristics, paving the war for future "modifications" as the circumstances are said to require) or simply ignored practically every article of the Catholic Faith, whether by word and/or by action.

Those who know that God hates heresy and that it is a sin to tolerate it in order for the sake of being "respectable" have been denounced by those in the "resist while recognize" movement, whose "gatekeepers" want us to ignore the simple truth that the Catholic Church, she who is the spotless, mystical spouse of her Divine Founder, Invisible Head and Mystical Bridegroom, can never give us anything approaching error, no less outright heresy, on Faith, Morals or Worship.

Yet it that is those in the "resist while recognize" movement who have been on the wrong side of the angels as they continue to insist, despite all of the incontrovertible evidence that has been presented in the past decade alone, that no one but no one can "resist" and/or refuse to obey" a true and legitimate Successor of Saint Peter:

To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor. In this subordination and dependence lie the order and life of the Church; in it is to be found the indispensable condition of well-being and good government. On the contrary, if it should happen that those who have no right to do so should attribute authority to themselves, if they presume to become judges and teachers, if inferiors in the government of the universal Church attempt or try to exert an influence different from that of the supreme authority, there follows a reversal of the true order, many minds are thrown into confusion, and souls leave the right path.

And to fail in this most holy duty it is not necessary to perform an action in open opposition whether to the Bishops or to the Head of the Church; it is enough for this opposition to be operating indirectly, all the more dangerous because it is the more hidden. Thus, a soul fails in this sacred duty when, at the same time that a jealous zeal for the power and the prerogatives of the Sovereign Pontiff is displayed, the Bishops united to him are not given their due respect, or sufficient account is not taken of their authority, or their actions and intentions are interpreted in a captious manner, without waiting for the judgment of the Apostolic See.

Similarly, it is to give proof of a submission which is far from sincere to set up some kind of opposition between one Pontiff and another. Those who, faced with two differing directives, reject the present one to hold to the past, are not giving proof of obedience to the authority which has the right and duty to guide them; and in some ways they resemble those who, on receiving a condemnation, would wish to appeal to a future council, or to a Pope who is better informed.

On this point what must be remembered is that in the government of the Church, except for the essential duties imposed on all Pontiffs by their apostolic office, each of them can adopt the attitude which he judges best according to times and circumstances. Of this he alone is the judge. It is true that for this he has not only special lights, but still more the knowledge of the needs and conditions of the whole of Christendom, for which, it is fitting, his apostolic care must provide. He has the charge of the universal welfare of the Church, to which is subordinate any particular need, and all others who are subject to this order must second the action of the supreme director and serve the end which he has in view. Since the Church is one and her head is one, so, too, her government is one, and all must conform to this.

When these principles are forgotten there is noticed among Catholics a diminution of respect, of veneration, and of confidence in the one given them for a guide; then there is a loosening of that bond of love and submission which ought to bind all the faithful to their pastors, the faithful and the pastors to the Supreme Pastor, the bond in which is principally to be found security and common salvation.

In the same way, by forgetting or neglecting these principles, the door is opened wide to divisions and dissensions among Catholics, to the grave detriment of union which is the distinctive mark of the faithful of Christ, and which, in every age, but particularly today by reason of the combined forces of the enemy, should be of supreme and universal interest, in favor of which every feeling of personal preference or individual advantage ought to be laid aside.

That obligation, if it is generally incumbent on all, is, you may indeed say, especially pressing upon journalists. If they have not been imbued with the docile and submissive spirit so necessary to each Catholic, they would assist in spreading more widely those deplorable matters and in making them more burdensome. The task pertaining to them in all the things that concern religion and that are closely connected to the action of the Church in human society is this: to be subject completely in mind and will, just as all the other faithful are, to their own bishops and to the Roman Pontiff; to follow and make known their teachings; to be fully and willingly subservient to their influence; and to reverence their precepts and assure that they are respected. He who would act otherwise in such a way that he would serve the aims and interests of those whose spirit and intentions We have reproved in this letter would fail the noble mission he has undertaken. So doing, in vain would he boast of attending to the good of the Church and helping her cause, no less than someone who would strive to weaken or diminish Catholic truth, or indeed someone who would show himself to be her overly fearful friend. (Pope Leo XIII, Epistola Tua, June 17, 1885.)

No, it cannot be permitted that laymen who profess to be Catholic should go so far as openly to arrogate to themselves in the columns of a newspaper, the right to denounce, and to find fault, with the greatest license and according to their own good pleasure, with every sort of person, not excepting bishops, and think that with the single exception of matters of faith they are allowed to entertain any opinion which may please them and exercise the right to judge everyone after their own fashion.

In the present case, Venerable Brother, there is nothing which could cause you to doubt Our assent and Our approbation. It is Our first duty to take care, uniting Our efforts to yours, that the divine authority of the bishops remain sacred and inviolable. It belongs to Us also to command and to effect that everywhere this authority may remain strong and respected, and that in all things it may receive from Catholics the submission and reverence which are its just due. In fact, the divine edifice which is the Church is supported, as on a foundation visible to all men, first by Peter, then by the Apostles and their successors the Bishops. To hear them or to despise them is to hear or to despise Our Lord Jesus Christ Himself [cf. Luke 10:16]. The Bishops form the most sacred part of the Church, that which instructs and governs men by divine right; and so he who resists them and stubbornly refuses to obey their word places himself outside the Church [cf. Matt. 18:18]. But obedience must not limit itself to matters which touch the faith: its sphere is much more vast: it extends to all matters which the episcopal power embraces. For the Christian people, the bishops are not only the teachers of the faith, they are placed at their head to rule and govern them; they are responsible for the salvation of the souls whom God has entrusted to them, and of which they will one day have to render an account. It is for this reason that the Apostle St. Paul addresses this exhortation to Christians: “Obey your prelates, and be subject to them. For they watch as having to render an account of your souls” [Heb. 13:17].

In fact, it is always true and manifest to all that there are in the Church two grades, very distinct by their nature: the shepherds and the flock, that is to say, the rulers and the people. It is the function of the first order to teach, to govern, to guide men through life, to impose rules; the second has the duty to be submissive to the first, to obey, to carry out orders, to render honor. And if subordinates usurp the place of superiors, this is, on their part, not only to commit an act of harmful boldness, but even to reverse, as far as in them lies, the order so wisely established by the Providence of the Divine Founder of the Church. If by chance there should be in the ranks of the episcopate a bishop not sufficiently mindful of his dignity and apparently unfaithful to one of his sacred obligations, in spite of this he would lose nothing of his power, and, so long as he remained in communion with the Roman Pontiff, it would certainly not be permitted to anyone to relax in any detail the respect and obedience which are due his authority. On the other hand, to scrutinize the actions of a bishop, to criticize them, does not belong to individual Catholics, but concerns only those who, in the sacred hierarchy, have a superior power; above all, it concerns the Supreme Pontiff, for it is to him that Christ confided the care of feeding not only all the lambs, but even the sheep [cf. John 21:17]. At the same time, when the faithful have grave cause for complaint, they are allowed to put the whole matter before the Roman Pontiff, provided always that, safeguarding prudence and the moderation counseled by concern for the common good, they do not give vent to outcries and recriminations which contribute rather to the rise of divisions and ill-feeling, or certainly increase them.

These fundamental principles, which cannot be gainsaid without bringing in their wake confusion and ruin in the government of the Church, We have many, many times been careful to recall and to inculcate. Our letters to Our Nuncio in France [In Mezzo of 1884], which you have cited in this matter, speak clearly; so do those addressed to the Archbishop of Paris [Epistola Tua of 1885], to the Belgian Bishops, to some Italian Bishops, and the two encyclicals to the Bishops of France [Nobilissima Gallorum of 1884], and of Spain [Cum Multa of 1882].

Once again today We recall these documents; once again We inculcate this teaching, with the very great hope that Our admonitions and Our authority will calm the present agitation of minds in your diocese, that all will be strengthened and find rest in faith, in obedience, in the just and legitimate respect towards those invested with a sacred power in the Church.

Not only must those be held to fail in their duty who openly and brazenly repudiate the authority of their leaders, but those, too, who give evidence of a hostile and contrary disposition by their clever tergiversations and their oblique and devious dealings. The true and sincere virtue of obedience is not satisfied with words; it consists above all in submission of mind and heart.

But since We are here dealing with the lapse of a newspaper, it is absolutely necessary for Us once more to enjoin upon the editors of Catholic journals to respect as sacred laws the teaching and the ordinances mentioned above and never to deviate from them. Moreover, let them be well persuaded and let this be engraved in their minds, that if they dare to violate these prescriptions and abandon themselves to their personal appreciations, whether in prejudging questions which the Holy See has not yet pronounced on, or in wounding the authority of the Bishops by arrogating to themselves an authority which can never be theirs, let them be convinced that it is all in vain for them to pretend to keep the honor of the name of Catholic and to serve the interests of the very holy and very noble cause which they  have undertaken to defend and to render glorious.

Now, We, exceedingly desirous that any who have strayed return to soundness of mind and that deference to the sacred Bishops inhere deeply in the hearts of all men, in the Lord We bestow an Apostolic Blessing upon you, Venerable Brother, and to all your clergy and people, as a token of Our fatherly good will and charity. (Pope Leo XIII, Est Sane Molestum, December 17, 1888. The complete text may be found at: Est Sane Molestum, December 17, 1888. See also  Pope Leo XIII Quashes Popular “Resist-And-Recognize Position.)

Distracted with so many occupations, it is easy to forget the things that lead to perfection in priestly life; it is easy [for the priest] to delude himself and to believe that, by busying himself with the salvation of the souls of others, he consequently works for his own sanctification. Alas, let not this delusion lead you to error, because nemo dat quod nemo habet [no one gives what he does not have]; and, in order to sanctify others, it is necessary not to neglect any of the ways proposed for the sanctification of our own selves….

The Pope is the guardian of dogma and of morals; he is the custodian of the principles that make families sound, nations great, souls holy; he is the counsellor of princes and of peoples; he is the head under whom no one feels tyrannized because he represents God Himself; he is the supreme father who unites in himself all that may exist that is loving, tender, divine.

It seems incredible, and is even painful, that there be priests to whom this recommendation must be made, but we are regrettably in our age in this hard, unhappy, situation of having to tell priests: love the Pope!

And how must the Pope be loved? Non verbo neque lingua, sed opere et veritate. [Not in word, nor in tongue, but in deed, and in truth - 1 Jn iii, 18] When one loves a person, one tries to adhere in everything to his thoughts, to fulfill his will, to perform his wishes. And if Our Lord Jesus Christ said of Himself, “si quis diligit me, sermonem meum servabit,” [if any one love me, he will keep my word - Jn xiv, 23] therefore, in order to demonstrate our love for the Pope, it is necessary to obey him.

Therefore, when we love the Pope, there are no discussions regarding what he orders or demands, or up to what point obedience must go, and in what things he is to be obeyed; when we love the Pope, we do not say that he has not spoken clearly enough, almost as if he were forced to repeat to the ear of each one the will clearly expressed so many times not only in person, but with letters and other public documents; we do not place his orders in doubt, adding the facile pretext of those unwilling to obey – that it is not the Pope who commands, but those who surround him; we do not limit the field in which he might and must exercise his authority; we do not set above the authority of the Pope that of other persons, however learned, who dissent from the Pope, who, even though learned, are not holy, because whoever is holy cannot dissent from the Pope.

This is the cry of a heart filled with pain, that with deep sadness I express, not for your sake, dear brothers, but to deplore, with you, the conduct of so many priests, who not only allow themselves to debate and criticize the wishes of the Pope, but are not embarrassed to reach shameless and blatant disobedience, with so much scandal for the good and with so great damage to souls. (Pope Saint Pius X, Allocution Vi ringrazio to priests on the 50th anniversary of the Apostolic Union, November 18, 1912, as found at: (“Love the Pope!” – no ifs, and no buts: For Bishops, priests, and faithful, Saint Pius X explains what loving the Pope really entails.)

There is no "wiggle" room here, and it is time for the "gatekeepers" in the "resist while recognize" movement to stop ignoring these injunctions from two true popes to cease their criticism of the man, Jorge Mario Bergoglio, they believe to be a true and legitimate Successor of Saint Peter even though they know him to be a Modernist revolutionary.

Ah, but as I as noted so many times before and will be doing in a more formal sense once my other workload lightens a bit by next week, Jorge Mario Bergoglio is only more visceral, uncouth and unabashedly shameless huckster of conciliarism than the supposedly "erudite" Joseph Alois Ratzinger/Benedict XVI, who wrapped up his own Modernism in the convoluted linguistics of his dogmatically condemned and philosophically absurd "hermenuetic of continuity" that was and remains nothing than a re-labeling of Modernism's "evolution of dogma" doctrine that was condemned by the [First] Vatican Council on April 24, 1870, by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and The Syllabus of Errors, September 1, 1910, and by Pope Pius XII in Humani Generis, August 12, 1950.

According to the teaching of Pope Leo XIII and Pope Saint Pius X, a teaching which was only a reiteration of what Pope Pius VI had taught in Auctorem Fidei, August 28, 1794, the leaders of the "resist while recognize" movement have no choice but to embrace their "pope," Jorge Mario Bergoglio, and to recognize that the "midterm" report summarizing the "discussions" within the "extraordinary synod of bishops" reflects his "papal" mind with complete exactitude.

Two passages from the "midterm report" will be highlighted for commentary. Here is the first:

Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?

The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. Nor is it acceptable that pressure be brought to bear on pastors or that international bodies make financial aid dependent on the introduction of regulations inspired by gender ideology.

Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority. (Synod on Family: Midterm report presented, 2015 Synod announced.)

This reflects the mind of Jorge Mario Bergoglio perfectly.

It also reflects the "mind," such as it is, of the man who presided over most of the "Second" Vatican Council, Giovanni Battista Montini/Paul VI, who will be "beatified" in but five days from today. Montini's own "homosexual gifts" made him subject to blackmail by agents of the Soviet Union into betraying Catholic priests behind the Iron Curtain, each of whom was discovered and killed, when he was working in the Secretariat of State under Pope Pius XII. Those same "gifts" made him subject to further blackmail as "Pope Paul VI" when was blackmailed by the Masons in Italy into authorizing the cremation of bodies in 1964:

[Atila[ Guimarães quotes Franco Bellegrandi, a former member of the Vatican Noble Guard, part of the papal military corps, who witnessed the unfortunate changes that occurred at the Vatican after Pope Paul VI took office.

Bellegrandi repeats the charge that while Archbishop of Milan, Montini, dressed in civilian clothes, was picked up by the local police on one of the archbishop's nocturnal visits to the male brothels of the city.

The former Vatican guard describes the homosexual colonization process that he says began under Pope John XXIII, but which accelerated under Montini's rule--a process with [which] the reader should by now be thoroughly familiar. Bellegrandi says that old employees were turned out of their jobs at the Vatican to make room for Montini's favored brethren afflicted with the same vice. They in turn brought along their favorite catamites--"effeminate young men wearing elegant uniforms and make-up on their faces to dissimulate their beards," says Bellegrandi.

Bellegrandi says that he was told by an official of the Vatican security service that Montini's actor friend was permitted free access to the pontifical apartments and was seen taking the elevator late at night.

One of the statements made by Bellegrandi that attracted my attention was that Montini no sooner took office than he was subject to blackmail by Italian Freemasons. In exchange for their silence regarding Archbishop Montini's furtive sojourns to Switzerland to rendezvous with his actor-lover, who appears to have been quite open about his relationship with the prelate, the Masons demanded that the pope eliminate the Church's traditional ban on cremation after death. The pope complied. (Mrs. Randy Engel, The Rite of Sodomy, p. 1156)

An elderly gentleman from Paris who worked as an official interpreter for high-level clerics at the Vatican in the early 1950s told this writer that the Soviets blackmailed Montini into revealing the names of priests whom the Vatican had clandestinely sent behind the Iron Curtain to minister to Catholics in the Soviet Union during the Cold War. The Soviet secret police were on hand as soon as the priests crossed over the Russian border and the priest infiltrators were either shot or sent to the gulag.

The extent to which Pope Paul VI was subject to blackmail by the enemies of the Church will probably never be known. It may be that, in so far as the Communists and the Socialists were concerned, blackmail was entirely unnecessary given Montini's cradle to grave fascination and affinity for the Left. On the other hand, the Italian Freemasons, M16, the OSS and later the CIA and the Mafia were likely to have used blackmail and extortion against Montini beginning early in his career as a junior diplomat, then as Archbishop of Milan and finally as Pope Paul VI.

There can be no question that Pope Paul VI's homosexuality was instrumental in the paradigm shift that saw the rise of the Homosexual Collective in the Catholic Church in the United States, at the Vatican and around the world in the mid-20th century.

Pope Paul VI played a decisive role in the selection and advancement of many homosexual members of the American hierarchy, including Joseph Cardinal Bernardin, Terence Cardinal Cooke, John Cardinal Wright and Archbishop Rembert Weakland and Bishops George H. Guilfoyle, Francis Mugavero, Joseph Hart, Joseph Ferrario, James Rausch and their heirs.

The knowledge that a homosexual sat in the Chair of Peter--knowledge that spread like wild-fire on the "gay" gossip circuit--would certainly have served as an inducement for homosexual men to aspire to the priesthood and even prompt them to contemplate the unthinkable--a religious order or community composed exclusively of sodomites.

Most important, the long-guarded quasi-secret of Paul VI's homosexual life has, for decades, contributed to the silence and cover-up by the American hierarchy on the issue of homosexuality in general and the criminal activities of pederast priests in particular.

But it is a secret no longer.

The final piece of the puzzle has been put in place.

"Our Lady of Fatima, pray for us." Mrs. Randy Engel, The Rite of Sodomy, pp. 1156-1157) 

Indeed, the conciliar revolution that was spawned at least in part by those inclined to the commission of perverse sins against nature, something that can be demonstrated in the art, architecture and music of the conciliar liturgy as well as by its orations, most of which mention nothing about a God who judges or about the possibility of eternal damnation or even the necessity of doing penance for one's sins, has created given diocesans and schools and hospitals in the control of the conciliar officials a decidedly lavender slant, if you will.

As the conciliar church is "all inclusive," except to those who reject its blasphemies, outrages and sacrileges without agreeing to silence as a price of "admission" and tolerance, it is not surprising to find clerics and lavender activists in the conciliar structures who justify their support for unrepentant sins against nature to as to justify themselves before men. They are as militant and as "in your face" as they are because their mission is convince everyone, including God Himself, that they are right, that anyone who opposes them is "hateful" and opposed to "human rights." Thus it is that they must protest that the following warning that Our Blessed Lord and Saviour Jesus Christ gave about the fate of the cities of Sodom and Gomorrha wasn't really spoken by Him but was placed in His mouth by others, which is utter blasphemy against God the Holy Ghost, Who inspired every word of Sacred Scripture to be written exactly as we read them today:

And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence. And when you come into the house, salute it, saying: Peace be to this house. And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you. And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. (Matthew 10: 11-15.) 

Our Lord was wrong? 

The destruction of the cities of Sodom and Gomorrha by fire and brimstone was a just punishment for the vile sins of their inhabitants?

Can this be?

Consider the words of the Book of Genesis, written under the Divine inspiration of the Third Person of the Most Blessed Trinity, God the Holy Ghost:

And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way. And the Lord said: Can I hide from Abraham what I am about to do: Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed? For I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him. And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.

I will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know. And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord. And drawing nigh he said: Wilt thou destroy the just with the wicked? If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein? Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.

And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake. And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes. What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city? And he said: I will not destroy it, if I find five and forty. And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty. Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there.

Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty. I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten should be found there? And he said: I will not destroy it for the sake of ten. And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place. (Genesis 16: 16-33)

And he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken. Make haste and be saved there, because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor. The sun was risen upon the earth, and Lot entered into Segor. And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.

And his wife looking behind her, was turned into a statue of salt. And Abraham got up early in the morning and in the place where he had stood before with the Lord, He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace. (Genesis 19: 21-28.)

Pope Saint Pius V made reference to the terrible fate that befell the cities of Sodom and Gommorha because of the detestable sin against nature that is the basis of how people "identify" themselves as human beings and is the source of "gifts" that "enrich" what is said to be the Catholic Church:

That horrible crime, on account of which corrupt and obscene cities were destroyed by fire through divine condemnation, causes us most bitter sorrow and shocks our mind, impelling us to repress such a crime with the greatest possible zeal.

Quite opportunely the Fifth Lateran Council [1512-1517] issued this decree: "Let any member of the clergy caught in that vice against nature . . . be removed from the clerical order or forced to do penance in a monastery" (chap. 4, X, V, 31). So that the contagion of such a grave offense may not advance with greater audacity by taking advantage of impunity, which is the greatest incitement to sin, and so as to more severely punish the clerics who are guilty of this nefarious crime and who are not frightened by the death of their souls, we determine that they should be handed over to the severity of the secular authority, which enforces civil law.

Therefore, wishing to pursue with the greatest rigor that which we have decreed since the beginning of our pontificate, we establish that any priest or member of the clergy, either secular or regular, who commits such an execrable crime, by force of the present law be deprived of every clerical privilege, of every post, dignity and ecclesiastical benefit, and having been degraded by an ecclesiastical judge, let him be immediately delivered to the secular authority to be put to death, as mandated by law as the fitting punishment for laymen who have sunk into this abyss. (Pope Saint Pius V, Horrendum illud scelus, August 30, 1568)

Mind you, I am not suggesting the revival of this penalty in a world where it would not be understood and where the offender would be made a "martyr" for the cause of perversity, only pointing out the fact that the Catholic Church teaches that clerics and others in ecclesiastical authority who are guilty of serious moral crimes are deserving of punishment, not protection, by their bishops, and should, like any member of the laity, be put to death. Such is the difference yet again between Catholicism and conciliarism.

Indeed, Saint Paul the Apostle himself, writing, of course, under the Divine inspiration of God the Holy Ghost, explained that those who sin against nature are due the just recompense of their "perversity," not to be "celebrated" for having "gifts" that are based on their proclivity to commit perverse sins with others of their own gender:

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 18-32.)

Those who are unchaste must be exhorted to quit their immoral behavior, seeking out the Mercy of the Divine Redeemer in the Sacred Tribunal of Penance at the hands of a true priest as he acts in persona Christi as an alter Christus, resolved from thence on to live penitentially as the consecrated slaves of the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as their state-in-life permits. You will hear no such exhortations from the lips of the conciliar "bishops," staring with Jorge Mario Bergoglio himself.

We do not base human self-identification on the basis of an inclination to commit various sins. If we did, of course, perhaps we could refer to the "blasphemers' community" and the "killers' community" and the "thieves' community" and the "adulterers' community" and the "gossipers' community" and the "enviers' community." (Well, come to think of it, the counterfeit church of conciliarism is a collection of blasphemers, isn't it?) Human self-identification is not based on the inclination to commit any sins, and for the conciliar revolutionaries to reaffirm those inclined to the commission of perverse sins demonstrates that they, the conciliar revolutionaries, do not understand that true love of God requires us will the good of others. the ultimate good of others is the salvation of their immortal souls, which they conciliar revolutionaries impede, not advance, as they write about the "elements of true love" and concern that perverse sinners have for each other than can "inspire" others by the "sacrifices" they make for each other.

Let me reprise the following once again for those who have been away from this site for a while:

1) God's love for us is an act of His divine will, the ultimate expression of which is the salvation of our immortal souls.

2) Our love for others must be premised on willing for them what God wills for us: their salvation.

3) We love no one authentically if we do or say anything, either by omission or commission, which reaffirms him in a life of unrepentant sin.

4) God hates sin. He wills the sinner to repent of his sins by cooperating with the graces He won for them on the wood of the Holy Cross.

5) Sin is what caused Our Blessed Lord and Saviour Jesus Christ to suffer unspeakable horrors on the wood of the Holy Cross and caused His Most Blessed Mother's Sorrowful and Immaculate Heart to be thrust through with Seven Swords of Sorrow.

6) No one can say that he loves Our Lord or Our Lady if he persist in sin unrepentantly and/or celebrates the commission of sin in public acts of defiance against the binding precepts of the Divine positive law and the Natural Law.

7) Each sin darkens the intellect and weakens the will, inclining us all the more to sin and sin again. We must, therefore, resolve never to sin again and to do penance for our sins as Our Lady herself implored us to do when she appeared in th Cova da Iria near Fatima, Portugal, ninety years ago.

8) It is therefore forbidden for anyone of this parish or diocese to participate or support, whether morally or financially, any event whatsoever that celebrates any sin, whether natural or unnatural, and/or encourages people to persist in sin as a legitimate "lifestyle."

9) One of the Spiritual Works of Mercy is to admonish the sinner. We have an obligation to admonish those who are in lives on unrepentant sin to turn away from their lives of sin and to strive to pursue the heights of sanctity.

10) God has compassion on all erring sinners, meaning each one of us. He understands our weakness. He exhorts us, as He exhorted the woman caught in adultery, to "Go, and commit this sin no more."

11) It is not an act of "love" for people to persist in unrepentant sins with others.

12) It is not an act of "judgmentalness" or "intolerance" to exhort people who are living lives of unrepentant sin to reform their lives lest their souls wind up in Hell for eternity.

13) Mortal Sins cast out Sanctifying Grace from the soul. Those steeped in unrepentant mortal sin are the captives of the devil until they make a good and sincere Confession.

14) Certain sins cry out to Heaven for vengeance. Sodomy is one of the four sins that cry out to Heaven for vengeance.

15) Those engaged in natural or unnatural acts against the Sixth and Ninth Commandments do not "love" the individuals with whom they are sinning. Authentic love cannot exist in a soul committed to a life against the Commandments of God and the eternal welfare of one's own soul, no less the souls of others.

16) Those engaged in natural or unnatural acts against the Sixth and Ninth Commandments are not fit to adopt children.

17) Those engaged in natural or unnatural acts against the Sixth and Ninth Commandments are not fit to adopt children because their very sinful lives put into jeopardy the eternal of the souls of the children they seek to adopt. It is not possible for people who are sinning unrepentantly to teach children to hate sin as God hates sin. They are immersed in sin. Pope Pius XI put it this way in Casti Connubii, December 31,1930:

But Christian parents must also understand that they are destined not only to propagate and preserve the human race on earth, indeed not only to educate any kind of worshippers of the true God, but children who are to become members of the Church of Christ, to raise up fellow-citizens of the Saints, and members of God's household, that the worshippers of God and Our Savior may daily increase. (Pope Pius XI, Casti Connubii, December 31,1930.)

18) Those engaged in unnatural, perverse acts against the Sixth and Ninth Commandments are further unfit to adopt children because they have no right in the Divine positive law or the natural law to live together as a "couple."  Once again, Pope Pius XI's Casti Connubii:

Nor must We omit to remark, in fine, that since the duty entrusted to parents for the good of their children is of such high dignity and of such great importance, every use of the faculty given by God for the procreation of new life is the right and the privilege of the married state alone, by the law of God and of nature, and must be confined absolutely within the sacred limits of that state. (Pope Pius XI, Casti Connubii, December 31,1930.)

19) Those engaged in unnatural, perverse acts against the Sixth and Ninth Commandment have no right in the Divine positive law or the natural law to present a "model" of parenthood that is from the devil himself. The words that Saint Paul wrote about perversity in Rome in his own day are quite apropos of our own:

Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use against which is their nature.

And in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error.

And as they liked not to  have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.

Who, having known the justice of God, did not understand that they who do such things are worthy of death; and not only they that do them, but they also that consent to them that do them.  (Romans 1: 24-32)

20) Matrimony was elevated to a Sacrament by Our Lord at the wedding feast in Cana. The Holy Sacrament of Matrimony is entered into by one man and by one woman to achieve these ends: the procreation and education of children, the mutual good of the spouses, a remedy for concupiscence. Pope Pius XI noted this in Casti Connubii:

This conjugal faith, however, which is most aptly called by St. Augustine the "faith of chastity" blooms more freely, more beautifully and more nobly, when it is rooted in that more excellent soil, the love of husband and wife which pervades all the duties of married life and holds pride of place in Christian marriage. For matrimonial faith demands that husband and wife be joined in an especially holy and pure love, not as adulterers love each other, but as Christ loved the Church. This precept the Apostle laid down when he said: "Husbands, love your wives as Christ also loved the Church,"[24] that Church which of a truth He embraced with a boundless love not for the sake of His own advantage, but seeking only the good of His Spouse.[25] The love, then, of which We are speaking is not that based on the passing lust of the moment nor does it consist in pleasing words only, but in the deep attachment of the heart which is expressed in action, since love is proved by deeds. This outward expression of love in the home demands not only mutual help but must go further; must have as its primary purpose that man and wife help each other day by day in forming and perfecting themselves in the interior life, so that through their partnership in life they may advance ever more and more in virtue, and above all that they may grow in true love toward God and their neighbor, on which indeed "dependeth the whole Law and the Prophets." For all men of every condition, in whatever honorable walk of life they may be, can and ought to imitate that most perfect example of holiness placed before man by God, namely Christ Our Lord, and by God's grace to arrive at the summit of perfection, as is proved by the example set us of many saints.

This mutual molding of husband and wife, this determined effort to perfect each other, can in a very real sense, as the Roman Catechism teaches, be said to be the chief reason and purpose of matrimony, provided matrimony be looked at not in the restricted sense as instituted for the proper conception and education of the child, but more widely as the blending of life as a whole and the mutual interchange and sharing thereof. (Pope Pius XI, Casti Connubii, December 31, 1930.)

21) It is never permissible to put even one child into spiritual, if not physical, jeopardy by claiming that so many others would be helped if the Church did not cooperate with an unjust law. Our Lord said that it would be better for one to have a millstone thrown around his neck and thrown into a lake than to lead one of his little ones astray. He was not joking.

22) Sinners must repent of the evil they have done in order to live ives of penance and mortification worthy of Saint Francis of Assisi. Pray as many Rosaries as you can each day of our life. They must repent and pray and work for the conversion of those with whom they have sinned, sure to make a full, integral confession to a true piest in the Sacred Tribunal of Penance on a weekly basis. 

A Catholic bishop would not hesitate to make these points. Although there are some true bishops from the Eastern Rites present in Rome at this time, they are one with the their brother “non-bishops” of the Roman Rite within the counterfeit church of conciliarism of being completely bereft of the Catholic Faith, thus leaving souls “happy” in this life to be condemned for all eternity in Hell, the very place where the conciliar revolutionaries themselves are headed if they do not have a miraculous conversion to the true Faith before they die.

How do Catholics speak to sinners? How did Our Blessed Lord and Saviour Jesus Christ speak to sinners whilst He walk the face of the earth?

Our Lord did not reaffirm Saint Mary Magdalene in her sin of adultery. He did not applaud her. He did not excuse the gravity of violating the Sixth Commandment. He did not explain away her sin by saying that she was genetically-predisposed to commit it or that it was "impossible" for her to keep from committing it. Our Lord, the Second Person of the Blessed Trinity made Man in His Most Blessed Mother's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, said the following to her:

Go, and now sin no more. (John 8: 11.)

Our Lord told His friend from Bethany to reform her life, to quit her sins once and for all. He tells us, each of whom is a sinner (and I am one of the worst and most miserable, truth be told) the same thing in the Sacred Tribunal of Penance as we resolve to amend our lives as we pray the Act of Contrition as a true priest administers Absolution upon our immortal souls, thereby applying the merits His own Most Precious Blood upon them.

Yet it is that the conciliar revolutionaries continue to reaffirm those who are steeped in sins of natural vice against the Sixth and Ninth Commandments in their own lives that can lead only to eternal hellfire if they do not repent and convert before they die:

In considering the principle of gradualness in the divine salvific plan, one asks what possibilities are given to married couples who experience the failure of their marriage, or rather how it is possible to offer them Christ’s help through the ministry of the Church. In this respect, a significant hermeneutic key comes from the teaching of Vatican Council II, which, while it affirms that “although many elements of sanctification and of truth are found outside of its visible structure ... these elements, as gifts belonging to the Church of Christ, are forces impelling toward Catholic unity” (Lumen Gentium, 8).

In this light, the value and consistency of natural marriage must first be emphasized. Some ask whether the sacramental fullness of marriage does not exclude the possibility of recognizing positive elements even the imperfect forms that may be found outside this nuptial situation, which are in any case ordered in relation to it. The doctrine of levels of communion, formulated by Vatican Council II, confirms the vision of a structured way of participating in the Mysterium Ecclesiae by baptized persons.

In the same, perspective, that we may consider inclusive, the Council opens up the horizon for appreciating the positive elements present in other religions (cf. Nostra Aetate, 2) and cultures, despite their limits and their insufficiencies (cf. Redemptoris Missio, 55). Indeed, looking at the human wisdom present in these, the Church learns how the family is universally considered as the necessary and fruitful form of human cohabitation. In this sense, the order of creation, in which the Christian vision of the family is rooted, unfolds historically, in different cultural and geographical expressions.

Realizing the need, therefore, for spiritual discernment with regard to cohabitation, civil marriages and divorced and remarried persons, it is the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries. Following the expansive gaze of Christ, whose light illuminates every man (cf. Jn 1,9; cf. Gaudium et Spes, 22), the Church turns respectfully to those who participate in her life in an incomplete and imperfect way, appreciating the positive values they contain rather than their limitations and shortcomings. (Synod on Family: Midterm report presented, 2015 Synod announced.)

As was noted last week when one of the one daily press briefs given by spokesflacks "Fathers" Federico Lombardi and Thomas Rosica, to use the contention found in Lumen Gentium, November 21, 1964, that the “Church of Christ subsists in the Catholic Church” and that elements of “true holiness” can be found in other churches in order to justify the acceptance of those living in sin—yes, I used that dreaded phrase, up to and including those living lives of unrepentant sins against nature itself, demonstrates very clearly once again that false premises lead to the enshrinement and glorification of other falsehoods over the course of time.

There is no such thing as an “isolated” error, which is why those who still exalt the false premises of the Modern civil state, including the United States of America, ought to realize once and for all that it is just as impossible to build a just social order on the premise of religious indifferentism and “religious liberty” as it is to maintain an “irreducible minima” of the Sacred Deposit of Faith after having jettisoned even one article contained therein.

Pope Pius XII’s Mystici Corporis, June 29, 1943, explained very clearly that the Catholic Church is the sole Church of Our Blessed Lord and Saviour Jesus Christ, none other:

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.)

By abandoning this truth of the Catholic Faith, the bishops at the “Second” Vatican Council, led by the soon-to-be “beatified” Giovanni Battista Montini/Paul the Sick showed themselves to have defected from the Catholic Faith. This one defection, among so many others, of course, this one “drop of poison” is a denial of the Divine Constitution of Holy Mother Church, which in and of itself resulted inevitably in the belief that the Church founded by Our Blessed Lord and Saviour Jesus Christ has something to “learn” from “other religions.” Once one believes such a lie, however, it is easy to come to the specious conclusion that one can find “elements of true love” in the lives of those who are persisting in what are, objectively speaking, Mortal Sins that could, if not confessed before death, lead to eternal damnation and already consign them to lives destined to strike out at anyone who dares to perform the Spiritual Works of Mercy by admonishing them to reform their lives lest they perish in flames of Hell for all eternity.

While God alone is the sole Judge of the subjective state of souls, He gave us the sensus fidei when we were baptized in order to be able to recognize sin for what it is and thus to amend our own lives when are tempted to sin or find ourselves in the near occasion of sin. This sensus fidei also provides us with the ability to perform the Spiritual Works of Mercy, which includes, of course, admonishing the sinner. “Pope Francis” and his “bishops” do not believe this. Indeed, they condemn those who do. How is this not apostasy?

Catholics believe in the Spiritual Works of Mercy, Jorge. Here is a little review for you:

• To instruct the ignorant.
• To counsel the doubtful.
• To admonish sinners.
• To bear wrongs patiently;
• To forgive offences willingly;
• To comfort the afflicted;
• To pray for the living and the dead.

Catholics also believe that there are nine ways that they can be accessories to the sins of others:

• 1. By counsel.
• 2. By command.
• 3. By consent.
• 4. By provocation.
• 5. By praise or flattery of the evil done.
• 6. By silence.
• 7. By connivance.
• 8. By partaking.
• 9. By defense of the ill done.

Conciliarism is by its very false nature uncharitable as it makes a mockery of the authentic, immutable teaching that Our Blessed Lord and Saviour Jesus Christ by making it appear that it is somehow opposed to tenderness and mercy to follow these words that Saint Paul wrote in his Second Epistle to Saint Timothy:

[1] I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: [2] Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. [3] For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: [4] And will indeed turn away their hearing from the truth, but will be turned unto fables. [5] But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Tim. 4: 1-15.)

A physician does not "judge" anyone if he warns him what might happen if he does not stop engaging in a certain course of behavior that is deleterious to his bodily health.

Similarly, one who warns another about the state of his soul as he persists in a life of unrepentant sin is simply performing a fundamental Spiritual Work of Mercy, and those who are inclined to and/or steeped in perverse sins against nature are not to be left without being remonstrated as this is a duty of a Catholic before God and to the eternal and temporal good of the sinner.

It is one thing to sin and to be sorry and then to seek out the mercy of the Divine Redeemer in the Sacred Tribunal of Penance. It is quite another to persist in sin, no less perverse sins against nature, unrepentantly and to expect others to reaffirm him in those sins, whether explicitly by words of approval or implicitly by silence, which betokens consent. Catholics must judge the states of their own souls every night in their Examen of Conscience, and they have a duty to help others to recognize the serious states of sin into which they have plunged themselves, praying beforehand to God the Holy Ghost to fill them with wisdom and prudence so as to provide a warning in such a way that could plant a seed to get an unrepentant sinner to a true priest in the Sacred Tribunal of Penance.

To accept any of this as coming from the Catholic Church is to admit that she can propagate heresy and error to tickle the ears of Catholics and non-Catholics alike while scandalizing many Protestants and even Orthodox Jews by daring to assert that sinful behavior, whether natural or unnatural, contains "elements of true love" that can "teach" the "Church" about the "meaning" of "love" and "families" in our "modern" age.

Let me repeat the simple truth that, despite the opposition of some of the "bishops" in the "synod," including the head of the Polish conciliar "bishops," who said that the "midterm report" violated the "teaching" of "Saint John Paul II, whose horrific "theology of the body" and "personalism" perverted the sacredness of Holy Matrimony and inverted the ends proper to the married state as he endorsed the horror that is "natural family planning" (see Forty-Three Years After Humanae Vitae, Always Trying To Find A Way and Planting Seeds of Revolutionary Change), that the "midterm report" of the "synod" reflects the mind of Jorge Mario Bergoglio with great exactitude, providing the basis of what an ultimate "papal" "postsynodal exhoration" will look like as Jorge endorses the "conscience" solution on a universal level that he has endorsed and advised people to follow at the "retail level" in Argentina.

Indeed, the "midterm report" is nothing other than an exact, faithful representation of the actual state of teaching in conciliar "schools" and institutions of higher learning and the actual state of the pastoral praxis in diocese after diocese and parish after parish in conciliar captivity.

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

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

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

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

7. It is with no less deceit, venerable brothers, that other enemies of divine revelation, with reckless and sacrilegious effrontery, want to import the doctrine of human progress into the Catholic religion. They extol it with the highest praise, as if religion itself were not of God but the work of men, or a philosophical discovery which can be perfected by human means. The charge which Tertullian justly made against the philosophers of his own time "who brought forward a Stoic and a Platonic and a Dialectical Christianity" can very aptly apply to those men who rave so pitiably. Our holy religion was not invented by human reason, but was most mercifully revealed by God; therefore, one can quite easily understand that religion itself acquires all its power from the authority of God who made the revelation, and that it can never be arrived at or perfected by human reason. In order not to be deceived and go astray in a matter of such great importance, human reason should indeed carefully investigate the fact of divine revelation. Having done this, one would be definitely convinced that God has spoken and therefore would show Him rational obedience, as the Apostle very wisely teaches. For who can possibly not know that all faith should be given to the words of God and that it is in the fullest agreement with reason itself to accept and strongly support doctrines which it has determined to have been revealed by God, who can neither deceive nor be deceived? (Pope Pius IX, Qui Pluribus, November 9, 1846.)

As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)

In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.) 

It is well past time for those in the "resist while recognize" movement to recognize that their "resistance" places them in direct disobedience to the teaching of Popes Leo XIII and Saint Pius X cited above, a teaching that does not go away because they choose to ignore it as they encourage "action" to prevent a known heretic and blasphemer they accept as a true and legitimate Successor of Saint Peter not to do what he has longed to do throughout the course of his revolutionary presbyeral career as a lay Jesuit, indeed, what he had in mind to do the moment he stepped out onto the balcony of the Basilica of Saint Peter on March 13, 2013, and helped to remove the final bastions of "papal" dignity within the counterfeit church of conciliarism.

Although those in the "resist while recognize" movement might try to do so, none other than the late Monsignor Joseph Clifford Fenton explained that it is impossible to ignore and/or disobey papal teaching that is codified in the Acta Apostolicae Sedis. No criticism of a Sovereign Pontiff means precisely that, a point that I made in part two of a two-part video series that is linked in Life on the Outside of the Bergoglio Bubble.

We need to pray Our Lady's Most Holy Rosary with greater fervor and devotion than ever before. Great chastisements are in front of us. Indeed, some are here, others on knocking on our very doors as new physical plagues are sent to us from the loving hand of God to correct us and to bring us to true obedience to Him through His Catholic Church, which is in the catacombs a present awaiting the defeat of Antichrist, whose minions are amok in the world of Modernity and, of course, in the world of Modernity that is the counterfeit church of conciliarism, a religion that is of, by and for Antichrist, not Christ the King.

Vivat Christus Rex! Viva Cristo Rey!

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.

Pope Saint Callistus I, pray for us.