Knowingly or Not, Jorge Mario Bergoglio Channeled Joseph Bernardin in Life and in Death

Without for a moment ignoring the fact that, as  I pointed out in “Time for Plain Talk” 2002 (the text of which can be found in Jorge Mario Bergoglio Makes A Mess of Things Again, All to His Utter and Perverse Delight, during my indulterer/resist-while-recognize phase and on this site many times, including in "Canonizing" A Man Who Protected Moral Derelicts and "Uncle Teddy" McCarrick and the Conciliar Cesspool of Corruption, Karol Joszef Wojtyla/John Paul appointed, retained, and promoted men to his false sect’s hierarchy who were either documented homosexuals and/or protected priests/presbyters guilty of predatory behavior, the Polish Phenomenologist was opposed to the advancement of sodomy under the cover of the civil law and expressed alarm when there was a “pride parade” in Rome in 2000:

Pope John Paul II expressed ''bitterness'' today about a gay pride festival held in Rome during this Roman Catholic Holy Year, saying that the event, which ends today, was an affront to the church and the ''Christian values'' of the Italian capital.

''In the name of the church of Rome, I cannot not express bitterness for the affront to the Grand Jubilee of the year 2000 and for the offense to the Christian values of a city that is so dear to the hearts of Catholics across the world,'' the pope said in a Sunday message delivered from a balcony over St. Peter's Square.

For months, church officials lobbied to cancel the festival, but today was the first time the pope personally addressed the issue. That he did so even after the most contested part of the program, Saturday's gay pride parade, was over was a sign of how strongly he feels about an issue that still divides many Catholics.

So was the fact that he spoke out right after holding a special Jubilee Mass for inmates at a Rome prison, effectively eclipsing the appeal he made there for governments around the world to reduce sentences for prisoners during the Holy Year. (John Paul II Declares His Bitterness over Sodomite Event.nytimes.com/2000/07/10/world/pope-declares-his-bitterness-over-gay-event.html.)

Lost on Karol Josef Wojtyla/John Paul II was the simple fact that the heresies of “religious liberty” and “separation of church and state” that he embraced so fervently and propagated so willingly were responsible for letting loose the forces that had become so emboldened by the last year of the Twentieth Century, the year 2000, as to hold a “festival” of sins that cry out to Heaven for vengeance near the Eternal City, which, thanks to Wojtyla/John Paul II, lost its status as a holy city in the Lateran Concordat of 1983:

In the light of political and social changes which have occurred in Italy over the last decades and developments promoted by the Church since the Second Vatican Council;

Bearing in mind the principles sanctioned in the Constitution by the Italian Republic and, on behalf of the Holy See, the declarations of the Second Vatican Ecumenical Council on religious freedom and relations between the Church and the government, including the new codification of Canon Law;

Considering furthermore that, in accordance with Article 7, paragraph 2 of the Constitution of the Italian Republic, the relations between the State and the Catholic Church are regulated by the Lateran Pacts, which, moreover, can by modified by mutual consent by both Parties without having recourse to any process of constitutional revision;

[The Parties] have recognised the opportunity to agree on the following mutually agreed amendments to the Lateran Concordat:. . . . (Modifications to the Lateran Concordat (1984) : text)

Upon the signing of the Accord which modifies the Lateran Concordat, the Holy See and the Republic of Italy, desirous of ensuring with fitting precision the application of the Lateran treaties and the agreed modifications, and of avoiding any difficulties of interpretation, declare with mutual interest:

1.  With Reference to Article 1

The principle, normally stated in Lateran treaties, that the Catholic religion is the sole religion of the Italian state is no longer in force. (Supplement to Modifications to the Lateran Concordat (1984) : text)

Obviously, we can see just how well much influence the conciliar "popes" have had in Italian politics as baby-killing has been permitted under cover of the civil law and has rank pornography is displayed on Roman billboards as part of the "fruit," shall we say, of the soon-to-be "canonized" Karol Wojtyla/John Paul II's 1984 Concordat between the State of Vatican City and the Republic of Italy:

ROME, Aug. 3— The Italian Senate today approved a new concordat with the Vatican that will end Roman Catholicism's status as the state religion of Italy and that officially guarantees freedom of religion for non- Catholics.

The new concordat, which will replace one that has been in effect since 1929, will go before the Chamber of Deputies for final approval in September.

It easily cleared the Senate today after a two-day debate.

The concordat, which was drafted by a joint church-state commission, was signed by the Government and the Vatican in February, but the commission was given six months to work out final details.

The concordat is the formal realization of an article in Italy's 1948 Constitution on religious liberty and a revision of the Lateran Pacts signed in 1929 by Mussolini and Pope Pius XI.

Under the new accord, religious education in schools will now be optional. Rome will lose its status as a ''holy city,'' a role that had allowed the church to ban plays, books and films considered offensive to the church. (New Concordat With Vatican Is Approved by Italian Senate.)

Karol Wojtyla/John Paul II thus helped to complete the Masonic overthrow of the Papal States by removing the concession that Pope Pius XI had won from Benito Mussolini in the 1929 Lateran Concordat that established the sovereign State of Vatican City, thus ending what was a sixty-year virtual imprisonment of popes in the Vatican and Castel Gandolfo. Pornography, filth, and degradation abound in Rome now as a result of the 1984 Lateran Concordat. Yes, such is the stuff of conciliar "heroic sanctity."

No one, no less a putative Supreme Pontiff, who enabled, protected, and promoted the likes of Joseph “Cardinal” Bernardin, Theodore Edgar McCarrick (see "Uncle Teddy" McCarrick and the Conciliar Cesspool of Corruption), Daniel Leo Ryan (see see Seven Years Later, written about twenty-six months before the first article appeared on this site that discussed the papal vacancy that exists at this time), Blase Cupich (Nota Bene, Blase Cupich: Believing Catholics Prefer Death to Apostasy), Roger Mahony, George Niederauer, William Levada, Godfried Danneels (see Godfried Danneels' Wretched Career of Suborning Sin Has Come to An End), and, perhaps most famously, Bernard Francis Law (see Heretics Kill, Starting With All Truth, Supernatural and Natural), possessed any kind of heroic sanctity, leaving aside the Wojtyla/John Paul II’s false ecumenism and his complete for the conciliar agenda that he was instrumental in shaping at the “Second” Vatican Council.

As bad as Karol Joszef Wojtyla/John Paul II was with respect to his utter refusal to discipline his bishops (some validly consecrated, most not) and his complete refusal to consider the massive documentation given to him about the corrupt, morally decadent predator and thief named Father Marcial Maciel Degollado, the founder of the Legionaries of Christ (see Legionaries of Cash and Cover-Up), Jorge Mario Bergoglio publicly went over and above any of his five immediate predecessors in his outspoken and completely unapologetic for almost the entirety of the so-called “LGBTQI?” agenda, including meeting endlessly with mentally ill people who believed themselves to have been born with the “wrong” gender and thereafter mutilated their bodies by chemical and surgical means in the ontologically impossible attempt to “change” that with which they were born (see, for example, Mutilating All Truth).

In life and in death the Argentine Apostate wanted to show himself a man of “inclusion” who reached out to the “peripheries,” as he called them, and he made sure that mutants were present to greet his coffin when it arrived at the Basilica di Santa Maria Maggiore on Easter Saturday, April 26, 2025 (and the commemorations, in some places, of Our Lady of Good Counsel, and Popes Saints Cletus and Marcellinus universally):

Transgender women will greet the Pope’s coffin at the church where he will be buried.

In what will be a unique moment and an extraordinary gesture, 40 mourners chosen from the poorest communities, including trans women and migrants, will greet the pontiff’s coffin as it is carried up the steps of Santa Maria Maggiore Basilica.

Prisoners on day release, victims of human trafficking, prostitutes and the homeless are also included in the invitation.

They will each hold a white rose, greeting the coffin following its transportation from St Peter’s Basilica, where the funeral service will take place, to the site of his burial at Santa Maria Maggiore, two and a half miles away.

It emerged on Friday that the pontiff had said he was told by the Virgin Mary that he should be buried at the church in one of the less salubrious neighbourhoods of Rome rather than in the more grandiose surroundings of St Peter’s which is where popes in the modern era have been laid to rest.

Cardinal Rolandas Makrickas, who is the titular head of the Santa Maria Maggiore church, told reporters that Pope Francis had spoken to him in May 2022, pondering about where he would be buried. “He said he thinks popes have to be buried in the basilica [at St Peter’s] and he was thinking the same way. But after a week on May 20 he called me. It was 3pm… and he said Mary told me ‘Prepare your tomb’ [at Santa Maria Maggiore].”

The Cardinal then found a suitable spot inside the church where Pope Francis will be laid to rest on Saturday.

The request to invite the poor and dispossessed is understood to have come from Pope Francis himself. He left details for how his funeral should be conducted, including the burial at a church outside of the Vatican, in dying wishes contained in his last testament.

The Rome daily newspaper Il Messaggero, among other outlets, reported that trans women were being included in the group of disadvantaged people chosen to meet the coffin.

The Telegraph asked a Vatican spokesman, who would neither confirm nor deny the reports.

Joe Stanley, chairman of the LGBT+ Catholics group based in London, said: “This is wonderful. It really reinforces the Pope’s message that Christ loves everyone and that everybody as a human being has a right to be included in the Catholic Church.

“In some ways it is not surprising. We know the Pope had very good contacts with the trans community in Rome and Ostia. We know he certainly had lunch with them on several occasions. It is part of his general message that he kept trying to put across that you are included in the Church and that all of us are imperfect Catholics.”

The contrast of the greeting at Santa Maria Maggiore with the grandeur at St Peter’s will not be lost on the watching world.

The late pontiff reportedly began meeting trans women at the start of the pandemic, many of whom were sex workers.

Sister Genevieve Jeanningros, a close friend of Pope Francis for over two decades, was also heavily involved in supporting trans women.

The French-Argentine nun, who was seen sobbing by the pontiff’s coffin earlier this week, has dedicated more than 56 years to serving disadvantaged communities, including transgender women.

Ms Jeanningros, now 81, brought groups of fairground workers, homeless people and transgender women to the Vatican’s general audiences.

In 2023, Pope Francis signed a document that stated that a “transexual – even one who has undergone hormone treatment and gender reassignment surgery – may receive baptism under the same conditions as other faithful” as long as “there are no situations in which there is a risk of generating public scandal or disorientation among the faithful”.

Elsewhere in the document, the Pope also confirmed transgender people could be godparents and witnesses at a wedding.

However, the following year he said that to erase the difference between men and women would be to “erase humanity”.

He added: “Today the worst danger is gender ideology, which erases differences.”

Vatican News, the in-house media arm of the Vatican, reported that the group, comprising “poor people, homeless, prisoners, migrants and transgender individuals” had wanted to say their own goodbye to a Pope that many considered “their father”.

Bishop Benoni Ambarus, a senior bishop in charge of migrant and other charitable causes told Vatican news: “I find this a very moving choice, because Pope Francis is being received by... his favourite children, who will surround him on this final journey. I think it’s something truly beautiful.”

Bishop Ambarus said that the migrants and homeless people that had been selected had previously met the Pope. The bishop said there would also be “a small group of transgender individuals I know, who live with a community of nuns and whom we support”. (Transgender mourners to greet Pope’s coffin.)

VATICAN CITY (LifeSiteNews) — A party of self-described transgender individuals will form part of a small group welcoming Pope Francis’ body to the Roman basilica where he will be buried on Saturday.

As announced by Vatican News – the in-house news outlet for the Vatican – some gender-confused individuals will be included in a welcoming party for Pope Francis’ remains at the Basilica of St. Mary Major.

A group of of some 40 people were already due to be present outside the basilica on Saturday afternoon in order to form an official welcoming party to the mortal remains of the late pope. This was explained by the Holy See Press Office as being reflective of the pope’s attention to the poor during his life.

But a little later, Vatican News quoted the words of one of Rome’s auxiliary bishop – Bishop Benoni Ambarus – who gave further details about who would constitute the party.

Ambarus said there will be “a small representation of transsexuals whom I know, whom we follow through a small community of nuns.”

Also present will be some of Rome’s poor, homeless, prisoners, and migrants.

Explaining this, Ambarus said, “There will also be prisoners met at the opening of the Holy Door in Rebibbia [prison]. It is a moving choice, because the Holy Father will be welcomed by the Mother he loved so much and by his beloved children who will surround him.”

“Ideally, it is as if all his beloved people were accompanying him on his last steps,” he added.

The precise details of who will be in the party are not yet public.

Francis is well known for his frequent hosting of transgender groups at the Vatican, along with key transgender activists such as Sister Jeannine Gramick.

Asked about this during a television interview earlier this year, Francis said “Proximity! That’s the word. Proximity to everybody. Everyone.”

Francis’ practicing of “proximity” has included a number of audiences and meetings with individuals actively living as though a member of the opposite sex, or key LGBT activists. He has also welcomed a group of purportedly transgender individuals as VIP guests at his weekly audiences, after Sister Genevieve Jeanningros facilitated the encounter between them and the pontiff.

Participants of these encounters have also recounted how meeting the Pope re-enforced them, rather than awakening them to their biological reality.

One woman, who lives as a man, commented that her meeting confirmed her in her “transgender identity.” ('Transgender' individuals to welcome Pope Francis' coffin at burial site.)

Jorge Mario Bergoglio went out channeling the late friend of all things lavender, Joseph “Cardinal” Bernardin, who had been appointed an auxiliary bishop (a true bishop) of Atlanta, Georgia, by the sodomite named Giovanni Battista Enrico Antonio Maria Montini/Paul VI in 1966, who later promoted him (after a stint as the general secretary at the Jacobin/Bolshevik stronghold known as the National Conference of Catholic Bishops/United States Catholic Conference) to be the conciliar archbishop of Cincinnati, Ohio, in 1972, before his friend from the robber council, Karol Joszef Wojtyla/John Paul II, transferred him to Chicago, Illinois, in 1983. Bernardin specifically requested that the “Windy City Gay Men’s Chorus” perform at his wake at the Cathedral of the Holy Name in 1996:

In Paul Likoudis’s book Amchurch Comes Out: The U.S. Bishops, Pedophile Scandals and the Homosexual Agenda, Likoudis fingers Cardinal Bernardin as the “bishop-maker who…gave the American hierarchy its pronounced pro-gay orientation.…Bernardin acquired power rapidly. As his friends back in Charleston continued buggering little boys, Bernardin used his influence, starting in 1968, as General Secretary of the U.S. Catholic Conference, to select bishops (many of whom are still ordinaries) who would, to put it charitably, condone and promote homosexuality as an acceptable lifestyle and tolerate the sexual abuse of children by priests.”

A telling aside: James Hitchcock reported that “the Windy City Gay Men’s Chorus was asked [by Bernardin, who knew he was dying] to sing at his wake in the Cathedral. The chorus’s director said that they regarded the invitation as a sign of approval by the Church…” (The Catholic World Report, Feb, 1997). Approval indeed! At least by Bernardin. The Gay Chorus performed six songs – in the sanctuary to the right of the altar. (Bernardin and his "orientation". See also my review of The Rite of Sodomy, Understanding A Cesspool of Corruption and a review that I have read of a book published in 2015, which was written by sedeplenists who support "religious liberty," about Bernardin: Conciliar Church Paid for Obama to Take Alinsky Training).  

Joseph Bernardin went out with a lavender touch and so has the man who could have his clone in many ways, Jorge Mario Bergoglio.

Although he was not a formal supporter of the infamous Call to Action conference, which was held in Detroit, Michigan, in October of 1976, Joseph Bernardin was very closely allied with Bishop John Dearden, who became the “progressive” conciliar “archbishop” of Detroit, Michigan, from December 18, 1958, to July 15, 1980. One can see from the Dearden’s opening address at the Call to Action conference that his was framework for an adaptation of the Montinian “paradigm shift” to conciliar structures within the United States of America and, as such, foretold the Bergoglian “paradigm shift” from 2013-2025:

The journey to this day and this place has been long. You have come to Detroit in October of the bicentennial year, 10 years after Pope Paul VI issued his "Call to Action" urging us to take up the cause of justice in the world, and two years after our own bishops summoned us to consider our responsibilities for the preservation and extension of the national promise of "liberty and justice for all." We are here to participate in an extraordinary assembly of the American Catholic community. This assembly has been convened to respond to the needs of our people as these have been revealed through two years of discussions, hearings and reflection. All of us are here to assist the American Catholic community to translate its sincere commitment to liberty and justice into concrete programs of action designed to make those ideals a living reality in Church and society. We will do all this in a setting of prayerful reflection on the call of the Holy Spirit. Our central preoccupation here should be how we can more authentically as a Christian community live our faith in God and His Son, bearing witness to our confidence in Him and our awareness of His image in every person, and, together as a Church and individually as workers, citizens and Church members, serve the cause of justice and human development.

Never before has there been an attempt to bring together in this way representatives of the whole ecclesial community of the United States: bishops, priests, religious, and laity. Yet, this extraordinary assembly is not a radical departure from our traditions. Our first bishop, John Carroll, initiated a policy of practical collegiality among the American hierarchy which resulted in seven provincial and three plenary councils of Baltimore between 1829 and 1884. In these meetings, the bishops and archbishops of the country, working closely with the Roman authorities, legislated for the Church in America. The hierarchy cooperated to insure that, despite the rapid expansion of the nation across the continent and the even more rapid growth of the Catholic people from the polyglot nationalities of Europe, the American Church would remain one in spirit, practice and discipline. In the latter part of the century, in 1889 and 1893, national assemblies of the laity met to discuss what role the lay people of the Church could play in spreading the Gospel and providing a fuller and freer life for all Americans. The enthusiasm spurred by these meetings did not last. Later efforts to bring about unity through federal of hundreds of lay organizations met with only modest success. Yet, there was a tradition of fostering regional, sectional, and ethnic diversity, and out of it to form a unified Church which could communicate among the groups and regions, and lead to mutual enrichment and provide a basis for united action.

Our efforts at renewal require both an affirmation of our rich pluralism and a strong national organization, and both must take account of the pressing needs of our own people and the people of our country and our world. To forward these objectives, the American Catholic bishops decided to dedicate the Church's bicentennial celebration to the theme of justice. With the help of many people, we formulated a unique plan: we would hold a series of regional hearings, where teams of bishops would sit and listen to the concerns of our people on issues of justice in the Church and in the world. These hearings were a marvelous experience. At each of the hearings -- held in six different cities: Washington, San Antonio, Minneapolis, Atlanta, Sacramento and Newark -- we heard clearly the cries of people for a chance to raise their families in peace and dignity, pass on their distinctive cultural traditions to their children, find a responsible government and a responsive Church. Later, in a special hearing at Maryknoll, New York, we heard a number of invited guests from around the world tell us of the issues of human rights, economic justice and human survival in nations struggling for development and liberation. The hearings were an exhilarating and challenging experience for all who took part. People today, rich and poor, are often studied by scholars and pollsters; their needs, hopes and concerns are defined by questionnaires or by computers. Only rarely are they asked directly to speak up and be heard; so rarely, in fact, that many greet the invitation with understandable skepticism. Yet, that is what we have tried to do, in our perhaps inefficient way. We are left with an enormous sense of responsibility and an equally strong feeling that there is great power in the spirit and faith of the people who appeared before us. The human resources of our Church and our nation are vast; our task is to carry forward, today, together, the work that has been begun -- to unlock the structures of Church and world so that the spirit and energy of our people can flourish and contribute to renewing our communities. No one who sat through those 21 days of hearings could doubt that it can be done and that it must be done.

The regional hearings presented a model of a listening, learning, and caring Church. We hoped that the model would be reproduced in parishes and dioceses around the country. And we were right. More than half the nation's dioceses sponsored parish discussions. These and other dioceses held their own regional and diocesan-wide meetings to hear the voice of the people and, in some cases, to begin formulating new goals and objectives for the local churches. From parishes around the country came over three-quarters of a million responses, listing the people's own perception of the major issues before us and their recommendations to deal with those issues. Of course, it was not a scientific sample; many sections of the country held no program; even where there was a program, the level of participation depended upon many factors. Together with the testimony of the regional hearings, this massive body of material represents the hopes and fears, the anxieties and the aspirations of many of our people.

Today it rests in the cold form of "feedback sheets" and computer printouts; yet, it is far more than that, for each document represents the personal investment of the people who took part. They deserve our full attention, and our measured, responsible, serious and sincere consideration.

Since the end of the consultation, teams of bishops, scholars, and people active in the ministry of the Church have been examining the results, trying to piece together from the complex fabric of testimony and parish reports some sense of the major concerns that emerge, some summary of the issues of most pressing importance to the Catholic people. On the basis of their reading of this mass of material they have framed some proposals for our consideration. Though a very full agenda for action, these recommendations do not cover all the hundreds of issues raised or the thousands of actions proposed. Instead they suggest some priorities, and begin the process of moving all of us towards a compassionate, realistic and effective response to the voices of our people. It is our task to consider these proposals, to accept them, reject them, revise them, frame our response to the problems on the basis of our experience, our considered judgment and, most of all, in the light of the Gospel.

I will not try to evaluate any or all of these proposals here. Yet a few comments are in order. For one thing, there appears to be an overwhelming acceptance of this process. Throughout America, wherever Catholics were asked, they expressed their desire to share responsibility for the Church and the nation. They like parish and diocesan pastoral councils; they criticize their shortcomings, but they want these new structures. They want to work closely with their priests and bishops, and they want their leaders to trust them and be accountable to them for the use of Church resources. Everywhere this program took place the participants were respectful, even deferential, towards Church leaders, modest in their demands, wary of quick judgment on questions they perceive as theological or doctrinal. They spoke of the existence of injustice in the Church, but they did not fix blame. They urged all Catholics to work together to make the Church a more fitting witness to the truths that it proclaims. Anyone who attended these programs at any level knows that they were conducted not in a spirit of complaining or faultfinding, but with a strong affirmation by our people of their Church, of Vatican II, and of one another. The agenda that emerges is the agenda of a hopeful, energetic, self-confident people, determined to keep trying.

But there are problems. We have as a people made less progress than we all had hoped in learning and making our own the teaching of our Church during and since Vatican II. There are many who do not yet know what the Council taught, even more, perhaps, who have little understanding of the social message of the Church as it has developed in recent years. Perhaps because of the pressures arising from life in our advanced industrial society, many of our people are not certain that their Church should even be discussing issues of justice and liberty. We Catholics are always prepared to respond with warmth, generosity and compassion to people in need. WE are not always so quick to seek out those responsible for suffering or those abuses of society which cause those needs to arise. While the bishops have often spoken clearly on matters of social justice, the hearings and parish discussions indicate that not only have we not often been heard, but that we have not always convinced our people that we take our words with complete seriousness ourselves. As pastors, we bishops must be alarmed at the failures of our community to share more fully the works of justice; as Catholics, all of us must be dismayed at our common failure to make our tradition of social action a living reality at all levels of our community. To remain a vital resource for the Church, our tradition must be studied and applied to ever-changing situations, which themselves must be analyzed with the help of the social sciences and with respect for personal experience. And study and reflection must lead to action; that is the hardest part.

In addition, many Catholics have become skeptical of the ability of Church leaders to take them seriously. Again and again the listener heard people say that while they would speak up, they were doubtful anyone would really listen and would really try to respond. Many have had the experience of failure, and they are becoming more and more convinced that their leaders in the Church, like their leaders in the community, really don't care what they think. Perhaps it is the ambiguities that have surrounded the development of parish councils; perhaps expectations of laity and religious have outstripped the ability of priests and bishops to deliver; perhaps the Church simply cannot carry all the hopes which people place in it. In any event the same deepening fatalism which grips American culture generally affects the Church; if we fail to respond to the needs expressed, fail even to demonstrate convincingly that, while we cannot solve all the problems, we do care, then we will reinforce the conviction that it simply can't be done, that we can't really become a community of faith and friendship as Vatican II said we should.

The needs, anxieties and hopes expressed throughout the last two years are addressed to the bishops, but through the bishops they are addressed to all the Catholic people, to the nation and the world. They challenge all of us to respond by becoming a more caring, a more faithful, and more responsible community of men and women. Our response must come in our hearts, and then back home in our local communities. The National Conference of Catholic Bishops is going to consider the results of this meeting. I would hope that their response will be full and candid, continuing the process of dialogue, joining their voice with those who have already spoken, seeking to incorporate what has happened during the last two years into the ongoing life of the Church. All of us will try, as best we can, to join in the tasks that will be outlined at this conference; all of us will try, where we disagree, to express clearly the reasons for our disagreement and provide mechanisms for ongoing communication. If we do this job assigned to us by our Church, I am certain that not only will the bishops respond, but we still have made significant progress toward the renewal of our Church and the restoration of confidence in the American promise of liberty and justice for all.

Some may be surprised that a program designed to focus our attention on the concrete responsibilities of American Catholics in response to the "call to action" for justice of Pope Paul and the Synod of Bishops should end up giving a great deal of attention to such matters as pastoral renewal, accountability and responsibility within the Church, and personal growth and development. Yet, this surely could not have been unanticipated. In opening the initial hearing in Washington in February of last year, I stated that the "integrity of our work will depend upon our willingness to make our ecclesial life a witness to liberty and justice and to the possibilities of love, friendship and service which liberty and justice create." To renew the Church and to participate in the transformation of the world are not separate and distinct tasks; every major document of the renewal makes that clear. Rather, they are two sides of the same coin of clarifying our faith and the demands which it makes upon us.

Even more practically, we must see that these tasks go together. We cannot preach a justice to the world that we do not practice ourselves; we cannot demand recognition of the dignity and worth of every human person by governments in combating war and torture and hunger while even one person in our own community is homeless or hungry or mistreated. Of course, none of us can expect to attain an individual perfection before doing our best to live the Christian life in the community; but, neither can be expect others to respond to our prescriptions and challenges if we are not trying with all that is in us to practice what we preach. Nor is it out of place to suggest that only as we building our urban neighborhoods, in our rural communities, in our homes and places of work a way of life which is a source of joy and happiness for ourselves will we be able to be something more in the nation than moralistic prophets of doom. One guesses that the ancient world knew that Christians loved one another by the fact that they seemed at least relatively happy and content with their lives and with one another. In our own country the friendship and support our immigrant forebears found in their parishes and religious associations certainly had something to do with their success in building new lives for themselves, sharing in the building of this great nation. We are, in a very real sense, the heirs of their common endeavors. The record of our hearings and discussions demonstrates that our people possess a degree of fairness, compassion and commitment which would stand well against any comparative test. Much pain and anguish was expressed, to be sure, but the people who attended and testified and talked with one another were not hopeless or joyless or lacking in energy, talent or friendly faces. They were, on the contrary, welcoming and sharing and caring people. And they, and we, are that way because we have learned in our families and Church that no matter what the world may say of us, we are, in fact, of infinite worth and value because our Creator cares for us and we have through our Church the gift of His Spirit.

The trap, of course, is to conclude that our experience of faith and God and sacrament and friendship is sufficient, that our task is accomplished. Let us remember that we do all this, engage in the often discouraging tasks of building parish and diocesan pastoral councils, revising the forms of sacrament and worship, spending endless hours in meetings on parish finances and educational policy, and organizing to bring about justice, not simply because we want to create a community of peace and energy and care, but so that we may all be better prepared to do the Lord's will in our times. It is in order to be more fit instruments of His will that we do these things; we must carry what we receive in and from the Church into the marketplace, there to redeem all of human life by participating and sharing in the struggles of humankind for dignity, justice, peace and liberation. And what we learn there, in the midst of struggle and work, we carry back to the community, to share the experience, to reflect upon it, to make our Christian life in the world a source of enrichment for the ecclesia, the community called out from the world, while the experience of the ecclesia si the center from which we must always return to renew the face of the earth.

For myself, I can say only one thing with full assurance, and that is that there are no clear, ready-made answers to the problems of Church and society. If by chance some day we should reverse the process we have been through, and send teams of lay people, priests, and religious around the country to listen to the testimony of bishops, I suspect that what wold be heard would differ only in specific details from what we have heard during the last two years. We, too, remain excited and challenged by the renewal of the Church initiate by the Second Vatican Council and chastened by the experience of having tried, as best we could, to implement that spirit in our own local churches. We have been frustrated and angry with ourselves, with our priests and people; we have made some mistakes, had some moments of heroism and some moments of weakness. We have tried to learn from the experience, have tried to keep moving forward in spite of the setbacks. Like most people of our generation, we bishops have had to try to grasp and make our own the new visions and hopes excited by renewal while remaining faithful to the beliefs and customs of our childhood and our families. Like them, too, we have probably sometimes wished things would just slow down a bit, that something -- the family, the parish, the liturgy -- would just regain some of the strength we think it had not too long ago. Most of all, I think we have all wished there were some way we could relate more directly and intimately with our people, share their burdens and have them share ours, know their anguish and let them know our own. If nothing else has happened to those of us who took part in this process, we at least learned this: that when we take the risk of listening and being open to our people, they demonstrate almost without exception a sensitivity to our feelings and a willingness to share our problems with us, if we will only let them.

So, in the next few days, we are going to deliberate about the response we should make to the issues before us. We will discuss and debate; we will have considerable controversy within this hall and will probably generate some controversy outside it. We are a fairly representative gathering of the American Catholic community; as such, we contain within ourselves many, if not most, of the ethnic, racial, cultural, economic, sociological, and theological differences which characterize our diverse people and country. If we could meet and easily agree on policy for the Church and nation, we probably would not have wrestled with any problem of serious consequence. All of us in this hall are against racism and war and hypocrisy and violence; all of us are committed to the Gospel of Jesus, a Gospel of peace and justice and love and brotherhood and sisterhood; the tough part is translating all that into action. Translating it into a community of faith which conducts worship and prayer and education and works of charity and social service. Translating it into a moral position on questions of public significance, impacting on the processes by which legislation and public policy are made, because it is there that the basic work of justice is done in modern society. Both the pastoral task of building the Church, and the political task of building the world, involve choices, concrete and specific choices of how to spend our money, make our decisions, allocate our resources, direct our personal and collective allocation of time, treasure and talent. None of us knows for sure how best to do these things, none of us can be certain that our program of reform is exactly what the Lord intends for us today. So we have no choice, if we are to be a community of both faith and freedom, except to meet, debate, and make some decisions. That is what we are trying to do here. We are trying to begin a new way of doing the work of the Church in America. We may fail, but let us try and let people in the nation say of us that they cared enough to try.

In conclusion, one more thought should be expressed. We meet here as Church. Penetrated by the Spirit of Christ, we seek His will, not our own. We are conscious of our identity as the Church in the United States. At the same time, we are well aware of our bond in Christ with the Church throughout the world. We are one in our common concerns, in our traditions and in our faith. No one of us could fail to see and appreciate the profound significance of our Holy Father addressing us as we open this conference. What we do is meaningful for the entire Church. Let us begin our work, prayerfully, reflectively, conscientiously. With due accommodation, I voice the hope stated by Paul in his letter to the Church in Philippi: "It is my wish that you may be found rich in the harvest of justice which Jesus Christ has ripened in you to the glory and praise of God." (Phil. 1:11). (John Dearden, Opening Address of John Cardinal Dearden to the Call to Action Conference.)

As those familiar with this website should know by now, Dearden’s speech was merely a continuation of the revolutionary “reconciliation” with pluralism that Archbishop John Carroll began here in the United States of America in the late-Eighteenth Century and was brought to maturation by his more noteworthy Americanist successors such as Archbishop John Ireland of the Archdiocese of Saint Paul and Minneapolis and James Cardinal Gibbons of the Archdiocese of Baltimore. The universal reconciliation with pluralist principles took place, of course, at the “Second” Vatican Council, especially in Gaudium et Spes and Dignitatis Humanae, December 7, 1965. See, for example, Conversion in Reverse: How the Ethos of Americanism Converted Catholics (Volume 1.)

Although Joseph Louis Bernardin, serving at the time as the president of the “National Conference of Catholic Bishops,” equivocated on the results of “Call to Action,” much to the dismay of the editors of National Catholic Reporter and to the lay organizers of Dearden’s hootenanny that was time to coincide with the American bicentennial, he said later that he was trying to steer a course of “mediation” so that conciliar authorities in Rome would not reject those results out-of-hand:

Following the Call to Action conference, Archbishop Joseph Bernardin, president of the NCCB, criticized it before the press saying: ―First, in retrospect, too much was attempted…the result was haste and a determination to formulate recommendations on complex matters without adequate reflection, discussion and consideration of different points of view. Undoubtedly, many good recommendations emerged which will provide the groundwork for a constructive reflection and action in the future; but to be realistic, others must be considered problematical at best ([7], p. 324).‖

Msgr. George Higgins, a long-time NCCB staff member said this action reflected Bernardin‘s prudence. (He knew) ―The church was not ready for confrontation over those issues…Bernardin was not politically astute for his own good, but he was politically smart. He knew these resolutions (liberalizing contraception, ordaining married men and women) would never be adopted (by Rome)‖ [8]. Any appearance of his supporting them would have ended a promising ecclesiastical career.

After President Bernardin distanced the NCCB from Call to Action and the conflict that ensued, it created a program to gracefully bring about closure. In May 1978, the NCCB in collaboration with U.S. dioceses committed itself to a five-year plan for the social mission of the church in the U.S ([9], pp. 12–16). Two years later, in spring 1980, a survey was conducted by the ad hoc committee for the Bishops‘ Call to Action Plan to inquire what the dioceses of the U.S. were doing to implement the plan which had been renamed ―To Do the Work of Justice.‖ Auxiliary Bishop Joseph Francis, S.V.D. of Newark, New Jersey, chairman of the committee reported some ―encouraging results‖ such as the existence of specific agencies for justice education in two thirds of U.S. dioceses. He also said that some of the survey data ―gives us cause for concern.‖ Francis reported that bishops felt that the NCCB Call to Action follow-up ―has not been well received locally by laity and clergy and that the overall impact will be quite small‖ ([10], p. 378). The U.S. bishops fulfilled their commitment to support a Call to Action follow-up plan for five years. It was terminated in 1983 and no longer listed among NCCB-sponsored programs in the Official Catholic Directory [11]. As a body, the NCCB never made another official statement about Call to Action.

Lay groups attempted to continue Call to Action through social movement activities independent of the bishops. Chicago‘s independent movement was the only one with the resources to sustain itself and adopted the name and logo of Call to Action. As a Chicago based SMO, CTA‘s relationship with the hierarchy was focused around its relationship with the archbishop of Chicago. The relationship between CTA and Cardinal John Cody was one of strong opposition and remained so until his death on April 25, 1982. In the summer of that year, the Vatican appointed former NCCB president Archbishop Joseph L. Bernardin as the new archbishop of Chicago. The man who squelched Call to Action in its first phase, was now in a position to deal with it as an independent social movement.

3. Development of a Cooperative Relationship

The relationship between Bernardin and CTA was by and large cooperative. Several factors contributed to this: (1) he was not Cody; (2) he had achieved the pinnacle of success as a diocesan bishop and had greater latitude in making pastoral decisions; (3) Bernardin and CTA were able to find common ground on social justice issues.

It is not uncommon for the Vatican to use episcopal appointments to correct the course of a diocese or trends in the church. By appointing Bernardin to Chicago, the Vatican was attempting to reverse some of what Cody had done. Reese quotes Archbishop Jadot, apostolic delegate to the United States from 1973–1980 on this matter:

A bishop is appointed to balance what went before. If the diocese is well managed, but the bishop did not have contact with the people, if he was authoritarian, or a weak administrator then the opposite would be appointed…Sometimes a bishop might be only concerned with schools and not social programs. There might be diocesan problems hanging around unresolved. The diocese might have to be divided and the bishop has been opposing it or procrastinating—―after my time. Certainly in Chicago the way of operating as bishop was a factor in the choice of Bernardin ([12], pp. 21–22).

According to Reese:

Every archbishop is compared to his immediate predecessor. The style of his predecessor creates expectations on the part of people in his archdiocese…Cardinal Bernardin was greeted in Chicago with a sigh of relief by his clergy and people after their negative experiences with Cardinal John Cody ([12], p. 73).

Sheila Daley, co-executive director of CTA, reflected on the end of the Cody era. Religions 2012, 3 905

The first (phase of Chicago CTA) was the era of Cody. Even though we had a committee to work against racism and for justice the thing that was fueling us was church reform. We focused on decision-making and financial accountability and even just getting clarity. Financial reports from the archdiocese were rather obscure. That ended rather abruptly when Cody died‘ [13].

Relief that the Cody era had ended, and Bernardin‘s reputation as a centrist who engaged in dialogue and built consensus made him appealing to CTA and Chicago Catholics in general.

In contrast to his predecessor, who would never directly engage Call to Action, Archbishop Bernardin responded directly to CTA‘s letter of congratulations. He also stated that he wanted to collaborate with groups ―who sincerely want to promote the mission of the church‖ but that his values required him to ―always work within the framework of the Church‘s teaching and discipline‖ ([14], p. 5). The appointment of Joseph L. Bernardin to Chicago gave CTA a sense that someone at the highest level of the church shared its values. It also satisfied their interests because they thought that Bernardin would stand in the tradition of the Chicago archbishops who preceded Cody and work collaboratively with the priests and laity of Chicago. Sheila Daley said of Bernardin‘s appointment: ―When Bernardin came we had a positive sense. As reformers, we thought we could sit back; we did not have to be on top all these [internal church] issues right now‖ [13]. Because of Bernardin‘s reputation, CTA believed Chicago now had an archbishop who held common values with it in regard to shared responsibility and social justice.

Archbishop Joseph L. Bernardin‘s qualifications and experience made him a prime choice for a see like Chicago that was large, diverse and filled with contention from the Cody years. Archbishop John Quinn, one of Bernardin‘s successors as president of the NCCB described him as ―a great conciliator. He has a great gift for keeping peace and keeping people together and of course he is a man who has a great sensitivity to issues and tried to keep a balanced approach to weigh all sides‖ ([15], p. 48. (Anthony J. Pogoelrc, Allies Advancing Justice: Cooperation Between U.S. Bishops and Call to Action to Promote the Peace and Economic Pastoral Letters, 1982-1987.)

Bernardin certainly shared a “common ground” with much of the Call to Action agenda, including “reconciling” the divorced and civilly remarried without a conciliar degree of nullity to the Sacraments, telling The New York Times magazine in December of 1994 that he could never deny Holy Communion to those he knew to be divorced and civilly remarried. Additionally, the sodomite and satanist was also allied with Dearden in all things lavender and helped to put many sodomites within the American conciliar hierarchy.

What is the point of all this?

The point is most simple: Jorge Mario Bergoglio did not come out of nowhere, and the men he appointed to the conciliar college of cardinals make earlier generations of conciliar revolutionaries, including, Montini, Dearden, and Bernardin, seem like veritable “moderates” as there is now no longer any need for Jorge’s boys to hide who they are and what they believe by means of the phrase used frequently by Bernard “Cardinal” Law, “nuance.” Everything is out in the open now, including open support for the entire agenda of Judeo-Masonry in practice if not in name.

Consider the praise rendered to Bergoglio’s Judeo-Masonic encyclical letters by Giovanni Battista “Cardinal” Re during the Protesant and Judeo-Masonic Novus Ordo liturgical abomination on Easter Sunday, April 26, 2025:

In contrast to what he called “the culture of waste,” he spoke of the culture of encounter and solidarity. The theme of fraternity ran through his entire pontificate with vibrant tones. In his Encyclical Letter Fratelli tutti, he wanted to revive a worldwide aspiration to fraternity, because we are all children of the same Father who is in heaven. He often forcefully reminded us that we all belong to the same human family.

In 2019, during his trip to the United Arab Emirates, Pope Francis signed A Document on Human Fraternity for World Peace and Living Together, recalling the common fatherhood of God.

Addressing men and women throughout the world, in his Encyclical Letter Laudato si’ he drew attention to our duties and shared responsibility for our common home, stating, “No one is saved alone.” (Funeral Mass of the Heresiarch Jorge Mario Bergoglio, 26 April 2025.)

It is not for nothing that the head of Italian Freemasons, Luciano Romoli, praised their like-minded ally who was believed by most people in the world to have been “Pope Francis”:

“THE Grand Lodge of Italy of the Ancient, Free, Accepted Masons joins in the universal mourning for the passing of Pope Francis , a pastor who, with his teaching and his life, embodied the values ​​of brotherhood , humility and the search for a planetary humanism . Coming from the “end of the world”, Jorge Mario Bergoglio was able to change the Church, bringing the revolutionary teaching of Saint Francis of Assisi back to the present of history.

In this moment of mourning, our Communion intends to pay homage to the vision of Pope Francis , whose work is characterized by a profound resonance with the principles of Freemasonry : the centrality of the person, respect for the dignity of each individual, the construction of a supportive community, the pursuit of the common good . His encyclical Fratelli tutti represents a manifesto. Freedom, Equality and Brotherhood is the triple value asset of Freemasonry. Overcoming divisions, ideologies, single thought to recognize the richness of differences and build a humanity united in diversity , this is what Francis ardently wanted, the same plan is pursued by the Grand Lodge of Italy.”

Kudos to the Lodge for doing a remarkable job of describing Francis’s “pontificate:”

Pope Francis has been able to combine faith and reason , complementary dimensions of human experience, renewing the Anselmian principle of “credo ut intelligam” . A faith capable of questioning, of welcoming doubt and of dialogue , which we also find in the Masonic initiatory method , founded on a path free from dogmas, substantiated by the incessant search for truth .

The pontificate of Francis has placed the last at the center , together with the care of the planet and an ethic of development based on human dignity . This too can be found in the Masonic construction of the “Inner Temple”, based on tolerance, solidarity and resistance against hatred and ignorance , and finds a profound correspondence in the pastoral work of Bergoglio, who with his “gentle revolution” , has shown that humility and dialogue are instruments of authentic strength . In the wake of the “Francesco Economy” and the vision of a “common home” , Freemasonry supports the commitment to a sustainable, fair and supportive future .

These delighted Masons do not disguise their approval. I guess ignorance is so pervasive now, it really doesn’t matter. The Masonic Lodge of Argentina also released a statement. (As found at: Freemasons Hail “Pope” Francis at The Thinking Housewife.)

Out of the mouths of babes and Freemasons.

Writing in Custodi di Quella Fede, December 8, 1892, to condemn Italian Freemasonry, Pope Leo XIII prophetically described and condemned conciliarism’s entire Judeo-Masonic “opening to the world” begun by Antipope Angelo Roncalli/John XXIII on October 28, 1958, that reached its apex during the antipapal reign of Jorge Mario Bergoglio:

The road is very short from religious to social ruin. The heart of man is no longer raised to heavenly hopes and loves; capable and needing the infinite, it throws itself insatiably on the goods of this earth. Inevitably there is a perpetual struggle of avid passions to enjoy, become rich, and rise. Then we encounter a large and inexhaustible source of grudges, discords, corruptions, and crimes. In our Italy there was no lack of moral and social disorders before the present events — but what a sorrowful spectacle we see in our days! That loving respect which forms domestic harmony is substantially diminished; paternal authority is too often unrecognized by children and parents alike. Disagreements are frequent, divorce common. Civil discords and resentful anger between the various orders increase every day in the cities. New generations which grew up in a spirit of misunderstood freedom are unleashed in the cities, generations which do not respect anything from above or below. The cities teem with incitements to vice, precocious crimes, and public scandals. The state should be content with the high and noble office of recognizing, protecting, and helping divine and human rights in their harmonious universality. Now, however, the state believes itself almost a judge and disowns these rights or restricts them at will. Finally, the general social order is undermined at its foundations. Books and journals, schools and universities, clubs and theaters, monuments and political discourse, photographs and the fine arts, everything conspires to pervert minds and corrupt hearts. Meanwhile the oppressed and suffering people tremble and the anarchic sects arouse themselves. The working classes raise their heads and go to swell the ranks of socialism, communism, and anarchy. Characters exhaust themselves and many souls, no longer knowing how to suffer nobly nor how to redeem themselves manfully, take their lives with cowardly suicide.

8. Such are the fruits which the masonic sect has borne to us Italians. And after that it yearns to come before you, extolling its merits towards Italy. It likewise yearns to give Us and all those who, heeding Our words, remain faithful to Jesus Christ, the calumnious title of enemies of the state. The facts reveal the merits of this guilty sect toward our peninsula, “merits” which bear repeating. The facts say that masonic patriotism is no less than sectarian egotism which yearns to dominate everything, particularly the modern states which unite and concentrate everything in their hands. The facts say that in the plans of masonry, the names of political independence, equality, civilization, and progress aimed to facilitate the independence of man from God in our country. From them, license of error and vice and union of faction at the expense of other citizens have grown. The easy and delicious enjoyment of life by the world’s fortunate is nurtured in the same source. A people redeemed by divine blood have thus returned to divisions, corruptions, and the shames of paganism.

9. That does not surprise Us. — After nineteen centuries of Christian civilization, this sect tries to overthrow the Catholic Church and to cut off its divine sources. It absolutely denies the supernatural, repudiating every revelation and all the means of salvation which revelation shows us. Through its plans and works, it bases itself solely and entirely on such a weak and corrupt nature as ours. Such a sect cannot be anything other than the height of pride, greed, and sensuality. Now, pride oppresses, greed plunders, and sensuality corrupts. When these three concupiscences are brought to the extreme, the oppressions, greed, and seductive corruptions spread slowly. They take on boundless dimensions and become the oppression, plundering and source of corruption of an entire people.

10. Let Us then show you masonry as an enemy of God, Church, and country. Recognize it as such once and for all, and with all the weapons which reason, conscience, and faith put in your hands, defend yourselves from such a proud foe. Let no one be taken in by its attractive appearance or allured by its promises; do not be seduced by its enticements or frightened by its threats. Remember that Christianity and masonry are essentially irreconcilable, such that to join one is to divorce the other. You can no longer ignore such incompatibility between Catholic and mason, beloved children: you have been warned openly by Our predecessors, and We have loudly repeated the warning.

11. Those who, by some supreme misfortune, have given their name to one of these societies of perdition should know that they are strictly bound to separate themselves from it. Otherwise they must remain separated from Christian communion and lose their soul now and for eternity. Parents, teachers, godparents, and whoever has care of others should also know that a rigorous duty binds them to keep their wards from this guilty sect or to draw them from it if they have already entered.

12. In a matter of such importance and where the seduction is so easy in these times, it is urgent that the Christian watch himself from the beginning. He should fear the least danger, avoid every occasion, and take the greatest precautions. Use all the prudence of the serpent, while keeping in your heart the simplicity of the dove, according to the evangelical counsel. Fathers and mothers should be wary of inviting strangers into their homes or admitting them to domestic intimacy, at least insofar as their faith is not sufficiently known. They should try to first ascertain that an astute recruiter of the sect does not hide himself in the guise of a friend, teacher, doctor or other benefactor. Oh, in how many families has the wolf penetrated in sheep’s clothing!

13. It is beautiful to see the varied groups which arise everywhere today in every order of social life: worker groups, groups of mutual aid and social security, organizations to promote science, arts, letters, and other similar things. When they are inspired by a good moral and religious spirit, these groups certainly prove to be useful and proper. But because the masonic poison has penetrated and continues to penetrate here also, especially here, any groups that remove themselves from religious influence should be generally suspect. They can easily be directed and more or less dominated by masons, becoming the sowingground and the apprenticeship of the sect in addition to providing assistance to it.

14. Women should not join philanthropic societies whose nature and purpose are not well-known without first seeking advice from wise and experienced people. That talkative philanthropy which is opposed to Christian charity with such pomp is often the passport for masonic business.

15. Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God

16. Every Christian should shun books and journals which distill the poison of impiety and which stir up the fire of unrestrained desires or sensual passions. Groups and reading clubs where the masonic spirit stalks its prey should be likewise shunned.

17. In addition, since we are dealing with a sect which has pervaded everything, it is not enough to remain on the defensive. We must courageously go out into the battlefield and confront it. That is what you will do, beloved children, opposing press to press, school to school, organization to organization, congress to congress, action to action.

18. Masonry has taken control of the public schools, leaving private schools, paternal schools, and those directed by zealous ecclesiastics and religious of both sexes to compete in the education of Christian youth. Christian parents especially should not entrust the education of their children to uncertain schools. Masonry has confiscated the inheritance of public charity; fill the void, then, with the treasure of private relief. It has placed pious works in the hands of its followers, so you should entrust those that depend on you to Catholic institutions. It opens and maintains houses of vice, leaving you to do what is possible to open and maintain shelters for honesty in danger. An anti-Christian press in religious and secular matters militates at its expense, so that your effort and money are required by the Catholic press. Masonry establishes societies of mutual help and credit unions for its partisans; you should do the same not only for your brothers but for all the indigent. This will show that true and sincere charity is the daughter of the One who makes the sun to rise and the rain to fall on the just man and sinner alike.

19. May this struggle between good and evil extend to everything, and may good prevail. Masonry holds frequent meetings to plan new ways to combat the Church, and you should hold them frequently to better agree on the means and order of defense. It multiplies its lodges, so that you should multiply Catholic clubs and parochial groups, promote charitable associations and prayer organizations, and maintain and increase the splendor of the temple of God. The sect, having nothing to fear, today shows its face to the light of day. You Italian Catholics should also make open profession of your faith and follow the example of your glorious ancestors who confessed their faith bravely before tyrants, torture, and death. What more? Does the sect try to enslave the Church and to put it at the feet of the state as a humble servant? You must then demand and claim for it the freedom and independence due it before the law. Does masonry seek to tear apart Catholic unity, sowing discord even in the clergy itself, arousing quarrels, fomenting strife, and inciting insubordination, revolt, and schism? By tightening the sacred bond of charity and obedience, you can thwart its plans, bring to naught its efforts, and disappoint its hopes. Be all of one heart and one mind, like the first Christians. Gathered around the See of Peter and united to your pastors, protect the supreme interests of Church and papacy, which are just as much the supreme interests of Italy and of all the Christian world. The Apostolic See has always been the inspirer and jealous guardian of Italian glory. Therefore, be Italians and Catholics, free and non-sectarian, faithful to the nation as well as to Christ and His visible Vicar. An anti-Christian and antipapal Italy would truly be opposed to the divine plan, and thus condemned to perish.

20. Beloved children, faith and state speak to you at this time through Us. Listen to their cry, arise together and fight manfully the battles of the Lord. May the number, boldness, and strength of the enemy not frighten you, because God is stronger than they; if God is for you, who can be against you?

21. Redouble your prayers so that God might be with you in a greater abundance of grace, fighting and triumphing with you. Accompany your prayers with the practice of the Christian virtues, especially charity toward the needy. Seek God’s mercies with humility and perseverance, renewing every day the promises of your baptism. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

Jorge Mario Bergoglio was an enemy of Christ the King, His Catholic Church, and eternal good of souls upon which the entirety of a just social order depends, and his support for statism, globalism and “open borders” (which were extolled by Giovanni Battista Re when quoting Jorge’s exhortation to “build bridges, not walls” in a direct slap of President Donald John Trump and in direct defiance of the fact that is a Natural Law duty of civil leaders to secure their borders in order to secure the just goal of public safety that “open borders” undermines in the name of “migrant rights”), his indemnification of pro-abortion public officials and his complete support for the lavender agenda of perversity helped to build edifices of injustice, disorder, murder and chaos throughout the world.

Jorge Mario Bergoglio has been held to account for his apostasies, heresies, blasphemies, mockeries, liturgical travesties and his constant enabling of the statist enemies of Christ the King, His true Church, and the good of the souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem and though none of us is privy to the subjective judgment that Our King and Judge renders on a particular soul, suffice it to say that we must plead to Our Lady to grant us the graces at the moment of our death to cooperate with the graces she desires to send us to be repentant of our sins and to able to plead for that which do not deserve in the Sacred Tribunal of Penance: the ineffable mercy of the Most Sacred Heart of Jesus, Which our sins pierced with the centurion’s lance.

Reprising the Observations of Father Peter Pernin

Jorge Mario forever ascribed various natural disasters to what he called  “man-made global climate change” rather than to the hand of God Himself.

It was after he had personally lived through the Peshtigo (Wisconsin) Fire of 1871 which occurred on the same day as the Great Chicago Fire, October 8, 1871, but was far more deadly (2500 people killed and over a million acres burned), that a French missionary priest, Father Peter Pernin, wrote the definitive report about the catastrophe and then came to conclusions that were so damning and so opposed to American naturalism that they were edited out of the 1918 edition of his book, The Finger of God Is There, by the Wisconsin Historical Society.

Herewith are those conclusions, which are just as relevant today in the midst of all the diabolical forces at work in the world as they were when written one hundred fifty years ago:

"Whilst passing through Indiana on my way to St. Louis, barely two months after the catastrophe of which I have endeavored to relate a few details, I saw a notice in a journal of that place to the effect that a Protestant gentleman was to give a public lecture that very evening on the great event. The subject of the discourse was: The fires of our day a faithful of that fire which shall consume the earth at the end of time. The topic was so full of interest to me that I resolved to delay my journey so as to assist at the lecture. There was but a small audience present, so true is it that mankind is to-day what mankind was in the time of Noah, and will be till the last hour, indifferent to all the warnings of heaven.

The learned lecturer after much laborious research, had collected many important facts relating to the great fires of the past, and corroborating his words twice by quoting passages from some descriptive articles of my own published in the journals, proceeded to show how much severer in character were the fires of our days, which, in the strange fierceness of their nature, seemed to be a foreshadowing and image of that which will consume the earth on the last day. And truly we may see in this wild confusion of the elements, roaring of tempests, trembling of the earth, this land and sky in flames, with men looking on, stupefied and withering with fear, a realization of the vivid description given by Holy Writ of the end of the world.

But why these warnings? And why are they sent so unequally to nations equally guilty?

Ah! who can sound the ways of Providence? Perhaps is it because God is often lost sight of in the present day, especially by those who know and consequently ought to serve Him. Do not numbers of Catholics work, act, in a word, live as if they had neither a Creator to obey, a Saviour to love, nor a soul to save? And if it be true that God created man, if it be true that He descended on earth to redeem him, He surely possesses the strictest claims on this creature of His bounty. Those claims being consistently ignored and trampled under foot, our feeble reason itself will tell us that Providence must occasionally recall them to our minds and proclaim them as it were by those great catastrophes which prove at the same time that He is, despite what we may do or say, our Lord and Master, and that we are bound to treat Him as such. Was it not thus that He acted in former times towards His chosen people when they became ungrateful and prevaricating? The sovereignty of God over man and the duty of man towards God, are the same to-day as under the Old Law. Unquestionably, forgetfulness of these obligations seems to be almost a general thing to-day, but at the same time where is the nation or people really exempt from these chastisements? God's scourges may be varied, but they make themselves felt everywhere. If His justice seems to weigh more heavily on some than on others, if His voice sounds more menacing and terrible here than elsewhere, it is perhaps because He wishes that this punishment of a small number may afford a salutary lesson to millions of others who, horrified by so formidable a display of Almighty Power, may hasten to return to the way of salvation. When He rained down fire and brimstone on Sodom of old, the Bible does not say that Sodom was the only city deserving of such a fate. In the calamity, awful as that of Sodom, which has over- taken Peshtigo town, perhaps not more guilty than others that have nevertheless been spare, Peshtigo may be looked on as a modern Sodom in the sense that it can serve as an example to all. Et nunc reges intelligite, erudimi qui judicatis terram." (Ps. 11.) "And now, O ye kings, understand: receive instruction you that judge the earth. Serve ye the Lord with fear, and rejoice unto him with trembling. Embrace discipline, lest at any time the Lord be angry, and you perish from the just way. When his wrath shall be kindled in a short time, blessed are all they that trust in him!" (Father Peter Pernin, The Finger of God Is There. As found at: The Finger of God is There. Interestingly, American British military officials studied Father Pernin’s account of the Peshtigo Fire to learn how to create the thoroughly immoral firebombing of Dresden, Germany, from February 13-15, 1945: Peshtigo.)

Please re-read that last paragraph

We must view all things through the eyes of the Holy Faith.

We must view all things through the eyes of the Holy Faith at all times.

We must never allow the events of the world to agitate us as agitation is from the devil.

We must rest secure in our absolute trust in Our Lord’s Divine Providence, remembering that we are living at the exact time which He has ordained from all eternity for us to live and thus to give Him honor and glory as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary.

Is it not the case today that most “Catholics work, act, in a word, live as if they had neither a Creator to obey, a Saviour to love, nor a soul to save”?

Well, it cannot be that way with us.

We must think supernaturally at all times, and we must give thanks at all times that we have been given the gratuitous gift of the Catholic Faith so that we can see the world and everything in it clearly through the eyes of the true Faith. Our gratitude must express itself especially in the midst of personal trials and those tragedies in the world as we give thanks to Our Lord and Our Lady that we can rise about naturalism and as we pray for the gift of perseverance to continue doing so.

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

Saint Bridget of Sweden was given many private revelations by Our Blessed Lord and Saviour Jesus Christ about the nature of His Passion, Death, and Resurrection, and she was also given revelations about future events, including the despoiled state of Catholic priests, thereby providing a warning to us all and not only to apostates such the layman Jorge Mario Bergoglio, who believed himself to be a priest, bishop, and pope:

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

Chapter 48

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

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

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

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

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

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

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

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

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

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

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

Even conciliarism’s false priests, false bishops and false popes will be judged with severity by Christ if they do not repent, convert, and do penance for their sins. They have been and continue to be idolaters of the most perverse sort.

Concluding Remarks

Our Lady herself explained there is no compromise between her Divine Son and Belial and that the source of every error, deceit, and blasphemy none other than the adversary himself, which should teach us that nothing being taught by the conciliar authorities can come from Holy Mother Church, she who is the infallible, inerrant, and spotless teacher of Faith and Morals:

229. Guard thyself, therefore, my dearest, against this deplorable error of the children of men, and disengage thy faculties so thou mayest clearly see the difference between the service of Christ and that of Belial. Greater is that difference than the distance between heaven and earth. Christ is the true light, the way, and eternal life (Jn. 14:6); those who follow Him He loves with imperishable love, and He offers them his life and his company, and with it an eternal happiness such as neither eyes have seen, nor ears have heard, nor ever can enter into the heart of man (Is. 64:4). Lucifer is darkness itself, error, deceit, unhappiness and death; he hates his followers and forces them into evil as far as possible, and in the end inflicts upon them eternal fire and horrid torments. Let mortals give testimony whether they are ignorant of these truths, since the holy Church teaches them and calls them to their minds every day. If men give credence to these truths, where is their good sense? Who has made them insane? Who drives from their remembrance the love which they ought to have for themselves? Who makes them so cruel to themselves? O insanity never sufficiently to be bewailed and so little considered by the children of Adam! All their life they labor and exert themselves to become more and more entangled in the snares of their passions, to be consumed in deceitful vanities, and to deliver themselves over to an inextinguishable fire, death, and everlasting perdition, as if all was a mere joke, and as if my most holy Son had not come down from heaven to die on a cross in order to merit for them this rescue! Let them but look upon the price and consider how much God himself paid for this happiness, He who knew the full value of it.

230. The idolaters and heathens are much less to blame for falling into this error, nor is the wrath of the Most High enkindled so much against them as against the faithful of his Church, who have such a clear knowledge of this truth. If the minds of men in our present age have grown forgetful of it, let them understand this happened by their own fault because they have given free reign to their enemy Lucifer. With tireless malice he labors to overthrow the barriers of restraint, so forgetful of the last things and of eternal torment men might give themselves over like brute beasts to sensual pleasures, and unmindful of themselves consume their lives in the pursuit of apparent good until, as Job says (21:13), in a moment they go down to hell, as in truth happens to an infinite number of fools who hate this science and discipline. Do thou, my daughter, allow me to instruct thee. Keep thyself free from such harmful deceit and from this forgetfulness of worldly people. Let the despairing groans of the damned, which begin at the end of their lives and the beginning of their eternal damnation, ever resound in thy ears: O we fools, who esteemed the life of the just as madness! O how are they numbered among the children of God, and their lot is among the saints! Therefore we have erred from the way of truth and justice. The sun has not arisen for us. We wearied ourselves in the ways of iniquity and destruction; we have sought difficult paths, ignoring by our own fault the way of the Lord. What hath pride profited us? What advantage hath the boasting of riches brought us? All those things are passed away from us like a shadow. O that we had never been born! This, my daughter, thou must fear and ponder in thy heart, so before thou goest to that land of darkness (as Job said [10:21]) and eternal dungeons, from whence there is no return, thou mayest provide against evil and avoid it by doing good. During thy mortal life and out of love do thou now perform that of which the damned in their despair are forced to warn thee by the excess of their punishment. (New English Edition of The Mystical City of God: Book Five: The Transfixion, Chapter XX.)

The conciliar revolutionaries support everything opposed to the sanctification and thus of the souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem as complete the work of His fearful Passion and Death on the wood of the Holy Cross on Good Friday. The conciliar revolutionaries do not believe, nor do they accept the simple Catholic truth that the entirety of social order is premised upon the right ordering of human souls in light of First and Last Things and in cooperation with the ineffable graces that Our Divine Redeemer has for won us and that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces.

The counterfeit church of conciliarism has not maintained the integrity of the Holy Faith.

The counterfeit church of conciliarism has not maintained in the same sense of the revealed Word of God.

The counterfeit church of conciliarism has destroyed the true Sacraments in favor of bogus rites that have dried the wellsprings of a superabundance of Sanctifying and Actual Grace.

The counterfeit church of conciliarism has been manifestly disobedient and defiant to our true popes and true bishops and to the true general councils of Holy Mother Church.

The counterfeit church of conciliarism is completely subordinated to the service of "man" for purely earthly considerations and is founded on a "conception of a church which replaces the true one."

Catholics are never without hope!

Catholics hope in Christ the King and in the Revelation He has entrusted to His true Church as they rely upon the maternal intercession of the Mediatrix of All Graces, she who is our very “life, our sweetness, and our hope,” to help us to live in such a way in this life so as to be prepared at all times to die in a state of Sanctifying Grace as a member of the Catholic Church and thus adore God the Father, God the Son, and God the Holy Ghost in the unending Easter Sunday of glory in Heaven.

We must cry out for Christ the King in the midst of the madness of these times.

We must make reparation for our sins, including our own sins of indifference or lukewarmness towards—if not outright rejection of—the necessity of viewing everything in the world through the eyes of true Faith at all times and without any exception whatsoever. 

We are still in the month of October, the month of the Holy Angels and Our Lady’s Most Holy Rosary, which we must pray with fervor every day.

Remember, the great founder of the Order of the Preachers, Saint Dominic de Guzman, was given the Holy Rosary by Our Lady to use as our spiritual weapon in our daily battle with the forces of the world, the flesh and the devil in our own lives and against the heresies that beset Holy Mother Church, specifically, of course, the Albigensian heresy at the time of Saint Dominic de Guzman eighteen years old ago this very year, that is, in the year 1214.

Here is an account, provided by Saint Louis Grignion de Montfort, whose feast may be commemorated tomorrow, Monday, April 28, 2025, the transferred Feast of Saint Mark the Evangelist and the Commemoration of Saint Peter Canisius, S.J., of Our Lady giving Saint Dominic her Psalter, her Most Holy Rosary:

Since the Rosary is composed, principally and in substance, of the prayer of Christ and the Angelic Salutation, that is, the Our Father and the Hail Mary, it was without doubt the first prayer and the principal devotion of the faithful and has been in use all through the centuries, from the time of the apostles and disciples down to the present.

It was only in the year 1214, however, that the Church received the Rosary in its present form and according to the method we use today. It was given to the Church by St. Dominic, who had received it from the Blessed Virgin as a means of converting the Albigensians and other sinners.

I will tell you the story of how he received it, which is found in the very well-known book De Dignitate Psalterii, by Blessed Alan de la Roche. Saint Dominic, seeing that the gravity of people's sins was hindering the conversion of the Albigensians withdrew into a forest near Toulouse, where he prayed continuously for three days and three nights. During this time he did nothing but weep and do harsh penances in order to appease the anger of God. He used his discipline so much that his body was lacerated, and finally he fell into a coma.

At this point our Lady appeared to him, accompanied by three angels, and she said, "Dear Dominic, do you know which weapon the Blessed Trinity wants to use to reform the world?" "Oh, my Lady," answered Saint Dominic, "you know far better than I do, because next to your Son Jesus Christ you have always been the chief instrument of our salvation."

Then our Lady replied, "I want you to know that, in this kind of warfare, the principal weapon has always been the Angelic Psalter, which is the foundation-stone of the New Testament. Therefore, if you want to reach these hardened souls and win them over to God, preach my Psalter."

So he arose, comforted, and burning with zeal for the conversion of the people in that district, he made straight for the cathedral. At once unseen angels rang the bells to gather the people together, and Saint Dominic began to preach.

At the very beginning of his sermon, an appalling storm broke out, the earth shook, the sun was darkened, and there was so much thunder and lightning that all were very much afraid. Even greater was their fear when, looking at a picture of our Lady exposed in a prominent place, they saw her raise her arms to heaven three times to call down God's vengeance upon them if they failed to be converted, to amend their lives, and seek the protection of the holy Mother of God. 

God wished, by means of these supernatural phenomena, to spread the new devotion of the holy Rosary and to make it more widely known.

At last, at the prayer of Saint Dominic, the storm came to an end, and he went on preaching. So fervently and compellingly did he explain the importance and value of the Rosary that almost all the people of Toulouse embraced it and renounced their false beliefs. In a very short time a great improvement was seen in the town; people began leading Christian lives and gave up their former bad habits. 

Inspired by the Holy Spirit, instructed by the Blessed Virgin as well as by his own experience, Saint Dominic preached the Rosary for the rest of his life. He preached it by his example as well as by his sermons, in cities and in country places, to people of high station and low, before scholars and the uneducated, to Catholics and to heretics.

The Rosary, which he said every day, was his preparation for every sermon and his little tryst with our Lady immediately after preaching.

One day he had to preach at Notre Dame in Paris, and it happened to be the feast of St. John the Evangelist. He was in a little chapel behind the high altar prayerfully preparing his sermon by saying the Rosary, as he always did, when our Lady appeared to him and said: "Dominic, even though what you have planned to say may be very good, I am bringing you a much better sermon."

Saint Dominic took in his hands the book our Lady proffered, read the sermon carefully and, when he had understood it and meditated on it, he gave thanks to her.

When the time came, he went up into the pulpit and, in spite of the feast day, made no mention of Saint John other than to say that he had been found worthy to be the guardian of the Queen of Heaven. The congregation was made up of theologians and other eminent people, who were used to hearing unusual and polished discourses; but Saint Dominic told them that it was not his desire to give them a learned discourse, wise in the eyes of the world, but that he would speak in the simplicity of the Holy Spirit and with his forcefulness.

So he began preaching the Rosary and explained the Hail Mary word by word as he would to a group of children, and used the very simple illustrations which were in the book given him by our Lady.

Blessed Alan, according to Carthagena, mentioned several other occasions when our Lord and our Lady appeared to Saint Dominic to urge him and inspire him to preach the Rosary more and more in order to wipe out sin and convert sinners and heretics. In another passage Carthagena says, "Blessed Alan said our Lady revealed to him that, after she had appeared to Saint Dominic, her blessed Son appeared to him and said, 'Dominic, I rejoice to see that you are not relying on your own wisdom and that, rather than seek the empty praise of men, you are working with great humility for the salvation of souls.

"'But many priests want to preach thunderously against the worst kinds of sin at the very outset, failing to realize that before a sick person is given bitter medicine, he needs to be prepared by being put into the right frame of mind to really benefit by it.

"'That is why, before doing anything else, priests should try to kindle a love of prayer in people's hearts and especially a love of my Angelic Psalter. If only they would all start saying it and would really persevere, God in his mercy could hardly refuse to give them his grace. So I want you to preach my Rosary."'  (The History of the Rosary. )

We must use Our Lady's Most Holy Rosary in our own day today to combat the heresies of the counterfeit church of conciliarism and to pray for the conversion of the conciliar revolutionaries, praying for our own daily conversion away sin and disordered self-love and a belief in our own "virtues" that are more imaginary than real, ever desirous of offering all to the throne of the Most Blessed Trinity through her own Sorrowful and Immaculate Heart.

Viva Cristo Rey! Vivat Christus Rex!

Immaculate Heart of Mary, triumph soon!

Our Lady of the Rosary, pray for us!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

Saint Peter Canisius, S.J., pray for us.

Appendix A

On Low Sunday, 2025

Today, Sunday, April 27, 2025, is Low Sunday (and the Commemoration of Saint Peter Canisius, S.J.), wherein we read the Gospel account of Our Blessed Lord and Saviour Jesus Christ’s institution of the Sacrament of Penance and of Saint Thomas the Apostle’s unbelief after he, who was absent in the Upper Room when Our Lord appeared to the Eleven, had learned of the appearance:

Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. (John 20: 19.) 

Saint Thomas was not present, protesting that he would not believe the account of his brother bishops until he had placed his fingers in the nail prints in Our Lord's hands and feet and had placed his hand in Our Lord's wounded side:

Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. (John 20: 24-25.) 

Our Lord did appear to Saint Thomas and the other ten Apostles one week later, on Low Sunday. Saint Thomas saw and believed:

And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered, and said to him: My Lord, and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. (John 20: 26-29.) 

Saint Thomas believed because he saw Our Lord after His Bodily Resurrection from the dead.

We believe although we have not seen Our Lord Bodily risen from the dead with our own eyes. We believe because of the testimony given to us by the first Pope, Saint Peter, and the other Apostles, including the "doubting" Saint Thomas, each of whom was blessed with the personal charism of infallibility, a charism transmitted only to the true, legitimate Successors of Saint Peter thereafter, as they proclaimed with boldness and with a true love for the eternal welfare of souls the Gospel of their Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ. They preached the Gospel to Jew and Gentile, Saint Thomas himself going to India to do so. Fear of offending no man restrained them from being faithful to the mission that had been given to them by the Divine Redeemer by He Ascended to the Father's right hand in glory on Ascension Thursday. Fear of offending no man restrained the true popes of the Catholic Church, such as Saint Pius X with Theodore Herzl, from fulfilling that mission in their own days.

Dom Prosper Gueranger, O.S.B., commented on this Low Sunday as follows in The Liturgical Year:

Our Risen Jesus gave an additional proof of His wishing the Sunday to be, henceforth, the privileged day. He reserved the second visit He intended to pay to all His disciples for this the eighth day since His Resurrection. During the previous days, He has left Thomas a prey to doubt; but, today He shows Himself to this Apostle, as well as to the others, and obliges Him, by irresistible evidence, to lay aside His incredulity. Thus does our Savior again honor the Sunday. The Holy Ghost will come down from heaven upon this same day of the week, making it the commencement of the Christian Church: Pentecost will complete the glory of this favored day.

Jesus’ apparition to the Eleven, and the victory He gains over the incredulous Thomas, — these are the special subjects the Church brings before us today. By this apparition, which is the seventh since His Resurrection, our Savior wins the perfect faith of His disciples. It was impossible not to recognize God, in the patience, the majesty, and the charity of Him who showed Himself to them. Here again, our human thoughts are disconcerted; we should have thought this delay excessive; it would have seemed to us, that our Lord ought to have, at once, either removed the sinful doubt from Thomas’ mind, or punished him for his disbelief. But no: Jesus is infinite wisdom, and infinite goodness. In His wisdom, He makes this tardy acknowledgment of Thomas become a new argument of the truth of the Resurrection; in His goodness, He brings the heart of the incredulous disciple to repentance, humility, and love, yea, to a fervent and solemn retractation of all his disbelief. We will not here attempt to describe this admirable scene, which holy Church is about to bring before us. We will select, for our today’s instruction, the important lesson given by Jesus to His disciple, and, through him, to us all. It is the leading instruction of the Sunday, the Octave of the Pasch, and it behooves us not to pass it by, for, more than any other, it tells us the leading characteristic of a Christian, shows us the cause of our being so listless in God’s service, and points out to us the remedy for our spiritual ailments.

Jesus says to Thomas: “Because thou hast seen me, thou hast believed: blessed are they that have not seen, and have believed!” Such is the great truth, spoken by the lips of the God-Man: it is a most important counsel, given, not only to Thomas, but to all who would serve God and secure their salvation. What is it that Jesus asks of His disciple? Has He not heard him make profession that now, at last, he firmly believes? After all, was there any great fault in Thomas’ insisting on having experimental evidence before believing in so extraordinary a miracle as the Resurrection? Was he obliged to trust to the testimony of Peter and the others, under penalty of offending his divine Master? Did he not evince his prudence, by withholding his assent until he had additional proofs of the truth of what his Brethren told him? Yes, Thomas was a circumspect and prudent man, and one that was slow to believe what he had heard; he was worthy to be taken as a model by those Christians, who reason and sit in judgment upon matters of faith. And yet, listen to the reproach made him by Jesus. It is merciful, and, withal, so severe! This Jesus has so far condescended to the weakness of His disciple, as to accept the condition, on which alone he declares that he will believe: now that the disciple stands trembling before his Risen Lord, and exclaims, in the earnestness of faith: “My Lord! and my God!” oh! see how Jesus chides him! This stubbornness, this incredulity, deserves a punishment: — the punishment is, to have these words said to him: “Thomas! thou hast believed, because thou hast seen!”

Then, was Thomas obliged to believe before having seen? Yes, undoubtedly. Not only Thomas, but all the Apostles were in duty bound to believe the Resurrection of Jesus, even before He showed himself to them. Had they not lived three years with Him? Had they not seen Him prove himself to be the Messias and Son of God by the most undeniable miracles? Had He not foretold them, that He would rise again on the third day? As to the humiliations and cruelties of His Passion, had He not told them, a short time previous to it, that He was to be seized by the Jews, in Jerusalem, and be delivered to the Gentiles? that He was to be scourged, spit upon, and put to death? (Luke 18:32-33)

After all this, they ought to have believed in His triumphant Resurrection, the very first moment they heard of His Body having disappeared. As soon as John had entered the sepulcher, and seen the winding sheet, he at once ceased to doubt, he believed. But, it is seldom that man is so honest as this; he hesitates, and God must make still further advances, if He would have us give our faith! Jesus condescended even to this: He made further advances. He showed Himself to Magdalene and her companions, who were not incredulous, but only carried away by natural feeling, though the feeling was one of love for their Master. When the Apostles heard their account of what had happened, they were treated as women, whose imagination had got the better of their judgment. Jesus had to come in person: He showed Himself to these obstinate men, whose pride made them forget all that He had said and done, and which ought to have been sufficient to make them believe in His Resurrection. Yes, it was pride, for faith has no other obstacle than this. If man were humble, he would have faith enough to move mountains.

To return to our Apostle — Thomas had heard Magdalene, and he despised her testimony; he had heard Peter, and he objected to his authority; he had heard the rest of his fellow-Apostles and the two disciples of Emmaus, and no, he would not give up his own opinion. How many there are among us, who are like him in this! We never think of doubting what is told us by a truthful and disinterested witness, unless the subject touch upon the supernatural; and then, we have a hundred difficulties. It is one of the sad consequences left in us by original sin. Like Thomas, we would see the thing ourselves: that alone is enough to keep us from the fullness of the truth. We comfort ourselves with the reflection that, after all, we are Disciples of Christ; as did Thomas, who kept in union with his brother-Apostles, only he shared not their happiness. He saw their happiness, but he considered it to be a weakness of mind, and was glad that he was free from it!

How like this is to our modern rationalistic Catholic! He believes, but it is because his reason almost forces him to believe; he believes with his mind, rather than from his heart. His faith is a scientific deduction, and not a generous longing after God and supernatural truth. Hence, how cold and powerless is this faith! how cramped and ashamed! how afraid of believing too much! Unlike the generous unstinted faith of the saints, it is satisfied with fragments of truth, with what the Scripture terms diminished truths. (Psalm 11:2) It seems ashamed of itself. It speaks in a whisper, lest it should be criticized; and when it does venture to make itself heard, it adopts a phraseology, which may take off the sound of the divine. As to those miracles which it wishes had never taken place, and which it would have advised God not to work, they are a forbidden subject. The very mention of a miracle, particularly if it have happened in our own times, puts it into a state of nervousness. The lives of the saints, their heroic virtues, their sublime sacrifices — it has a repugnance to the whole thing! It talks gravely about those who are not of the true religion being unjustly dealt with by the Church in Catholic countries: it asserts that the same liberty ought to be granted to error as to truth: it has very serious doubts whether the world has been a great loser by the secularization of society.

Now, it was for the instruction of persons of this class, that our Lord spoke those words to Thomas: “Blessed are they who have not seen, and have believed.” Thomas sinned in not having the readiness of mind to believe. Like him, we also are in danger of sinning, unless our faith have a certain expansiveness, which makes us see everything with the eye of faith, and gives our faith that progress which God recompenses with a superabundance of light and joy. Yes, having once become members of the Church, it is our duty to look upon all things from a supernatural point of view. There is no danger of our going too far, for we have the teachings of an infallible authority to guide us. The just man liveth by faith. (Romans 1:17) Faith is his daily bread. His mere natural life becomes transformed for good and all, if only he be faithful to his Baptism. Could we suppose, that the Church, after all her instructions to her neophytes, and after all those sacred rites of their Baptism which are so expressive of the supernatural life, would be satisfied to see them straightway adopt that dangerous system, which drives Faith into a nook of the heart and understanding and conduct, leaving all the rest to natural principles or instinct? No, it could not be so. Let us, therefore, imitate St. Thomas in his confession, and acknowledge that, hitherto, our faith has not been perfect. Let us go to our Jesus, and say to him: “Thou art my Lord and my God! But, alas! I have many times thought and acted as though thou wert my Lord and my God in some things, and not in others. Henceforth, I will believe without seeing; for I would be of the number of them, whom thou callest blessed!”

This Sunday, commonly called with us, Low Sunday, has two names assigned to it in the Liturgy: Quasimodo, from the first word of the Introit; and Sunday in albis (or, more explicitly, in albis depositis,) because it was on this day, that the neophytes assisted at the Church services attired in their ordinary dress. In the Middle-Ages, it was called Close-Pasch, no doubt in allusion to its being the last day of the Easter Octave. Such is the solemnity of this Sunday, that not only is it of a Greater Double rite, but no Feast, however great, can ever be kept upon it. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Quasimodo—Low—Sunday, the First Sunday after Easter.)

We must fear to offend no man as we lift high the Cross of the Divine Redeemer, making sure to do so in a spirit of gratitude for the gift of the true Faith and to bear with those whom God's Providence has placed in our paths with kindliness and patience, praying to God the Holy Ghost to give us the prudence to know what to say and how and when to say it as we seek the eternal good of others. Our proclamation of the true Faith might be as simple as handing out a Green Scapular to someone we meet (as my wife does every day, receiving warm expressions of gratitude from those to whom she has given the Green Scapular when and if we see that person again), praying "Immaculate Heart of Mary, pray for us now and at the hour our death" for each person to whom we give it.

We might have the opportunity on other occasions to give a fallen away Catholic a blessed Rosary and an instruction booklet as to how to pray it in the event that they had never learned (or have forgotten over the years) to do so. There are any number of ways that we can bear witness to the Faith, including by means of our performing the Spiritual and Corporal Works of Mercy, undergirding each of our efforts as the consecrated slaves of Jesus through Mary by a life of fervent prayer, especially before the Blessed Sacrament, and to the Mother of God, especially by means of her Most Holy Rosary, and by our regular and sincere use of the Sacrament of Penance. And each of our homes should be enthroned to the Sacred Heart of Jesus and to the Sorrowful and Immaculate Heart of Mary, thereby helping us to establish and to maintain a Christendom in miniature as our families attempt to avoid the allure of the world and to read more about the lives of the saints so that we can attempt to imitate their virtues more readily and more perfectly on a daily basis.

Saint Thomas disbelieved the news of the Resurrection on Easter Sunday. He believed after he had seen Our Lord on Low Sunday a week later. The gifts and fruits of God the Holy Ghost empowered him to become a fervent defender of the Faith to the point of shedding his blood in India even after he had placed a post or a stick in the ground at the entrance to a church he built in Madras (now Chennai), India, and promised the faithful that the nearby waters would never rise above that stick. The floodwaters from the tsunami of over seven years ago now stopped right at that stick. We ask Saint Thomas the Apostle, therefore, to make sure that our own Faith is never swept away by the floodwaters of conciliarism, that it always remains strong with the help of Our Lady's loving prayers and of his own Apostolic intercession from Heaven.

Faith is indeed a gift. It can be lost. We must nurture the Faith every day of our lives, holding fast to the perennial teaching of the Catholic Church as we cling to true bishops and true priests in the catacombs who make no concessions at all to conciliarism or to the nonexistent legitimacy of its false shepherds. The counterfeit religion of conciliarism dispenses with the necessity of seeking with urgency the conversion of all men to the true Church. The true religion has never done so it can never do so.

Asking Our Lady to keep our Faith strong in the midst of apostasy and betrayal, may we pray as many Rosaries each day as our state-in-life permits, thereby helping to plant the seeds for the conversion of more and more people, including Jews, to the true Faith, and making it more possible, please God and by the intercession of His Most Blessed Mother, where there will be a world in which everyone will exclaim with joy: Vivat Christus Rex! Viva Cristo Rey!