The Conciliar Church and Its Falsehoods Will Be But A Bad Memory One Day

We can only pray that the counterfeit church of conciliarism and its false, sacramentally invalid liturgical rites, starting with the Protestant and Judeo-Masonic Novus Ordo liturgical service, will become but a bad memory at some point in the not-too-distant future. I don’t know about anyone else, but I have about had it with attempting to demonstrate the many ways in which the counterfeit church of conciliarism is not the Catholic Church and that its supposed “popes” have been and continue to be nothing other than forerunners of Antichrist himself.

Jorge Mario Bergoglio is nothing other than a living embodiment of all that Angelo Roncalli/John XXIII and Giovanni Battista Enrico Antonio Maria/Paul VI desired when the former convened and the latter started to implement the “reforms” of the “Second” Vatican Council. Far from being an anomaly, Jorge Mario Bergoglio is simply the exemplar of the conciliar revolution.

As has been noted in many articles on this site, including some recently, most Catholics alive today are so completely bereft of the sensus Catholicus that they cannot recognize misleading, incomplete, erroneous or heretical comments when they are made by the presiding “pope” or one of his “bishops.” Ah, this presumes that many Catholics alive today pay any kind of attention to the conciliar “bishops” or “popes,” which is a false presumption as most people are consumed with bread-and-circuses and the dog-and-pony shows of Judeo-Masonic naturalism.

The stuff that Jorge Mario Bergoglio is pedaling at the universal level, however is really the same bilge that has been spewed out by priests/presbyters, consecrated religious and catechists and the local level for decades now as basic truths of the Holy Faith have been put into question, redefined or simply denied altogether. Bergoglio’s daily screeds at the Casa Santa Marta and his “homilies” on what are supposed to be great liturgical solemnities contain the same kind of insufferable outrages that many of us heard for far too long in the “trenches” of parishes held captive by the conciliar revolutionaries, which is why there are times when I simply yawn, roll my eyes and say to myself, “I have heard this all before” after reading something that Bergoglio or one of his underlings has said. None of this is new at all.

No, nothing is really “new” even on those occasions when Bergoglio uses a studied ambiguity and strategic omissions of truth to communicate a particular conciliar error or heresy. One of those occasions occurred on Sunday, June 18, 2017, as the false “pontiff” sought to deny even a theoretical belief in the Real Presence of Our Blessed Lord and Saviour Jesus Christ in the Most Blessed Sacrament (Our Lord is only really present in Eastern rite Catholic churches under conciliar control, admitting that there may be a few places in the Motu world where true priests do make Our Lord truly present in the Sacred Species) in several ways.

First, the Argentine Apostate moved the celebration of the Solemnity of Corpus Christi from the Thursday after Trinity Sunday to the Second Sunday after Pentecost because he did not want to “inconvenience” Romans with the annual Corpus Christi Procession on a weekday. In this, you see, Bergoglio was ceding to the demands of the world, not calling the world’s attention to Our Eucharistic King. Then again, it is hard to call attention to Our Eucharistic King when (a) He is not present; (b) one does not really believe in the doctrine of Transubstantiation); and (c) one acts in such a way as to disparage the truth that Our Lord is indeed Our King of Kings.

Second, as was noted at length in a post at Novus Ordo Watch Wire, Bergoglio continues to stand in front of what his false religious sect still teaches is the Body, Blood, Soul and Divinity of Our Blessed Lord and Saviour Jesus Christ. This refusal to kneel conveys that (a) a disbelief in the Real Presence; (b) a belief in egalitarianism, which is why the conciliar authorities abolished kneeling for the reception of what is purported to be Holy Communion, admitting that the abolition of kneeling is one of the devil’s many calling cards to say, “You fools! He is not here, and I am telling you He is not here”; (c) that humility before God is not necessary as we are to bow before men, not before what is disparaged as a mean piece of ordinary bread.

Too harsh?

Well, there were more than several upperclassmen at Mount Saint Mary’s Seminary, Emmitsburg, Maryland, in the Fall of 1981 who were very upset with those of us deemed to be “conservatives” who followed the “traditionalist” “pope” from Poland. A common term used to disparage those who took what they thought was Holy Communion on the tongue or spent time in prayer before what was presumed to be the Blessed Sacrament as “daughters of Trent.” One seminarian said, “You are bread worshippers.”

Is this what Jorge Mario Bergoglio believes?

Well, third, Bergoglio went out of his way four days ago to avoid referring to Our Lord being truly present—Body, Blood, Soul and Divinity—in the Most Blessed Sacrament, reducing the transferred Solemnity of Corpus Christi to a celebration of man and his “communion” with others and builds up “unity” in the souls of those who receive the Eucharist:

The Eucharist also reminds us that we are not isolated individuals, but one body.  As the people in the desert gathered the manna that fell from heaven and shared it in their families (cf. Ex 16), so Jesus, the Bread come down from Heaven, calls us together to receive him and to share him with one another.  The Eucharist is not a sacrament “for me”; it is the sacrament of the many, who form one body.  Saint Paul reminded us of this: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:17).  The Eucharist is the sacrament of unity.  Whoever receives it cannot fail to be a builder of unity, because building unity has become part of his or her “spiritual DNA”.  May this Bread of unity heal our ambition to lord it over others, to greedily hoard things for ourselves, to foment discord and criticism.  May it awaken in us the joy of living in love, without rivalry, jealousy or mean-spirited gossip. (  

This is palpably false as one who receives Holy Communion unworthily makes an offering of the consecrated Host to the devil and earns eternal damnation if he does not repent and receive absolution from a true priest. Bergoglio does not believe that anyone in an “irregular situation” can receive Holy Communion unworthily, although the excerpt quoted just above makes it clear that he does believe those who “foment discord and criticism” do so, a clear reference from the “merciful” “pope” to Raymond Leo Burke and those who agree with him.

The teaching of the Catholic Church about the nonexistent efficacy of unworthy receptions of Holy Communion is summarized in the Sequence for the Solemnity of Corpus Christi that has been read at Holy Mass each day this past week in those chapels that adhere to the General Roman Calendar of 1954 before the Bugnini/Antonelli “restorations” and “simplifications” in 1955 and thereafter:

Be there one, or crowds surrounding,
He is equally abounding,
Nor, though eaten, ever spent.
Both to good and bad ‘tis broken,
But on each a different token
or of life, or death attends:

Life to good, to bad damnation;
Lo, of one same manducation
How dissimilar the ends

(Sequence for the Solemnity of Corpus Christi)

It is thus not true that everyone who receives Holy Communion builds up “unity,” and in this regard, of course, the false “pontiff” condemns himself as a disbeliever in the sacredness of the Most Blessed Sacrament, Whose wonder was described by follows in Dom Prosper Gueranger’s reflection for this very day, the Octave of the Solemnity of Corpus Christi, in The Liturgical Year:

He resides under the white Host, with all His power and brightness, the most beautiful of the children of men; He has all those admirable proportions, and all the perfect finish of those divine members, which were formed from the flesh of the most beautiful of the daughters of Adam, and the purest of virgins. Let us venerate with all the respect we are capable of, those feet, which were watered by the tears of the repentant Magdalene, and dried with her hair, and embalmed with the sweetest ointment, beforehand, as Jesus emphasized her act, when He praised it; those feet of our merciful Redeemer, more beautiful than the feet of them who bring us the tidings of His having come among us; they are bright, beyond the brightness of fine brass when in a burning furnace. Let us send our reverential kisses, beyond the veil, to those hands, which are spotless, and consecrated for the office of High Priest; those hands, which worked at the wood in Joseph’s shop; those hands, which scattered blessings and miracles throughout the land of Israel; they are there, under that Host, just as the bride of the Canticles saw and described them, bright as gold, formed in the model of perfection, and full of something extremely precious, which she called hyacinths, and which perhaps signify those wounds of which the prophet speaks, saying, ‘horns are in His hands, and there is His strength hid.’ Would that we might look beneath the little cloud which hides from us that divine head, the admiration of the angels; that face, once disfigured, and buffeted, and covered all over with reproaches out of love for us, but now resplendent as the sun when he shineth in his power! O mouth of our Jesus, the instrument of the Word, whose voice is as the sound of many waters, and whose breathing is death to the wicked. O lips, which our Scriptures tell us, are lilies dropping choice myrrh! And you, O eyes, which shed tears over Lazarus, and now are lighting up with your brightness the abode of the saints! Oh! that we might see all, see Thee Thyself, Jesus, beneath the mystery and the veil! But no! the mystery and the veil may not be removed; and the surer we are, than if our eyes were the witnesses, that Thou, O Beloved of our hearts, art behind our wall, looking at us through the lattices; and this is enough to make us adore Thee. Verily the sweetest test to which Thou wouldst put our love, was that we should have faith in this mystery of the adorable Sacrament!

O precious Blood, thou price of our ransom, shed profusely on this earth, but now again within the sacred veins of Jesus! thou art now, as during His years here below, differing thy life-giving qualities to His divine members, under the action of that sacred Heart, which we are so solemnly to honor to-morrow! Most holy Soul of Jesus, present in the Sacrament as form substantial of that most perfect Body, which, through thee, is the ever-living Body of the Man-God, thou possessest within thee all the treasures of eternal Wisdom. Thou hadst the office entrusted to thee, of putting into a varied and sensible language the ineffable beauty of that Wisdom, of the Father, who was taken with love for the children of men, and desired, by a manifestation which they could understand, to secure their love to Himself! Every word, every step, of Jesus, every mystery of His public or hidden life, was a gradual revelation, to us men, of that divine brightness. Truly, as we have it in the Gospel, this Wisdom, like the grace that was within Him, advanced in His manifestation in the creatures, whose love He had come down from Heaven to win. When, at length, H had achieved all His work—given us His teachings, and examples, and mysteries, those marvelous manifestations of His own infinite perfections—He gave them perpetuity, that so all ages to come might possess them and benefit by them; He fixed them, so to say, in the Sacrament of love, that abiding source of grace and light to men, that living Memorial, wherein divine love is ever ready to bestow upon us the graces of the wonderful works He has wrought by His Incarnation. ‘The Flesh, the Blood of Christ, is the Word made manifest,’ says St. Basil; ‘it is Wisdom made visible by the Incarnation and by all that mystery of His life in the flesh, whereby He unfolds to us all moral perfection, and all the beautiful, both natural and divine. It is that which is the food of our soul, and which is preparing her, even in this world for the contemplation of divine realities.’ (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Time After Penteocst—Book 1, Volume 10, pp. 404-409.)

Yes, we behold Our Lord as He appeared on earth under the veil of the mere elements of the earth. Our Lord’s Sacred Divinity was hidden from men whilst He walked on the face of the earth. His Sacred Divinity and His Sacred Humanity are both hidden from us in the Blessed Sacrament, yet it is that He is there in one fragment of a consecrated Host or one drop of His Most Precious Blood.

One proclaims what one believes, and Bergoglio’s refusing to proclaim these truths means that he does not believe in them. He is a naturalist.

This is all the more reason why we should prepare ourselves more fully to receive Our Lord with greater honor whenever it is our privilege to receive Him in Holy Communion. Saint Alphonsus de Ligouri explained the importance of this preparation in his sermon for the Second Sunday after Pentecost as He cited the examples of Saint Francis of Assisi, who had such great love for Our Lord in His Real Presence, and of two saints who were both privileged to have intimacies with the Most Sacred Heart of Jesus, Saints Gertrude and Matilda, in this regard:

8. Two things are necessary in order to draw great fruit from communion preparation for, and thanksgiving after communion. As to the preparation, it is certain that the saints derived great profit from their communions, only because they were careful to prepare themselves well for receiving the Holy Eucharist. It is easy then to understand why so many souls remain subject to the same imperfections, after all their communions. Cardinal Bona says, that the defect is not in the food, but in the want of preparation for it. “Defectus non in bibo est, sed in edentis dispositione.” For frequent communion two principal dispositions are necessary. The first is detachment from creatures, and disengagement of the heart from everything that is not God. The more the heart is occupied with earthly concerns, the less room there is in it for divine love. Hence, to give full possession of the whole heart to God, it is necessary to purify it from worldly attachments. This is the preparation which Jesus himself recommends to St. Gertrude. “I ask nothing more of you,” said he to her, “than that you come to receive me with a heart divested of yourself.” Let us, then, withdraw our affections from creatures, and our hearts shall belong entirely to the Creator.

9. The second disposition necessary to draw great fruit from communion, is a desire of receiving Jesus Christ in order to advance in his love. “He,” says St. Francis de Sales, “who gives himself through pure love, ought to be received only through love.” Thus, the principal end of our communions must be to advance in the love of Jesus Christ. He once said to St. Matilda, “When you communicate, desire all the love that any soul has ever had for me, and I will accept your love in proportion to the fervor with which you wished for it.” (Saint Alphonsus de Liguori, Sermon for the Second Sunday after Pentecost, On Holy Communion.)

Those who are steeped in what are Mortal Sins in the objective order of things are withdrawn from creatures as their souls are turned away from God to satiate themselves in various pleasures of the world, the flesh and the devil. Such people are sowers of disunity and chaos, not unity and concord.

A final antidote to Jorge Mario Bergoglio’s clever denial of the doctrine of the Most Holy Eucharist and the great Solemnity of Corpus Christi is provided by the great Father Frederick Faber in The Blessed Sacrament:

I said that Corpus Christi was naturally a day of processions. Now the whole history of the Church may be viewed as in itself a vast and various procession, seen under all the vicissitudes of war, as a caravan of pilgrim soldiers fighting their way from east to west. Now it is in little straggling bands with the apostles on the Roman Roads, or now encamped with the obscure Proselytes of the Gate round the Jewish Synagogues in the Roman Provinces. Here we behold it, an army of martyrs, with the pontiff at its head in the dim chambers of the Catacombs; there it is out before the world's eyes, all gleaming and glancing with the ensigns of imperial favour and command. One while it is pushing its way across the desert to reach the unevangelized nations; another while it is curbing the inundations of the whole barbarian north. Now it has absorbed the whole civilized world into itself and in its mediaeval splendours; and again it is mingled through the crowd of base literatures, of wicked philosophies, of corrupted civilizations, and of debased diplomacies, never lost to the eye, always cognizable, always suffering, always royal always unlike anything else in the world, like the children of Israel in the Red Sea when the solid waters stood up as a wall on their right hand and on their left.

The procession of the Blessed Sacrament is a compendium of Church History. It is a disclosure of the mind of the Church in all the vicissitudes of her warlike pilgrimage. It makes us feel as past ages have felt and as generations will feel in times to come. It gives us a taste of her supernatural disposition, and helps powerfully to form the same disposition within ourselves. It is not the triumph of the Church because she has finally destroyed her enemies and is victorious. Every day is only bringing new enmities to view, and unmasking false friends. The whole of the extraordinary versatility of human wickedness is simply at work to harass and exhaust the Church by the multiplicity and unexpectedness of its attacks. The empire of the demons abounds in fearful intelligence, backed by no less fearful power, and the Church has to prove it all. There is not a change in the world's destinies which is not a fresh trial for the Church. There is not a new philosophy or a freshly-named science, but what deems, in the ignorance of its raw beginnings, that it will either explode the Church as false, or set her aside as doting. There is no new luxury of our modern capitals, but the devil or the world enter into it with a mysterious possession, in order to make a charm of it against the Church and her mission to the souls of men. Heresy can be pious, reverent, philanthropic, a zealot for public morals, patriotic, liberal, conceding, if so only the Church can be wounded by the stratagem. No! it would be premature indeed if at this day the Church should sing her paean because she has finally destroyed her enemies and is victorious.

Neither is the feast of the Blessed Sacrament a triumph because she is at peace. She never gets beyond a truce, and it is seldom enough that she ever has so much as that. She can never be at peace until the day of doom, nor while there is yet a soul, that is not already reprobate, left unsaved. Her very alliances must needs be full of suspicions from long experience, and in reality they are rather fresh anxieties than permissions for repose. She has often been in alliance with the governments of the world, and thereby has many a soul been saved that would have been lost. But such alliances cost her the blood of martyrs and the toilsome sweat of popes, and at the best she can live in them only as the timid deer in the forest whose every echo is ringing with the hunter's horn. She is less at her ease in a Concordat than in a Catacomb. So with educational and reformatory movements; so with legal efforts for political liberties; so with philosophical and scientific leagues; so even with the graceful enervations of beautiful and refining art. She has her place in all these things, because she has a mission to them all; but she does not, may not, dwell with them in peace.

Neither does she triumph because heresy is stifled all over the earth. For new heresies wax while old ones wane; and each schism as it decays is the fruitful parent of many more. In truth heresies are a condition of her life, and the unwitting cause of nearly all the intellectual magnificence of her dogmatic teaching. Nevertheless it is doubtless a pleasure and a triumph to her children to see how year after year various heresies seem to shed their Christian elements, and to work their way with a blind fatality outside the ring of revealed truth altogether. There is not perhaps a single year in England which does not see some section of protestant opinion repudiate its own starting point and anathematize its own first principles, and so either lose its hold on earnest minds, or drop with indifferent minds into the growing gulf of simple weary unbelief. An Englishman should be the last person in the world to deem the Church was triumphing because heresy is extinct.

Neither again is she triumphing because she has outlived so many foes who at one time seemed to be actual conquerors: though this phenomenon must be a daily subject for her devout thanksgiving and renewed confidence in God. The turbid flood of protestantism, daily subsiding and leaving waste tracks of dismal mud, behind, never covered the earth so dreadfully as Arianism in the early centuries; and as the one passed, so will the other. Protestant prophecies are coming untrue, and making their rash author a laughing-stock year after year. Date after date of the infallible destruction of the Papacy passes on with the harmless course of the four grateful seasons, and the calendar of heretical prophecy is left disdainfully, cruelly unfulfilled; and they will figure in the half antiquarian novels of our posterity as the vagaries of the Rosicrucians, and the sabbaths of the Lancashire witches do in ours, emblems and monuments of the undignified weaknesses of the human mind. Still souls are lost meanwhile, and the Christian eye is fixed far more on that lamentable fact than on the successive extinction of her foes, which it is as natural and common-place a thing for her to expect as that the sun shall rise, or the harvest, plentiful or scarce, shall come in its appointed season.

Neither does she triumph because the Blessed Sacrament is to her a foretaste of the joys of heaven and of its eternal satisfactions. Men do not triumph in anticipations, and the feast of victory must be something more than the pleasure ardour of desire. Nay, truly, if I shall not seem to be uttering a conceit, I will say that this one day is the only day in the year in which she does not seem to think of heaven; rather, she acts as if it had come to her, and she needed not to go to it. And this brings me at once to the real cause of her spiritual triumph. It is because she has Jesus Himself with her, the Living God, in the Blessed Sacrament. It is no commemoration of Him; it is Himself. It is no part of the mystery of the Incarnation; it is the whole mystery, and the Incarnate One Himself. It is not simply a means of grace; it is the Divine Fountain of Grace Himself. It is not merely a help to glory; it is the glorified Redeemer Himself, the owner and the source of all glory. The Blessed Sacrament is God in His mysterious, miraculous veils. It is this real presence of God which makes Catholicism a religion quite distinct from any of the so-called forms of Christianity. It is this possession of her God which is of necessity the lifelong triumph of the Church. Nothing short of this could be a a real or sufficient triumph to the Bride of Christ. (Father Frederick Faber, The Blessed Sacrament, written in 1854, republished by TAN Books and Publishers in 1978, pp. 20-23.)

This is the very antithesis of what Jorge Mario Bergoglio taught, both by his refusal to knee in front of what was supposed to the Most Blessed Sacrament solemnly exposed in a monstrance and by his words of obfuscation that omit any reference whatsoever to the beautiful truths expressed so clearly by Father Faber just above.

What else is there to say but that we must continue to pray to Our Lady for the day when a true pope can be restored to the Throne of Saint Peter and her Fatima Message may be fulfilled by the consecration of Russia to her Immaculate Heart by a true pope and all of the world’s true bishops. The world of concilairism and all its lies will then be nothing other than a very bad memory.

Our Lady's Immaculate Heart will triumph. We simply need to be faithful we accept hardship as the price of our sanctification and salvation:

For which cause I admonish thee, that thou stir up the grace of God which is in thee, by the imposition of my hands. For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God. (2 Tim. 1: 6-8.)

With our Rosaries prayed well as we prepare for the Feast of the Most Sacred Heart of Jesus tomorrow, Friday, June 23, 2017, let us take refuge in the simple fact we belong to Our Lady, fin whose Virginal and Immaculate Womb Our Lord received His Most Sacred Humanity, including His Most Sacred Heart, Which beats for us with such incomparable love in the Most Blessed Sacrament.  

Viva Cristo ReyVivat Christus Rex!

Isn't it time to pray a Rosary now?

Our Lady of the Most Blessed Sacrament and the Most Sacred Heart of Jesus, 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 Paulinus of Nola, pray for us.