Modernists are double-minded and they speak with forked tongue, and Jorge Mario Bergoglio is the Chief Modernist alive at this time, able read speeches prepared for him that make him almost perfectly orthodox one day while continuing to promote a revolution of indifferentism and syncretism that is nothing other than diabolically inspired. Like each of his predecessors in the conciliar seat of apostasy and betrayal, Jorge Mario Bergoglio’s whole modus operandi was summarized by Pope Saint Pius X in Pascendi Dominci Gregis, September 8, 1907:
18. This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not unfrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they are dealing with history they take no account of the Fathers and the Councils, but when they catechize the people, they cite them respectfully. In the same way they draw their distinctions between exegesis which is theological and pastoral and exegesis which is scientific and historical. So, too, when they treat of philosophy, history, and criticism, acting on the principle that science in no way depends upon faith, they feel no especial horror in treading in the footsteps of Luther and are wont to display a manifold contempt for Catholic doctrines, for the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be taken to task for this, they complain that they are being deprived of their liberty. Lastly, maintaining the theory that faith must be subject to science, they continuously and openly rebuke the Church on the ground that she resolutely refuses to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, having for this purpose blotted out the old theology, endeavor to introduce a new theology which shall support the aberrations of philosophers. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Leave it to a man who has blasphemed Our Blessed Lord and Saviour Jesus Christ and His Most Blessed Mother, she who is the very fairest flower of our race, and who has distorted Sacred Scripture, disparaged the “rigidity” of doctrine, misrepresented the teaching of Holy Mother Church’s Fathers and Doctors, reaffirmed the beliefs, practices and very existence of false religions, suborned adulterers, fornicators and sodomites, and, among so many other outrages, has praised actual baby-killers such as Emman Bonino for her work with “migrants” in Italy and has never said a harsh word about any pro-abortion public figure, Catholic or non-Catholic, while also keeping his mouth shut about pro-abortion/infanticide legislation in Brazil, Belgium, Ireland and elsewhere, to present himself as a militant foe of abortion. To call to mind the late Father Joseph Francis Collins’s parody of the song “Downtown” made famous by Petula Clark, “give me a break” (see Father Collins Sings Parody about John Paul II).
It is nothing other than astounding that a man who supports vital organ “donation,” which is based on the medical industry’s manufactured, money-making myth named “brain death,” and who supports the evil that is “palliative care” that has been examined so many times in the past on this website, could give an address on Saturday, May 25, 2019, the Feast of Pope Saint Gregory VII and the commemoration of Pope Urban I, to something called the “Yes to Life!” conference that took place in the Vatican, could denounce abortion in a seemingly unequivocal manner:
Good morning and welcome. I greet Cardinal Farrell and I thank him for his words of introduction. I greet the participants in the International Congress “Yes to Life! Take Care of the Precious Gift of Life in Fragility,” organized by the Dicastery for the Laity, the Family and Life, and by “The Heart in a Drop” Foundation, one of the realities that does its utmost every day to bring children to birth in conditions of extreme fragility. Children that, in certain cases, the throwaway culture describes as “incompatible with life,” and so are condemned to death.
However, no human being can ever be incompatible with life, not due to his age, his health conditions, or the quality of his existence. Every child that enters a woman’s womb is a gift, which changes the story of a family: of a father and a mother, of grandparents and siblings. And this baby is in need of being received, loved and taken care of. “But he makes noise . . . let’s take him away.” No, this is a music that we all must hear. And I’ll say that the child heard the applause and realized that it was for him. It’s necessary to listen always, and when the child causes us some trouble, also in the church, let the children cry in church! They praise God. Never take a child out because he cries. Thank you for the witness.
When a woman discovers she is expecting a child, a sense of profound mystery moves in her immediately. Women who are mothers know it. The awareness of a presence, which grows within her, pervades her whole being, making her not only woman but mother. An intense, crisscrossing dialogue is established immediately between her and the child, which science calls cross-talk. It is a real and intense realization between two human beings, who communicate between them, from the first instant of conception, to foster a mutual adaptation, as the little one grows and develops. This communicative capacity is not only of the woman but especially of the child, who in his individuality is able to send messages to reveal his presence and his needs to the mother. Thus it is that this new human being becomes immediately a son, moving the woman with all her being to reach out to him.
Today, the modern techniques of prenatal diagnosis are able to discover from the first weeks the presence of malformations and pathologies, which at times can put in serious danger the life of the child and the serenity of the woman. The sole suspicion of pathology, but even more so the certainty of a sickness, change the experience of the pregnancy, casting women and couples into profound dejection. The sense of aloneness, of impotence, and the fear of the child’s and the whole family’s suffering arise as a silent cry, a call for help in the darkness of sickness is always subjective and not even doctors often know how it will manifest itself in the single individual.
Yet, there is something that medicine knows well: children, who from the maternal womb show pathological conditions, are little patients who not rarely can be cured with pharmacologic, surgical and extraordinary care interventions, now capable of reducing that terrible gap between diagnostic and therapeutic possibilities, which for years constituted one of the causes of voluntary abortion and abandonment of care at birth of so many children with serious pathologies. Fetal therapies on one hand and perinatal hospices on the other obtain surprising results in terms of clinical-assistance and provide essential support to families that accept the birth of a sick child.
Such possibilities and knowledge must be put at the disposition of all, in order to spread a scientific and pastoral approach of competent accompaniment. Therefore, it’s indispensable that doctors have very clear not only the objective of the cure but the sacred value of human life, whose protection, in the end, rests on medical practice. The medical profession is a mission, a vocation to life, and it’s important that doctors be aware that they themselves are a gift for the families entrusted to them: doctors capable of entering in relationship, of taking charge of others’ lives, <who are> pro-active in face of pain, able to tranquilize, to commit themselves to find solutions, which are respectful of the dignity of every human life.
In this connection, perinatal care is a way of care that humanizes medicine, because it moves to a responsible relationship with the sick child, who is accompanied by the operators and by his family in a course of integrated assistance, which never abandons him, making him feel human warmth and love.
All this reveals itself necessary especially in dealing with those children that, in the present state of scientific knowledge, are destined to die immediately after birth, or in a brief period of time. In these cases, the care might seem a useless commitment of resources and further suffering for the parents. However, a careful look is able to understand the genuine meaning of this effort, geared to bringing to fulfillment the love of a family. To take care of these children helps parents, in fact, to elaborate their mourning and think of it not only as a loss but as a stage of a path followed together. That child will remain in their life forever. And they will have been able to love him. Often, those few hours in which a mother can cradle her child leave a trace in the woman’s heart, which she never forgets. And she feels — permit me the word — fulfilled; she feels herself mother.
Unfortunately, the dominant culture of today doesn’t promote this approach: at the social level, the fear and hostility in meeting disabilities often induce to the choice of abortion, configuring it as a practice of “prevention.” However, the teaching of the Church on this point is clear: human life is sacred and inviolable and the use of prenatal diagnosis for selective ends is energetically discouraged, as an expression of an inhuman eugenic mentality, which removes from the family the possibility to receive, embrace and love their weakest children. Sometimes we hear it said: “You, Catholics, don’t accept abortion, it’s the problem of your faith.” No, it’s a pre-religious problem. Let us not charge faith with something that has not been its responsibility since the beginning. It’s a human problem. Just two phrases will help to understand this well: two questions. First question: is it licit to eliminate a human life to solve a problem? Second question: is it licit to hire a hitman to solve a problem? The answer is up to you. This is the point. Don’t refer to the religious in something that regards what is human. It’s not licit. Never, never do away with a human life or hire a hitman to resolve a problem
Abortion is never the answer that women and families seek. Rather, it’s fear of the sickness and loneliness that makes parents hesitate. The difficulties of a practical order, both human and spiritual are undeniable, but precisely because of this the most incisive pastoral actions are urgent and necessary to support those that accept their sick children. That is, it’s necessary to create areas, places and “networks of love” to which couples can turn, as well as dedicate time to the accompaniment of these families. There comes to mind a story that I heard in my other Dioceses. There was a 15-year old Down’s syndrome girl who became pregnant, and her parents went to the Judge to ask permission to abort. The Judge, an upright and serious man, studied the matter and said: “I want to question the girl.” “But she’s Down’s, she doesn’t understand . . .” “No, no, have her come.” The 15-year old girl went, sat down there, began to talk with the Judge and he said to her: Do you know what is happening to you?” “yes. I’m sick . . .” “Ah, and what is your sickness?” “They told me that I have an animal inside that is eating my stomach so I must have an intervention.” “No, you don’t have a worm that is eating your stomach. Do you know what you have there? A child!” And the Down’s girl said: “Oh, how beautiful!” just like that. With this, the Judge didn’t authorize the abortion. The <girl’s> mother wanted it. A girl was born. The years passed. She studied, grew up and became a lawyer. From the moment she understood her story because she was told it, every birthday that girl called the Judge to thank him for the gift of her birth. These are things of life. The Judge died and now she has become a promoter of justice. But see what a lovely thing! Abortion is never the answer that women and families seek.
Thank you, therefore, to all of you who work for this. And thank you, in particular, to you families, mothers and fathers, who have accepted fragile life — the word fragility is underscored — because mothers, and also women in general are specialists in fragility: they receive fragile life. And now you are a support and help for other families. Your witness of love is a gift for the world. I bless you and keep you in my prayer. And I ask you, please, to pray for me.
Thank you! (No Human Being Can Ever Be Incompatible with Human Life/.)
Well, this is very good and commendable.
However, it is one thing for the Argentine Apostate to address a “safe” audience in Rome to burnish his “pro-life” credentials,” and quite another for him to refuse to mention the absolute inviolability of innocent human life when addressing the monstrous European Union’s parliament on November 25, 2014, and United States Congress on September 24, 2015, the Feast of Our Lady of Ransom. Bergoglio took the latter occasion to denounce the death penalty, which tickled the itching ears of pro-abortion Democrats, and both he and many of his curial officials, “cardinals” and “bishops” have gone to great lengths to preach the so-called “consistent ethic of life,” which makes a moral equivalence between the direct, intentional taking of an innocent human life and opposition to the death penalty, support for globalist, socialist programs of control to “protect the planet” and the right of foreign nationals to invade sovereign nations at all without regard for their just immigration laws.
In other words, Jorge Mario Bergoglio has given “pro-life” (isn’t every Catholic supposed to oppose abortion and all other direct, intentional attacks on innocent human beings?) Catholics within the “big tent” of his counterfeit church of conciliarism a few crumbs to satisfy their self-serving delusion that he is a true and legitimate Successor of Saint Peter. To do this, however, they have to ignore or hold of no account their “pope’s” apostate praise of false religions as being a sign of “diversity” that exists, at least implicitly if not explicitly, by the expressed ordinance of the true God of Divine Revelation, the Most Blessed Trinity.
Bergoglio had given advice to the Swiss Guards about the alleged importance of “religious diversity” just a few weeks before he spoke to the “Yes to Life!” conference:
Dear Relatives and Friends of the Papal Swiss Guards
On the day after your celebration, I am happy to meet with you and to celebrate with you, also to express my appreciation and my gratitude for your service, your availability and your fidelity to the Holy See. A particular greeting goes to the recruits and to their relatives, as well as to the representatives of the Swiss Authorities present here. It is good to see young men, like you, who dedicate some years of their life to the Church, specifically to the Successor of Peter: it is a unique occasion to grow in the faith, to experience the universality of the Church, and to have an experience of fraternity.
To grow in the faith. You are called to live your work as a mission that the Lord Himself entrusts to you; to receive the time you spend here at Rome, in the heart of Christianity, as an opportunity to deepen your friendship with Jesus and to walk towards the aim of every true Christian life: holiness. Therefore, I invite you to nourish your spirit with prayer and listening of the Word of God; to participate with devotion in Holy Mass and to cultivate a filial devotion to the Virgin Mary, and thus fulfil your special mission, working every day “acritier et fideliter,” with courage and with fidelity.
To experience the universality of the Church. The Tombs of the Apostles and the See of the Bishop of Rome are the crossroads of pilgrims that come from all over the world. Thus you have the possibility to touch with the hand the maternity of the Church, which gathers in herself, in her unity, the diversity of so many peoples. You can encounter persons of different languages, traditions and cultures, but who regard themselves brothers because they share in common faith in Jesus Christ. It will do you good to discover their Christian testimony and to offer them, in turn, a serene and joyous evangelical witness.
To have an experience of fraternity. This is also important: to be attentive to one another, to support one another in your daily work and to be enriched mutually, remembering always that “it is more blessed to give than to receive” (Acts 20:35). Know how to appreciate community life, the sharing of happy and of more difficult moments, paying attention to those among you who are in difficulty and sometimes are in need of a smile and of a gesture of encouragement and friendship. By assuming this attitude, you will also be favored in addressing with diligence and perseverance the small and big tasks of your daily service, witnessing kindness and a spirit of hospitality, altruism and humanity to all.
Dear Guards, I hope that you will live your days intensely, firm in the faith and generous in charity to the persons you meet. May our Mother Mary help you, whom we honor in a special way in the month of May, to experience increasingly every day that profound communion with God, which for us believers begins on earth and will be full in Heaven. In fact, we are called, as Saint Paul reminds us, to be “fellow citizens with the saints and members of the household of God” (Ephesians 2:19). I entrust you, your families, your friends and all those who have come to Rome, on the occasion of the oath taking, to the intercession of Our Lady, of your Patrons, Saint Martin and Saint Sebastian. I ask you, please, to pray for me, and I impart to you my heartfelt Apostolic Blessing. (Bergoglio Tells Swiss Guards to be Open to Religious "Diversity".)
So much for the “orthodox” Jorge who almost never mentions the inviolability of the innocent preborn in general, and absolutely never does so in front of pro-aborts like Emma Bonino or pro-abort officials of the world’s governments. Jorge Mario Bergoglio is an apostate.
Bergoglio always loves to throw in a few devotional lines about the Mother of God that he sandwiches between buckets of poison, hoping that those who hear him or who read his [sometimes sanitized by the Vatican Press Office] words will be overcome with joy about the devotional lines and either not see or not care about his agenda against Catholic truth, starting with the simple fact that everything that is false, including false religions, is hateful in the sight of God, Who is Truth. While we are kind to all people, we are never to reaffirm anyone in their falsehoods or, worse yet, to praise those falsehoods and/or join with them in their public celebration.
So much for the “orthodox” Jorge who almost never mentions the inviolability of the innocent preborn in general, and absolutely never does so in front of pro-aborts like Emma Bonino or pro-abort officials of the world’s governments. Jorge Mario Bergoglio is an apostate.
“Pope” Francis’s” real agenda here to “open up” the Swiss Guard to men and women of all religions and ages, perhaps even of all so-called “orientations.” He is on an endless mission to breakdown whatever “resistance” to his revolutionary agenda wherever he finds it, including within the ranks of the Swiss Guard. Everything pertaining to a true sensus Catholicus must be eroded and eclipsed, first by persuasion and then, if necessary, by “papal” edict, which he has used as a first resort with the Franciscan Friars and Sisters of the Immaculata.
The conciliar approach to falsehood was condemned by Pope Pius IX in The Syllabus of Errors and outlined by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907:
15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. — Allocution “Maxima quidem,” June 9, 1862; Damnatio “Multiplices inter,” June 10, 1851.
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. — Encyclical “Qui pluribus,” Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. — Encyclical “Quanto conficiamur,” Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. — Encyclical “Noscitis,” Dec. 8, 1849. (Pope Pius IX, The Syllabus of Errors, December 8, 1864.)
How far this position is removed from that of Catholic teaching! We have already seen how its fallacies have been condemned by the Vatican Council. Later on, we shall see how these errors, combined with those which we have already mentioned, open wide the way to Atheism. Here it is well to note at once that, given this doctrine of experience united with that of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being found in any religion? In fact, that they are so is maintained by not a few. On what grounds can Modernists deny the truth of an experience affirmed by a follower of Islam? Will they claim a monopoly of true experiences for Catholics alone? Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true. That they cannot feel otherwise is obvious. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? Certainly it would be either on account of the falsity of the religious sense or on account of the falsity of the formula pronounced by the mind. Now the religious sense, although it maybe more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sense and to the believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more vivid, and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. No one will find it unreasonable that these consequences flow from the premises. But what is most amazing is that there are Catholics and priests, who, We would fain believe, abhor such enormities, and yet act as if they fully approved of them. For they lavish such praise and bestow such public honor on the teachers of these errors as to convey the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the sake of the errors which these persons openly profess and which they do all in their power to propagate. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
The conciliar “popes” thus stand condemned for having bestowed “public honor on the teachers” of errors “as to convey the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the sake of the errors which these persons openly profess and which they do all in their power to propagate. They have done and, in the person of Jorge Mario Bergoglio, continue to do,
Pope Pius IX explained in Iam Vos Omnes, September 13, 1868, that non-Catholic Christians have to return and/or convert to the true Church unconditionally as their very salvation and also of the whole of social order depended upon their doing so:
It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868)
Anyone who believes that Jorge Mario Bergolio, who has told us on numerous occasions that he does not want to convert anyone to what he thinks is the Catholic Church, shares Pope Pius IX's fear for his soul if he did not invite non-Catholics into Church is either mired in delusion or is steeped in ranked intellectual dishonesty as they shut their eyes and close their mouths to the truth that Bergoglio believes not a word of Pope Pius IX's exhortation contained in Iam Vos Omnes. Unlike Pope Pius IX, the Argentine Apostate does not does not believe that Catholicism is the one and only foundation of personal and social order. None of the conciliar “popes” have believed that it is necessary to submit to the Roman Pontiff in order to be saved. None of these men have believed that it is necessary to be a member of the Catholic Church to attain salvation.
Popes Leo XIII reiterated the constant teaching of the Catholic Church concerning the urgent necessity of seeking the conversion of all non-Catholics into her maternal bosom in Praeclara Gratulationis Publicae, June 29, 1896, as did Pope Pius XI in Mortalium Animos, January 6, 1928:
Therefore, Our mouth is open to you, to you all of Greek or other Oriental Rites who are separated from the Catholic Church, We earnestly desire that each and every one of you should meditate upon the words, so full of gravity and love, addressed by Bessarion to your forefathers: "What answer shall we give to God when He comes to ask why we have separated from our Brethren: to Him Who, to unite us and bring us into One Fold, came down from Heaven, was Incarnate, and was Crucified? What will our defense be in the eyes of posterity? Oh, my Venerable Fathers, we must not suffer this to be, we must not entertain this thought, we must not thus so ill provide for ourselves and for our Brethren."
Weigh carefully in your minds and before God the nature of Our request. It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love. The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, addressing the Orthodox in Praeclara Gratulationis Publicae, June 29, 1896.)
10. So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: “The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly.” The same holy Martyr with good reason marveled exceedingly that anyone could believe that “this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills.” For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
The conciliar church is the counterfeit ape of the Catholic Church. While the apostates of this false church occupy the chancery offices and church buildings of the Catholic Church, they used every Modernist and Judeo-Masonic weapon at their disposal to make it appear that everything about the Catholic Faith is disposable and thus subject to change.
The conciliar “popes,” of course, have not only reaffirmed non-Catholics in their errors, they have reaffirmed people in their philosophical errors, and Jorge Mario Bergoglio has reaffirmed atheists in their atheism, saying that all “non-believers” had to do was to go “do good” and “we will meet them there,” without specifying the location of “where” (see Francis Do-Right), which is pretty much straight from The Sillon, whose respect for philosophical falsehoods, including Communism itself, was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:
How far this position is removed from that of Catholic teaching! We have already seen how its fallacies have been condemned by the Vatican Council. Later on, we shall see how these errors, combined with those which we have already mentioned, open wide the way to Atheism. Here it is well to note at once that, given this doctrine of experience united with that of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being found in any religion? In fact, that they are so is maintained by not a few. On what grounds can Modernists deny the truth of an experience affirmed by a follower of Islam? Will they claim a monopoly of true experiences for Catholics alone? Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true. That they cannot feel otherwise is obvious. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? Certainly it would be either on account of the falsity of the religious sense or on account of the falsity of the formula pronounced by the mind. Now the religious sense, although it maybe more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sense and to the believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more vivid, and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. No one will find it unreasonable that these consequences flow from the premises. But what is most amazing is that there are Catholics and priests, who, We would fain believe, abhor such enormities, and yet act as if they fully approved of them. For they lavish such praise and bestow such public honor on the teachers of these errors as to convey the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the sake of the errors which these persons openly profess and which they do all in their power to propagate.
We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Jorge Mario Bergoglio would have Our Blessed Lord and Saviour Jesus Christ Himself turned into the exact image of the falsified Christ that was at the foundation of The Sillon, whose falsehoods were near and dear to the heart of the first in the current line of antipopes, Angelo Roncalli/“Saint John XXIII.” Roncalli said in his opening address at the “Second” Vatican Council, October 11, 1962, the Feast of the Divine Maternity of the Blessed Virgin Mary, that errors did not have to be opposed, that they just kind of “go away” over time, and Bergoglio fashions himself as an agent of “mercy” even though he is an insidious pest who reaffirms hardened sinners in their lives of apostasy and who believes that it is never necessary to seek converts to what he thinks is the Catholic Church, although he does browbeat and castigate those Catholics who have not as of yet “converted” to the conciliar revolutionary agenda against all Catholic Faith, Worship and Morals.
Three Saints Who Bore Witness to the Necessity of Converting Infidels, Heretics and Sinners
I. Saint Augustine of Canterbury
The lives of so many of the saints who have been raised to the altars by Holy Mother Church are themselves testimony to the integrity and immutability of Catholic doctrine that has been reaffirmed by one true pope after another as circumstances required in the two centuries leading up to the death of our last true pope, Pope Pius XII, on October 9, 1958. Three of Holy Mother Church’s saints whose feasts have been celebrated or commemorated in the past two days are Saint Bede the Venerable, Pope Saint John I and today’s Apostle to England, Saint Augustine of Canterbury. The life of each of these states provide proof of the apostate nature of the conciliar “popes,” their heretical doctrines, their dismissal of both Sacred Tradition as well as Holy Mother Church’s well-established traditions, “innovative” deconstructions of Sacred Scripture, sacrilegious and invalid liturgical rites, corrupt and decade moral theologies and pastoral practices that would even make many of the pagans of ancient Greece and Rome blush.
Saint Augustine of Canterbury was, as noted just above, the Apostle to England, and he was sent there by his fellow Benedictine, Pope Saint Gregory the Great, to evangelize a land whose Catholic Faith, which had been established in Britain by Pope Saint Eleutherius in the Second Century A.D., had been decimated by the invasions by the Angles and the Saxons. The hagiography found in Matins for the Divine Office on the Feast of Saint Augustine of Canterbury provides the account:
Augustine, the first Archbishop of Canterbury, and the Apostle of the English, was sent into England by blessed Gregory, and came thither in the year 597. At that time there was in Kent a most mighty king named Ethelbert, whose power reached even to the Humber. When this King had heard wherefore the holy man was come, he received him kindly, and bade him and his companions, who were all monks, to come to his own capital city of Canterbury being struck with astonishment at the perfect blamelessness of their lives, and the power of the heavenly doctrine which they preached, and which God confirmed with signs following.
They drew nigh to the city in solemn procession, singing the Litany, and bearing before them for their standard a silver cross and a picture of the Lord our Saviour painted on a panel. Hard by the city, upon the east side, there was a Church builded of old time in honour of St. Martin, and wherein the Queen, who was a Christian, was used to pray. There they first began to meet together, to sing, to pray, to celebrate Masses, to preach, and to baptize, until the King was turned to the faith, and the most part of his people were led by his example, (but not his authority,) to take the name of Christian, for he had learnt from his teachers and his own soul's physicians, that men are to be drawn, and not driven to heaven. And now Augustine, being ordained Archbishop of the English and of Britain, lest he should leave untravailed any part of the Lord's vineyard, asked from the Apostolic See a new band of labourers, Mellitus, Justus, Paulinus, and Rufinian.
Having arranged the affairs of his church, Augustine held a synod with the bishops and doctors of the ancient Britons, who had long been at variance with the Roman Church in the celebration of Easter and other rites. But since he could not move them, either by the authority of the apostolic see or by miracles, to put an end to these variations, in a prophetic spirit he foretold their ruin. At length, after having endured many difficulties for Christ, and having become noted for miracles, when he had placed Mellitus in charge of the church of London, Justus of that of Rochester, and Laurence in charge of his own church, he passed to heaven on the 26th day of May, in the reign of Ethelbert, and was buried in the monastery of St. Peter, which thereafter became the burying-place of the bishops of Canterbury and of some kings. The English people honoured his memory with fervent zeal; and the Supreme Pontiff Leo XIII extended his Office and Mass to the universal Church. (Matins, Divine Office, Feast of Saint Augustine of Canterbury.)
Writing before Pope Leo XIII extended the Feast of Saint Augustine of Canterbury to the universal Church and moved it from a concelebration with Saint Philip Neri and Pope Saint Eleutherius, Dom Prosper Gueranger, O.S.B., connected Saint Augustine of Canterbury’s reconquering of England for Christ the King and His true Church with rejection of the Holy Faith by the English people after the revolution inaugurated by the lecherous, murderous lout named King Henry VIII and then institutionalized by his daughter by the nefarious Anne Boleyn, Queen Elizabeth I:
Four hundred years had scarcely elapsed since the glorious death of Eleutherius, when a second Apostle of Britain ascended from this world, and on this same day, to the abode of eternal bliss. We cannot but be struck by the fact that the names of our two Apostles appear on the Calendar together: it shows us that God has his own special reasons in fixing the day for the death of each one among us. We have more than once noticed these providential coincidences, which form one of the chief characteristics of the liturgical cycle. What a beautiful sight is brought before us to-day, of the first Archbishop of Canterbury, who, after honouring on this day the saintly memory of the holy Pontiff from whom England first received the Gospel, himself ascended into heaven, and shared with Eleutherius the eternity of heaven’s joy! Who would not acknowledge in this, a pledge of he predilection wherewith heaven has favoured this country, which, after centuries of fidelity to the truth, has now for more than three hundred years been an enemy to her own truest glory?
The work begun by Eleutherius had been almost entirely destroyed by the invasion of the Saxons and Angles; so that a new mission, a preaching of the Gospel, had become a necessity. It was Rome that again supplied the want. St. Gregory the Great was the originator of the great design. Had it been permitted hm, he would have taken upon himself the fatigues of the apostolate to our country. He was deeply impressed with the idea that he was to be the spiritual Father of these poor islanders, some of whom he had seen exposed in the market-place of Rome, that they might be sold as slaves. Not being allowed to undertake the work himself, he looked around him for men whom he might send as Apostles to our island. He found them in the Benedictine monastery where he himself had spent several years of his life. There started from Rome forty monks, with Augustine at their head, and they entered England under the standard of the Cross.
Thus the new race that then peopled the island received the faith, as the Britons had previously done, from the hands of a Pope; and monks were their teachers in the science of salvation. The word of Augustine and his companions fructified in this privileged soil. It was some time of course before he could provide the whole nations with instruction; but neither Rome nor the Benedictines abandoned the work thus begun. The few remnants that were still left of the ancient British Christianity joined the new converts; and England merited to be call, for long ages, the ‘Island of Saints.’
The history of St. Augustine’s apostolate in England is of thrilling interest. The landing of the Roman missioners and their marching through the country, to the chant of the Litany; the willing and almost kind welcome given them by king Ethelbert; the influence exercised by his queen Bertha, who was a French-woman and a Catholic, in the establishment of the faith among the Saxons; the baptism of ten thousand neophytes, on Christmas day, and in the bed of a river; the foundation of the metropolitan see of Canterbury, one of the most illustrious Churches of Christendom on account of the holiness and noble doings of its Archbishops; all these admirable episodes of England’s conversion are eloquent proofs of God’s predilection of our dear land. Augustine’s peaceful and gentle character, together with his love of contemplation amidst his arduous missionary labours, gives an additional charm in this magnificent page of the Church’s history. But who can help feeling sad at the thought that a country, favoured as ours has been with such graces should have apostatized from the faith; have repaid with hatred that Rome which made her Christian; and have persecuted with unheard-of-cruelties the Benedictine Order to which she owed so much of her glory? (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 604-606.)
The legacy of Saint Augustine of Canterbury has been rejected by the people of England, Wales, Scotland and Northern Ireland. While it is true enough that many of those who apostatized did so out of fear of incurring Henry VIII and his bought-and-paid-for minions, the Protestant Revolution took hold in a short space of time, and it was within that short space of time that the once proudly Catholics of England came to “burn what they once adored.” A furious, passionate hatred for the Catholic Church became, in turn, a “tradition” of its own.
The conciliar “popes” have even spoken of the heretical and schismatic Anglican sect as one of three parts of “the Christian Faith, which some, including Jorge Mario Bergoglio, believe consists of the “Roman Christianity,” “the Reformed Ecclesiastical Communities,” “the Anglican Tradition” and “Orthodoxy.” Martyrs died to defend the true Faith from the apostasies of the Greeks, the “reformers” (Martin Luther, John Calvin, et al.) and the Anglicans. Their martyrdom is held to be of no account even to the conciliar “popes” who have either “beatified” or “canonized” them.
This is what Giovanni Battista Enrico Antonio Maria Montini/Paul VI said to Archlayman Michael Ramsey on March 24, 1966, the Feast of Saint Gabriel the Archangel, when the two first met:
In this city of Rome, from which St. Augustine was sent by St. Gregory to England and there founded the cathedral see of Canterbury, towards which the eyes of all Anglicans now turn as the centre of their Christian Communion, His Holiness Pope Paul VI and His Grace Michael Ramsey, Archbishop of Canterbury, representing the Anglican Communion, have met to exchange fraternal greetings.
At the conclusion of their meeting they give thanks to Almighty God who by the action of the Holy Spirit has in these latter years created a new atmosphere of Christian fellowship between the Roman Catholic Church and the Churches of the Anglican Communion.
This encounter of the 23rd March 1966 marks a new stage in the development of fraternal relations, based upon Christian charity, and of sincere efforts to remove the causes of conflict and to re-establish unity.
In willing obedience to the command of Christ who bade his disciples love one another, they declare that, with His help, they wish to leave in the hands of the God of mercy all that in the past has been opposed to this precept of charity, and that they make their own the mind of the Apostle which he expressed in these words: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3, 13-14).
They affirm their desire that all those Christians who belong to these two Communions may be animated by these same sentiments of respect, esteem and fraternal love, and in order to help these develop to the full, they intend to inaugurate between the Roman Catholic Church and the Anglican Communion a serious dialogue which, founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed.
The dialogue should include not only theological matters such as Scripture, Tradition and Liturgy, but also matters of practical difficulty felt on either side. His Holiness the Pope and His Grace the Archbishop of Canterbury are, indeed, aware that serious obstacles stand in the way of a restoration of complete communion of faith and sacramental life; nevertheless, they are of one mind in their determination to promote responsible contacts between their Communions in all those spheres of Church life where collaboration is likely to lead to a greater understanding and a deeper charity, and to strive in common to find solutions for all the great problems that face those who believe in Christ in the world of today.
Through such collaboration, by the grace of God the Father and in the light of the Holy Spirit, may the prayer of Our Lord Jesus Christ for unity among His disciples be brought nearer to fulfilment, and with progress towards unity may there be a strengthening of peace in the world, the peace that only He can grant who gives "the peace that passeth all understanding", together with the blessing of Almighty God, Father, Son and Holy Spirit, that it may abide with all men for ever. (Common Declaration of Paul the Sick and Layman Arthur Michael Ramsey.)
The cause of the "conflict" between the Anglican sect and the Catholic Church was the declaration that was passed by the English Parliament at the command of King Henry VIII stating that he was the supreme head of the Church in England, thereby permitting him to marry his mistress, the plotting, scheming Anne Boleyn. The Anglican sect started as a result of the carnal lust of a debauched man, Henry Tudor, who was egged on by disciples of the heretic Martin Luther such as Archbishop Thomas Cranmer.
The false, heretical and schismatic Anglican sect thus has no right from God to exist. While individual adherents of Anglicanism must convert to the true Faith to save their immortal souls, an expressed desire to "re-establish unity" admits that the Anglican sect is a legitimate church that simply lacks what the conciliar revolutionaries call "full communion."
Moreover, Paul The Sick gave his own episcopal ring to Arthur Michael Ramsey, who did not use his first name in most instances, thereby signifying, at least in a de facto manner that he, Ramsey, was a true Successor of the Apostles, and that the principal "difficulty" that had to be overcome was Pope Leo XIII's Apostolicae Curiae, September 15, 1896, that declared Anglican orders null and void. Paul The Sick even went so far as to do something that his predecessor in apostasy, Angelo Roncalli/John XXIII, did not do when he met Ramsey's predecessor, layman Geoffrey Fisher, privately in the Vatican on December 2, 1960: prompt the Anglican layman to give a "joint blessing" with him.
Consider the recollection of an English Catholic seminarian of this this moment in ecumaniacal history:
It was within this context that Archbishop Ramsey arrived in Rome in March 1966 and, together with his colleagues, stayed with us at the English College. He was received as a friend and fellow Christian - a welcome that blew to bits many of the preconceptions of my upbringing.
I received an invitation to the service in the Sistine Chapel at which the pope and the archbishop presided together. You have to imagine the scale of something like this, in which we witnessed the pope in the Sistine Chapel sharing the presiding role with a non-Catholic. And I had a splendid vantage point. As young clerics, some of us enjoyed playing games in the Vatican, such as weaseling our way into the private areas without getting stopped. The way to do this was to walk around as if you owned the place and knew exactly where you were going. On this occasion, I noticed two spare seats in the second row with all the ambassadors, made for them with confidence and sat down.
I recall the end of the service. The pope stepped up to give his blessing, and clearly this part of the ceremony had not been rehearsed. He then signalled to Archbishop Ramsey, who was next to him at the altar, to give the blessing with him. Archbishop Ramsey was a bit nonplussed, and there may have been a language problem in the pope's request. The pope then calmly took hold of Archbishop Ramsey's arm and moved it into a blessing. The message got through!
I remember too the mighty banquet mounted by the Vatican to celebrate the visit at the English College. Even then, we felt caviar was a little "over the top" and something simpler would have reflected better the beautiful simplicity of the service in the Sistine Chapel. However, I suppose it was the Vatican's way of recognising the importance of the meeting.
On 24 March a public service was held at San Paolo fuori le Mura. Again the service was presided over jointly by the pope and the archbishop. But it was the scene outside the church after the service that has stayed in my memory and that of many others who were there at the time. The church was packed. Not only were there the many representatives of the English Catholic and Anglican Churches, but also many Italians, who were keen to see the pope and this unknown English figure with whom the pope was spending a lot of time. I can picture now the scene in the massive courtyard of St Paul's as the pope and the archbishop left the basilica. They found themselves surrounded by thousands of enthusiastic and curious people. As he was about to bid farewell to the archbishop, the pope took off the ring he was wearing and placed it on the archbishop's hand. The pope was then swiftly whisked off into his car to take him back to the Vatican, leaving the archbishop standing alone in the midst of the crowd.
This simple gesture from the pope moved him to tears. Still surrounded by countless local people, the archbishop gave his blessing amid the tears. Later, we all gathered in the English College courtyard to bid farewell to the archbishop and his colleagues. The Senior Student asked the archbishop to give us his blessing. We all knelt down to receive it. As you read this you are probably thinking this was no big deal. But this was 1966 and here were 90 Catholic seminarians in Rome, all in their cassocks, kneeling down to receive the blessing from the Archbishop of Canterbury. I have to tell you we all felt a bit mischievous. Indeed we very much hoped the press would pick up on this event. We wanted our own bishops to see it, since at the time they were not "up to speed" on ecumenism. Like the students of the 1960s we were rebellious, and this felt like our own rebellion. Unfortunately, all the journalists were already at Fiumicino Airport awaiting the archbishop's arrival, so our misdemeanours went unreported. (Alive At The Dawn?)
The meeting between the heretic Ramsey and the apostate [the conciliar revolutionaries have rejected the Catholic Faith as It has been handed down to us through the centuries of have boasted of a "new church" that can be understood in "light of tradition"] Montini/Paul The Sick occurred as the ecumania was being celebrated by agents of Antichrist everywhere.
Indeed, The Catholic Courier, the diocesan newspaper of the Diocese of Rochester, New York, ran the following story in its Thursday, January 21, 1965, edition:
For the first time in more than 400 years, a Roman Catholic priest is officiating this week at services in St. Andrew's Anglican Cathedral, Rochester, England.
The ancient cathedral, once the seat of the bishopric of St. John Fisher, now patron of the Diocese of Rochester, N.Y., was taken over by the Church of England at the time of the Reformation.
Father John Burke, pastor of the church of St. John Fisher, Rochester, Kent, England, disclosed in a recent letter to Very Rev. Charles J. Lavery, C.S.R., president of St. John Fisher College that he would participate in the history-making event.
"The British hierarchy," he wrote, "have given us permission to accept invitations to take part in non-Eucharistic services in non-Catholic churches, and I have been invited by the Dean of Rochester to preach in the Cathedral Crypt here during the Unity Octave Week Jan. 18 to 25. It will be the first time that a Catholic priest has officiated within these walls since the days of St. John Fisher. It is something that I feel excited about."
Bishop Kearney authorized a diocesan-wide special collection in 1952 which realized $30.000 for the construction and outfitting of a church honoring the martyred St. John Fisher in "Old Rochester," a small town 30 miles from London, which had not had a Catholic church since Henry VIII confiscated the cathedral and put its bishop to death.
Students of St. John Fisher College here purchased a chalice for the new church, which opened in 1953. (The Catholic Church, Thursday, January 21, 1965, p. 1. See A Catholic Voice Returns to John Fisher's Liturgy.)
Although this article was written in a spirit of full support for ecumania, it was nonetheless more honest about the causes of the "conflict" between Anglicans and Catholics than was reflected in the "joint declaration" issued after the meeting of Giovanni Montini/Paul The Sick and Arthur Michael Ramsey.
Each of the conciliar “popes” has made a mockery of the martyrdom of the English and Irish martyrs as they have celebrated the “tradition” of a false religious sect that was built on their blood and upon the forcible confiscation, seizure, plundering and destruction of Catholic churches, convents, monasteries, schools, shrines and even cemeteries.
The Catholic Church, however, has spoken about Anglicanism and any attempts to find “common ground” with it as it is a false religion that must cease to exist as its relatively few remaining members, most of which are “low church” and are “baptized pagans” in many instances, convert to her own maternal bosom, outside of which there is no salvation and without which there can be no true social order:
It has been made known to the Apostolic See that some Catholic laymen and ecclesiastics have enrolled in a society to "procure" as they say, the unity of Christianity, established at London in the year 1857, and that already many journalistic articles have been published, which are signed by the names of Catholics approving this society, or which are shown to be the work of churchmen commending this same society.
But certainly, I need not say what the nature of this society is, and whither it is tending; this is easily understood from the articles of the newspaper entitled THE UNION REVIEW, and from that very page on which members are invited and listed. Indeed, formed and directed by Protestants, it is animated by that spirit which expressly avows for example, that the three Christian communions, Roman Catholic, Greekschismatic, and Anglican, however separated and divided from one another, nevertheless with equal right claim for themselves the name Catholic. Admission, therefore, into that society is open to all, wheresoever they may live, Catholics, Greek-schismatics, and Anglicans, under this condition, however, that no one is permitted to raise a question about the various forms of doctrine in which they disagree, and that it is right for each individual to follow with tranquil soul what is acceptable to his own religious creed. Indeed, the society itself indicates to all its members the prayers to be recited, and to the priests the sacrifices to be celebrated according to its own intention: namely, that the said three Christian communions, inasmuch as they, as it is alleged, together now constitute the Catholic Church, may at some time or other unite to form one body. . . .
The foundation on which this society rests is of such a nature that it makes the divine establishment of the Church of no consequence. For, it is wholly in this: that it supposes the true Church of Jesus Christ to be composed partly of the Roman Church scattered and propagated throughout the whole world, partly, indeed, of the schism of Photius, and of the Anglican heresy, to which, as well as to the Roman Church, "there is one Lord, one faith, and one baptism" [cf. Eph. 4:5].
Surely nothing should be preferable to a Catholic man than that schisms and dissensions among Christians be torn out by the roots and that all Christians be "careful to keep the unity of the Spirit in the bond of peace" [Eph. 4:3]. . . . But, that the faithful of Christ and the clergy should pray for Christian unity under the leadership of heretics, and, what is worse, according to an intention, polluted and infected as much as possible with heresy, can in no way be tolerated.
The true Church of Jesus Christ was established by divine authority, and is known by a fourfold mark, which we assert in the Creed must be believed; and each one of these marks so clings to the others that it cannot be separated from them; hence it happens that that Church which truly is, and is called Catholic should at the same time shine with the prerogatives of unity, sanctity, and apostolic succession. Therefore, the Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations, particularly in that unity whose beginning, root, and unfailing origin are that supreme authority and "higher principality'' of blessed PETER, the prince of the Apostles, and of his successors in the Roman Chair. No other Church is Catholic except the one which, founded on the one PETER, grows into one "body compacted and fitly joined together" [Eph. 4:] in the unity of faith and charity. . . .
Therefore, the faithful should especially shun this London society, because those sympathizing with it favor indifferentism and engender scandal. (Pope Pius IX, The Unity of the Church. From the letter of the Sacred Office to the Bishops of England, September 26, 1864, as found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma, by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 1685-168, pp. 428-429.)
What the Holy Office said in 1864 could not be tolerated is now taught by the lords of conciliarism, and it should say something to those in the conciliar structures who believe that Jorge Mario Bergoglio is "Pope Francis" that he does not believe that the "Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations." This should help those who see that Jorge Mario Bergoglio is heretic to see beyond that, recognizing much importantly that the heretic Bergoglio is simply the current head of the counterfeit ape of the Catholic Church that teaches doctrines and engages in practices that have been condemned by our true popes with one voice--una voce--from time immemorial.
Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury speaks directly about the glories of Catholic England before its subsequent decimation by hateful heretics:
O Jesus, our Risen Lord! Thou art the life of nations, as thou art the life of our souls. Thou biddest them know and love and serve thee, for they have been given to thee for thine inheritance.; and at thine own appointed time, each of them made is made thy possession. Our own dear country was one of the earliest to be called; and when on thy Cross thou didst look with mercy on this far off island of the West. In the second Age of thy Church, thou didst send to her the heralds of thy Gospel; and again in the sixth, Augustine, thine Apostle, commissioned by Gregory, thy Vicar, came to teach the way of truth to the new pagan race that had made itself the owner of this highly favoured land.
How glorious dear Jesus, was thy reign in our fatherland! Thou gavest her bishops, doctors, kings, monks, and virgins, whose virtues, and works made the whole the whole world speak of her as the ‘Isle of Saints’; and it is to Augustine, thy discipline herald, that thou wouldst have us attribute the chief part of the honour of so grand a conquest. Long indeed was thy reign over this people, whose faith was lauded throughout the whole world: but alas! An evil hour came, and England rebelled against thee; she would not have thee to reign over her. By her influence, she led other nations the greater part of the truths thou hast revealed to men; she put out the light of faith, and substituted in its place of principles of private judgment, which mad rage of her heresy, she trampled beneath her feet and burned the relics of the Saints, who were her grandest glory; she annihilated the Monastic Order, to which we owed her knowledge of the Christian faith, she was drunk with the blood of the martyrs; she encouraged apostasy, and punished adhesion to the ancient faith as the greatest of crimes. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)
The same thing has happened within the counterfeit church of conciliarism, of course. The mad rage of heresy has caused the conciliar revolutionaries to trample everything evocative of Catholic Faith, Worship and Morals underfoot and to quite literally burn and smash Catholic altars and statues and to disparage Catholic Tradition as composed of little other than mythology and superstition. The conciliar revolutionaries have committed and encouraged apostasy, and they do indeed still punish adhesion to “the ancient faith as the greatest of crimes.”
Returning to Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury:
By a just judgment of God she has become a worshipper of material prosperity. Her wealth, her fleet, and her colonies—these are her idols, and she would awe the rest of the world by the power they give her. But the Lord will in his own time overthrow this colossus of power and riches; and as it was in times past, when the mightiest of kingdoms was destroyed by a stone which struck it on its feet of clay, so will people be amazed, when the time of retribution comes, to find how easily the greatest of modern nations was conquered and humbled. England no longer forms a part of thy kingdom, O Jesus! She separated herself from it, by breaking the bond that had held her so long in union with thy Church. Thou hast patiently waited for her return; yet she returns not. Her prosperity is a scandal to the weak; so that her own best and most devoted children feel that her chastisement will be of the severest that thy justice can inflict. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)
This describes the condition of the United States of America from its very inceptions as the first country in the history of the world to have no officially recognized state religion. Materialism is the true god of the United States of America, and paganism, which is ultimate fruit of all heresy, is rampant in the United Kingdom, the United States of American and elsewhere in the so-called “civilized” world in which there so many state-sponsored sins against each of the Ten Commandments.
Although Dom Prosper Gueranger had great hopes for England at a time when many Anglicans such as Father Frederick William Faber, Henry Edward Cardinal Manning and John Henry Cardinal Newman, were converting to the true Church, hopes that did not materialize beyond the immediate impact of the Oxford Movement, mainly because of the First World War and the subsequent push in favor of false ecumenism that wound up hijacking the Abbot of Solesmes own Liturgical Movement:
Meanwhile, thy mercy, O Jesus, is winning over thousands of her people to the truth, and their love of it seems fervent in proportion to their having been long deprived of its beautiful light. Thou hast created a new people in her very midst, and each year, the number is increasing. Cease not thy merciful worldlings; that thus these faithful ones may once more draw down upon our country the blessing she forfeited when she rebelled against thy Church.
Thy mission, then, O holy Apostle Augustine! is not yet over. The number of the elect is not filled up; and our Lord is gleaning some of these from amidst the tares that cover the land of thy laving labours. May thine intercession obtain for her children those graces which can enlighten the mind and convert the heart. May it remove their prejudices, and give them to see that the Spouse of Jesus is but One, as he himself calls her, that the faith of Gregory and Augustine is still the faith of the Catholic Church at this day; and that three hundred years’ possession could never give heresy any claim to a country which was led astray by seduction and violence, and which has retained so many traces of ancient and deep-rooted Catholicity. (p. 612.)
This is a prayer that is appropriate to pray for the entire Catholic world now, which is replete with [mostly] faux clergy and many members of the laity who, having no memory of the authentic Catholic Church and having been taught to accept false history as the truth about a “past” that is best forgotten and disparaged, are full-throated revolutionaries in their own right. Little by little, though, what is true of all heretical sects is proving true of the conciliar sect as the numbers of its practicing adherents keeps dwindling more and more in the “developed world” while places like Poland and Nigeria provide fertile ground for true Catholic clergy to explain the necessity of abandoning the conciliar cult, which is offensive cult and will collapse of the weight of its own apostasies, heresies, blasphemies and sacrileges sooner or later within the Providence of God.
II. Saint Bede the Venerable
Ah, but those us who are noble monolinguists (that is, we speak only English, and some of us do that very barely) not only have the holy example of Saint Augustine of Canterbury to remain steadfast in the Holy Faith, we have the example as well as Saint Bede the Venerable, a Doctor of Holy Mother Church, whose defense of the Faith against heresy and all corruption was described the great defender of the integrity of the Faith, Dom Prosper Gueranger:
The blessing given by Our Lord as he ascended not heaven has revealed its power in the most distant pagan lands, and during these days in the liturgical cycle bears witness to a concentration of graces upon the west of Europe.
The band of missionaries begged of Pope Eleutherius by the British king Lucius has been followed by the apostolate of Augustine, the envoy of Gregory the Great, and to-day, as though impatient to justify the lavish generosity of heaven, England brings forward her illustrious son, the Venerable Bede. This humble monk, whose life was spent in the praise of God, sought his divine Master in nature and in history, but above all in holy Scripture, which he studied with a loving attention and fidelity to tradition. He who was ever a disciple of the ancients, takes his place to-day among his masters as a Father and Doctor of the Church.
He thus sums up his own life: ‘I am priest of the monastery of the Apostles Peter and Paul. I was born on their land, and ever since my seventh year I have always lived in the house, observing the Rule, singing day by day in their church, and making it my delight to learn to teach or to write. Since I was made a priest, I have written commentaries on the holy Scripture for myself and my brethren, using the words of our venerated Fathers and following their method of interpretation. And, now, good Jesus, I beseech thee, thou who has given me in thy mercy to drink of the sweetness of thy word, grant me now to attain to the source, the fount of wisdom, and to gaze upon thee for ever and ever.’
The holy death of the servant of God was one of the most precious lessons he ever left to his disciples. His last sickness lasted fifty days, and he spent them, like the rest of his life, in singing the psalms and in teaching. As the Feast of the Ascension drew near, he repeated over and over again with tears of joy the Antiphon: ‘O king of glory, who has ascended triumphantly above the heavens, leave us not orphans, but send us the promise of the Father, the Spirit of truth.’ He said to his disciples in the words of St. Ambrose: ‘I have not lived in such a sort a to be ashamed to live with you, but I am not afraid to die, for we have a good Master.’ Then, returning to his translation of the Gospel of St. John and a work, which he had begun, on St. Isidore, he would say: ‘I do not wish my disciples to be hindered after my death by error nor to lose the fruit of their studies.’
On Tuesday before the Ascension he grew worse, and it was evident that the end was near. He was full of joy and spent the day in dictating and the night in prayers of thanksgiving. The dawn of Wednesday morning found him urging his disciples to hurry on their work. At the hour of Terce they left him to take part in the procession made on that day with the relics of the saints. One of them, a child, who stayed with him, said: ‘Dear master, there is but one chapter left; hast thou strength for it?’ ‘It is easy,’ he answered with a smile: ‘take thy pen, cut it and write—but make haste.’ At the hour of None, he sent for the priests of the monastery and gave them little presents, begging them to remember him at the altar. All wept. But he was full of joy, saying: ‘It is time for me, if it so please my Creator, to return to him who made me out of nothing, when as yet I was not. My sweet Judge has well ordered my life, and now the time of dissolution is at hand. I desire to be dissolved and to be with Christ. Yea, my soul longs to see Christ my king in his beauty.’
So did he pass this last day. Then came the touching dialogue with Wilbert, the child mentioned above: ‘Dear master, there is yet one sentence more.’ ‘Write quickly.’ After a moment: ‘It is finished,’ said the child. ‘Thou sayest well,’ replied the blessed man. ‘It is finished. Take my head in thy hands and support me over against the Oratory, for it is a great joy to me to see myself against that holy place where I have so often prayed.’ They had laid him on the floor his cell. He said: ‘Glory be to the Father, and to the Son, and to the Holy Ghost,’ and when he had named the Holy Ghost, he yielded up his soul.
The following account of this holy monk is given in the Breviary. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 613-615.)
Bede, a priest, was born at Jarrow, on the borders of England and Scotland. At the age of seven years he was placed under the care of holy Benedict Biscop, Abbot of Wearmouth, to be educated. Thereafter he became a monk, and so ordered his life that, whilst he should devote himself wholly to the study of the sciences and of doctrine, he might in nothing relax the discipline of his Order. There was no branch of learning in which he was not most thoroughly versed, but his chief care was the study of Holy Scriptures; and that he might the better understand them he acquired a knowledge of the Greek and Hebrew tongues. When he was thirty years of age he was ordained priest at the command of his Abbot, and immediately, on the advice of Acca, Bishop of Hexham, undertook the work of expounding the Sacred Books. In his interpretations he so strictly adhered to the teaching of the holy Fathers that he would advance nothing which was not approved by their judgment, nay, had the warrant of their very words. He ever hated sloth, and by habitually passing from reading to prayer, and in turn from prayer to reading, he so inflamed his soul that often amid his reading and teaching he was bathed in tears. Lest also his mind should be distracted by the cares of transitory things, he never would take the office of Abbot when it was offered to him.
The name of Bede soon became so famous for learning and piety that St. Sergius the Pope thought of calling him to Rome, where, certainly, he might have helped to solve the very difficult questions which had then arisen concerning sacred things. He wrote many books for the bettering of the lives of the faithful, and defending and extending of the faith. By those he gained everywhere such a reputation that the holy martyr Bishop Boniface styled him a Light of the Church; Lanfranc called him The Teacher of the English, and the Council of Aix-la-Chapelle The Admirable Doctor. But as his writings were publicly read in the churches during his life, and as it was not allowable to call him already a saint, they named him The Venerable, a title which in all times after has remained peculiarly his. The power of his teaching was the greater also, in that it was attested by a holy life and the graces of religious observance. In this way, by his earnestness and example, his disciples, who were many and distinguished, were made eminent, not only in letters and the sciences, but in personal holiness.
Broken at length by age and labour, he was seized by a grievous illness. Though he suffered under it for more than seven weeks, he ceased not from his prayers and his interpreting of the Scriptures; for at that time he was turning the Gospel of John into English for the use of his people. But when, on the Eve of the Ascension, he perceived that death was coming upon him, he desired to be fortified with the last sacraments of the Church: then, after he had embraced his companions, and was laid on a piece of sackcloth on the ground, he repeated the words, Glory be to the Father, and to the Son, and to the Holy Ghost, and fell asleep in the Lord. His body, very sweet, as it is related, breathing sweet odour, was buried in the monastery of Jarrow, and afterwards was translated to Durham with the relics of St. Cuthbert. Bede, who was already a Doctor among the Benedictines, and in other religious Orders, and venerated in certain dioceses, was declared by Pope Leo XIII., after consulting with the Congregation of Sacred Rites, to be a Doctor of the universal Church; and the Mass and Office for Doctors was ordered to be recited by all on his feast-day. (Matins, Divine Office, Feast of Saint Bede the Venerable.)
Once again, Dom Prosper Gueranger, mindful of the forces at work in the world in the middle of the Nineteenth Century, took pen to paper to connect the life of Saint Bede the Venerable to the events of his own day that are even more pronounced in our own:
‘Glory be to the Father, and to the Son, and to the Holy Ghost’ is the hymn of eternity. Before the creation of angels and of man, God, in the concert of the three divine Persons, sufficed for his own praise, and of this praise was adequate, infinite and perfect, like the divinity. This was only praise worthy of God. However magnificently the world may hymn its Creator n the thousand voices of nature, its praise is always below the divine Object. But, in the designs of God, creation was on day to send up to heaven an echo of that melody which is threefold and yet one, for the Word was to take flesh, through the operation of the Holy Ghost, in the womb of Mary, and was to be Son of creation fully and perfectly re-echoed the adorable harmonies once known only to the blessed Trinity. Since that day a man who has understanding finds his perfection in such conformity to the Son of Mary, that he may be one with the Son of God in the divine concert wherein God is glorified.
This, O Bede, was thy life, for understanding was given thee. It was fitting that thy last breath should be spent in that song of long which had filled thy mortal life, and that thus thou shouldst be spent in that song of love which had filled thy mortal life, and that thus shouldst enter at once into a glorious and blessed eternity. May we profit by that supreme lesson, which thus sums up all the teaching of thy grand and simple life!
Glory be to the almighty and merciful Trinity! These words form the close of the cycle of the mysteries which terminate at this time in the glorification of the Father, our sovereign Lord, by the triumph of the Son our Redeemer, and the inauguration of the reign of the Holy Ghost, our sanctifier. How splendid were the triumph of the Son and the reign of the Holy Ghost in the Isle of Saints in the days when Albion, twice given by Rome to Christ, shone like a priceless jewel in the diadem of the Spouse! O thou were wast the teacher of the English in the days of their fidelity, do not disappoint the hopes of the Supreme Pontiff, who has in our days extended thy cult to the Universal Church; but rekindle in the hearts of thy countrymen their former love for the Mother of all mankind. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 617-618.)
We could spend a lifetime reading and meditating upon the works of Saint Bede the Venerable, but of particular note to us should be his devotion to Our Lady and his defense of the dating of Easter that Jorge Mario Bergoglio believes can be “fixed,” placing the latter in full league the heretics Saint Bede himself combatted as described by Saint Cuthbert:
“With those who have wandered form the unity of the Catholic faith, either through not celebrating Easter at the proper time or through evil living, you are to have no dealings. Never forget that if you should ever be forced to make the choice of two evils I would prefer that you left the island, taking my bones with you, than you should be a party to wickedness on any pretext whatsoever, bending your necks to the yoke of schism. Strive most diligently to learn the catholic statutes of the fathers and put them into practice. Make it your special care to carry out those rules of the monastic life which God in His divine mercy has seen fit to give you through my ministry. I know that, though some may see that my teachings are not to be easily dismissed.” (Saint Cuthbert, as quoted by The Venerable Bede, The Life of Cuthbert. The Age of Bede, translated by J. F. Webb and edited with an introduction by D. H. Farmer, Penguin Books, published in 1965 and reprinted with revisions in 1988 and 1998, p. 95.)
III. Pope Saint John I
Saint Bede the Venerable shares his feast day with a pope, Saint John I, who was the victim of a pagan emperor who seethed with as much hatred for the true Faith as the Arian heretics that he, Pope Saint John I, fought against as he demonstrated his own steadfastness in the midst of persecution:
The palm of martyrdom was won by this holy Pope, not in a victory over a pagan persecutor, but in king. But this king was a heretic, and therefore an enemy of Pontiff that was zealous for the triumph of the true faith. The state of Christ’s Vicar here on earth is a state of combat; and it frequently happens that a Pope is veritably a martyr, without having shed his blood. St. John I, whom we honour to-day, was not slain by the sword; a loathsome dungeon was the instrument of his martyrdom; but there are many Popes who are now in heaven with him, martyrs like himself, who never passed a day in prison or in chains: the Vatican was their Calvary. They conquered, yet fell in the struggle with so little appearance of victory, that heaven had to take up the defence of their reputation, as was the case with the angelic Pontiff of the eighteenth century, Clement XIII.
The Saint of to-day teaches us, by his conduct, what should be the sentiment of every worthy member of the Church. He teaches us that we should never make a compromise with heresy, nor approve the measures taken by worldly policy for securing what it calls the rights of heresy. If the past ages aided by the religious indifference of Governments, have introduced the toleration of all religions, or even the principle that ‘all religions are to be treated alike by the state,’ let us, if we will, put up with this latitudinarianism, and be glad to see that the Church, in virtue of it, is guaranteed from legal persecution; but as Catholics, we can never look upon it as an absolute good. Whatever may be the circumstances in which Providence has placed us, we are bound to conform our views to the principles of our holy faith, and to the infallible teaching and practice of the Church—out of which, there is but contradiction, danger and infidelity. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II,pp. 619-620.)
This has a practical application in our own day as it reminds of the fact that the conciliar revolutionaries have made every compromise imaginable with heresy and have defended its “rights” in civil society under the banner now of “diversity” and “respect” for all falsehoods, including those that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ and that mock Him, His Blessed Mother, His Holy Catholic Church and the true liturgical rites He authorized her to institute in order to effect our sanctification and salvation.
Moreover, Dom Prosper Gueranger’s careful distinction between realizing the limitations imposed by the civil state’s imposition of “religious liberty” without ever once looking upon modern conditions as “an absolute good” as we must “conform our views to the principles of our holy faith, and to the infallible practice of the Church—out of which, there is but contradiction, danger and infidelity.”
It is not the English Way or the American Way or the “Conservative Cause” or anything else. It is Catholicism. Nothing else. And the conciliar revolutionaries themselves are the very embodiments of contradiction, danger and infidelity” as they embrace as an “absolute good” the very heresy of religious liberty that treats the Incarnation of the Second Person of the Most Blessed Trinity in the Virginal and Immaculate Womb of the Blessed Virgin Mary by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, as a matter of complete indifference, if not a contempt that results in overt castigation and persecution of those who refuse to be silent about Christ the King and His true Catholic Church.
Here is the liturgical account of the life of Pope Saint John I:
John, by birth a Tuscan, governed the Church during the reign of Emperor Justin the Elder. He undertook a journey to Constantinople, in order to solicit the Emperor’s protection against the heretical king Theodoric, who was persecuting the faithful of Italy. God honoured the Pontiff, during this journey by several miracles. When about to visit Corinth, a certain nobleman lent him a horse, which he kept for his wife’s use, on account of its being so gentle. When the Pontiff afterwards returned, and gave the horse back to the nobleman, it was no longer a tame creature as before; but, as often as its mistress attempted to ride it, would snort and prance, and throw her from its back, as though it scorned to bear a woman’s weight, after it had carried the Vicar of Christ. The therefore gave the horse to the Pontiff. But a greater miracle was that which happened at Constantinople. Near the Golden Gate, and in the presence of an immense concourse of people, who had assembled there together with the Emperor to show honour to the Pontiff, he restored sight to a blind man. The Emperor also prostrated himself before him, out of a sentiment of veneration. Having arranged matters with the Emperor, he returned to Italy, and immediately addressed a letter to all its bishops, commanding them to consecrate the churches of the Arians, that they might be used for Catholic services. He added these words: ‘For, when at Constantinople, for the interests of the Catholic religion and on account of king Theodoric, we consecrated all the Arian churches we could find in that country, and made them Catholic.’ The body of St. John was taken from Ravenna to Rome, and buried in the Basilica of Saint Peter. (Matins, Hagiography of Pope Saint John I, Divine Office, May 27.)
The following prayer, composed, obviously by Dom Prosper Gueranger, teaches two important lessons: 1) that we must not view the world through as naturalists and thus be agitated by the twists and turns of the latest sideshows devised by the forces of hell to keep us away from prayer and spiritual reading; and 2) that we must “realize what divine truth is, and how error can never create prescription against her rights”:
Thy fair palm, O holy Pontiff, was the reward of proclaiming the spotless holiness of the Church of Christ. She is the glorious Church, as St. Paul calls her, having neither spot nor wrinkle; and, for that very reason she can never consent to yield heresy any given her by her divine Lord. Nowadays, men form their calculations on the interests of this passing world and are resolved to regulate society independently of all social order, as well as all truth. They have deprived the Church of her external constitution and influence; and at the same time, they give encouragement to the sect that have rebelled against her. O holy Pontiff, teach us to realize what divine truth is, and how error can never create prescription against her rights. Then shall we submit to the unhappy necessities handed down to us by the fatal triumph of heresy, without accepting, as a sign of progress, the principle and law that ‘all religions are on an equality.’ In thy prison, brave martyr, thou didist proclaim the rights of the one only Church; preserve us who are living during that revolt which was foretold by the Apostle, from those cowardly compromises, dangerous prejudices, and culpable want of solid instruction, which are the ruin of so many souls; and may our last words, on leaving this world, be those that were taught us by our Jesus himself: Heavenly Father! Hallowed be thy Name! May thy Kingdom come! (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 619-620.)
As May Nears An End, We Continue to Rely Upon Our Lady and Her Fatima Message
Although the end of the month of May is but three days away, this is still the month of Our Lady, who appeared to Jacinta and Francisco Marto and Lucia dos Santos in the Cova da Iria near Fatima, Portugal, for the first time on May 13, 1917. Our trust in Our Lady must be one of childlike simplicity, and our cooperation with the graces won for us by her Divine Son by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross and that flow through her own most loving hands as the Mediatrix of All Graces must be persevering.
We have nothing to fear from the circumstances of the world nor from the double-mindedness of the likes of Jorge Mario Bergoglio as Our sins, of course, deserve no better, which is why we must, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through Our Lady's Sorrowful and Immaculate Heart, pray as many Rosaries each day as our state-in-life permits, seeking to live more penitentially so that we do indeed strive for the ideal of Catholic moral life, relying upon the graces Our Lady sends us to avoid the stultifying legalistic minimalism that helped to produce the current ecclesiastical crisis.
We must plant the seeds for true change, the restoration of the Church Militant on earth and thus of the Social Reign of Christ the King, by doing what we can in our own lives to fulfill Our Lady's Fatima Message as we seek all contact with the revolutionaries who have devastated the Faith.
We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.
What are we waiting for?
Our Lady is waiting to help us.
Why do we tarry to trust in her loving care?
Why do refuse to believe that the path out of this mess runs through her Sorrowful and Immaculate Heart?
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Mary Magdalene de Pazzi, pray for us.
Saint Bede the Venerable, pray for us.
Pope Saint John I, pray for us.
Saint Augustine of Canterbury, pray for us.