There is little in anything that Jorge Mario Bergoglio says at this point that represents anything approaching originality. He has nothing original to say as he has been perfectly consistent in his revolutionary activity from the time of his presbyteral installation on December 13, 1969, the Feast of Saint Lucy, and this activity has been based exclusively on Modernist principles that have been condemned by the authority of the Catholic Church repeatedly and with great vigor.
As time is of the essence given the additional physical limitations that have presented themselves recently, I am simply going to highlight a few passages of the Argentine Apostate’s address to the Fifth National Ecclesial Conference in Florence, Italy, on Tuesday, November 10, 2015, the Feast of Saint Andrew of Avellino and the Commemoration of Saints Tryphon, Respicius and Nympha, before making a very few comments to remind readers of the simple truth that eludes so many: If your “pope” is a heretic, you have no pope (see Saint Robert Bellarmine's Defense of Popes Said to Have Erred in Faith, The Pitfalls of False Logic and More Catholic Than the Pope?).
Here is an excerpt of the official version of Bergoglio’s remarks in Florence two days ago now:
“Another sentiment is selflessness. '… The humanity of the Christian is always outward-looking. … Please, let us avoid 'remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits that make us feel safe'. Our duty is to make this world a better place, and to fight. Our faith is revolutionary because of the inspiration that comes from the Holy Spirit”.
“Another of Jesus Christ's sentiments is beatitude. The Christian is blessed. … In the Beatitudes, the Lord shows us the path. By taking it, we human beings can arrive at the most authentically human and divine happiness. … For the great saints, beatitude is about humiliation and poverty. But also in the most humble of our people there is much of this beatitude: it is that of he who knows the richness of solidarity, of sharing also the little he possesses. … The beatitudes we read in the Gospel begin with a blessing and end with a promise of consolation. They introduce us to a path of possible greatness, that of the spirit, and when the spirit is ready all the rest comes by itself”.
“Humility, selflessness, beatitude … they also say something to the Italian Church that today meets to walk together, setting an example of synodality. These features tell us that we must not be obsessed with power, even when this assumes the appearance of a useful or functional power in the social image of the Church. If the Church does not assume Jesus' mind, she is disorientated and loses her way. A Church with these three features – humility, selflessness and beatitude – is a Church that recognises the action of the Lord in the world, in culture, in the daily life of the people. I have said this more than once, and I will repeat it again today to you: 'I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security'”.
“However, we know that there are many temptations we must resist. I will present you at least two of them. The first is that of Pelagianism, which leads the Church not to be humble, selfless and blessed. … Often it leads us even to assuming a style of control, of hardness, normativity. Rules give to the Pelagian the security of feeling superior, of having a precise orientation. In this it finds its strength, not in the soft breath of the Spirit. Faced with the ills or the problems of the Church, it is useless to seek solutions in conservatism or fundamentalism, in the restoration of outdated forms and conduct that have no capacity for meaning, even culturally. Christian doctrine is not a closed system incapable of generating questions, doubts and uncertainties, but it is living, it knows how to disturb and to encourage. Its face is not rigid, it has a body that moves and develops, it has tender flesh; Christian doctrine is called Jesus Christ”.
“A second temptation is the gnosticism that leads us to place our trust in logical and clear reasoning that, however, loses the tenderness of our brother's flesh. … The difference between Christian transcendence and any other form of gnostic spiritualism resides in the mystery of the Incarnation. Not putting into practice, not leading the Word to reality, means building on sand, remaining in the pure idea and degenerating into intimisms that do not bear fruit, that render its dynamism sterile”.
“The Italian Church has great saints whose examples help live faith with humility, generosity and joy, from St. Francis of Assisi to St. Philip Neri. But let us also think of invented characters such as Don Camillo and Peppone. I am struck by how, in the stories of Guareschi, the prayer of a good pastor unites with evident closeness to the people”.
“But then, you will ask, what must we do? What is the Pope asking of us? It is up to you to decide: people and pastor together. And I invite you, again, simply to contemplate the Ecce Homo above us”.
“I ask the bishops to be pastors. Nothing more: pastors. May this be your joy: 'I am a pastor'. It will be the people, your flock, who support you. … May nothing and no-one remove from you the joy of being supported by your people. As pastors, do not be preachers of complex doctrines, but rather announcers of Christ, Who died and rose again for us. Focus on the essential, the kerygma. There is nothing more solid, profound and sure than this announcement. But may it be all the people of God who announce the Gospel, people and pastors”. (Jorge to National Ecclesial Congress: the traits of Dogmatic Evolutionism Masquerading s Christian humanism.)
None of this is new. Jorge simply recycle the rotted, fetid junk of Modernism's condemned precept of dogmatic evolutionism, which is also known as “process theology,” “living tradition” and as “the hermeneutic of continuity.” Each phrase signifies the same false principle, namely, that dogmatic truth is historically conditioned by the circumstances in which it was formulated in a language that can never capture the varieties of its meaning, which is why “adjustments” must be made by succeeding generations of men according to the “needs” of their own time.
As has been pointed out on this site so very many times in the past, the cornerstone of conciliarism is its warfare against the very nature of dogmatic truth which is a war against the very immutable nature of God Himself and His Sacred Deposit of Faith. This war has been waged openly by Giovanni Battista Enrico Antonio Maria/Paul the Sick, Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI before being taken up in an undisguised manner by Jorge Mario Bergoglio without such labels as “living tradition” or the “hermeneutic of continuity.” Everything about conciliarism (the new ecclesiology, false ecumenism, episcopal collegiality, separation of Church and State and religious liberty) is premised upon the false, condemned belief that truth is incapable of being expressed adequately at any one time as it is said to be subject to the vicissitudes of historical circumstances and the alleged “needs” of people, which are believed to change over time.
It is, of course, wearying to do, but permit me to point out yet again what has been repeated hundreds upon hundreds of times on this site and in: to contend that our true popes and the twenty true general councils of Holy Mother Church were “limited” by the inadequacies of human language to capture the “multifaceted colors” of dogmatic truth and conditioned by historical circumstances is to blaspheme the Third Person of the Most Blessed Trinity, God the Holy Ghost, Whose immutable essence is denied by Bergoglio into some kind of affective, unstable “spirit” that inspires the “people” to “move” popes and bishops to respond to their lives as they actually exist.
This, of course, has been condemned specifically by the authority of the Catholic Church:
For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.
God cannot deny himself, nor can truth ever be in opposition to truth.
The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.
Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .
3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.
And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.
But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1870.)
Let Jorge Mario Begoglio be anthema as he and his false beliefs were anthematized over sixty-six and one-half years prior to his birth on December 19, 1936.
Pope Saint Pius X reiterated this anthematization of Bergoglio's belief in Pascendi Dominci Gregis, September 8, 1907:
Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.
It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: 'These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.' On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason'; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth.' Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: 'Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Jorge Mario Bergoglio believes that some kind of "tension" or "conflict" exists doctrine and the Person of Our Blessed Lord and Saviour Jesus Christ, making appear as though Holy Mother Church had been engaged in but mere human speculation and was thus unfaithful to the Sacred Deposit of Faith that she had received from her Divine Founder, Invisible Head and Mystical Spouse. Bergoglio has repeated this so many times in the past is also saying that “no universal Church can turn away from, ignore or neglect the “local situation,” which means that the Supreme Pastor on earth must be willing to “adjust” doctrine according to the “on-the-ground” situation in the actual lives of Catholics while maintaining the fiction that the doctrine has not been changed at all. The Vicar of Christ, however, is the sole and infallible teacher of the Catholic Faith.
Pope Pius IX used The Syllabus of Errors, December 8, 1864, to name and condemn the errors embraced by the likes of Jorge Mario Bergoglio and his predecessors including the belief that the Catholic Church for refusing to do what the must be reconciled to the "modern world" and its lies, each of which comes from the Master of Lies and the Prince of Darkness himself, the devil:
77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. -- Allocution "Nemo vestrum," July 26, 1855.
78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. -- Allocution "Acerbissimum," Sept. 27, 1852.
79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. -- Allocution "Nunquam fore," Dec. 15, 1856.
80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution "Jamdudum cernimus," March 18, 1861. (Pope Pius IX, The Syllabus of Errors, December 8, 1864.)
Can the contrast between Catholicism and conciliarism get any clearer?
Pope Pius IX was unafraid to name the enemies of the Church who were in the Nineteenth Century the very concepts that would receive the endorsement of the "Second" Vatican Council a century later and continues to be celebrated by the likes of Jorge Mario Bergoglio/Francis and his fellow revolutionaries now, fifty years after the "election" of Giovanni Montini as the second in the line of false "pontiffs:"
The faith teaches us and human reason demonstrates that a double order of things exists, and that we must therefore distinguish between the two earthly powers, the one of natural origin which provides for secular affairs and the tranquillity of human society, the other of supernatural origin, which presides over the City of God, that is to say the Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation.... The duties of this twofold power are most wisely ordered in such a way that to God is given what is God's (Matt. 22:21), and because of God to Caesar what is Caesar's, who is great because he is smaller than heaven. Certainly the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights....
. . . Venerable Brethren, you see clearly enough how sad and full of perils is the condition of Catholics in the regions of Europe which We have mentioned. Nor are things any better or circumstances calmer in America, where some regions are so hostile to Catholics that their governments seem to deny by their actions the Catholic faith they claim to profess. In fact, there, for the last few years, a ferocious war on the Church, its institutions and the rights of the Apostolic See has been raging.... Venerable Brothers, it is surprising that in our time such a great war is being waged against the Catholic Church. But anyone who knows the nature, desires and intentions of the sects, whether they be called masonic or bear another name, and compares them with the nature the systems and the vastness of the obstacles by which the Church has been assailed almost everywhere, cannot doubt that the present misfortune must mainly be imputed to the frauds and machinations of these sects. It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength. In the past Our predecessors, vigilant even from the beginning in Israel, had already denounced them to the kings and the nations, and had condemned them time and time again, and even We have not failed in this duty. If those who would have been able to avert such a deadly scourge had only had more faith in the supreme Pastors of the Church! But this scourge, winding through sinuous caverns, . . . deceiving many with astute frauds, finally has arrived at the point where it comes forth impetuously from its hiding places and triumphs as a powerful master. Since the throng of its propagandists has grown enormously, these wicked groups think that they have already become masters of the world and that they have almost reached their pre-established goal. Having sometimes obtained what they desired, and that is power, in several countries, they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude, to undermine the foundations on which it rests, to contaminate its splendid qualities; and, moreover, to strike it with frequent blows, to shake it, to overthrow it, and, if possible, to make it disappear completely from the earth. Things being thus, Venerable Brothers, make every effort to defend the faithful which are entrusted to you against the insidious contagion of these sects and to save from perdition those who unfortunately have inscribed themselves in such sects. Make known and attack those who, whether suffering from, or planning, deception, are not afraid to affirm that these shady congregations aim only at the profit of society, at progress and mutual benefit. Explain to them often and impress deeply on their souls the Papal constitutions on this subject and teach, them that the masonic associations are anathematized by them not only in Europe but also in America and wherever they may be in the whole world. (Pope Pius IX, The Syllabus of Errors, December 8, 1864.)
No, the Catholic Church does not “change” to suit the times and to “listen” to the “people.” She teaches the same Faith that she has received from Christ the King, Whose immutable voice she merely echoes as she proclaims the truths contained in the Sacred Deposit of Faith. There is no “accommodation” to the “needs” of the “people,” something that Holy Mother Church has made clear throughout the centuries:
These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Constantinople III).
These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.
Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .
But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)
Pope Pius IX used his first encyclical letter, Qui Pluribus, November 8, 1846, to mock (yes, mock) those who "extol progress the skies":
7. It is with no less deceit, venerable brothers, that other enemies of divine revelation, with reckless and sacrilegious effrontery, want to import the doctrine of human progress into the Catholic religion. They extol it with the highest praise, as if religion itself were not of God but the work of men, or a philosophical discovery which can be perfected by human means. The charge which Tertullian justly made against the philosophers of his own time "who brought forward a Stoic and a Platonic and a Dialectical Christianity" can very aptly apply to those men who rave so pitiably. Our holy religion was not invented by human reason, but was most mercifully revealed by God; therefore, one can quite easily understand that religion itself acquires all its power from the authority of God who made the revelation, and that it can never be arrived at or perfected by human reason. In order not to be deceived and go astray in a matter of such great importance, human reason should indeed carefully investigate the fact of divine revelation. Having done this, one would be definitely convinced that God has spoken and therefore would show Him rational obedience, as the Apostle very wisely teaches. For who can possibly not know that all faith should be given to the words of God and that it is in the fullest agreement with reason itself to accept and strongly support doctrines which it has determined to have been revealed by God, who can neither deceive nor be deceived? (Pope Pius IX, Qui Pluribus, November 9, 1846.)
Yes, God can nether deceive nor be deceived, which is why the oft-repeated falsehoods that Bergoglio recycled yesterday in Florence, Italy, prove yet again that he believes that God the Holy Ghost had indeed deceived us about the nature of God and His Divine Revelation, the nature of Divine Constitution of His Holy Church and the integrity of the Sacred Liturgy, which the heretic from Argentina considers as “obsolete” as the existence of an ultimate ecclesiastical authority centered in Rome.
Unlike Jorge Mario Bergoglio, the saint whose feast has been celebrated today, November 11, 2015, Saint Martin of Tours, fought against heresy and falsehood, which is why the French Revolutionaries and other anticlericalists hated his sainted memory with such a passion and even burned down his basilica in Tours, France.
Archbishop Jacobus de Voragine, O.P., described the life of this great saint, a man who had been a military leader before becoming militaristic in defense of the Holy Faith, the service of the poor and unremitting warfare against the Arians:
Martin is as much to say as holding Mars, that is the God of battle, against vices and sins. Or Martin is said as one of the martyrs, for he was a martyr by his will, and by mortifying of his flesh. Or Martin is expounded thus: As despising, provoking, or seignioring. He despised the devil his enemy, he provoked the name of our Lord to mercy, and he seigniored over his flesh by continual abstinence in making it lean. Over which flesh reason or courage should dominate, as S. Denis saith in an epistle to Demophile: Like as a lord domineth over his servant, or a father his son, or an old man a young wanton, so should reason dominate the flesh. Severus which otherwise was called Sulpicius, disciple of S. Martin, wrote his life, which Severus, Gerandius remembereth, and numbereth among the noble men.
Of S. Martin.
Martin was born in the castle of Sabaria in the country of Pannonia [modern day Hungary], but he was nourished in Italy at Pavia with his father, which was master and tribune of the knights under Constantian and Julian Cæsar. And Martin rode with him, but not with his will. For from his young infancy he was inspired divinely of God, and when he was twelve years old he fled to the church against the will of all his kin, and required to be made new in the faith. And from thence he would have entered into desert, if infirmity of malady had not let him. And as the emperors had ordained that the sons of ancient knights should ride instead of their fathers, and Martin, which was fifteen years old, was commanded to do the same, and was made knight, and was content with one servant, and yet ofttimes Martin would serve him and draw off his boots.
In a winter time as Martin passed by the gate of Amiens, he met a poor man all naked, to whom no man gave any alms. Then Martin drew out his sword and carved his mantle therewith in two pieces in the middle, and gave that one half to the poor man, for he had nothing else to give to him, and he clad himself with that other half. The next night following, he saw our Lord Jesu Christ in heaven clothed with that part that he had given to the poor man, and said to the angels that were about him: Martin, yet new in the faith, hath covered me with this vesture. Of which thing this holy man was not enhanced in vain glory, but he knew thereby the bounty of God. And when he was eighteen years of age he did do baptize himself, and promised that he should renounce the dignity to be judge of the knights, and also the world, if his time of his provostry were accomplished.
Then held he yet chivalry two years. And in the meanwhile the barbarians entered among the Frenchmen, and Julian Cæsar, which should have fought against them, gave great money unto the knights. And Martin willing no more to fight, refused his gift, but said to Cæsar: I am a knight of Jesu Christ, it appertaineth not to me for to fight. Then Julian was wroth, and said that it was not for the grace of religion that he renounced chivalry, but for fear and dread of the present battle following. To whom Martin, not being afeard, said to him: Because that thou holdest it for cowardice, and that I have not done it for good faith, I shall be to-morn all unarmed tofore the battle, and shall be protected and kept by the sign of the cross, and not by shield ne by helm, and shall pass through the battles of the enemies surely. And then he was commanded to be kept for to be on the morn all unarmed against the enemies. But on the morn the enemies sent messengers that they would yield them and their goods, whereof it is no doubt but that by the merits of this holy man that this victory was had without shedding of blood. And then forthon he left chivalry and went to S. Hilary, bishop of Poictiers and he made him acolyte. And he was warned of our Lord in his sleep that he should yet visit his father and mother which yet were paynims, and also that he should suffer many tribulations. For as he went over the mountains he fell among thieves. And when one of the thieves had lifted up an axe for to have smitten him in the head, he bare the stroke with his right hand, and then that other took his hands and bound them behind him at his back, and delivered him to another to hold him. And it was asked of him if he were afraid or doubted. To whom Martin answered that he was never tofore so sure, for he knew well that the mercy of God was ready and would come in temptations, and then began to preach to the thief and converted him to the faith of Jesu Christ; and then the thief brought Martin forth on his way, and afterward lived a good life.
And when he was past Milan, the devil appeared to him in a man's likeness, and demanded him whither he went. And he said: Thither whereas our Lord would that he should go. And the devil said to him: Wheresoever thou goest the devil shall always be against thee; and Martin answered to him: Our Lord is mine helper, and therefore I doubt nothing that may be done to me, and then anon the fiend vanished away. Then he went home and converted his mother, but his father abode still in his error. And when the heresy Arian grew in the world, he was beaten openly and put out of the city, and came to Milan, and did do make there a monastery, but he was cast out of the Arians, and went with one priest only into the isle of Gallinaria and there took for his meat, herbs. And among others he took a herb envenomed, which was named hellebore. And when he felt that he should die and was in peril, he chased away the pain and peril of the venom by the virtue of prayer.
And then he heard that the blessed Hilary returned from his exile, and went to meet him, and ordained a monastery by Poictiers. And there was one renewed in the faith which he had in keeping. And when he went a little out and came again, he found him dead without baptism. And then he went into his cell and brought the corpse thither, and there kneeled by the corpse, and by his orisons he remised him in his life again. And as that same rehearseth oft, that when the sentence was given against him, he was put in a dark place, and two angels said to the judge: This is he for whom Martin is pledge, and then he commanded that he should be removed unto his body, and so was yielded alive to Martin. And also he re-established the life to another that was hanged.
And truly, when the people of Tours had no bishop, they required strongly him to be their bishop, and he refused it. But there was one which was to him contrary because he was of evil habit and despicable of cheer, and one there was among the other which was named defensor. And when the lector was not present, another took the psalter and read the first psalm that he found, in which psalm was written this verse: Ex ore infantium, God, thou hast performed the laud by the mouth of children and young suckers, and for thine enemies thou shalt destroy the enemy defensor.
And thus that defensor was chased out of the town by all the people. And then he was ordained bishop. And because he might not suffer the tumult ne noise of the people, he established a monastery at two leagues from the city, and there lived in great abstinence with four score disciples, of whom divers cities chose of them to be their bishops.
And there was a corpse in a chapel which was worshipped as a martyr, and S. Martin could find nothing of his life ne of his merits. He came on a day on the sepulchre of him, and prayed unto our Lord that he would show to him what he was, and of what merit. And then he turned him on the left side and saw there a right obscure and a dark shadow. Then S. Martin conjured him, and demanded him what he was. And he said to him that he was a thief, and that for his wickedness was slain. Anon then S. Martin commanded that the altar should be destroyed. It is read in the Dialogue of Severus and Gallus, disciples of S. Martin, that there be many things left out in the life of S. Martin which be accomplished in the said Dialogue. So on a time S. Martin went to Valentinian the emperor for a certain necessity, and the emperor knew well that he would require such thing as he would not give to him, and Martin came twice to have entered, but he might not enter. Then he wrapped him in hair and cast ashes on him, and made his flesh lean of a whole week by fastings, and did great abstinence, and then the angel warned him to go to the palace and no man should gainsay him. And then he went to the emperor, and when he saw him he was angry because he was let come in, and would not arise against him till that the fire entered into his chamber, and felt the fire behind him. Then he arose all angry and confessed that he had felt the virtue divine, and began to embrace S. Martin, and granted to him all that he desired, and offered to him many gifts, but he refused and took none.
And in this Dialogue it is read how he raised the third dead person. For when a youngling was dead, his mother prayed S. Martin, with weeping tears, for to raise him to life. And he kneeled down and made his prayer, and the child arose tofore them all. And all the paynims that saw this converted them to the faith of Jesu Christ. And all things obeyed to this holy man, as well things not sensible as vegetative, and not reasonable, as things insensible, as the fire and water.
For when he had commanded to set fire in a temple, the flame was brought with the wind upon a house that was joining. And he mounted upon the house and set himself against the fire, and anon the flame returned against the might of the wind, so that there was seen the fighting of the elements. And when a ship should have perished in the sea, there was therein a merchant which was not christian, and escried and said: God of S. Martin help us. And anon the tempest ceased, and the sea became all still and even. And also to him obeyed things vegetative as trees, for he destroyed in a place right old trees. And there was a tree of a pine, which was dedicated to the devil, he would have razed down that tree, and the villains and paynims withsaid him so that one of them said to him: If thou hast affiance in thy God, we shall hew down this tree, and thou shalt receive it. And if thy God be with thee as thou sayest, thou shalt escape. And he granted it, and then the tree was hewn and bounden for to fall upon him.
And when it should fall he made the sign of the cross against it, and it fell on that other side and slew almost all the villains that were there, and then the others were converted to the faith when they had seen this miracle.
And many beasts not reasonable obeyed to him, like as it is said in the Dialogue: Hounds followed a hare, and he commanded them to leave to follow him, and anon they tarried, and abode still, like as they had been overcome. A serpent passed over a river, and S. Martin said to the serpent: I command thee in the name of God that thou return anon. And the serpent returned by the words of S. Martin, and went to that other side, and then S. Martin said, all weeping: The serpents understand me well, and the men will not hear me.
On a time as a hound barked on one of the disciples of S. Martin, the disciple returned and said to the hound: I command thee in the name of S. Martin that thou hold thy peace, and anon the hound was all still as his tongue had been cut off. The blessed S. Martin was of great humility; for he met at Paris a foul leper, horrible to all men, and he kissed him and blessed him, and anon he was all whole. When he was secretly in the revestiary he had no chair, ne no man never saw him in the church sit, but in his cell he sat upon a threefoot stool. He was of much great dignity, for he was like unto the apostles, and that was by the grace of the Holy Ghost that descended in him in the likeness of fire, like as he descended in the apostles, and the apostles visited him, as he had been seen one of them.
And as it is read in the Dialogue that, he sat on a time alone in his cell, and Severus and Gallus abode him without the gates, the which were smitten suddenly with great fear, for they heard divers people speak together within the cell, and then they told it to S. Martin. And S. Martin said: I will tell it to you, but I pray you to tell it to nobody, Agnes, Thecla and Mary came to me; and he confessed that they had oft visited him, and also Peter and Paul were come oft and visited him. And he was of great humility, for when the emperor Maximian had on a time bidden him to a feast, the drink was brought to Martin for to drink, and each man weened that he would have given after to the king, but he gave it to his priest, for he wist well that there was none worthy to drink tofore the priest, and judged in himself that it was not a thing worthy if he had given it to the king or his neighbours tofore the priest. He was of much great patience, for he kept so great patience that he that was sovereign priest was oft-time hurt of his clerks without punishing them, ne therefore put he them not out of charity. Never man saw him angry, ne never man saw him weep, ne laugh, ne never was in his mouth but Jesu Christ, ne in his heart but pity, peace and mercy.
It is read in the same Dialogue that S. Martin was clad with a sharp clothing, blue, and with a great coarse mantle hanging here and there upon him, and rode upon his ass. And horses that came against him were afeard of him in such wise that they that rode on them fell down to the earth. And then they took Martin and beat him grievously, and he, saying nothing, suffered gladly the strokes. And they enforced them to beat him the more, and him seemed that he felt no harm, ne set not by the strokes, ne was not moved ne angry with them. And then they returned to their horses, whom they found Iying fast to the ground, and they might no more move them than a rock till they returned to S. Martin, and confessed their sin and trespass that they had so done by ignorance, and prayed him to pardon them and to give them licence to depart. And so he did, and then the beasts arose and went forth their way a good pace. He was of great business in prayers, for there was never hour ne moment, as it is said in his legend, but that he prayed or else went to his lesson. For he never ceased but he read or prayed in his courage. For like as it is custom to the smiths that work in iron, that otherwhile when they smite the iron, for to allege and ease them of their labour, they smite on the stithie or anvil, in like wise S. Martin always when he laboured or did anything he prayed continually. He was alway of great cruelty toward himself, and hard and sharp.
Severus saith in an epistle unto Eusebius, that on a time when he came into a place of his diocese, the clerks had made ready for him a bed full of straw. And when he lay thereon, he doubted that it was softer than it was which he was woned to lie on, for he was accustomed to lie on the bare ground, and but one coverlet of hair upon his bed. And then he, being angry, arose and threw away the straw, and laid him down on the bare ground. And about mid-night all that straw was set afire. Martin arose and supposed to have escaped and might not, for he was so environed with fire that his clothes burned. And then he returned to his prayers accustomed, and made the sign of the cross, and abode in the middle of the fire without any touching of it, and felt the flames well-smelling and sweetly, which he had tofore found evil burning. And then the monks were all moved, and ran thither, and found S. Martin in the middle of the flames without hurt. And they had supposed that he had been all destroyed and burnt with the fire.
He was much piteous against them that would be repentant and be penitent; them would he receive into the bosom of pity. And when the devil reproved this holy man S. Martin because he received to penance them that had once fallen, and S. Martin answered to him: If thou, most cursed wretch, wouldst leave to torment the people and repent thee of thy cursed deeds, I would trust so much in our Lord that he would give to thee his mercy.
He was much piteous unto the poor people. It is read in the said Dialogue that the blessed S. Martin went on a time to the church, and a poor man followed him, and S. Martin commanded his archdeacon that he should go clothe this poor man. And when he saw he tarried over long to clothe him, he entered into the sacristy and did off his own coat, and gave it to the poor man, and commanded that he should go his way anon. And when the archdeacon warned him to go to do the service, Martin said that he might not go till the poor man were clothed, and meant himself, but he understood him not. For he saw him clothed and covered with his cope, and wist not that he was naked under, and therefore he rought not of the poor man. And then he said to him: Why bring ye nothing for the poor man? Bring ye me then a vesture and let me be clothed for the poor man. And then he being constrained went to the market and bought a vile coat and a short for five pence, which was worth nought, and came and angrily threw it down at his feet. And S. Martin took it up, and clad him withal secretly, and the sleeves came to his elbows and the length was but to his knees, and so went to sing the mass. And as he sang mass a great light of fire descended upon his head, and was seen of many that were there, and therefore he is said like and equal to the apostles. And to this miracle addeth Master John Beleth that, when he lifted up his hands at the mass, as it is of custom, the sleeves of the alb slid down unto his elbows. For his arms were not great ne fleshly, and the sleeves of his coat came but to his elbows, so that his arms abode all naked. Then were brought to him by miracle sleeves of gold and full of precious stones, of angels, which covered his arms convenably. He saw on a time a sheep shorn and said: This hath accomplished the commandment of the gospel, for he had two coats, and hath given to him that had none, and thus, said he, ye ought to do.
He was of great power to chase away the devils, for he put them out ofttimes from divers people. It is read in the same Dialogue that, a cow was tormented of the devil and was wood, and confounded much people. And as S. Martin and his fellowship should make a voyage this wood cow ran against them. And S. Martin lifted up his hand and commanded her to tarry, and she abode still without moving. Then S. Martin saw the devil which sat upon the back of the cow, and blamed him, and said to him: Depart thou from this mortal beast, and leave to torment this beast that noyeth nothing, and anon he departed. And the cow kneeled down to the feet of this holy man, and at his commandment she returned to her company full meekly. He was of much great subtlety for to know the devils, they could not be hid from him, for in what place they put themselves in, he saw them. For sometime they showed them to him in the form of Juplter or of Mercury, and otherwhile they transfigured them in likeness of Venus or of Minerva, whom every each he knew, and blamed them by name. It happed on a day that the devil appeared to him in the form of a king, in purple, and a crown on his head, with hosen and shoes gilt, with an amiable mouth and glad cheer and visage. And when they were both still a while, the devil said: Martin, know thou whom thou worshippest? I am Christ that am descended into earth, and will first show me to thee. And as S. Martin all admarvelled, said nothing, yet the devil said to him: Wherefore doubtest thou, Martin, to believe me when thou seest that I am Christ? And then Martin, blessed of the Holy Ghost, said: Our Lord Jesu Christ saith not that he shall come in purple ne with a crown resplendent. I shall never believe that Jesu Christ shall come but if it be in habit and form such as he suffered death in, and that the sign of the cross be borne tofore him. And with that word he vanished away, and all the hall was filled with stench.
S. Martin knew his death long time tofore his departing, the which he showed to his brethren. And whiles he visited the diocese of Toul for cause to appease discord that was there. And as he went he saw in a water birds that plunged in the water, which awaited and espied fishes and ate them, and then he said: In this manner devils espy fools, they espy them that be not ware, they take them that know not, but be ignorant, and devour them that be taken, and they may not be fulfilled ne satiate with them that they devour. And then he commanded them to leave the water, and that they should go into desert countries, and they assembled them and went into the woods and mountains. And then he abode a little in that diocese, and began to wax feeble in his body and said to his disciples that he should depart and be dissolved. Then they all weeping said: Father, wherefore leavest thou us, or to whom shalt thou leave us all desolate and discomforted? The ravishing wolves shall assail thy flock, and beasts. And he then, moved with their weepings, wept also, and prayed, saying: Lord if I be yet necessary to thy people I refuse nothing the labour, thy will be fulfilled. He doubted what he might best do, for he would not gladly leave them, ne he would not long be departed from Jesu Christ. And when he had a little while been tormented with the fevers and his disciples prayed him, whereas he lay in the ashes, dust and hair, that they might lay some straw in his couch where he lay, he said: It appertaineth not but that a christian man should die in hair and in ashes, and if I should give to you another ensample I myself should sin. And he had his hands and his eyes towards the heaven, and his spirit was not loosed from prayer. And as he lay towards his brethren, he prayed that they would remove a little his body, and he said: Brethren, let me behold more the heaven than the earth, so that the spirit may address him to our Lord. And this saying he saw the devil that was there, and S. Martin said to him: Wherefore standest thou here, thou cruel beast? Thou shalt find in me nothing sinful ne mortal, the bosom of Abraham shall receive me. And with this word he rendered and gave up unto our Lord his spirit, in the year of our Lord three hundred four score and eighteen, and the year of his life eighty-one. And his cheer shone as it had been glorified, and the voice of angels was heard singing of many that were there. And they of Poictiers assembled at his death as well as they of Tours and there was great altercation. For the Poictevins said: He is our monk, we require to have him, and the others said: He was taken from you and given to us. And at midnight all the Poictevins slept, and they of Tours put him out of the window, and was borne with great joy and had over the water of Loire by a boat unto the city of Tours. And as Severus, bishop of Cologne, on a Sunday after Matins, visited and went about the holy places, the same hour that S. Martin departed out of this world, he heard the angels singing in heaven. Then he called his archdeacon and demanded him if he heard anything, and he said: Nay. And the bishop bade him to hearken diligently, and he began to stretch forth his neck and address his ears and leaned upon his staff. Then the bishop put himself to prayer for him. Then he said that he heard voices in heaven, to whom the bishop said: It is my Lord, S. Martin, which is departed out of the world, and the angels bear him now into heaven. And the devils were at his passing, but they found nothing in him and went away all confused. And the archdeacon marked the day and the hour, and knew verily after, that S. Martin passed out of this world that same time. And Severus, the monk which wrote his life, as he slept a little after Matins, like as he witnesseth in his epistle, S. Martin appeared to him clad in an alb, his cheer clear, the eyes sparkling, his hair purple, holding a book in his right hand, which the said Severus had written of his life, and when he had given him his blessing, he saw him mount up into heaven. And as he coveted for to have gone with him, he awoke, and anon the messengers came, which said that that same time S. Martin departed out of this world.
And in the same day S. Ambrose, bishop of Milan, sang mass, and slept upon the altar between the lesson of the prophecy and the epistle, and none durst wake him, and the subdeacon durst not read the epistle without his leave. And when he had slept the space of three hours they awoke him, and said: Sire, the hour is passed and the people be weary for to abide, wherefore command that the clerk read the epistle. And he said to them: Be not angry. Martin my brother is passed unto God, and I have done the oflice of his departing and burying, and I could no sooner accomplish ne make an end of the last orison because ye hasted me so sore. Then they marked the day and the hour, and they found that S. Martin was then passed out of this world and gone to heaven.
Master John Beleth saith that kings of France were wont to bear his cope in battle, and because they kept this cope they were called chaplains. And after his death three score and four years, when S. Perpetua had enlarged his church, and would transport the body of S. Martin therein, they were in fastings and vigils once, twice, thrice, and they might not move the sepulchre. And as they would have lifted it, a right fair old man appeared to them and said: Wherefore tarry ye, see ye not that S. Martin is all ready to help you if ye set to your hands with him? And then anon they lifted up the sepulchre and brought it to the place whereas he is now worshipped, and then anon this old man vanished away. This translation was made in the month of July. And it is said that there were then two fellows, one lame and that other was blind, the lame taught the blind man the way, and the blind bare the lame man, and thus gat they much money by truandise, and they heard say that many sick men were healed when the body of S. Martin was borne out of the church on procession. And they were afraid lest the body should be brought tofore their house, and that peradventure they might be healed, which in no wise they would not be, for if they were healed, they should not get so much money by truandise as they did. And therefore they fled from that place and went to another church whereas they supposed that the body should not come. And as they fled they encountered and met the holy body suddenly, unpurveyed. And because God giveth many benefits to men not desired, and that would not have them, they were both healed against their will, and were right sorry therefor. And S. Ambrose saith thus of S. Martin: He destroyed the temple of the cursed error, he raised the banners of pity, he raised dead men, he cast devils out of bodies in which they were, and alleged by remedy of health them that travailed in divers maladies and sicknesses. And he was found so perfect that he clad Jesu Christ instead of a poor man, and the vesture that the poor man had taken, the Lord of all the world clad him withal. That was a good largess that divinity covered. O glorious vesture and inestimable gift, that clothed and covered both the knight and the king. This was a gift that no man may praise, of which he deserved to clothe the deity. Lord, thou gavest to him worthily the the reward of thy confession, thou puttedst under him worthily the cruelty of the Arians, and he worthily for the love of martyrdom never dreaded the torments of the persecutors. What shall he receive for the oblation of his body, that for the quantity of a little vesture, which was but half a mantle, deserved to clothe and cover God and also to see him? And he gave such great medicine to them that trusted in God that some he healed by his prayers and others by his commandments. Then let us pray to S. Martin, et cetera. (Archbishop Jacobus de Voragine, O.P., The Golden Legend.)
Saint Martin of Tours opposed heresy and fought the devils. Jorge Mario Bergoglio embraces heresy and thus participates in the work of the devil for the destruction of souls.
It was around fourteen hundred, sixty years after the death of Saint Martin of Tours when a wealthy young Frenchman, Venerable Leo Dupont, the Apostle of the Holy Face of Jesus, who had resolved to devote his life to the Faith. Leo Dupont's desire to find the tomb and church of Saint Martin of Tours in Tours, France, in 1860 almost single-handedly revived devotion to Saint Matin of Tours in Tours. As Sister Mary of Saint Peter, the Carmelite religions to whom Our Blessed Lord and Saviour Jesus Christ appeared to ask for devotion to His Holy Face, had prayed to Saint Martin of Tours to help he find a Carmelite house that woud accept her, there is thus a very strong connection between Saint Martin of Tours and the Holy Face Devotion. This connection that is even stronger when the considers Saint Martin of Tours's fierce opposition to heresy and Leo Dupont's own dogged determination to combat the blasphemies of his day and the crimes of the nascent Communists or which Our Lord asked reparation be made by devotion to His His Holy Face. Obviously, Jorge Mario Bergoglio, who is a blaspheming heretic and whose world view is certainly one shaped by Communism, stands condemned by the work of Venerable Leo Dupont and that of Sister Mary of Saint Peter.
Dorothy Scallan's The Holy Man of Tours explained how the Venerable Leo Dupont revived devotion to Saint Martin of Tours in the very city where he so valiantly defended the Catholic Faith after years of efforts by the French Revolutionaries and their anticlerical successors to pave over his tomb and to wipe his memory out of the minds and hearts of Frenchmen once and for all:
Leo now knew he had to resign himself to remain in the world and as he took his walks he mused, trying to decide on some useful pattern of life at Tours. He was now thirty-seven. He had all the wealth he would ever care for. Both he and his mother received considerable incomes from their plantation in Martinique, and there seemed to be no reason for Leo to pursue his legal profession merely for the sake of fain. He could, he though, drift into a pattern of routine business and social affairs like so many other people, but he felt that there was more important work to do. He realized he had no one to go to in order to solve his dilemma. Wealthy widowers like himself, seeking a higher life, were not the ordinary run of Tours' citizenry. Leo had to decide in his own soul what sort of goal he wanted to aim for in life.
One day a few weeks later, as Leo walked through the streets of Tours, he fancied a remote plan unfolding itself to him With startling clarity Leo began to notice that everywhere around him there were ugly traces of the devastation French Revolution. The most recent upheaval, that of 1830, only five years before, was a blow that brought a fearful outburst of violence in the center of Catholicity which was Tours. Where at a street corner a marble statue of the Madonna once stood, now only the pedestal remained with the inscription impiously obliterated. Again, at the end of a street, where a wayside shrine honoring the crucifixion once greeted the passerby, now on the grim fragment of a mutilated form on a cross was visible.
The same was true of churches. Scattered thought the town were profaned sanctuaries, with roofs torn off, and debris filling the nave and sanctuary. These buildings marred almost beyond recognition, were now deserted shambles that pointed a finger of blame at Frenchmen, the children of the eldest daughter of the Church. More and longer walks showed Leo many other churches in ruins and pausing, he began to ask himself what anyone was doing about it.
Then one day as he walked, Leo noticed a street sign which read “Rue St. Martin” and he recalled at once that Tours was celebrated for the famous basilica of St. Martin erected to the memory of one of the greatest miracle workers in Church history. Why had he never come upon this basilica? In his long walks, he had visited almost every church and convent in Tours – how was it that St. Martin's had escaped him? Leo stopped to look for a church steeple. If St. Martin's Church would be anywhere, it would be on St. Martin Street, he told himself. But although he looked in both directions, he saw only dingy rows of houses. There wasn't even a trace of a chapel, let alone a towering basilica!
Presently, a woman selling vegetables paused to call out her wares. “Turnips, carrots, onions!” she cried monotonously.
Leo looking down into her basket of garden stock, was unable to suppress a smile. “Would you have a bunch of violets?” he asked. “I could get some for my little daughter.”
“No violets! Only turnips, carrot, onions,” she went on, unconcerned about the wants of the customer.
Leo was not offended. “Maybe you have an apple!” he asked, trying to be courteous. He wanted to buy something from the poor street vendor.
“No apples! Only turnips, carrots, onions!” she answered curtly. She was accustomed to losing sales because her supplies were limited, ad experience taught her to waste no time on prospective customers who always wanted things she did not have.
Leo thrust his hand into his pocket and have her a coin. Twenty-five cents! With shrewd, slanting eyes she appraised he benefactor and came to the conclusion that he was a stranger, either lost or else searching for some obscure address. A kind of gratitude for the twenty-five cent piece stole into her eyes as she said, “Merci! If you are looking for some address maybe I can help you.”
“Maybe you can,” answered Leo. “I am looking for the Basilica of St. Martin.”
“Hm, ye won't find that, sir,” replied the woman. “That's gone, gone forever!”
“You must be mistaken!” cried Leo.
“I ain't mistaken, sir, that I aint,” she assured him.
“But how can the world-famous Basilica of St. Martin be gone! he asked.
“The revolutionist saw to it bein' gone a good while back, sir. They begunned their black work with tearing down beautiful St. Martin's. Ah, and why shouldn't they? St. Martin's was the most popular pilgrimage in all of France! When they want to do away with religion, what better way do they have than to tear down God's churches, or kill of his priests, or shet 'em up it prisons? Yeah, St. Martin's is gone, it's gone for good!” she wailed.
For a while Leo stood still recalling the life story of this great man. He remembered the picture he had so often seen of St. Marin. On that picture the saint was depicted as a soldier of a horse, dividing his mantle, cutting it with his sword in two pieces, one of which he was handing to the ragged old stranger who stood by shivering in the cold. If the nefarious revolutionists really aspired toward the ideal of charitable sharing with thy neighbor the goods of this world, why, then did they begin their political reign in Tours by demolishing an ancient monument erected to the memory of a man whose very life was a pattern of what charitable sharing with thy neighbor should be? If the Commune really aimed at a fair and decent sharing of the goods of the world, they could have well chosen St. Martin as their hero and patron.
But in strange contradiction, the Commune chose St. Martin's Church for prompt demolition.Why? There was only one answer: the Commune was anti-God. They disliked the gospel which Martin undertook to preach; for, having become a priest and bishop, Martin evangelized Gaul and brought Christ to men. Marin was no mere humanitarian! When he shared his possessions, he did so in the Name of Him to Whom all created things by right belong. Not merely a glass of water given to a thirsty neighbor, but a glass of water given in the Name of Christ was the norm of St. Martin's philanthropy.
On the other hand, the false presumptions of godless men to share the five continents of the world, not in the Name of the Creator, but in their own names, was anarchy and misrule destined to end in catastrophe. The sad demolition of St. Martin's Basilica, which since the 11th century attested to the memory of a great man whose life was a symbol of charitable sharing, but which there remained no trace as Leo looked before him, showed a well-advanced stage of systematic destruction by the revolutionists.
Leo could scarcely believe that the Church of St. Martin, which had grown in fame as the centuries marked their dynamic portions of time, attracting pilgrims from all fours corners of the earth, was no more.
“Sir, since ye seem to be that interested in this here St. Martin's, I rightfully belive ye might be wantin' to know the place where the church once stood,” offered the street vendor.
“Why, yes! Would you be able to tell me!” Leo asked.
“Sir, I've sold vegetables on these streets for twenty-five years! Come, I will show you the square where St. Martin's Church once stood!”
Leo followed the woman a short way.
“This, sir, is Descartes Street,” she said, pointing down the avenue. “And over here we have the Rue St. Martin. This is the exact spot where the basilica stood.”
Leo instantly uncovered his head. The street vendor looked up amazed. He experience inclined her to think that no educated, well-dressed man in Tours would ever give external evidence of his piety.
“Would you perhaps know, more or less, the place where St. Martin's tomb was located?” Leo now asked.
“Sure nuff, sir, I know the place of the tomb. What would I be doin' on the streets all of me life, selling me vegetables, if I wouldn't be takin' the notice what wus goin' about on the streets?”
“You mean you can point out the place?” Leo asked.
“It will need more than pointin' with me finger. I'll have to be after tellin' ye the full story. You see, if you talk to folks that don't know nothing much, they'll git you right off the track. For example, many people will tell ye, and the revolutionists really believe it, that the tomb of St. Martin is underneath that there paved street because that wus what they rightfully intended to do. After they tore down St. Martin's, they figured that unless they done away with every chance of the church ever getting' itself rebuilt, they didn't do their black job well.”
Leo listen, entranced.
“Well, the city engineers had their meetin', hm, the anti-God plotters, so the priest called 'em. They decided to run a new street right through the place where St. Martin's once stood, a highway right over the holy tomb of the great bishop, St. Martin! So after the church was torn down, they begun to run their street jest like what they planned, and you can bet your last copper I come to this place those days and those weeks to watch 'em. You see, I remembered exactly the spot where the tomb was, and I wanted to see fer meself what wa goin' to happen. So I walked by here with me basked of vegetables like always, and I watched them careful out of me one eye. Well, when they got right close to the spot I begun to watch 'em out of both me eyes. And what I saw out of both me eyes, sir, I tell you right now. There never ran the street through the holy spot where St. Martin's relics wus buried! Though, I'll grant ye, it's what they planned! I don't know what happened to their fancy instruments, but they missed the place! Do you think that St. Martin who worked all them thousands of almost unbelievable wunders fer so many hundreds of years, couldn't he work hisself one more?”
She paused to note the effect of her story. “Ha, ha, he worked it, all right! That he did! And glory be to the Lord for his powers! Why, those engineers' instruments deviated theirselves, as true as I stand here with me basket of vegetables. Yes, they turned theirselves to the right at the point where the body of St. Martin was buried, and they missed the tomb, they did! And so no wagons ride over St. Martin's gave like what the revolutionists planned. No horse's hoofs beat on the holy tomb of St. Martin! Because, you see, the paved street fer the traffic is there, and I tell ye, St. Martin's grave is on this side, yes, it's here on this side!” she finished dramatically pointing an old shaking finger to a place off the highway.
Leo lay awake a long time after he had gone to bed that night. The ravages of the revolution in France had to be repaired, he told himself. The cruel, brutal machinations of irreligionists to obliterate everything holy from the face of the earth began to have a reaction. That reaction began to take roots in the simple, devout heart of Leo Dupont. (Dorothy Scallan, The Holy Man of Tours, republished by TAN Books and Publishers, 1990, pp. 100-105.)
Jorge Mario Bergoglio has a desire to obliterate everything that is "outdated" despite the fact that it is the Faith in which Leo Dupont believe and the very Sacred Liturgy in which he worshiped God that convinced him not to obliterate the past from view in order to celebrate the "accomplishments" of the Judeo-Masonic world of Modernity.
The Venerable Leo Dupont's determination to revive devotion to a foe of Arianism, Saint Martin of Tours, bore great fruit within a very short space of time:
That evening the members of St. Martin's Clothing Society met at Leo's home for their usual monthly meeting, for Leo had been elected President in spite of his protest. Before the meeting adjourned, Leo decided to make a suggestion. “Reverend Father, and esteemed member, we are but few, yet is seems to me we could try to make some effort toward a possible rebuilding of the Basilica of St. Martin.”
The committee and the priest looked at Leo with astonishment, wondering what he would attempt next. It was one thing to form a St. Martin's Clothing Society and another thing to rebuild a Basilica!
But Leo soon proved to them the reasonableness of his suggestion. “I do no propose that we can do it with our bare hands. I only propose that we draw up a petition to consider the reconstruction of St. Martin's Church at some future date and that we ask a blessing on this work. I admit that this would be a very small beginning, but it would be something.”
Leo’s resolution was approved. The first step to rebuild famous St. Martin's had at last been taken. Thereafter, at successive meetings of St. Martin's Clothing Society, the member consulted as to how the project could be launched. Finally, Leo and the moderator, Father Verdier, had drawn up a strategic plan. Since Cardinal Morlot was scheduled to celebrate Mass for St. Martin's Clothing Society on November 11, the feast of St. Martin, it seemed the right occasion to bring the subject to the attention of the prelate.
This was to be attempted by Father Verdier in the course of his sermon. “the Board of St. Martin's Clothing Society, in whose name I speak would wish to see collected the scattered stones of the Basilica of St. Martin, and to restore to the veneration of the faithful the great thamuturgist of Gaul . . . .” It was out. And Cardinal Morlot, who listened attentively to the sermon, realized that this group of laymen were resolved to act. When, that same year, the Holy Father [Pope Pius IX] was asked to bless the project, he did so willingly.
“Do you think, Leo, that I will live to see the day when they begin to excavate? Asked Madame Arnaud.
“I hope you live to see the day when they actually find the tomb where the relics of St. Martin are buried.” said Leo encouragingly.
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. . . But in the meantime, the work of restoring St. Martin's Church, once begun, went on. Mr. Ratel, who was chief engineer for the railroad, and therefore a man well capable of conducting the research which would establish beyond a doubt the precise location of the Basilica and the tomb, met frequently with Leo for discussions. Title to the lands and buildings calculated to be in the vicinity were St. Martin's once stood was acquired by the diocese in less than two years. The engineers were now ready with their sketches, and excavations were begun. Digging went on month after month, as the superintendent worked feverishly to come upon some trace of the foundation that once held up the ancient walls of the celebrated Church.
As they dug, beneath the cellars of some of the homes, they came upon two small parallel walls of white gravel-stone, which the superintendent analyzed as the sides of the vault of the sepulcher in which reposed the remains of St. Martin. More engineers were consulted and excavations were halted.
The tomb of St. Martin was found, beyond a doubt. It was the year 1860. Leo could not tear himself away from the sacred spot. When he finally arrived at home that evening to give his mother the good news, it was almost midnight.
“Rejoice, Mother. We have found the tomb of St. Martin. It is ours. We have it at last!
“So I really lived to see the happy day,” she said contentedly.
“But wait until I tell you where we found it!”
“Where, Leo, did you find it?”
“Just where the old vegetable woman told me it was more than twenty-five years ago! We found the tomb beneath a cellar of one of the houses raised over it, and not under the public street, where the revolutionaries had planned to bury it. Their plans miscarried. No wagons ever rode over St. Martin's tomb, Mother, and no horses hoofs ever beat upon it! The vegetable vendor was right – she was right! The tomb was not under the public street.”
A month late, Madame Arnaud, old but always in good health, took ill, and a few days later was on the point of death. Having received the last Sacraments, she said to her son, “Leo, all during my life I have feared to die. But now something wonderful has happened to me. I am altogether happy and even glad to go. I want to see my Creator. Leo, this is a wonderful grace.”
“I am happy to know it. Mother,” answered Leo, sympathetically, because I have come to tell you that you shall soon enter upon your agony.”
“You mean, I am about to die?”
“Yes, Mother. Perhaps within the hour . . . .”
A short while later, after an agony that lasted only sixty seconds, Madame Arnaud fell asleep in the Lord, at the age of eighty-two years. (Dorothy Scallan, The Holy Man of Tours, republished by TAN Books and Publishers, 1990, pp. 167-170.)
Saint Martin of Tours, the soldier-saint, has been in the middle of raising up an army to make reparation to the Holy Face for the crimes of blasphemy, heresy and Communism from the very beginning, something that can be seen in Sister Mary of Saint Peter's account of how she came to enter the Carmelite Monastery in Tours in which Our Lord appeared to her to initate public devotion to the Holy Face:
My Aunt, for whom I worked, decided to take a trip to the Carmelites of Le Mans, in order to assist at the blessing of a new building and to visit in that convent a Carmelite nun who was very dear to her. My aunt invited me to accompany her on the trip, and I overcome with joy, pressed my confessor to allow me to profit by this opportunity to realize my hope of becoming a Carmelite nun.
My confessor consented, and gave me a letter of introduction to the Reverend Mother Prioress. He also told me that if the nuns at the Carmel of Le Mans could receive me, I had his blessing to stay there. Leaving with my aunt, we arrived on the eve of the dedication ceremony, and were very well received by the Carmelites there. The following day I assisted at the blessing of the new refectory and cemetery, and also witnessed a ceremony of Investiture scheduled for that day. Because of the dedication ceremony, the ordinary rule governing strict enclosure of the monastery was suspended, and we were therefore allowed to visit inside the cloister. I entered one of the cells and there saw those dear Carmelites, some of whom came from my part of the country. Indeed, nothing could have been more pleasant for me than this visit to Carmel.
Finally, I was privileged to see the Reverend Mother Prioress to whom, on the evening before, I had handed my confessor’s letter of introduction, and I told her of my great desire to enter Carmel. But she answered saying that she had been forbidden by the bishop to accept any more postulants because the convent was already too small, and all the cells were filled. I consulted her, nevertheless, about my vocation, telling her about my interior dispositions. After weighing my words, she told me that she felt certain our Lord had chosen me to become a daughter of Carmel, despite my unworthiness. She further explained to me the Rules of the Order and expressed her regrets at not being able at the same time, and she had no way of reaching him to see a dispensation, she could not receive me. The Prioress then spoke to me in the highest terms of praise about the Carmel at Orleans, from which house she herself had come to make the foundation at Le Mans, and urged me to make my application for admittance there.
In the meantime I felt something at the bottom of my heart which made me understand that I had no vocation for the house at Le Mans and now, obliged to return to the world which seemed to be me insupportable, I asked my confessor to write to the Carmelites a Orleans about whom the good Mother had spoken to me, or else to the Carmelites at Blois. But he was in no haste to do so. However, since I continued to urge him he must have wearied of me. His evasive answers such as, “We will see,” or “God’s time has not yet arrived,” made me suffer deeply.
Finally, one day, I made a visit to the chapel of St. Martin. It happened, I believe, to be his feast-day for his relics were exposed for veneration, and I kissed them very fervently. I had already received Holy Communion that morning in his honor, although I had only slight knowledge of the life of this remarkable saint at the time. In fact, I did not even know what parts of France he had evangelized; however, that mattered very little.
Steeped in anguish, I formulated a simple but fervent prayer, which was somewhat as follows: “Oh, my good St. Martin, how I suffer. I long to give myself to God by embracing the religious life, but nobody wants to help me, or receive me. Oh, I am certain that if only you were now on earth, your charitable heart would be moved to pity at what I endure. You surely would have to do something for me!”
At last I begged him to receive me in his diocese if he had any Carmelite religious there. Confiding to him all my troubles, I prayed to him, with a heart penetrated with sorrow and confidence.
In spite of my unworthiness, he head my prayer, for I do not doubt that it is he who obtained for me the grace of entering the Carmelite Convent of Tours, for I never expressed any wish to my confessor to enter the cloister at Tours, since I never even new that there were any Carmelites there until I was actually received by them, as I will relate later. . . .
Our good and merciful Lord now soothed my worry, and as He has promised to answer my petition through Mary’s intercession He kept His promise. It was now the ninth day since my return from the pilgrimage to Mary’s shrine. After receiving Holy Communion, I was overcome with the reality of God’s infinite mercy, after which our Lord spoke to me as follows: “My daughter, I love you too much to abandon you any longer to suffer this perplexity. You will not be a hospital sister. You will be a Carmelite nun, and in fact, steps are right now being taken towards your reception.” After that a very powerful voice repeated several times over and over again: “You will be a Carmelite!”
I believe also that our Lord added: “A Carmelite of Tours,” but since I knew of no such place, nor had I even heard that there was a community of Carmelite in Tours, I began to fear that all this was perhaps an illusion. This the more so because by now I was quite convinced that my confessor had altogether given up the idea of ever sending me to the Carmelites.
However, since I was obliged by obedience to submit a written account of all supernatural communications to my confessor, writing down our Lord’s words to me I went, as was my custom, to deliver this little letter to my director. But oh, the infinite mercy of God! What was my surprise, when handing my note to the director, I heard him address me in the following words:
“My daughter, I want to tell you that you have just been accepted by the Carmelite nuns of Tours!”
What charming news was this! At last my day of happiness for which I had longed had arrived! Oh, how thankful I felt to our Lord! What gratitude, too, filled my heart for the Blessed Virgin who so promptly answered the prayers I addressed to her during my pilgrimage! For, indeed, it was that letter I wrote at the shrine of Our Lady of the Pines, asking her to bless it, so that I might touch the heart of my confessor for whom it was meant, that turned the tide. I later learned that when my director read that letter, he at once wrote to the Prioress of the Carmelites of Tours, and his Reverend Mother, full of charity, had answered him immediately saying that she would receive me.
But what was also quite remarkable was the fact that this Prioress, having heard that there lived in Rennes a priest who had prepared many subjects for the religious life, had planned to write him to ask that he send her a postulant, if any were available. She was consequently very astonished to have a letter from this priest, proposing a postulant, without having written him first.
I now asked myself why our Lord in such a marked manner indicated His choice of Tours, which is sixty leagues from my home town, when there were the Carmelites of Nantes and at Morlaix, which were located much closer. When I inquired of my confessor if he had ever had any dealings with the Carmelites of Tours, he told me that he had not. I then asked him if he had ever visited the Tours cloister, for he was accustomed frequently to visit religious houses in his travels. Again he assured me that he had never been at the Tours convent, though he had thought of visiting their house when he was in that city some time ago.
How then did it come about that I should be proposed my confessor to the Carmel of Tours rather than to the one at Orleans, about which I learned from the Prioress at Le Mans, and about which I pressed my confessor so repeatedly? The answer to this mystery is this—that evidently the great St. Martin had not forgotten the prayer I had address to him in his chapel on his feast day where I received Holy Communion in his honor, and where also I had venerated his holy relics. For I begged this saint very ardently to find me a nook in the diocese of which he had been the bishop, if there were any religious of the Carmelite Order there. But there was another remarkable sign pointing to St. Martin’s intercession in my behalf for by a special stroke of Providence, the Prioress deferring my entrance for two months, I left the city of Rennes on the very feast of St. Martin, being November 11. Is not this proof that evidently the Blessed Virgin whom I had so much entreated during my pilgrimage condescended to arrange all this in connection with St. Martin? (The Golden Arrow: The Autobiography of and Revelation of Sister Mary of Saint Peter (1816-1848) On Devotion to the Holy Face of Jesus, edited by Dorothy Scallan and translated by Father Emeric B. Scallan, S.T.B., published originally by William Frederick Press, New York, New York, 1954, and republished by TAN Books and Publishers, Charlotte, North Carolina, 2012, pp. 194-195.)
Yes, Saint Martin of Tours has everything to do with combatting the heretics, blasphemers and Communists of our own day. This is especially the case when one considers the manner in which Saint Martin of Tours was chosen to be the Patron Saint of the City of Buenos Aires, Argentina:
Spanish colonizers had a tradition of blessing each new conquest by assigning a patron saint from their Catholic tradition. In Buenos Aires, this event took place on the 20th of October of 1580. The story goes that Juan de Garay and the first members of the cabildo (the government of the viceroyalty of the Rio de la Plata) gathered on this day to pick the patron saint. When San Martín de Tours was chosen randomly from a group of names pulled from a hat the neighbors objected because he had a French name so the procedure was carried out again. San Martin de Tours was randomly picked three times from the hat and so it was finally accepted as an act of God. Every 11th of November the patron saint of Buenos Aires is remembered. (San Martín de Tours- Patron Saint of Buenos Aires.)
Saint Martin of Tours so arranged public devotion to His Holy Face, knowing that a son of the very city over which he was chosen as its patron saint so providentially would commit crimes against Our Lord and the souls for whom He shed every single drop of His Most Precious Blood to redeem. Jorge Mario Bergoglio, the pacifist supporter of everything Judeo-Masonic, is the opposite of the solider-saint who fought heresy and now wants us to make reparation for the crimes of men such as the Argentine Apostate.
God is omniscient. He is omnipotent. He has known from all eternity that we would be living in these times, and He has not left us powerless in the midst of the forces that are blaspheming and mocking Him and misrepresenting His Sacred Deposit of Faith while promoting and celebrating scandalously sinful behavior under cover of the civil law and all throughout the nooks and crannies of popular culture.
The hearts of men have grown cold and indifferent to offenses committed against Christ the King and Holy Mother Church, requiring us to offer up to the Most Sacred Heart of Jesus, Which beats for us with such great, unsurpassed love in the Most Blessed Sacrament, through the Sorrowful and Immaculate Heart of Mary all of the trials that we must experience, yes, even from family members and former friends, for refusing to consider heretics as members of the Catholic Church and for refusing to acknowledge the “legitimacy” of heretics in her highest offices.
If your “pope” is a heretic, you have no pope:
With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
We must, of course, entrust ourselves to the Blessed Virgin Mary by means of her Most Holy Rosary and being careful to fulfill the conditions associated with wearing her Brown Scapular of Mount Carmel, and it was in the clothing of Carmel that Our Lady appeared with Saint Joseph and the Child Jesus in the Cova da Iria near Fatima, Portugal, on October 13, 1917.
Indeed, the Brown Scapular of Mount Carmel (the very mountain on which Elias opposed the false ecumenism represented by Baal worship) in which we are clothed makes coworkers in the work of the Venerable Leo Dupont and Sister Mary of Saint Peter. In other words, we have work to do in order to make reparation to the Holy Face for the crimes of these our times.
This is all the more reason for us to take seriously devotion to the Holy Face of Jesus by means of the Golden Arrow Prayer in order to make reparation for the crimes of the blasphemers, Communists and heretics who confront us daily both in the realm of Modernity, so exemplified by the likes of Barack Hussein Obama/Barry Soetoro and the culture of dependency and victimology that he has cultivated so assiduously, and in the realm of Modernism, so exemplified by Jorge Mario Bergoglio, who is perhaps the boldest, most shameless arrogant and mocking heretic who has ever walked the face of this earth, and that is making quite a statement when one considers how much heretics there have been in the history of Holy Mother Church.
We must do our part as worthy participants in acts of reparation to her Divine Son’s Most Holy Face as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary, which will triumph in the end, praying as many Rosaries each day as our state-in-life permits.
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Martin of Tours, pray for us.
Saint Mennas, pray for us.
Pope Saint Martin I, pray for us.
Saint Didacus, pray for us.
Saint Stanislaus Kostka, pray for us.