Jorge Denounces Truth and Those Who Defend It Yet Again

This will be a very brief commentary, a brevity determined solely by the fact that Jorge Mario Bergoglio's latest effort to denounce those who defend the Holy Integrity of the Catholic Faith represent nothing new whatsoever. Indeed, this blaspheming heretic has denounced believing Catholics throughout the course of the nearly thirty-nine months of his false pontificate. Even the headline of this brief commentary is redundant as it is somewhat like entitling a story "Hillary Clinton Under Investigation Again."

Bergoglio's diabolical hatred of those who adhere to and seek to defend Catholic doctrine despite their own sins and failings, however, demands a brief refutation and condenmnation:

This is part of what Bergoglio said yesterday, Thursday, June 9, 2016, Thursday within the Octave of the Feast of the Sacred Heart of Jesus and the Commemoration of Saints Primus and Felician:

Taking his cue from Jesus’ warning to his disciples that unless their righteousness surpasses that of the scribes and Pharisees they will not enter into the Kingdom of Heaven, Pope Francis stressed the importance of Christian realism. Jesus, he said, asks us to go beyond the laws and love God and neighbour, stressing that whoever is angry with their brother will be liable to judgement.  

Insulting our brother is like giving a slap to his soul

The Pope said we have “a very creative vocabulary for insulting others” but stressed that such insults are a sin and are akin to killing because they are giving a slap to our brother’s soul and to his dignity. Noting the presence of several children at the Mass, Pope Francis urged them to stay calm, saying the preaching of a child in a church is much more beautiful than that of a priest, bishop or of the Pope.

A Churchman who does the opposite of what he preaches is a scandal

Jesus, said the Pope, urged his confused people to look beyond and go forward.  But at the same time, Christ warned about the harm caused to the people of God by Christians who do not follow their own teachings.

“How many times do we in the Church hear these things: how many times!  ‘But that priest, that man or that woman from the Catholic Action, that bishop, or that Pope tell us we must do this this way!’ and then they do the opposite. This is the scandal that wounds the people and prevents the people of God from growing and going forward. It doesn’t free them. In addition, these people had seen the rigidity of those scribes and Pharisees and when a prophet came to give them a bit of joy, they (the scribes and Pharisees) persecuted them and even murdered them; there was no place for prophets there.  And Jesus said to them, to the Pharisees: ‘you have killed the prophets, you have persecuted the prophets: those who were bringing fresh air.’”

Follow the healthy realism of the Church: No to idealism and rigidity

Pope Francis urged his listeners to recall how Jesus’s request for generosity and holiness is all about going forward and always looking out beyond ourselves. This, he explained, frees us from the rigidity of the laws and from an idealism that harms us. Jesus knows only too well our nature, said the Pope, and asks us to seek reconciliation whenever we have quarrelled with somebody.  He also teaches us a healthy realism, saying there are so many times “we can’t be perfect"  but "do what you can do and settle your disagreements.”  


“This (is the) healthy realism of the Catholic Church: the Church never teaches us ‘or this or that.’ That is not Catholic. The Church says to us: ‘this and that.’ ‘Strive for perfectionism: reconcile with your brother.  Do not insult him. Love him. And if there is a problem, at the very least settle your differences so that war doesn’t break out.’ This (is) the healthy realism of Catholicism. It is not Catholic (to say) ‘or this or nothing:’ This is not Catholic, this is heretical.  Jesus always knows how to accompany us, he gives us the ideal, he accompanies us towards the ideal, He frees us from the chains of the laws' rigidity and tells us: ‘But do that up to the point that you are capable.’ And he understands us very well.  He is our Lord and this is what he teaches us.”

Reconciling amongst ourselves is the tiny sanctity of negotiation

Pope Francis concluded his homily by reminding how Jesus exhorted us to avoid hypocrisy and do what we can and at the very least avoid disputes amongst ourselves by coming to an agreement.

“And allow me to use this word that seems a bit strange: it’s the tiny sanctity of negotiations. ‘So, I can’t do everything but I want to do everything, therefore I reach an agreement with you, at least we don’t trade insults, we don’t wage a war and we can all live in peace.’ Jesus is a great person! He frees us from all our miseries and also from that idealism which is not Catholic. Let us implore our Lord to teach us, first to escape from all rigidity but also to go out beyond ourselves, so we can adore and praise God who teaches us to be reconciled amongst ourselves and who also teaches us to reach an agreement up to the point that we are able to do so.” (See Those who say “this or nothing” are heretics not Catholics.)

Although the context of Bergoglio’s screed yesterday had to do with reconciling to one’s brother before approaching the altar if a dispute has arisen, only those who have their heads in the sand can fail to see that he was attacking his critics, especially those of his “bishops” who are opposed to Amoris Laetitia, who see his teaching on the Sacrament of Holy Marriage as Protestant and naturalistic. He is intent on eliminating all “episcopal” opposition to his blaspheming agenda of apostasy and heresy.

Yes, the man who claims to be “merciful” is very ruthless when it comes to his critics.

Obviously, those who accept Jorge Mario Bergoglio as a true and legitimate Successor of Saint Peter must adhere to what he teaches without dissent. A true pope has the power to bind the consciences on all men on the face of the earth concerning the precepts of the Divine Positive Law and the Natural Law. As has been noted at least a dozen times before on this site, the late Monsignor Joseph Clifford Fenton, who was the much-respected editor of the American Eccesiastical Review from 1943 to 1963, condemned those who employ “tricks of shoddy minimism” to reject the teaching of the Vicar of Our Lord Jesus Christ on earth:

Six years ago, then, Pope Pius XII was faced with a situation in which some of the men who were privileged and obligated to teach the truths of sacred theology had perverted their position and their influence and had deliberately flouted the teachings of the Holy See about the nature and the constitution of the Catholic Church.  And, when he declared that it is wrong to debate a point already decided by the Holy Father after that decision has been published in his "Acta," he was taking cognizance of and condemning an existent practice.  There actually were individuals who were contradicting papal teachings.  They were so numerous and influential that they rendered the composition of theHumani generis necessary to counteract their activities.  These individuals were continuing to propose teachings repudiated by the Sovereign Pontiff in previous pronouncements.  The Holy Father, then, was compelled by these circumstances to call for the cessation of debate among theologians on subjects which had already been decided by pontifical decisions published in the "Acta."

The kind of theological teaching and writing against which the encyclical Humani generis was directed was definitely not remarkable for its scientific excellence.  It was, as a matter of fact, exceptionally poor from the scientific point of view.  The men who were responsible for it showed very clearly that they did not understand the basic nature and purpose of sacred theology.  For the true theologian the magisterium of the Church remains, as the Humani generis says, the immediate and universal norm of truth.  And the teaching set forth by Pope Pius IX in his Tuas libenter is as true today as it always has been.

But when we treat of that subjection by which all Catholic students of speculative sciences are obligated in conscience so that they bring new aids to the Church by their writings, the men of this assembly ought to realize that it is not enough for Catholic scholars to receive and venerate the above-mentioned dogmas of the Church, but [they ought also to realize] that they must submit to the doctrinal decisions issued by the Pontifical Congregations and also to those points of doctrine which are held by the common and constant agreement of Catholics as theological truths and conclusions which are so certain that, even though the opinions opposed to them cannot be called heretical, they still deserve some other theological censure.[12]

It is definitely the business of the writer in the field of sacred theology to benefit the Church by what he writes.  It is likewise the duty of the teacher of this science to help the Church by his teaching.  The man who uses the shoddy tricks of minimism to oppose or to ignore the doctrinal decisions made by the Sovereign Pontiff and set down in his "Acta" is, in the last analysis, stultifying his position as a theologian(The doctrinal Authority of Papal allocutions.)

Are there any further questions about the binding nature of what a true and legitimate Successor of Saint Peter places in the Acta Apostolicae Sedis?

Monsignor Joseph Clifford Fenton denounced "the shoddy tricks of minimism to ignore the doctrinal decisions made by the Sovereign Pontiff and set down his his 'Acta'."

The same shoddy tricks of minimism that were being used by the likes of Father John Courtney Murray, S.J., and the "new theologians," including Father Joseph Ratzinger, in the 1950s that prompted Pope Pius XII to issue Humani Generis, August 12, 1950, have been employed for the past forty years or more by those seeking to claim the absolutely nonexistent ability to ignore and/or refute the teaching of men they have recognized to be a true and legitimate Successor of Saint Peter. I know. I contributed to that literature for a while. I was wrong. So are those who persist in their willful, stubborn rejection of the binding nature of all that is contained in the Universal Ordinary Magisterium of the Catholic Church even though if not declared infallible in a solemn manner.

Writing in 1949, a year before Pope Pius XII issued Humani Generis and seven years before his commentary on the binding authority of papal allocutions, Monsignor Fenton explained that what is contained in the Universal Ordinal Magisterium of Holy Mother Church is to be believed with religious assent, which means that no one has the authority to dissent therefrom:

[Theologians] Vacant and Scheeben make it clear that in speaking of the Decreta (as distinct from the Constitutiones), the Vatican Council definitely included the pronouncements of the various Roman Congregations among those teachings which Catholics are bound in conscience to accept perseveringly. [62] These pronouncements are unquestionably non-infallible statements. They have obviously less authority than those documents which emanate directly from the Holy Father, even when the Vicar of Christ does not intend to use the fullness of his apostolic teaching power. If these decrees of the Roman Congregations are mentioned as doctrinal pronouncements “to be observed” by all of the faithful, then it is perfectly clear that the Vatican Council, speaking as the voice of the entire ecclesia docens, insists that the teachings set forth in papal encyclicals must be accepted sincerely.

The Vatican Council’s exhortation has reference, immediately and directly, to those Constitutiones et Decreta which appeared prior to the promulgation of the Dei Filius and which dealt with doctrine closely connected with the teachings set forth in the Dei Filius. Indirectly however, by reason of the Council’s mode of procedure, it most certainly affirmed the obligation incumbent upon all Catholics of accepting and assenting to the teachings presented to the City of God on earth, even in a non-infallible manner, by the Roman Pontiff. It must be remembered that the Council did not intend to oblige the faithful to accept these pontifical statements by reason of any command contained in the Dei Filius. It simply warned them to be faithful to the obligation already incumbent upon them by reason of the pontifical authority itself. The encyclicals which have appeared since the year 1870 have manifestly just as much claim to be accepted and believed by all the faithful as had the pontifical documents issued prior to that date.

The internal acceptance which Catholics are bound to give to that portion of the Church’s teaching not presented absolutely as infallible is described as a “religious assent.” It is truly religious by reason of its object and of its motives. The Vatican Councl’s conclusion to its ConstitutionDei Filius stresses the religious object of this assent. The faithful are reminded of their obligation to believe the doctrinal pronouncements of the Roman Congregations because these statements denounce and forbid definite errors which are closely connected with “heretical wickedness” and which thus are opposed to the purity of the faith. Teachings that contradict errors of this sort are obviously religious in character since they deal more or less directly with the content of divine revelation, the body of truth which guides and directs the Church of God in its worship.

The letter Tuas libentur, sent on Dec. 21, 1863 by Pope Pius IX to the Archbishop of Munich, stresses in a singularly effective way the religious motivation of the assent Catholics are bound to give to those teachings presented in a non-infallible manner in the Church’s ordinary magisterium. After reminding his readers that the dogma itself can be set forth by the Church’s ordinary magisterium as well as in its solemn judgments, the great Pontiff made the following statement.

Sed cum agatur de illa subiectione, qua ex conscientia ii omnes catholici obstringuntur, qui in contemplatrices scientias incumbunt, ut novas suis scriptis Ecclesiae afferant utilitates, idcirco eiusdem conventus viri recognoscere debent, sapientibus catholicis haud satis esse, ut praefata Ecclesiae dogmata recipiant ac venerentur, verum etiam opus esse, ut se subiciant decisionibus, quae ad doctrinam pertinentes a Pontificiis Congregationibus proferuntur, tum iis doctrinae capitibus, quae communi et constanti Catholicorum consensu retinentur ut theologicae veritates et conclusiones ita certae, ut opiniones eisdem doctrinae capitibus adversae quamquam haereticae dici nequant, tamen aliam theologicam mereantur censuram. [63] (Authority of Papal Encyclicals.)

The passage from Pope Pius IX's Tuas Liberantur that was cited by Monsignor Fenton in 1949, a year before the issuance of Humani Generis by Pope Pius XII that prompted him, Monsignor Fenton, to explicate once again on the matter as he, as noed above, applied the teaching of Human Generis to papal allocutions and all other pronouncements recorded in the Acta Apostolicae Sedis, was preceded by another paragraph that is just as important to demonstrate the fallacy of "rejecting" the teaching of the Universal Ordinary Magisterium while claiming to "recognize" a man to be a true and legitimate Successor of Saint Peter:

While, in truth, We laud these men with due praise because they professed the truth, which necessarily aries from their obligation to the Catholic faith. We wish to persuade Ourselves that they did not wish to confine the obligation, by which Catholic teachers and writers are absolutely bound, only to those decrees which are set forth by the infallible judgment of the Church as dogmas of faith, to be believed by all. And We persuade Ourselves, also, that they did not wich toe declare that that perfect adhesion to revealed truths, which they recognized as absolutely necessary to attain true progress in the sciences and to refute errors, could be obtained if faith and obedience were only given to the dogmas expessly defined by the Church. For, even if it were a matter concerning that subjection which is to be manifested by an act of divine faith, nevertheless, it would not have to be limited to those matters which have been defined by express decrees of the ecumenical Councils, or of the Roman Pontiffs and of this See, but would have to be extended also to those matters which are handed down as divinely revealed by the ordinary teching power of the whole Church spread throughout the world, and therefore, by universal and ocmmon consent are held by Catholic theologians to belong to faith.

But since it is a matter of subjection by which in conscience all those Catholics are bound who work in the speculative sciences, in order that they may bring new advantages to the Church by their writings, on that account, then, the men of the same convention should recognize that it is not sufficient for learned Catholics to accept and revere the aforesaid dogmas of the Church, but that it is also necessary to subject themselves to the decisions pertaining to doctrine which are issued by the Pontifical Congregations, and also to those forms of doctrine which are held by the common and constant consent of Catholics as theological truths and conclusions, so certain that opinions opposed to these same forms of doctrine, although they cannot be called heretical, nevertheless deserve some theological censure. (Pope Pius IX, "The Conventions of the Theologians of Germany," from the letter Tuas Libenter, to the Archbishop of Munich-Freising, December 21, 1863. 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--referred to as "Denziger," by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 1683-1684, pp. 427-428.)

Unfortunately for those who believe in the resist while recognize position that is just a recrudesence of the Gallican heresy, the One responsible for the formulation of dogma is the Third Person of the Most Blessed Trinity, under Whose infallible protection popes teach the truths of the Catholic at all times, yes, even when not proclaiming something solemnly ex cathedra. Catholics are bound to obey everything proposed by a true and legitimate Successor of Saint Peter without any degree of dissent, reservation or qualification. Monsignor Joseph Clifford Fenton proved that this is so in his scholary treatises cited above.

The fact is that Jorge Mario Bergoglio is the one who is not a Catholic and hence not a true and legitimate Successor of Saint Peter as to claim that Our Lord came to “free” us from the “rigidity” of the “laws” is to say that Holy Mother Church was an instrument of oppression and enslavement prior to the “Second” Vatican Council. It is to say that the Catholic Church and those who defended the Sacred Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ entrusted exclusively to her for Its infallible explication and eternal safekeeping has erred and is not infallible. Bergoglio’s “healthy realism” is simply a way of excusing adherence to error and an unrepentant persistence in Mortal Sin as “realistic” as it is “impossible” to adhere to the totality of the Faith or to be “perfect” in one’s personal conduct.

Our Lord Himself, the Second Person of the Most Blessed Trinity, knew that fallen men would have to defend the Holy Integrity of the Sacred Deposit of Faith even though they are sinners, and He guarded against the manipulation of doctrine by entrusting to Saint Peter and his legitimate successors the charism of infallibility, a charism that reposes as well in Holy Mother Church’s Universal Ordinary Magisterium. Pope Pope Pius XI reminded us that the Catholic Church enjoys a perpetual freedom from error and heresy:

Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. (Pope Pius XI, Quas Primas, December 11, 1925.)

The Catholic Church is incapable of being touched by any kind of error, no less heresy, yes, even in her Universal Ordinary Magisterium:

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

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

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

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is 'the root and womb whence the Church of God springs,' not with the intention and the hope that 'the Church of the living God, the pillar and ground of the truth' will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. (Pope Pius XI,Mortalium Animos, January 6, 1928.)

Jorge Mario Bergoglio’s contention that an adherence to the totality of the Catholic Faith is heretical, thus demonstrating once again that he is the heretic, not the ones he condemns so constantly. He is an antipope. True popes have raised to our altars those who defended the Holy Faith in all of its Holy Integrity. They are our Doctors and Confessors. Many others defended even one point of doctrine with their very blood. Bergoglio thus blasphemes canonized saints for doing what he says is heretical. 

Who says that this is so?

Well, let me bring forth a few witnesses:

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.)

No, “partial credit” does not cut it to retain one's membership in good standing within the maternal bosom of Holy Mother Church:

Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.

Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way."  (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)

Pope Pius XI, writing in Mortalium Animos, January 6, 1928, also rejected any notion of a distinction between "fundamental" and allegedly "non-fundamental" doctrines of the Catholic Faith:

Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith.  (Pope Pius XI, Mortalium Animos, January 6, 1928.)

“Pope Francis” is not the “pope” as it is impossible for a Catholic to adhere to his teaching without defecting from the Catholic Faith as he did in his youth in Argentina.

Yes, it is all or nothing with Catholicism.

It is black and white.

It is yea or nay.

It is “this” or “that.”

It is truth or error.

It is Christ or chaos.

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 Margaret of Scotland, pray for us.

Saints Primus and Felician, pray for us.

Saint Barnabas, pray for us.