Jorge Mario Bergoglio is the head of a horrific false sect, one that has sunk so, so rapidly as to defy anyone’s wildest imagination of what he, who was known to be a Uber Jacobin/Bolshevik during his years as the conciliar “archbishop” of Buenos Aires, Argentina, would do as the successor to Joseph Alois Ratzinger/Benedict XVI in the immediate aftermath of his “election” on Wednesday, March 13, 2013. The forces of darkness that have long lurked within the shadows of the counterfeit church of conciliarism have been emboldened to celebrate openly and in unmistakably clear terms on a universal level what they had been doing on the national and local levels without much, if any, interference from Vatican overlords.
Indeed, the promotion of the foulest kinds of sins against Holy Purity, including sodomy itself and all of its related pestilential vices and practices, are now being “blessed” openly without fear of “papal” reproof. A Dutch "bishop," one of many whose ultra-revolutionary predecessors, many of whom were true bishops, published a “catechism” in 1966 that was so rife with heresy that a special Commission of Cardinals on the Dutch Catechism was created to study its contents is going so far as to bless practicing sodomites on the Feast of the Nativity of Saint John the Baptist, Saturday, June 24, 2017. There will be no special “commission” appointed by Jorge Mario Bergoglio, who is letting the universal practices of his false religious sect be established at the local level by like-mind agents of the devil.
Although this is not being endorsed at the "national" level by the conciliar "bishops" of The Netherlands as I had believed erroneously when this commentary was first posted, what is different about this upcoming horror is that, unlike “blessings” to sodomites given on ad hoc level, including one that took place in Vienna, Austria, on February 14, 2007 (see Bankrupt Faith, Bankrupt Worship, Bankrupt Period), is that everyone involved knows that "Pope Francis" is fully supportive of these efforts. The conciliar revolutionaries have been so successful in breaking down the any kind of natural revulsion that a Catholic should have about such an exercise that they know there will be few “public relations” repercussions save for some complaints about stodgy, closed-in-on-themselves Pelagians and Pharisees. What should prompt an ordinary Catholic to make reparation for such an offense to God has become an occasion of jubilant celebration and thanksgiving.
Similarly, most of the world’s one billion Catholics who are attached to the structures of the counterfeit church of conciliarism have grown so accustomed to the endless praise that conciliar “popes,” “bishops,” priests/presbyters and consecrated religious have heaped upon false religions and their adherents, whether in general or during ecumaniacal “prayer” services that they have come to believe that Catholicism is just one of many religions, each of which serves God and pleases Him in its own way. Most of them would recoil at any suggestion that Catholicism is the one and only true religion and that all other religions serve the devil and are no means of sanctification or salvation in the slightest.
Thus it is that they have become inured to events such as the one that took place on Saturday, June 3, 2017, as Catholic “charismatics” and Protestant Pentecostalists gathered as fellow “believers,” each of which is said to be following the “Holy Spirit” as he directs them according to their own individual sentiments and “inspirations.”
This is no minor matter as Protestant Penecostalism has been virulently anti-Catholic from its beginnings here in the United States of America near the end of the Nineteenth Century. That the conciliar revolutionaries have been able to effect something of a rapprochement with these “spirit loving” individualists and rationalists is a feat that could have been accomplished only with the help and “inspiration” of the adversary and his minions.
To wit, Jorge Mario Bergoglio specifically heaped praise upon “pastor” Giovanni Trettino when the former addressed the gathering of hand-waving and gesticulating babblers of nonsense five days ago:
Today, we chose to gather here, in this place—Pastor Traettino said it—because here, during the persecutions Christians were martyred for the amusement of those who were looking on. Today, there are more martyrs than yesterday! Today, there are more Christian martyrs. Those who kill Christians, before killing them do not ask them: Are you Orthodox? Are you Catholic? Are you Evangelical? Are you Lutheran? Are you Calvinist?” No. “Are you Christian?” – “Yes”: they are slaughtered, immediately. Today there are more martyrs than in the early times. And this is ecumenism of blood: it unites the witness of our martyrs today. Christian blood is being shed in different parts of the world! Today, Christian unity is more urgent than ever, united by the work of the Holy Spirit, in prayer and in action for the weakest – walk together, work together, love one another, love one another. And together try to explain the differences, to come to agreement, but on the way! If we stay still, without walking, we will never be in agreement. This is so, because the Spirit wants us on the way. (Jorge Turns God the Holy Ghost into the Originator of False Ecumenism.)
Before commenting on this passage, perhaps it would be good to remember that it was to “pastor” Giovanni Trettino that “Pope Francis” apologized when the latter visited the former’s “church” in Caserta, Italy, on July 28, 2014:
Christians who are still – this is harmful, because what is still, which doesn’t walk, is corrupted. Like still water, which is the first water to be corrupted, water that doesn’t run … There are Christians who confuse walking with “turning.” They are not “walkers,” they are errant and turn here and there in life. They are in a labyrinth, and wander, wander there … They are lacking the parrhesia, the audacity to go forward; they are lacking hope. Christians without hope turn in life; they are not capable of going forward. We are secure only when we walk in the presence of the Lord Jesus. He illumines us; He gives us his Spirit to walk well.
I think of Abraham’s grandson Jacob. He was tranquil, there, with his children. However, at a certain point famine arrived, and he said to his children, to his eleven children, ten of whom were guilty of betrayal, for having sold their brother: Go to Egypt , go there and buy food, because we have money but we don’t have food. Take the money and buy there, where it is said there is food.” And they began their journey, but instead of finding food, they found their brother! And this is very beautiful!
When one walks in God’s presence, there is this fraternity. When, instead, we are still, when we look too much to one another, there is another way … which is bad, bad! -- the way of gossip. And we begin to say, “but you, don’t you know?” “No, no, I’m not for you. I’m for this and that …” “I am for Paul,” “I am for Appollos,” “I am for Peter.” And so we begin, and so from the first moment division began in the Church. And it isn’t the Holy Spirit who creates division! He does something that is quite similar to it, but not division. It’s not the Lord Jesus who creates division! He who creates division is in fact the Envious One, the king of envy, the father of envy: the sower of darnel, Satan. He interferes in communities and creates divisions, always! From the first moment, from the first moment of Christianity, this temptation was in the Christian community. “I belong to this one,” I belong to that one.” “No! I am the Church, you are a sect.” And so the one who wins over us is him, the father of division – not the Lord Jesus who prayed for unity (John 17), he prayed! (Address to Pentecostal Community in Caserta.)
Bergoglio believes that Protestant sects enjoy the favor of God merely because that have come to existence. It does not matter to him that each false religion is based on a rejection of some or all of the articles contained in the Sacred Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to His Catholic Church for their eternal safekeeping and infallible explication. Bergoglio believes that the ones who cause division are the stupid Catholics who believe that the Catholic Church is the true Church. He does not believe that false religions are the work of the devil, who desires to lead people away from the Barque of Saint Peter and thus from the life-giving fountain of eternal salvation and the means (Sanctifying Grace) to achieve it.
The false “pontiff’s” oft-repeated invocation of the words of Our Lord at the Last Supper for the unity of the Apostles is a deliberate misrepresentation of what He meant. Alas, this misrepresentation is at the heart of the whole movement of false ecumenism, something that Pope Pius XI saw and condemned in no uncertain terms in Mortalium Animos, January 6, 1928:
7. And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Bergoglio really does believe that the Catholic Church “erred” by “corrupting the original reigion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it,” and he has more than amply demonstrated that he believes that Protestant ministers and Orthodox bishops are his equals. The way to achieve “unity” is not to demand the unconditional conversion of non-Catholics to the one true Church but by means of “reconciled diversity” wherein doctrinal divisions are put aside in favor of a “spiritual ecumenism” of the heart.
Even though the matter of “reconciled diversity” was discussed in part one of this commentary it is instructive to see that Bergoglio’s addresses in Caserta, Italy, on July 28, 2014, and in Rome on June 3, 2017, bear remarkable similarities to each other:
Consider these two passages:
What does the Holy Spirit do? I said he does something else, which perhaps one might think is division, but it isn’t. The Holy Spirit creates “diversity” in the Church. The First Letter to the Corinthians, chapter 12. He creates diversity! And this diversity is truly very rich, very beautiful. But then, the Holy Spirit himself creates unity, and so the Church is one in diversity. And, to use the word of an Evangelical whom I love very much, a “reconciled diversity” by the Holy Spirit. He creates both things: He creates the diversity of charisms and then He creates the harmony of charisms. Therefore, the early theologians of the Church, the early Fathers – I am speaking of the 3rdor 4thcentury – said: “The Holy Spirit is harmony,” because He creates this harmonious unity in diversity.
We are in the age of globalization, and we wonder what globalization is and what the unity of the Church would be: perhaps a sphere, where all points are equidistant from the center, all are equal? No! This is uniformity. And the Holy Spirit does not create uniformity! What figure can we find? We think of the polyhedron: the polyhedron is a unity, but with all different parts; each one has its peculiarity, its charism. This is unity in diversity. It is on this path that we, Christians, do what we call with the theological name of ecumenism. We try to have this diversity become more harmonized by the Holy Spirit and become unity. We seek to walk in the presence of God to be irreproachable. We seek to find the nourishment of which we are in need to find our brother. This is our way, this is our Christian beauty! I refer to what my beloved brother said at the beginning. (Address to Pentecostal Community in Caserta.)
Many have come from different parts of the world and the Holy Spirit has gathered us to establish bonds of fraternal friendship, which encourage us on the path towards unity, unity for the mission: not to be still, no! — for the mission, to proclaim that Jesus is the Lord, to proclaim the Good News to all peoples! To show that peace is possible. It is not so easy to demonstrate to today’s world that peace is possible, but in Jesus’ name we can show with our witness that peace is possible! But it is possible if we are in peace among ourselves. If we accentuate the differences, we are at war among ourselves and we cannot proclaim peace. Peace is possible beginning from our confession that Jesus is the Lord and by our evangelization on this path. It is possible. While showing that we have differences – but this is obvious, we have differences –, but that we desire to be a reconciled diversity. See, we must not forget this word but say it to all: reconciled diversity — and this word is not mine, it is not mine. It is of a Lutheran brother – reconciled diversity.
What was I saying about Jorge being a broken record? (I know that this allusion is dated. However, I much prefer vinyl records and phonographs to compact discs and their players.) Heretics really say nothing new, and the conciliar revolutionaries have said nothing new in the past fifty-fifty years that had not been condemned by our true popes, the fathers of the [First] Vatican Council and, at times, the Holy Office, in the century before the beginning of the first session of the “Second” Vatican Council on October 11, 1962, the Feast of the Divine Maternity of the Blessed Virgin Mary, under the direction of the first in the current line of antipopes, Angelo Giuseppe Roncalli/John XXIII.(Jorge Turns God the Holy Ghost into the Originator of False Ecumenism.)
False Ecumenism Stands Condemned by the Authority of the Catholic Church
Indeed, was one hundred years before the beginning of the third session of the “Second” Vatican Council on September 14, 1964, the Feast of the Dedication of the Church of Saint Michael the Archangel, which met under the direction of Giovanni Battista Enrico Antonio Maria Montini/Paul VI (I think that I have milked the “Paul the Sick” moniker for long enough), that the Holy Office issued a decree on the Unity of the Church to condemn efforts by Catholics in England to seek effect “unity” with heretical and schismatic Anglican sect:
885 Dz 1685 It has been made known to the Apostolic See that some Catholic laymen and ecclesiastics have enrolled in a society to "procure" as they say, the unity of Christianity, established at London in the year 1857, and that already many journalistic articles have been published, which are signed by the names of Catholics approving this society, or which are shown to be the work of churchmen commending this same society.
But certainly, I need not say what the nature of this society is, and whither it is tending; this is easily understood from the articles of the newspaper entitled THE UNION REVIEW, and from that very page on which members are invited and listed. Indeed, formed and directed by Protestants, it is animated by that spirit which expressly avows for example, that the three Christian communions, Roman Catholic, Greek schismatic, and Anglican, however separated and divided from one another, nevertheless with equal right claim for themselves the name Catholic. Admission, therefore, into that society is open to all, wheresoever they may live, Catholics, Greek-schismatics, and Anglicans, under this condition, however, that no one is permitted to raise a question about the various forms of doctrine in which they disagree, and that it is right for each individual to follow with tranquil soul what is acceptable to his own religious creed. Indeed, the society itself indicates to all its members the prayers to be recited, and to the priests the sacrifices to be celebrated according to its own intention: namely, that the said three Christian communions, inasmuch as they, as it is alleged, together now constitute the Catholic Church, may at some time or other unite to form one body. . . .
2886 Dz 1686 The foundation on which this society rests is of such a nature that it makes the divine establishment of the Church of no consequence. For, it is wholly in this: that it supposes the true Church of Jesus Christ to be composed partly of the Roman Church scattered and propagated throughout the whole world, partly, indeed, of the schism of Photius, and of the Anglican heresy, to which, as well as to the Roman Church, "there is one Lord, one faith, and one baptism" (cf. Ep 4,5).
2887 Surely nothing should be preferable to a Catholic man than that schisms and dissensions among Christians be torn out by the roots and that all Christians be "careful to keep the unity of the Spirit in the bond of peace" (Ep 4,3). . . . But, that the faithful of Christ and the clergy should pray for Christian unity under the leadership of heretics, and, what is worse, according to an intention, polluted and infected as much as possible with heresy, can in no way be tolerated.
2888 The true Church of Jesus Christ was established by divine authority, and is known by a fourfold mark, which we assert in the Creed must be believed; and each one of these marks so clings to the others that it cannot be separated from them; hence it happens that that Church which truly is, and is called Catholic should at the same time shine with the prerogatives of unity, sanctity, and apostolic succession. Therefore, the Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations, particularly in that unity whose beginning, root, and unfailing origin are that supreme authority and "higher principality''* of blessed PETER, the prince of the Apostles, and of his successors in the Roman Chair. No other Church is Catholic except the one which, founded on the one PETER, grows into one "body compacted and fitly joined together" (Ep 4,16) in the unity of faith and charity. . . .
Dz 1687 Therefore, the faithful should especially shun this London society, because those sympathizing with it favor indifferentism and engender scandal. ( Denziger, pp, Also found at:http://www.clerus.org/bibliaclerusonline/en/dxm.htm.)
Everything about “ecumenism” taught by the “Second” Vatican Council and the postconciliar “popes” had been condemned in this declaration, which came six years after Pope Pius IX’s apostolic letter, Iam Vos Omnes, September 13, 1868, to Protestants a year in advance of the [First] Vatican Council to urge them to convert to the true Faith.
Yet it is that the conciliar “popes” quite indeed have referred to the Anglican, Roman and Greek “traditons” as all having equal weight before the true God of Divine Revelation in carrying out the mission that the Second Person of the Most Blessed Trinity, Our Blessed Lord and Saviour Jesus Christ, entrusted exclusively to His Catholic Church.
Consider the following passage from an exhortation delivered by Karol Josef Wojtyla/ “Saint John Paul II” on May 29, 1982, at Canterbury Cathedral in which he referenced the work of Anglicans as equal partners with the conciliar revolutionaries, Protestants (who the conciliarists believe constitute a different “tradition” than Anglicanism) and the Orthodox:
2. On the feast of Pentecost last year  Catholics and Anglicans joined with Orthodox and Protestants, both in Rome and in Constantinople, in commemorating the First Council of Constantinople by professing their common faith in the Holy Spirit, the Lord and Giver of life. Once again on this vigil of the great feast of Pentecost, we are gathered in prayer to implore our heavenly Father to pour out anew the Holy Spirit, the Spirit of Christ, upon his Church. For it is the Church which, in the words of that Council’s Creed, we profess to be the work par excellence of the Holy Spirit when we say “we believe in one, holy, catholic and apostolic church”. (Ecumenical Celebration Canterbury Cathedral, May 29, 1982.)
Wojtyla/John Paul II believed that the heretical sects are simply difference expressions of the “one holy, Catholic and apostolic church.” This is rather interesting since the Anglican “tradition” goes back to the lecherous, drunkard, murderous tyrant named King Henry VIII, the Protestant “tradition” goes back to the lecherous, drunkard Father Martin Luther, O.S.A., and the Orthodox sects, whose liturgies arose when its bishops were united with the Successor of Saint Peter, go back to the heretic Photius. Everything that Wojtyla/John Paul II preached in a cathedral stolen from the Catholic Church by heretics and political opportunists nearly five centuries ago had been condemned by Pope Pius IX, the Holy Office and by Pope Pius XI (Mortalium Animos, January 6, 1928.)
A similar elegy of praise for the Anglicans was delivered in Westminster Abbey by the supposed “restorer of tradition,” Joseph Alois Ratzinger/Benedict XVI, on Friday, September 17, 2010, the Feast of the Impression of the Stigmata on Saint Francis of Assisi:
Our commitment to Christian unity is born of nothing less than our faith in Christ, in this Christ, risen from the dead and seated at the right hand of the Father, who will come again in glory to judge the living and the dead. It is the reality of Christ’s person, his saving work and above all the historical fact of his resurrection, which is the content of the apostolic kerygma and those credal formulas which, beginning in the New Testament itself, have guaranteed the integrity of its transmission. The Church’s unity, in a word, can never be other than a unity in the apostolic faith, in the faith entrusted to each new member of the Body of Christ during the rite of Baptism. It is this faith which unites us to the Lord, makes us sharers in his Holy Spirit, and thus, even now, sharers in the life of the Blessed Trinity, the model of the Church’s koinonia here below. (Ecumenanical Travesty, Westminster Abbey, Westminster, England, September 17, 2010.)
In other words, “Christian unity” does not yet exist.
Jorge Mario Bergoglio was simply carrying out the conciliar “tradition” of false ecumenism when he spoke to the Catholic charismatics and Protestant Pentecostalists on Saturday, June 3, 2017, and this tradition is from hell itself and those who have propagated in the past and who do so at present have defied the plain teaching of the Catholic Church on the necessity of non-Catholics converting to her maternal bosom.
This necessity was explained in great detail by the late Monsignor Joseph Clifford Fenton in a book everyone who reads this site should obtain, The Catholic Church and Salvation as he discoursed on the meaning of the following section from an allocution delivered by Pope Pius IX on December 9, 1854, Singulari Quadam:
We have learned with grief that another error, not less melancholy, is introduced into certain parts of the Catholic world, and has taken possession of the souls of many Catholics. Carried away with a hope for the eternal salvation of those who are out of the true Church of Christ, they do not cease to inquire with solicitude what shall be the fate and the condition after death of men who are not submissive to the Catholic faith. Seduced by vain reasoning they make to these questions replies conformably to that perverse doctrine. Far from Us, Venerable Brothers, to lay claim to put limits to the Divine mercy, which is infinite! Far from Us to scrutinize the counsels and mysterious judgments of God, unfathomable depth where human thought cannot penetrate ! But it belongs to the duty of Our Apostolic office to excite your Episcopal solicitude and vigilance to make all possible efforts to remove from the minds of men the opinion, as impious as it is fatal, according to which people can find in any religion the way of eternal salvation. Employ all the resources of your minds and of your learning to demonstrate to the people committed to your care that the dogmas of the Catholic faith are in no respect contrary to the Divine mercy and justice. Faith orders Us to hold that out of the Apostolic Roman Church no person can be saved, that it is the only ark of salvation, and that whoever will not enter therein shall perish in the waters of the deluge.
On the other hand it is necessary to hold for certain that ignorance of the true religion, if that ignorance be invincible, is not a fault in the eyes of God. But who will presume to arrogate to himself the right to mark the limits of such an ignorance, holding in account the various conditions of peoples, of countries, of minds, and of the infinite multiplicity of human things? When delivered from the bonds of the body, we shall see God as He is, we will comprehend perfectly by what admirable and indissoluble bond the divine mercy and the divine justice are united; but as long as we are upon the earth, bent under the weight of this mortal mass which overloads the soul, let us hold firmly that which the Catholic doctrine teaches us, that there is only one God, one Faith, one Baptism; to seek to penetrate further is not permitted.
However, as charity demands, let us pour out before God incessant prayers, in order that, from all parts, all the nations may be converted to Christ; let us labor, as much as it is in us, for the common salvation of men. The arms of the Lord are not shortened, and the gifts of the heavenly grace are never wanting to those who sincerely wish for them, and who beg for the assistance of that light. These truths should be deeply engraved on the minds of the Faithful, that they may not suffer themselves to be corrupted by false doctrines, the object of which is to propagate indifference in matters of religion, an indifference that we see growing up, and spreading itself on all sides, to the loss of souls.
Do you, Venerable Brothers, oppose with force and constancy the principal errors by which the Church is attacked in our days, and which “We have just explained ; in order to combat and destroy them, it is necessary to have Ecclesiastics who will aid you in this labor. Our joy is great to see the Catholic Clergy neglect nothing, shrink from no fatigue to accomplish its duties superabundantly. Neither length of voyages, nor their dangers, nor fear of the inconveniences which are inseparable from them, can hinder them from traversing continents and seas to proceed to the most distant regions in order to procure for the barbarous nations which inhabit them the benefits of humanity and the Christian law. (Pope Pius IX, Singuarli Quadam, December 9, 1854. As found at: Novus Ordo Watch: Singulari Quadam.)
Pope Pius IX condemned in very forceful terms the very errors that have been propagated by the counterfeit church of conciliarism since the issuance of Unitatis Redintegratio (Decree on Ecumenism), on November 21, 1964, the Feast of the Presentation of the Blessed Virgin Mary, which was passed by the bishops at the “Second” Vatican Council with only eleven dissenting votes out of 2,148 cast (see Timeline and Facts of the "Second" Vatican Council.)
Monsignor Fenton explained the section above from Singulari Quadam as follows:
The act of divine faith is entirely requisite in order that a man may be converted to Our Lord, in whom alone salvation is to be found. It was of “Our Lord Jesus Christ of Nazareth” that St. Peter said: “Neither is there salvation in any other. For there is no name under heaven given to men, whereby we must be saved.” (Acts 4: 12.)
Pope Pius IX put forward this prayer and work incumbent upon the Bishops of the Catholic Church as something which was to be done out of charity. It is, indeed, essentially the work of this virtue. Charity is the supernatural love of friendship for God, a love which necessarily carries with it the love of our neighbor based on this affection for God. The love of friendship for God necessarily involves a sincere will to do His will. Now, it is the will of God that all men be saved. In the First Epistle to Timothy we read of God our Saviour that He “will have all men to be saved and to come to the knowledge of the truth.” (1 Timothy 2: 12.)
Objectively, then, a person is doing the work of charity when he works and prays to bring his fellow men to accept divine public revelation, to enter and to remain in the true supernatural kingdom of God on earth, and to prepare for the possession and enjoyment of the Beatific Vision. The obligation to do this work is all the more incumbent upon the men Our Lord has made responsible for the spiritual well-being their fellows, the members of the apostolic college. The Bishops of the Catholic Church, under the leadership of the Bishop of Rome, the successor of St. Peter, constitute this apostolic college. Justice as well as charity demands that these men work and pray for the accomplishment of this end as powerfully as they can. This is the obligation of which Pope Pius IX spoke in the Singulari quadam. (Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, pp, 52-53.)
Jorge Mario Bergoglio is thus simply the latest of the conciliar “popes” who have blasphemed God by reaffirming adherents of false religions in their falsehoods that are despite all of their vehement and repeated protestations to the contrary notwithstanding, have given rise to the acceptance of religious indifferentism among Catholics and to a de facto belief in the heresy “universal salvation.”
Monsignor Fenton explained Pope Pius IX’s intention was to combat religious indifference and its concomitant offshoot, universal salvation:
Behind the errors which Pope Pius IX was fighting in his allocution was the vague notion that salvation was in some way independent of the efforts of the Catholic Church and of its hierarchy. The religious indifference which was spreading throughout the world a century ago and which was directly or indirectly affecting some of the Catholic people themselves tried to make it appear that in some way or another salvation was due to men by the very fact that they were human beings, descendants of Adam and Eve. To counter the vicious influence of this indifference, Pope Pius XI recalled to the minds of the Bishops of the Church the fact that salvation was something meant to come to men through the power of those Bishops’ own work and prayers (Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, p; 50.)
The counterfeit church of conciliarism, headed “collegially by its false “popes” and “bishops,” have been all about spreading the very errors condemned by Pope Pius IX in Singulari Quadam, Iam Vos Omnes and Quanto Confuciamur Moerore (as well as by the Holy Office under his own direction).
Monsignor Fenton discussed Pope Pius IX’s firm understanding that it was his solemn duty as Successor of Saint Peter to exhort men to enter and to remain in their only means of salvation, the Catholic Church:
Essential to this task is an effort to bring men to enter and to remain within the true Church. The Holy Father had already recalled the fact that it is a dogma of divine faith that no one will attain salvation outside the Catholic Church. It would be worse than idle to imagine that one could work for the salvation of men without trying to influence them to enter and to stay within the Mystical Body of Jesus Christ.
Thus, in the final paragraph of the section of the Singulari quadam that deals with the necessity of the Catholic Church, the Holy Father recalls the intimate connection between this dogma and the missionary nature of the Church itself. The Catholic Church, by reason of that charity which forms the crowning part of what the old theologians designated as the inward or spiritual bond of unity within it, has no choice but to work with all the force at its command to influence men to come and to dwell within it that they may attain the eternal joys of the Beatific Vision. The Holy Church works necessarily and always for the glory of God, to be achieved in the salvation of those souls for whom Our Lord died on the Cross. By God’s institution, and definitely not by reason of any move on the part of the Church as such, eternal salvation is available only to those who die in some manner “within” the Catholic Church. Hence, in working to achieve its ultimate objective, the Church necessarily and always seeks the means requisite for the attainment of that objective.
Within this same paragraph is one of the most profound observations on the subject of the Church’s necessity for salvation to be found in any pontifical document. After insisting on the duty of the Bishops of the Catholic Church to do all in their power to bring about the common salvation of men, the Sovereign Pontiff reminded his hearers that “the hand of the Lord is not shortened, and the gifts of heavenly grace will never be wanting to those who sincerely wish and pray to be comforted by this light.” Thus he taught that the work of salvation and the work of conversion to the Catholic Church are definitely labors of divine grace. The apostolic worker for Our Lord need fancy that the effects of this work will depend ultimately merely, or even principally, upon his own powers and initiative.
Those who are summoned into that Church within which alone salvation is to be found are called, first of all, by grace itself. If they correspond with that grace, and sincerely will (even though only implicitly) entrance into the Church, and if they express that will or intention in the infallibly effective act of Christian prayer, God will grant them both entrance into the Church and the salvation which they desire.
It must be understood that the influence of the actual grace which God in His mercy bestows upon men is always in the direction of the attainment of the Beatific Vision. The man who has not the virtue of divine faith and who is in the state of sin is led by the force of grace to make an act of faith to fear God, to hope for Him as his own good to be enjoyed forever, to begin to love Him, and thus to turn against sin by that penance which comes before baptism, to resolve to amend his life, and to be baptized, and thus to enter the true Church. Once a man is within the Church and in the state of sanctifying grace, the force of divine grace urges him on to an ever-increasing perfection, which involves an ever-increasing intensity of charity. If a man continues to correspond with these graces, he will ultimately attain to eternal salvation.
Should he sin after the reception of baptism, the direction of the force of grace is toward the reception of absolution in the sacrament of penance, and, of course to contrition, confession, and satisfaction which belong to the sacrament. In every case the impulse of actual grace leads a man to salvation and to the means requisite for the attainment of salvation which the man upon whom the grace is working has not as yet employed or possessed. For a man who is entirely and essentially “outside” the Church, the force of divine grace will influence him toward entrance into this society.
Correspondence to divine grace, which has brought a man to believe in God and to hope in Him, and will lead him to pray to God for the gift of salvation and for the means necessary to salvation which the man does not yet enjoy. Now, prayer which is offered for one’s own salvation and for the gifts which are requisite for the attainment of that salvation is infallibly efficacious when it is sincere, pious, and persevering. Thus, even when a man dies before he is actually able to become a member of the Church through the reception of baptism or through canonical reconciliation with the Church, his sincere, persevering, and pious prayer for salvation and for entrance into this society will be answered by God. Contrary to the insinuations and the statements of the indifferentists against which the Singulari quadam was directed, God is not being outdone in his generosity by any of His creatures. Those who correspond with the graces He offers them will receive the answer to their prayers.
This, then, is the teaching which Pope Pius IX insisted that the Bishops of the Catholic Church should give to their people, in order to keep out of the minds of those people the false doctrines which could ruin their spiritual which could ruin their spiritual lives.
The Singulari quadam brings out the following teachings much more clearly and explicitly than previous ecclesiastical declarations on the necessity of the Church for salvation had done:
(1) It is a ruinous error to imagine that one can have grounds of hope that people now dead, and who had not entered the Church in any way during the course of their lives, are saved.
(2) The dogma that there is no salvation outside the Catholic Church is in no way opposed to the truth that God is all-merciful and all-just.
(3) The doctrine that no one is saved outside the Catholic Church is a truth revealed by God through Jesus Christ, and a truth which all men must believe with the assent of divine faith. It is a Catholic dogma.
(4) Invincible ignorance, of the true Church or of anything else, is not considered by God as a sin. The dogma that there is no salvation outside the Catholic Church in no way implies that invincible ignorance is sinful.
(5) It is an impious and deadly error to hold that salvation may be attained in any other religion.
(6) It is not within the field either of our competence or of our rights to search out the way in which God’s mercy and His justice operate in any given case of a person ignorant of the true Church or of the true religion. We shall see how these divine attributes have operated in the light of the Beatific Vision itself.
(7) God is never outdone in generosity. The person who tries to come to Him will never be forsaken. As a matter of fact, the movement towards God, like all good things, originates from God Himself. ((Monsignor Joseph Clifford Fenton, The Catholic Church and Salvation In Light of the Recent Pronouncements of the Holy See, published in 1958 and reprinted in 2006 by Seminary Press, Round Top, New York, pp, 52-56.)
Monsignor Fenton made all of the distinctions demanded by authentic Catholic theology. The conciliar revolutionaries, including, of course, Jorge Mario Bergoglio, do not believe that there is any necessity of exhorting non-Catholics to convert to the Catholic Church as they believe that the “Church of Christ” is larger than she is. Bergoglio has been particularly open in his rejection of seeking converts to the Catholic Faith, thus betraying him as an enemy of the sanctification and salvation of souls, not as their shepherd of “mercy.”
There is little else that needs to be written at this juncture. However, as I stated at the beginning of part one of this two-part series, there are times when it is useful to demonstrate the fact that the conciliar revolutionaries possesseth not the Catholic Faith. They are spiritual robber barons and have no authority to speak in the name of the Catholic Church as they have expelled themselves from her maternal bosom by their belief and public profession of the very errors and heresies condemned in the century preceding the “Second” Vatican Council.
As always, we fly unto Our Lady, especially through her Most Holy Rosary as the consecrated slaves of her Divine Son through own Sorrowful and Immaculate Heart, to send us the graces that we need to persevere as members of the Catholic Church until we breathe our last breath. Moreover, we ask Our Lady to help others among our relatives, friends and acquaintances, most especially those among them from whom we are estranged over the true state of the Church Militant in this time of apostasy and betrayal, to see the truth and then to have the courage to accept it and adhere to it without fear of human respect or temporal loss.
Let us ask Our Lady to live our lives in accord with these prayers offered to her Mystical Spouse, God the Holy Ghost:
O Holy Spirit, Creator, mercifully assist Thy Catholic Church, and by Thy heavenly power strengthen and establish her against the assaults of her enemies; and by Thy love and grace renew the spirit of Thy servants whom Thou hast anointed, that in Thee they may glorify the Father and His only-begotten Son, Jesus Christ our Lord. Amen ((The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences, approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, Number 288, p. 204.)
O Holy Spirit, divine Spirit of light and love, I consecrate to Thee my understanding, my heart and my will, my whole being for time and eternity. May my understanding be always submissive to Thy heavenly inspirations and to the teachings of the Holy Catholic Church, of which Thou art the infallible Guide; may my heart be ever inflamed with love of God and of my neighbor; may my will be ever conformed to the divine will, and may my whole life be a faithful imitation of of the life and virtues of Our Lord and Saviour Jesus Christ, to whom with the Father and Thee be honor and glory for ever. Amen ((The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences, approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, Number 289. pp. 204-205.)
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.
Saints Primus and Felician, pray for us.