The "Least of Sins"? Saint Alphonsus de Liguori Contra Jorge Mario Bergoglio

This is a brief follow-up to Jorge Mario Bergoglio Evangelizes on Behalf of Dogmatic Evolutionism and Moral Relativism Once Again, which was published on Saturday, September 2, 2023, the Feast of Saint Stephen of Hungary. 

Jorge Mario Bergoglio is nothing but a gigantic rerun machine. Hardly anything he says at this point is new for him, and hardly anything he has ever said is "new" in any sense as he is merely mouthing the tired, shopworn cliches that Protestants have been promoting since October 31, 1517, and that Modernist "theologians" have been promoting for the past one hundred fifty years or so. The Argentine Apostate's recent reaffirmation of the lie that sins of impurity are the "least of sins" has made headlines. However, as is the case with most of the alleged "bombshells" that various internet news sites use as click bait to agitate the masses and drive up their advertising rates, the false "pontiff's" remarks about the "slight" nature of "below the waist" sins is nothing new for him, and it is nothing at all new for moral relativists in general.

Indeed, the prince of dakrness and the master of lies has long tried to convice weak vessels of clay that sins of impurity are not grave and can be engaged in wantonly without fear of Divine justice being visited upon them, and it was to refute this age-old lie of the deceiver that Saint Alphonsus de Ligouri addressed a sermon "On the Vice of Impurity" for the Sixteenth Sunday after Pentecost: :

The man who indulges in impurity is like a person labouring under the dropsy. The latter is so much tormented by thirst, that the more he drinks the more thirsty he becomes. Such, too, is the nature of the accursed vice of impurity; it is never satiated. "As," says St. Thomas of Villanova, “the more the dropsical man abounds in moisture, the more he thirsts; so, too, is it with the waves of eternal pleasures." I will speak Today of the vice of impurity, and will show, in the first point, the delusion of those who say that this vice is but a small evil; and, in the second, the delusion of those who say, that God takes pity on this sin, and that he does not punish it.

First Point. Delusion of those who say that sins against purity are not a great evil.

1. The unchaste, then, say that sins contrary to purity are but a small evil. Like “the so wallowing in the mire" ("Sus lota in volutabro luti” 2 Pet. ii. 22) , they are immersed in their own filth, so that they do not see the malice of their actions; and therefore they neither feel nor abhor the stench of their impurities, which excite disgust and horror in all others. Can you, who say that the vice of impurity is but a small evil can you, I ask, deny that it is a mortal sin? If you deny it, you are a heretic; for as St. Paul says: "Do not err. Neither fornicators, nor adulterers, nor the effeminate, etc., shall possess the kingdom of God." (1 or. vi. 9.) It is a mortal sin; it cannot be a small evil. It is more sinful than theft, or detraction, or the violation of the fast. How then can you say that it is not a great evil? Perhaps mortal sin appears to you to be a small evil? Is it a small evil to despise the grace of God, to turn your back upon him, and to lose his friendship, for a transitory, beastly pleasure? (Saint Alphonsus de Ligouri, Sermon for the Sixteenth Sunday after Pentecost.)

Men such Jorge Mario Bergoglio does deny the immensity of the sin of impurity. Moreover, he even denies that sins of impurity are mortal in nature, not that they believe anyone even commits a Mortal Sin, well, with the exception of perhaps harming the Amazon Rainforest. He is a heretic. Period.

Saint Alphonsus went on to state:

2. St. Thomas teaches, that mortal sin, because it is an insult offered to an infinite God, contains a certain infinitude of malice. "A sin committed against God has a certain infinitude, on account of the infinitude of the Divine Majesty." (S. Thom., 3, p., q. 1, art. 2, ad. 2.) Is mortal sin a small evil? It is so great an evil, that if all the angels and all the saints, the apostles, martyrs, and even the Mother of God, offered all their merits to atone for a single mortal sin, the oblation would not be sufficient. No; for that atonement or satisfaction would be finite; but the debt contracted by mortal sin is infinite, on account of the infinite Majesty of God which has been offended. The hatred which God bears to sins against purity is great beyond measure. If a lady find her plate soiled she is disgusted, and cannot eat. Now, with what disgust and indignation must God, who is Purity itself, behold the filthy impurities by which his law is violated? He loves purity with an infinite love; and consequently he has an infinite hatred for the sensuality which the lewd, voluptuous man calls a small evil. Even the devils who held a high rank in heaven before their fall disdain to tempt men to sins of the flesh.

3. St. Thomas says (lib. 5, de Erud. Princ., c. li.), that Lucifer, who is supposed to have been the devil that tempted Jesus Christ in the desert, tempted him to commit other sins, but scorned to tempt him to offend against chastity.  Is this sin a small evil? Is it, then, a small evil to see a man endowed with a rational soul, and enriched with so many divine graces, bring himself by the sin of impurity to the level of a brute?” Fornication and pleasure," says St. Jerome,” pervert the understanding, and change men into beasts." (In Oseam., c. iv.) In the voluptuous and unchaste are literally verified the words of David;” And man, when he was in honour, did not understand: he is compared to senseless beasts, and is become like to them." (Ps. xlviii. 13.) St. Jerome says, that there is nothing more vile or degrading than to allow oneself to be conquered by the flesh. ” Nihil vilius quam vinci a carne." Is it a small evil to forget God, and to banish him from the soul, for the sake of giving the body a vile satisfaction, of which, when it is over, you feel ashamed?  Of this the Lord complains by the Prophet Ezechiel;” Thus saith the Lord God: Because thou hast forgotten me, and has cast me off behind thy back” (xxiii. 35.) St. Thomas says, that by every vice, but particularly by the vice of impurity, men are removed far from God. “Per luxuriant maxime recedit a Deo." (In Job cap. xxxi.)   

4. Moreover, sins of impurity, on account of their great number, are an immense evil. A blasphemer does not always blaspheme, but only when he is drunk or provoked to anger. The assassin, whose trade is to murder others, does not, at the most, commit more than eight or ten homicides. But the unchaste are guilty of an unceasing torrent of sins, by thoughts, by words, by looks, by complacencies, and by touches; so that, when they go to confession they find it impossible to tell the number of the sins they have committed against purity. Even in their sleep the devil represents to them obscene objects, that, on awakening, they may take delight in them; and because they are made the slaves of the enemy, they obey and consent to his suggestions; for it is easy to contract a habit of this sin. To other sins, such as blasphemy, detraction, and murder, men are not prone; but to this vice nature inclines them. Hence St. Thomas says, that there is no sinner so ready to offend God as the votary of lust is, on every occasion that occurs to him.” Nullus ad Dei contemptum promptior." The sin of impurity brings in its train the sins of defamation, of theft, hatred, and of boasting of its own filthy abominations. Besides, it ordinarily involves the malice of scandal. Other sins, such as blasphemy, perjury, and murder, excite horror in those who witness them; but this sin excites and draws others, who are flesh, to commit it, or, at least, to commit it with less horror.

5. “Totum hominem," says St. Cyprian,” agit in triumphum libidinis." (Lib. de bono pudic.) By lust the evil triumphs over the entire man, over his body and over his soul; over his memory, filling it with the remembrance of unchaste delights, in order to make him take complacency in them; over his intellect, to make him desire occasions of committing sin; over the will, by making it love its impurities as his last end, and as if there were no God. "I made," said Job, “a covenant with my eyes, that I would not so much as think upon a virgin. For what part should God from above have in me?" (xxxi. 1, 2.) Job was afraid to look at a virgin, because he knew that if he consented to a bad thought God should have no part in him. According to St. Gregory, from impurity arises blindness of understanding, destruction, hatred of God, and despair of eternal life.” De luxuria cœcitas mentis præcipitatio, odium Dei, desperatio futuri sæculi generantur." (S. Greg., Mor., lib. 13.) St. Augustine says, though the unchaste may grow old, the vice of impurity does not grow old in them. Hence St. Thomas says, that there is no sin in which the devil delights so much as in this sin; because there is no other sin to which nature clings with so much tenacity. To the vice of impurity it adheres so firmly, that the appetite for carnal pleasures becomes insatiable.” Diabolus dicitur gaudere maxime de peccato luxuriæ, quia est maximæ adhœrentia: et difficile ab eo homo eripi potest; insatiabilis est enim delectabilis appetitus." (1, 2, qu. 73, a. 5, ad. 2.) Go now, and say that the sin of impurity is but a small evil. At the hour of death you shall not say so; every sin of that kind shall then appear to you a monster of hell. Much less shall you say so before the judgment-seat of Jesus Christ, who will tell you what the Apostle has already told you: "No fornicator, or unclean, hath inheritance in the kingdom of Christ and God." (Eph. v. 5.) The man who has lived like a brute does not deserve to sit with the angels.  

6. Most beloved brethren, let us continue to pray to God to deliver us from this vice: if we do not, we shall lose our souls. The sin of impurity brings with it blindness and obstinacy. Every vice produces darkness of understanding; but impurity produces it in a greater degree than all other sins.” Fornication, and wine, and drunkenness take away the understanding." (Osee iv. 11.) Wine deprives us of understanding and reason; so does impurity. Hence St. Thomas says, that the man who indulges in unchaste pleasures, does not live according to reason.” In nullo procedit secundum judicium rationis." Now, if the unchaste are deprived of light, and no longer see the evil which they do, how can they abhor it and amend their lives? The Prophet Osee says, that being blinded by their own mire, they do not even think of returning to God; because their impurities take away from them all knowledge of God.” They will not set their thought to return to their God; for the spirit of fornication is in the midst of them, and they have not known the Lord." (Osee v. 4.) Hence St. Lawrence Justinian writes, that this sin makes men forget God.” Delights of the flesh induced forgetfulness of God." And St. John Damascene teaches that “the carnal man cannot look at the light of truth." Thus, the lewd and voluptuous no longer understand what is meant by the grace of God, by judgment, hell, and eternity.” Fire hath fallen upon them, and they shall not see the sun." (Ps. Ivii. 9.) Some of these blind miscreants go so far as to say, that fornication is not in itself sinful. They say, that it was not forbidden in the Old Law; and in support of this execrable doctrine they adduce the words of the Lord to Osee: “Go, take thee a wife of fornication, and have of her children of fornication." (Osee i. 2.) In answer I say, that God did not permit Osee to commit fornication; but wished him to take for his wife a woman who had been guilty of fornication: and the children of this marriage were called children of fornication, because the mother had been guilty of that crime. This is, according to St. Jerome, the meaning of the words of the Lord to Osee.” Ideirco," says the holy doctor, “Fornicationis appelandi sunt filii, quod sunt de meretrice generati." But fornication was always forbidden, under pain of mortal sin, in the Old, as well as in the New Law. St. Paul says: “No fornicator or unclean, hath inheritance in the kingdom of Christ and of God." (Eph. v. 5.) Behold the impiety to which the blindness of such sinners carry them! From this blindness it arises, that though they go to the sacraments, their confessions are null for want of true contrition; for how is it possible for them to have true sorrow, when they neither know nor abhor their sins?  

7. The vice of impurity also brings with it obstinacy. To conquer temptations, particularly against chastity, continual prayer is necessary.” Watch ye, and pray, that ye enter not into temptation." (Mark xiv. 38.) But how will the unchaste, who are always seeking to be tempted, pray to God to deliver them from temptation? They sometimes, as St. Augustine confessed of himself, even abstain from prayer, through fear of being heard and cured of the disease, which they wish to continue. "I feared," said the saint, "that you would soon hear and heal the disease of concupiscence, which I wished to be satiated, rather than extinguished." (Conf., lib. 8, cap. vii.) St. Peter calls this vice an unceasing sin.” Having eyes full of adultery and sin that ceaseth not." (2 Pet. ii. 14.) Impurity is called an unceasing sin on account of the obstinacy which it induces. Some person addicted to this vice says: I always confess the sin. So much the worse; for since you always relapse into sin, these confessions serve to make you persevere in the sin. The fear of punishment is diminished by saying: I always confess the sin. If you felt that this sin certainly merits hell, you would scarcely say: I will not give it up; I do not care if I am damned. But the devil deceives you. Commit this sin, he says; for you afterwards confess it. But, to make a good confession of your sins, you must have true sorrow of the heart, and a firm purpose to sin no more. Where are this sorrow and this firm purpose of amendment, when you always return to the vomit? If you had had these dispositions, and had received sanctifying grace at your confessions, you should not have relapsed, or at least you should have abstained for a considerable time from relapsing. You have always fallen back into sin in eight or ten days, and perhaps in a shorter time, after confession. What sign is this? It is a sign that you were always in enmity with God. If a sick man instantly vomits the medicine which he takes, it is a sign that his disease is incurable.  

8. St. Jerome says, that the vice of impurity, when habitual, will cease when the unhappy man who indulges in it is cast into the fire of hell. “Infernal fire, lust, whose fuel is gluttony, whose sparks are brief conversations, whose end is hell." The unchaste become like the vulture that waits to be killed by the fowler, rather than abandon the rottenness of the dead bodies on which it feeds. This is what happened to a young female, who, after having lived in the habit of sin with a young man, fell sick, and appeared to be converted. At the hour of death she asked leave of her confessor to send for the young man, in order to exhort him to change his life at the sight of her death. The confessor very imprudently gave the permission, and taught her what she should say to her accomplice in sin. But listen to what happened. As soon as she saw him, she forgot her promise to the confessor and the exhortation she was to give to the young man. And what did she do? She raised herself up, sat in bed, stretched her arms to him, and said: Friend, I have always loved you, and even now, at the end of my life, I love you: I see that, on your account, I shall go to hell: but I do not care: I am willing, for the love of you, to be damned. After these words she fell back on the bed and expired. These facts are related by Father Segneri (Christ. Istr. Bag., xxiv., n. 10.) Oh! how difficult is it for a person who has contracted a habit of this vice, to amend his life and return sincerely to God! O how difficult is it for him not to terminate this habit in hell, like the unfortunate young woman of whom I have just spoken.  

Second Point. Illusion of those who say that God takes pity on this sin.  

9. The votaries of lust say that God takes pity on this sin; but such is not the language of St. Thomas of Villanova. He says, that in the sacred Scriptures we do not read of any sin so severely chastised as the sin of impurity.” Luxuriæ facinus præ aliis punitum legimus." (Serm. iv., Dom. 1, Quadrag.) We find in the Scriptures, that in punishment of this sin, a deluge of fire descended from heaven on four cities, and, in an instant, consumed not only the inhabitants, but even the very stones." And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all things that spring from the earth." (Gen. xix. 24.) St. Peter Damian relates, that a man and a woman who had sinned against impurity, were found burnt and black as a cinder.  

10. Salvian writes, that it was in punishment of the sin of impurity that God sent on the earth the universal deluge, which was caused by continued rain for forty days and forty nights. In this deluge the waters rose fifteen cubits above the tops of the highest mountains; and only eight persons along with Noah were saved in the ark. The rest of the inhabitants of the earth, who were more numerous then than at present, were punished with death in chastisement of the vice of impurity. Mark the words of the Lord in speaking of this chastisement which he inflicted on that sin: “My spirit shall not remain in man for ever; because he is flesh." (Gen. vi. 3.) "That is," says Liranus, "too deeply involved in carnal sins." The Lord added: “For it repenteth me that I made man." (Gen. vi. 7.) The indignation of God is not like ours, which clouds the mind, and drives us into excesses: his wrath is a judgment perfectly just and tranquil, by which God punishes and repairs the disorders of sin. But to make us understand the intensity of his hatred for the sin of impurity, he represents himself as if sorry for having created man, who offended him so grievously by this vice. We, at the present day, see more severe temporal punishment inflicted on this than on any other sin. Go into the hospitals, and listen to the shrieks of so many young men, who, in punishment of their impurities, are obliged to submit to the severest treatment and to the most painful operations, and who, if they escape death, are, according to the divine threat, feeble, and subject to the most excruciating pain for the remainder of their lives. “Thou hast cast me off behind thy back; bear thou also thy wickedness and thy fornications." (Ezec. xxiii. 35.) (Saint Alphonsus de Liguori, Sixteenth Sunday after Pentecost, “On Impurity”.)

This describes the Argentine Apostate with exacting specificity. Jorge Mario Bergoglio's repeated contentions about the slight nature of sins of impurity, couped with his belief that even the nature of what is sinful is dependent upon chaning circumstances, are not at all consonant with the unchanging and unchangeable Catholic Faith, which he will find out at the moment of his Particular Judgment is more than a slight problem.

Bergoglio clearly believes that is “unmerciful” to expect people to obey the precepts of the Divine Positive Law, the Natural Law and the precepts and ecclesiastical ordinances of Holy Mother Church. This false belief denies both the efficacy and sufficiency of the graces won for us by Our Blessed Lord and Saviour Jesus Christ by means of the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the  loving hands of Our Lady she who is the Mediatrix of All Graces, to effect the amendment of the lives of those steeped in what are, objectively speaking, unrepentant Mortal Sins.

To believe as Jorge Mario Bergoglio does is to blaspheme the true God Divine Revelation, the Most Blessed Trinity, and to reaffirm hardened sinners in the belief that is neither possible or necessary to reform their lives, that they are “just fine with God” as they are. To believe as Jorge Mario Bergoglio does, therefore, is to believe as Martin Luther did, namely, that all that is necessary to be saved and to know the “mercy” of Our Lord is to make a profession of faith in His Holy Name on their lips and in their hearts. Nothing else is necessary for salvation, which is why it is good to reiterate once again Martin Luther’s invitation to his “evangelicals” to “sin, and sin boldly” in the belief that they would be “forgiven” the more that they sinned:

Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly.... as long as we are here [in this world] we have to sin.... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day." (Let Your Sins Be Strong: A Letter from Martin Luther to Philip Melancthon. number 99, August 1, 1521)

This is exactly what Jorge Mario Bergoglio and his gaggle of pro-perversity heretics within the counterfeit church of concilairism believe. These men have no horror over the reality that is personal sin.

Such a heretical view of sin and its effects on the soul--and on the entire Church Militant here on the face of this earth--is nothing other than an open invitation to sin, heedless of the ways in which each Actual Sin, whether Mortal or Venial, darkens the intellect, weakens the will and disorders our already disorderly passions more and more. Such a heretical view of sin and its effects on the soul--and on the entire Church Militant here on the face of this earth--denies the simple truth that Mortal Sin does indeed deprive one of the state of Justification, that is, of Sanctifying Grace, making one a mortal enemy of God until he has been reconciled to Him in the Sacred Tribunal of Penance, which was instituted by Our Lord Himself when He spoke these words to the Apostles on Easter Sunday after His Resurrection from the dead:

He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. (John 20: 21-23.) 

Who cares that Martin Luther rejected the truth that Our Blessed Lord and Saviour Jesus Christ instituted the Sacrament of Penance?

Not Jorge Mario Bergoglio has repeatedly disparged any kind of "fear of sin" and the loss of one's eternal salvation. Indeed, it was on January 27, 2017, the Feast of Saint John Chrysostom, that this flaming, blaspheming heretic claimed that it was impossible to keep the commandments perfectly, meaning that one should not fear any sin, including committing a Mortal Sin:

‘Not taking risks, please, no… prudence…’ All the commandments, all of them… Yes, it’s true, but this paralyzes you too, it makes you forget so many graces received, it takes away memory, it takes away hope, because it doesn’t allow you to go forward. And the present of a Christian, of such a Christian, is how when one goes along the street and an unexpected rain comes, and the garment is not so good and the fabric shrinks… Confined souls… This is faintheartedness: this is the sin against memory, courage, patience, and hope. May the Lord make us grow in memory, make us grow in hope, give us courage and patience each and free us from that which is faintheartedness, being afraid of everything…  Confined souls in order to save ourselves. And Jesus says: ‘He who wills to save his life will lose it.’” (Fear of Everything--the "sin" that paralyes Christians.)

Yes, “Pope Francis” believes that those who are concerned about saving their souls will lose their life, thus twisting Our Blessed Lord and Saviour Jesus Christ’s admonition for us not to seek to preserve our physical life and/or to seek the favor and esteem of others in order to curry favor with the world. Our Lord exhorted us to carry the cross on a daily basis, and most of those crosses simply involve the performance of our daily duties for the love of God as He has revealed Himself to us through His true Church. (For example, getting up in the morning when we want to roll over and go back to sleep; doing a chore we disdain or think that is beneath our dignity; doing our work, whatever it might be, without being prompted to do it, etc.)

Here is the context of what Our Lord taught:

[21] From that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again. [22] And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee. [23] Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men. [24] Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. [25] For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it.

[26] For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? [27] For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works. [28] Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom. (Matthew 16: 21-28.)

Those who seek to keep the Ten Commandments are not seeking to save their physical lives in this passing world as Saint Peter urged Our Lord to do just moments after he had received the keys of the kingdom of Heaven. Far from it. Those who, despite their own sins and failings, strive to keep the Ten Commandments as they make reparation for their sins are seeking to please the Most Blessed Trinity according to the teaching of the Beloved Disciple, Saint John the Evangelist, as follows:

[1] My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just: [2] And he is the propitiation for our sins: and not for ours only, but also for those of the whole world. [3] And by this we know that we have known him, if we keep his commandments. [4] He who saith that he knoweth him, and keepeth not his commandments, is a liar, and the truth is not in him. [5] But he that keepeth his word, in him in very deed the charity of God is perfected; and by this we know that we are in him. (1 John 2: 1-5.)

[21] Dearly beloved, if our heart do not reprehend us, we have confidence towards God: [22]And whatsoever we shall ask, we shall receive of him: because we keep his commandments, and do those things which are pleasing in his sight. [23] And this is his commandment, that we should believe in the name of his Son Jesus Christ: and love one another, as he hath given commandment unto us. [24] And he that keepeth his commandments, abideth in him, and he in him. And in this we know that he abideth in us, by the Spirit which he hath given us. (1 John 3: 21-24.)

[1] Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. [2] In this we know that we love the children of God: when we love God, and keep his commandments. [3] For this is the charity of God, that we keep his commandments: and his commandments are not heavy. [4] For whatsoever is born of God, overcometh the world: and this is the victory which overcometh the world, our faith. [5] Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (1 John 5: 1-5.)

Perhaps even more to the point is the teaching of the Divine Master Himself, Our Blessed Lord and Saviour Jesus Christ:

[19] He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven. [20] For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. (Matthew 5: 19-20.)

Bergoglio’s hatred of those who keep the Ten Commandments is just one of many things he has in common with an Augustinian monk named Father Martin Luther who he, the Argentine Apostate, believes is a “witness” to Our Lord:

“[The commandments] only purpose is to show man his impotence to do good and to teach him to despair of himself” (ref: Denifle’s Luther et Lutheranisme, Etude Faite d’apres les sources. Translation by J. Paquier (Paris, A. Picard, 1912-13), Volume III, p. 364).

“We must remove the Decalogue out of sight and heart” (ref. De Wette 4, 188)

“If we allow them – the Commandments – any influence in our conscience, they become the cloak of all evil, heresies and blasphemies” (ref. Comm. ad Galat, p.310).

“It is more important to guard against good works than against sin.” (ref. Trischreden, Wittenberg Edition, Vol. VI., p. 160).  (As found at: The Thirty-Three Most Ridiculous Things Martin Luther Ever Wrote.)

This is pretty much an exact representation of what Jorge Mario Bergoglio has said repeatedly, including most recently in his interview with his fellow Jesuit revolutionaries while he was in Portugal for World Hootenanny Day.

As the words of Holy Writ quoted above prove beyond any question, the false beliefs of Bergoglio and the man he admires as a “witness” of a generic Christian “faith” are mortal enemies of Our Lord and of His true Church, thus making them mortal enemies of the souls for whom Our Divine Redeemed shed every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross on Good Friday to redeem.

Pope Pius XI, writing to condemn German national socialism, which arose, of course, as the direct consequence of Martin Luther’s overthrowing of the Social Reign of Christ the King in various of the German states five hundred years ago this very year, explained that we are bound to the “conscientious observation of the Ten Commandments”:

29. It is on faith in God, preserved pure and stainless, that man's morality is based. All efforts to remove from under morality and the moral order the granite foundation of faith and to substitute for it the shifting sands of human regulations, sooner or later lead these individuals or societies to moral degradation. The fool who has said in his heart "there is no God" goes straight to moral corruption (Psalms xiii. 1), and the number of these fools who today are out to sever morality from religion, is legion. They either do not see or refuse to see that the banishment of confessional Christianity, i.e., the clear and precise notion of Christianity, from teaching and education, from the organization of social and political life, spells spiritual spoliation and degradation. No coercive power of the State, no purely human ideal, however noble and lofty it be, will ever be able to make shift of the supreme and decisive impulses generated by faith in God and Christ. If the man, who is called to the hard sacrifice of his own ego to the common good, loses the support of the eternal and the divine, that comforting and consoling faith in a God who rewards all good and punishes all evil, then the result of the majority will be, not the acceptance, but the refusal of their duty. The conscientious observation of the ten commandments of God and the precepts of the Church (which are nothing but practical specifications of rules of the Gospels) is for every one an unrivaled school of personal discipline, moral education and formation of character, a school that is exacting, but not to excess. A merciful God, who as Legislator, says -- Thou must! -- also gives by His grace the power to will and to do. To let forces of moral formation of such efficacy lie fallow, or to exclude them positively from public education, would spell religious under-feeding of a nation. To hand over the moral law to man's subjective opinion, which changes with the times, instead of anchoring it in the holy will of the eternal God and His commandments, is to open wide every door to the forces of destruction. The resulting dereliction of the eternal principles of an objective morality, which educates conscience and ennobles every department and organization of life, is a sin against the destiny of a nation, a sin whose bitter fruit will poison future generations. 

30. Such is the rush of present-day life that it severs from the divine foundation of Revelation, not only morality, but also the theoretical and practical rights. We are especially referring to what is called the natural law, written by the Creator's hand on the tablet of the heart (Rom. ii. 14) and which reason, not blinded by sin or passion, can easily read. It is in the light of the commands of this natural law, that all positive law, whoever be the lawgiver, can be gauged in its moral content, and hence, in the authority it wields over conscience. Human laws in flagrant contradiction with the natural law are vitiated with a taint which no force, no power can mend. In the light of this principle one must judge the axiom, that "right is common utility," a proposition which may be given a correct significance, it means that what is morally indefensible, can never contribute to the good of the people. But ancient paganism acknowledged that the axiom, to be entirely true, must be reversed and be made to say: "Nothing can be useful, if it is not at the same time morally good" (Cicero, De Off. ii. 30). Emancipated from this oral rule, the principle would in international law carry a perpetual state of war between nations; for it ignores in national life, by confusion of right and utility, the basic fact that man as a person possesses rights he holds from God, and which any collectivity must protect against denial, suppression or neglect. To overlook this truth is to forget that the real common good ultimately takes its measure from man's nature, which balances personal rights and social obligations, and from the purpose of society, established for the benefit of human nature. Society, was intended by the Creator for the full development of individual possibilities, and for the social benefits, which by a give and take process, every one can claim for his own sake and that of others. Higher and more general values, which collectivity alone can provide, also derive from the Creator for the good of man, and for the full development, natural and supernatural, and the realization of his perfection. To neglect this order is to shake the pillars on which society rests, and to compromise social tranquillity, security and existence. (Pope Pius XI, Mit Brennender Sorge, March 17, 1937.)

It is important to highlight the following sentences from the the first paragraph quoted above:

If the man, who is called to the hard sacrifice of his own ego to the common good, loses the support of the eternal and the divine, that comforting and consoling faith in a God who rewards all good and punishes all evil, then the result of the majority will be, not the acceptance, but the refusal of their duty. The conscientious observation of the ten commandments of God and the precepts of the Church (which are nothing but practical specifications of rules of the Gospels) is for every one an unrivaled school of personal discipline, moral education and formation of character, a school that is exacting, but not to excess. A merciful God, who as Legislator, says -- Thou must! -- also gives by His grace the power to will and to do. (Pope Pius XI, Mit Brennender Sorge, March 17, 1937.)

Bergoglio believes that the Ten Commandments are a "burden" to men by preventing them from going "forward," and he does not believe that God makes it possible for men to do what He has taught them, thus blaspheming God as a deceiver.

Pope Pius XI reminded us that there is a God who actually rewards the good and punishes all evil, and that the "conscientious observatoin of the ten commandments and the precepts of the Church (which are nothing but the practical specifications of rules of the Gospels) is for every one an unrivaled school of personal discipline, moral education and formation of character, a school that is exacting, but not to excess. A merciful God, who as Legisltor, says --Thou must! -- also give by His grace the power to will do so so."

The Argentine Apostate does not believe that it is possible to keep the Ten Commandments perfectly nor does he believe that it is necessary to do so. All that matters to him is "going forward," which he is doing very rapidly by throwing himself headlong into hell at the moment of his Particular Judgment if he does not repent of his errors and abjure them publicy before he dies.

"Pope Francis" just loves to tickle the itching ears of hardened sinners. While this hideous man is concerned about the "environment," he is absolutely immune  to the warning signs of a decaying society today as were the men at the time of the Flood and destruction of the cities of Sodom and Gomorrha.

Father Henry James Coleridge explained in a sermon delivered one hundred forty years ago  that those who ignore God’s warnings, including those given by His Co-Equal, Co-Eternal Divine Son, Our Blessed Lord and Saviour Jesus Christ, bring themselves and their nations to destruction:

With regard to the antediluvian world, there is this feature besides, that God undoubtedly warned the race of mankind that His judgments were about to come on them. It appears from the Scripture account that the ark took a hundred years to build, and that during that time Noe was a preacher of repentance. We know but little indeed of those marvellous days, when human life, as the Scripture tells us, was so long, but if that were so, it would be quite enough to account for the forgetfulness of the things of God and of the soul, and for the extreme profligacy of which we also read of the anteldiluvian. Alas! So it is. If life in our days could be prolonged for twice or thrice its ordinary span, it would more probably be for the greater misery that for the greater happiness of mankind. And when we are told, as we are times told in Scriptures, that God has shortened the days of the ordinary human lifetime, it is certain that He has done so in pity rather than in anger. Then also, the antediluvians seem to have dwelt in the very fairest region of the earth, they seem to have been more full of natural knowledge and of acquired skill in the use of the resources of enjoyment and physical wellbeing that those who came after them, and it is very likely indeed that their numbers were not such as to cause that struggle for existence which is now the lot of the populations of so many countries of the world, in which the great enjoyment of the good things of the earth is not yet the free inheritance of the many. At all events, they were so fearfully and outrageously corrupt, morally and socially, that the sacred writer tells us that their wickedness was so great, that it made God repent in His heart that He had created them. Such was the population of the earth, or of those parts of it then inhabited by man, on whom the great destruction of the Flood came like a thief in the night.

As to the other period and generation of which our Lord speaks, and to which, in its heedlessness and unwatchfulness, He compares the men of the last days, why need I speak? Sodom and Gomorrha, the Cities of the Plain – the very name is synonymous with everything that is most foul and licentious, even to the degradation of our human nature. The land in which they dwelt was one of unexampled beauty and fertility. We are told in the book of Genesis, that “the country about Jordan was watered throughout before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as when one comes to Segur.” (Gen. Xiii. 10)  And as the Flood had been brought on by list, so also was it with the destruction of these fair cities and their wicked inhabitants. Here, then, we find also these two features, immense material enjoyment and the most intense moral degradation. We are not told that the people of these cities were directly warned of the chastisement which they were bringing on themselves, but, at all events, they had had for some time resident among them a chosen servant of God Lot, the sister's son of Abraham, of whom St. Peter speaks as if he had been a witness to virtue and morality, “oppressed by the injustice and lewd conversation of the wicked, for in sight and hearing he was just, dwelling among them, who day by day vexed the just soul with ungodly works.” (2 St. Peter ii 7, 8.)  So that if they had not a direct warning, they had the witness of a holy life among them to reproach them for their profound foulness of lust. And we may daily suppose that if they were not warned by any more direct signs or predictions of their coming destruction, it was because they were so deeply engrossed in their sensuality as not to be capable of conversation, or of arousing, by any such means, as it is indeed the characteristic of men who are given to those enormous sins of lust, to be incapable of compunction, and beyond the reach of the most startling warnings of Providence.   (Father Henry James Coleridge, S.J.. Discourses on the Latter Days, 1883, pp. 77-91. Published by St. Pius X Press.)

We have arrived at the days of the sort that Father Coleridge did not believe existed in his time. Indeed, we have exceeded the lusts of the pagan Romans and the statism of its ceasars, and we are making Sodom and Gomorrha look like the Victorian England in which Father Coleridge lived all but the first fifteen years of his life.

Pope Leo XIII warned us not to have any contact with those who masquerade until the banner of tolerance by using it as a cloak for evil:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)

Our Lady herself explained there is no compromise between her Divine Son and Belial and that the source of every error, deceit and blasphemy none other than the adversary himself, which should teach us that nothing being taught by the conciliar authorities can come from Holy Mother Church, she who is the infallible, inerrant and spotless teacher of Faith and Morals:

229. Guard thyself, therefore, my dearest, against this deplorable error of the children of men, and disengage thy faculties so thou mayest clearly see the difference between the service of Christ and that of Belial. Greater is that difference than the distance between heaven and earth. Christ is the true light, the way, and eternal life (Jn. 14:6); those who follow Him He loves with imperishable love, and He offers them his life and his company, and with it an eternal happiness such as neither eyes have seen, nor ears have heard, nor ever can enter into the heart of man (Is. 64:4). Lucifer is darkness itself, error, deceit, unhappiness and death; he hates his followers and forces them into evil as far as possible, and in the end inflicts upon them eternal fire and horrid torments. Let mortals give testimony whether they are ignorant of these truths, since the holy Church teaches them and calls them to their minds every day. If men give credence to these truths, where is their good sense? Who has made them insane? Who drives from their remembrance the love which they ought to have for themselves? Who makes them so cruel to themselves? O insanity never sufficiently to be bewailed and so little considered by the children of Adam! All their life they labor and exert themselves to become more and more entangled in the snares of their passions, to be consumed in deceitful vanities, and to deliver themselves over to an inextinguishable fire, death, and everlasting perdition, as if all was a mere joke, and as if my most holy Son had not come down from heaven to die on a cross in order to merit for them this rescue! Let them but look upon the price and consider how much God himself paid for this happiness, He who knew the full value of it.

230. The idolaters and heathens are much less to blame for falling into this error, nor is the wrath of the Most High enkindled so much against them as against the faithful of his Church, who have such a clear knowledge of this truth. If the minds of men in our present age have grown forgetful of it, let them understand this happened by their own fault because they have given free reign to their enemy Lucifer. With tireless malice he labors to overthrow the barriers of restraint, so forgetful of the last things and of eternal torment men might give themselves over like brute beasts to sensual pleasures, and unmindful of themselves consume their lives in the pursuit of apparent good until, as Job says (21:13), in a moment they go down to hell, as in truth happens to an infinite number of fools who hate this science and discipline. Do thou, my daughter, allow me to instruct thee. Keep thyself free from such harmful deceit and from this forgetfulness of worldly people. Let the despairing groans of the damned, which begin at the end of their lives and the beginning of their eternal damnation, ever resound in thy ears: O we fools, who esteemed the life of the just as madness! O how are they numbered among the children of God, and their lot is among the saints! Therefore we have erred from the way of truth and justice. The sun has not arisen for us. We wearied ourselves in the ways of iniquity and destruction; we have sought difficult paths, ignoring by our own fault the way of the Lord. What hath pride profited us? What advantage hath the boasting of riches brought us? All those things are passed away from us like a shadow. O that we had never been born! This, my daughter, thou must fear and ponder in thy heart, so before thou goest to that land of darkness (as Job said [10:21]) and eternal dungeons, from whence there is no return, thou mayest provide against evil and avoid it by doing good. During thy mortal life and out of love do thou now perform that of which the damned in their despair are forced to warn thee by the excess of their punishment. (New English Edition of The Mystical City of God: Book Five: The Transfixion, Chapter XX.)

We must not have anything to do with a false church whose teachings are so unstable that they open to mockery within a very short space of time by those who succeed them. Despite our own sins and failings and mistakes, we mu nst stand for the truths of the Holy Faith in all of their holy integrity no matter what anyone says about us or causes us to suffer. Period.

May our daily fidelity to praying as many Rosaries as our state-in-life permit as we pray the Litany of Loreto in her honor and that of Saint Joseph so that we can, despite our sins and failings, plant the seeds for the Triumph of the Immaculate Heart of Mary and the flowering once again of the true Catholic Faith in the hearts, minds and souls of everyone on the face of the earth.

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 Andrew the Apostle, 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 Rose of Viterbo, pray for us.