Nota Bene, Blase Cupich: Believing Catholics Prefer Death to Apostasy

The counterfeit church of conciliarism’s relentless warfare against the nature of dogmatic truth, which is nothing other than warfare against the very nature of God and His immutability, is one of the most important themes that this site has attempted to hammer home in the past eleven and one-half years since I came, admittedly much too late in time, to recognize the simple fact that conciliarism is not Catholicism. The most recent article on this site that reviewed this warfare Jorge Applies the Death Penalty to the Nature of Dogmatic Truth provided one reference after another to the solemn, infallible pronouncements of the [First] Vatican Council and their reiteration by Popes Saint Pius X and Pius XII. There is no need to rewrite this article again as it was just a repetition of points made so many hundreds of times on this website.

Jorge Mario Bergoglio, who has ripped  the mask off of the various euphemisms (“living tradition,” “hermeneutic of continuity”) that had sought to disguise Modernism’s condemned precept of “dogmatic evolutionism,” has a veritable army of uber-revolutionaries who are as shameless as he is in blaspheming the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who infallibly directed the Fathers of the [First] Vatican Council, including Pope Pius IX himself, by openly referring to the principle of dogmatic evolutionism without any pretense whatsoever.

One of these uber-revolutionaries is the pestilential conciliar “archbishop” of Chicago, Illinois, Blase Cupich, who has picked up the mantle of the late friend of all things lavender, Joseph “Cardinal” Bernardin, who was a true bishop, by seeking “common ground” between truth and error, between sin and virtue, between right and wrong. As Modernists do or say nothing that is original, Cupich’s efforts to find “common ground” with those who “disagree” with the teaching of the Catholic Church and/or believe that it is “impossible” to live in accordance with objective moral norms, a belief that denies the efficacy of Our Lady’s graces, are based in an open embrace of the Argentine Apostate’s own oft-stated belief that Catholics exchange moral certitude with doubt and the firm proclamation of truth for love of Our Blessed Lord and Saviour Jesus Christ and the souls for whom He shed every single drop of His Most Precious Blood to redeem, with a “dialogue” to seek what has been proclaimed by Our Lord Himself, truth, and taught infallibly by Holy Mother Church for nearly two millennia.

As the full printed text of Cupich’s address, which was given on October 3, 2017, the Feast of Saint Therese of the Child Jesus and the Holy Father, has not been published yet, following excerpt of it as found on Lifesite News is enough to make one in good health ill and one who has a health problems to feel sicker than he is:

CHICAGO, November 2, 2017 (LifeSiteNews) -- Francis-appointed U.S. Cardinal Blase Cupich said that if Catholics want to engage in “discernment” like Pope Francis does, they must let go of “cherished beliefs.” 

It is our job to take up that discernment. It takes time. It involves discipline. Most importantly it requires that we be prepared to let go of cherished beliefs and long-held biases,” said the Archbishop of Chicago in a talk to the Catholic Theological Union published on YouTubeOctober 27.

“It is this willingness of Francis to let go of the unnecessary and explore unchartered waters that gives him internal freedom, while unsettling some,” he added.  (Apostate Cupich Says Catholics Must Let Go of Their Cherished Beliefs.)

Comment Number One:

We've heard this all before, starting with Giovanni Battista Enrico Antonio Maria/Paul the Sick as he served his role as a perverse prophet heralding the way prior to the implementation of the Protestant and Judeo-Masonic Novus Ordo liturgical service:

We wish to draw your attention to an event about to occur in the Latin Catholic Church: the introduction of the liturgy of the new rite of the Mass. . . . This change has something astonishing about it, something extraordinary. This is because the Mass is regarded as the traditional and untouchable expression of our religious worship and the authenticity of our faith. We ask ourselves, how could such a change be made? What effect will be given to these questions and to others like them, arising from the innovation. (Giovanni Montini, November 18, 1969, General Audience address, quoted in Christopher A. Ferrara and Thomas E. Woods, Jr., The Great Facade: Vatican II and the Regime of Novelty in the Roman Catholic Church, Remnant Press, 2002, p. 163.)

We ask you to turn your minds once more to the liturgical innovation of the new rite of the Mass. . . . A new rite of the Mass: a change in a venerable tradition that has gone on for centuries. This is something that affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled. . . . We must prepare for this many-sided inconvenience. It is the kind of upset caused by every novelty that breaks in on our habits. . . . So what is to be done on this special and historical occasion? First of all, we must prepare ourselves.This novelty is no small thing. We should not let ourselves be surprised by the nature, or even the nuisance, of its exterior forms. As intelligent persons and conscientious faithful we should find out as much as we can about this innovation. . . .

It is here that the greatest newness is going to be noticed, the newness of language. No longer Latin, but the spoken language will be the principal language of the Mass. The introduction of the vernacular will certainly be a great sacrifice for those who know the beauty, the power and the expressive sacrality of Latin. We are parting with the speech of the Christian centuries; we are becoming like profane intruders in the literary preserve of sacred utterance. We will lose a great part of that stupendous and incomparable artistic and spiritual thing, the Gregorian chant. We have reason indeed for regret, reason almost for bewilderment. What can we put in the place of that language of the angels? We are giving up something of priceless worth. But why? What is more precious than those loftiest of our Church's values?

The answer will seem banal, prosaic. Yet it is a good answer, because it is human, because it is apostolic. Understanding of prayer is worth more than silken garments in which it is royally dressed. Participation by the people is worth more--particularly participation by modern people, so fond of plain language which is easily understood and converted into everyday speech. (Giovanni Montini, General Audience address, November 26, 1969, quoted in The Great Facade, pp. 163-1964..)

Yeah, the Novus Ordo abomination of desolation is so "human" and "understandable" that the freestyle liturgist himself, Jorge Mario Bergoglio, had to warn "bishops" and priests/presbyters in the conciliar structures not to use their cellular phones during what purports to be Holy Mass. We can see full well what has happened as a result of making a faux Catholic liturgy more "accessible" as the glories of the Immemorial Mass of Tradition that remained in the truncated Ordo Missae of 1965 were thrown out in favor of the "prosaic."

No,  Blase Cupich, we've heard your tripe before, and this is precisely why pews in conciliar churches are so empty.

Empty Catholic truth, empty church pews, lead souls and nations into utter chaos and ruin.

Comment Number Two:

Catholics do not need to “discern” the truths of the Holy Faith as they have been deposited by Our Blessed Lord and Saviour Jesus Christ in His Catholic Church. There is nothing to “discern.”

Comment Number Three:

Aping his master in all things to do with enabling hardened sinners by claiming to “accompany” them as they continue their lives of perdition, Blase Cupich’s design to “discern” the path of “pastoral conversion” was condemned sixty years ago by Pope Pius XII when he addressed the Thirtieth General Congregation of the Society of Jesus:

The more serious cause, however, was the movement in high Jesuit circles to modernize the understanding of the magisterium by enlarging the freedom of Catholics, especially scholars, to dispute its claims and assertions. Jesuit scholars had already made up their minds that the Catholic creeds and moral norms needed nuance and correction. It was for this incipient dissent that the late Pius XII chastised the Jesuits’ 30th General Congregation one year before he died (1957). What concerned Pius XII most in that admonition was the doctrinal orthodoxy of Jesuits. Information had reached him that the Society’s academics (in France and Germany) were bootlegging heterodox ideas. He had long been aware of contemporary theologians who tried “to withdraw themselves from the Sacred Teaching authority and are accordingly in danger of gradually departing from revealed truth and of drawing others along with them in error” (Humani generis).

In view of what has gone on recently in Catholic higher education, Pius XII’s warnings to Jesuits have a prophetic ring to them. He spoke then of a “proud spirit of free inquiry more proper to a heterodox mentality than to a Catholic one”; he demanded that Jesuits not “tolerate complicity with people who would draw norms for action for eternal salvation from what is actually done, rather than from what should be done.” He continued, “It should be necessary to cut off as soon as possible from the body of your Society” such “unworthy and unfaithful sons.” Pius obviously was alarmed at the rise of heterodox thinking, worldly living, and just plain disobedience in Jesuit ranks, especially at attempts to place Jesuits on a par with their Superiors in those matters which pertained to Faith or Church order (The Pope Speaks, Spring 1958, pp. 447-453). (Monsignor George A. Kelly, Ph.D.,The Catholic College: Death, Judgment, Resurrection. See also the full Latin text of Pope Pius XII's address to the thirtieth general congregation of the Society of Jesus at page 806 of the Acta Apostolicae Sedis for 1957: AAS 49 [1957]. One will have to scroll down to page 806.)

Jorge Mario Bergoglio was trained by the very sort of revolutionaries whose false moral theology was condemned by Pope Pius XII in 1957, and it is this false moral theology, which is nothing other than Judeo-Masonic moral relativism, which itself is the product of the Protestant Revolution’s theological relativism. Modernism is, of course, the synthesis of all heresies. Bergoglio’s whole program, enunciated nearly five years ago in Evangelii Gaudium, November 26, 2013, and given concrete form in Amoris Latetia, March 19, 2016, is nothing other than a celebration of subjectivism, of basing a false moral teaching on what is "actually done, rather than from what should be done. Cupich was merely giving voice on October 3, 2017, to what Bergoglio has believed throughout the course of his long and fabled career of disparaging Catholic teaching and of committing serial blasphemous, apostate acts that serve the interests of Antichrist of the lowest reaches of hell itself.

Comment Number Four:

Blase Cupich’s call for “discernment,” premised as it is upon the false dichotomy between “mercy” and “doctrine,” was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, and by Pope Pius XII in Mystici Corporis, June 29, 1943:

Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

65. For this reason We deplore and condemn the pernicious error of those who dream of an imaginary Church, a kind of society that finds its origin and growth in charity, to which, somewhat contemptuously, they oppose another, which they call juridical. But this distinction which they introduce is false: for they fail to understand that the reason which led our Divine Redeemer to give to the community of man He founded the constitution of a Society, perfect of its kind and containing all the juridical and social elements -namely, that He might perpetuate on earth the saving work of Redemption [123] -- was also the reason why He willed it to be enriched with the heavenly gifts of the Paraclete. The Eternal Father indeed willed it to be the "kingdom of the Son of his predilection;" [124] but it was to be a real kingdom, in which all believers should make Him the entire offering of their intellect and will, [125] and humbly and obediently model themselves on Him, Who for our sake "was made obedient unto death." [126] There can, then, be no real opposition or conflict between the invisible mission of the Holy Spirit and the juridical commission of Ruler and Teacher received from Christ, since they mutually complement and perfect each other -- as do the body and soul in man -- and proceed from our one Redeemer who not only said as He breathed on the Apostles "Receive ye the Holy Spirit," [127] but also clearly commanded: "As the Father hath sent me, I also send you"; [128] and again: "He that heareth you heareth me." [129] (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Everything Blase Cupich believes has been condemned. Then again, he believes what Jorge Mario Bergoglio believe. Each of these apostates believe that they can simply “discern” true papal teaching away by a twitch of the mouth, the wave of wand or by the blinking of their eyes with their arms folded (we will see how many people understand these allusions).

Comment Number Five:

Catholics never give up anything of the Holy Faith, which must be held inviolate and in Its holy integrity without any qualification, reservation or equivocation whatsoever:

10. This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is,[5] and Peter speaks in the Roman Pontiff,[6] living at all times in his successors and making judgment,[7] providing the truth of the faith to those who seek it.[8] The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.

11. For this mother and teacher[9] of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church,[10] the entire substance of the Christian religion resides there also.[11] The leadership of the Apostolic See has always been active,[12] and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church.[13] Whoever does not gather with this Church scatters.[14] (Pope Pius IX, Qui Pluribus, November 9, 1846.)

Each of our true popes and Holy Mother Church's true general councils had to be wrong to denounce error and to insist on doctrinal formation in catechesis and missionary work for Jorge Mario Bergoglio to be correct. This simply cannot be so.

Moreover, Pope Pius IX’s Qui Pluribus reminds us yet again that Holy Mother Church “has always preserved entire and unharmed the faith entrusted to by to by Christ the Lord,” meaning that it is impossible for heresies to be taught by a true pope in the name of the Catholic Church.

Pope Pius IX’s successor, Pope Leo XIII, explained that Catholicism is all or nothing, a truth that had been taught by Saint Francis de Sales three centuries before and was reiterated by Pope Benedict XV eighteen years later:

8. We are mindful only of what is witnessed to by Holy Writ and what is otherwise well known. Christ proves His own divinity and the divine origin of His mission by miracles; He teaches the multitudes heavenly doctrine by word of mouth; and He absolutely commands that the assent of faith should be given to His teaching, promising eternal rewards to those who believe and eternal punishment to those who do not. “If I do not the works of my Father, believe Me not” John x., 37). “If I had not done among them the works than no other man had done, they would not have sin” (Ibid. xv., 24). “But if I do (the works) though you will not believe Me, believe the works” (Ibid. x., 38). Whatsoever He commands, He commands by the same authority. He requires the assent of the mind to all truths without exception. It was thus the duty of all who heard Jesus Christ, if they wished for eternal salvation, not merely to accept His doctrine as a whole, but to assent with their entire mind to all and every point of it, since it is unlawful to withhold faith from God even in regard to one single point. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine:they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)

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

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

The “new way” of the conciliar apostates has nothing to do with the “old things” of the Catholic Faith as they, the conciliar apostates, believe that everything about the Faith is subject to change according to the “needs” of the times.

Comment Number Six:

“Innovation” and “novelty,” Blase Cupich?

Once again, you and your false beliefs are condemned:

These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Constantinople III).

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthfulIn these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .

But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces. (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

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

7. It is with no less deceit, venerable brothers, that other enemies of divine revelation, with reckless and sacrilegious effrontery, want to import the doctrine of human progress into the Catholic religion. They extol it with the highest praise, as if religion itself were not of God but the work of men, or a philosophical discovery which can be perfected by human means. The charge which Tertullian justly made against the philosophers of his own time "who brought forward a Stoic and a Platonic and a Dialectical Christianity" can very aptly apply to those men who rave so pitiably. Our holy religion was not invented by human reason, but was most mercifully revealed by God; therefore, one can quite easily understand that religion itself acquires all its power from the authority of God who made the revelation, and that it can never be arrived at or perfected by human reason. In order not to be deceived and go astray in a matter of such great importance, human reason should indeed carefully investigate the fact of divine revelation. Having done this, one would be definitely convinced that God has spoken and therefore would show Him rational obedience, as the Apostle very wisely teaches. For who can possibly not know that all faith should be given to the words of God and that it is in the fullest agreement with reason itself to accept and strongly support doctrines which it has determined to have been revealed by God, who can neither deceive nor be deceived? (Pope Pius IX, Qui Pluribus, November 9, 1846.)

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

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.)

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

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

Blase Cupich and his Argentine accomplice in preparing the way for Antichrist hate Catholicism. It is only the adversary himself who wants to tickle the itching ears of the faithful with the soothing words of ravenous wolves dressed in shepherds’ clothing.

“Pope Francis” is not the “pope” and his stooges, including Blase Cupich, have not authority form God to teach in His Holy Name as it is impossible for a Catholic to adhere to their teaching without defecting from the Catholic Faith as they did decades ago.

Yes, it is all or nothing with Catholicism.

It is black and white.

It is yea or nay.

It is “this” or “that.”

It is truth or error.

It is Christ or chaos.

Remember these words of Saint Fidelis of Sigmarigen, O.F.M., Cap., as he was put to death by Calvinists in 1622:

“I came to extirpate heresy, not to embrce it.”

Remember also these words of Dom Prosper Guerager, O.S., in his reflection on the life of Saint Fidelis of Sigmaringen:

A Catholic who gives heretics credit for sincerity when they talk about religious toleration proves the he knows nothing about the past or the present. There is a fatal instinct in error, which leads it to hate the Truth; and the true Churchby its unchangeableness, is a perpetual reproach to them that refuse to be her children. Heresy starts with an attempt to annihilate them that remain faithful; when it has grown tired of open persecution it vents its spleen in insults and calumnies; and when these do not produce the desired effect, hypocrisy comes in with its assurances of friendly forbearance. The history of Protestant Europe, during the last three centuries, confirms these statements; it also justifies us in honouring those courageous servants of God who, during that same period, have died for the ancient faith. (Dom Prosper Gueranger, The Liturgical Year.)

Dom Prosper Gueranger described with prophetic accuracy the very spirit of the likes of Jorge Mario Bergolgio and Blase Cupich as each has used insults and calumnies to disparage those who hold fast to the Catholic Faith, including the countless millions of martyrs who have preferred death to apostasy.

One of these was Blessed Margaret Clitherow, who was put to death under the authority of Queen Elizabeth I of England on the Feast of the Annunciation of the Blessed Virgin Mary, March 25, 1686, as she refused all entreaties to “pray” with Protestants after she had been imprisoned for hiding Catholic priests:

There were present at her martyrdom the two Sheriffs of York, Fawcet and Gibson, Frost, a minister, Fox, Mr. Cheke's kinsman, with another of his men, the four sergeants, which had hired certain beggars to do the murder, three or four men, and four women.

'The martyr coming to the place kneeled her down, and prayed to herself. The tormentors bade her pray with them, and they would pray with her.'

The were still hoping for some act that could be construed as apostasy, not that it would save her life now, but because they needed a little victory to use a propaganda and to offset their shame. So they would intrude even into her converse with God, to confuse her last moments. Who should say, if they prayed with her, that she was not praying with them?

Clear-heaaded to the last, 'the martyr denied, and said, “I will not pray with you, and you shall not pray with me; neither will I say Amen to your prayers, nor shall you to mine.”

'Then they will her to pray for the Queen's Majesty.'

This was intended as a trap. If she refused, she was a traitor; if she prayed, they could and would pray with her. But Margaret Clitherow's ready with did not fail her even now.

'The martyr began in this order. First in the hearing of them all, she prayed for the Catholic Church, then for the Pope's Holiness, Cardinals, and other Fathers that have chage of souls and then for all Christian princes. At which words the tormentors interrupted her, and will her not to put her Majesty among that company; yet the martyr proceeded in this order, “and especially for Elizabeth, Queen of England, that God turn her to the Catholic faith, and that after this mortal life she may receive the blessed joys of heaven. For I wish as much good,” quoteth she, “to her Majesty's soul as to mine own.”  (Mary Claridge, Margaret Clitherow, London, England: Burns and Oates, 1966, pp. 173-174.)

Blessed Margaret Clitherow did have to “discern” anything. Indeed, she preferred death to apostasy, and so must we by refusing even the slightest affiliation with the counterfeit church of conciliarism and its robber barons who are enemies of Christ the King and of the souls whose sins He atoned by offering Himself up to His Co-Equal and Co-Eternal God the Father in Spirit and in Truth on the wood of the Holy Cross on Good Friday.

Mindful of our own need to make reparation for our many sins, each of which has worsened the state of the Church Militant on earth and the state of the world-at-large, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, may our daily praying of as many Rosaries as our state-in-life permits help plant seeds for the day when a true and legitimate Successor will be restored to the Throne of Saint Peter, at which point he may rule Holy Mother Church from the Basilica of Saint Peter and the Diocese of Rome from the Archbasilica of Our Saviour, that is, the Archbasilica of Saint John Lateran, whose dedication will celebrate liturgically today.

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 Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.