Pope Saint Pius X: Modernism's Eternal Foe, Our Eternal Friend

The Modernists who came into their own during the false reign of Angelo Roncalli/John XXIII (see Two For The Price Of One, part one and Francis: The Latest In A Long Line Of Ecclesiastical Tyrant) knew that they had to find some way to contradict and then to heap scorn on the work and the memory of the only pope in the previous four hundred years to have been canonized, the farm boy from Riese, Italy, who walked barefoot four miles to school each day, Giuseppe Melchiorre Sarto, Pope Saint Pius X. The "Second" Vatican Council had to become the mechanism by which the following condemnation of their Modernist theories and innovations, contained in Pascendi Dominici Gregis, September 8, 1907, could be buried once and for all:

It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to be reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?  (Pascendi Dominici Gregis, No. 38)

The list of "reforms" that Pope Saint Pius X knew that the Modernists wanted to implement stands out as a prophetic warning as to the agenda that was formed by Modernist theologians in the years before the "Second" Vatican Council and became the fundamental basis for the whole ethos of conciliarism. Consider the prophetic nature of Pope Saint Pius X's list of "reforms" that the Modernists wanted to implement:

1) The passion for innovation. Innovation, which the Church has always eschewed, has become the very foundation of conciliarism. Indeed, Joseph Ratzinger/Benedict XVI praised novelty and innovation repeatedly, doing so during his now infamous December 22, 2005, Christmas address to his conciliar curia. Since when has this been the case in the history of the Catholic Church? It is standard practice in the counterfeit church of conciliarism.

2) "They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live." This is a cogent summary of the belief of Joseph Ratzinger/Benedict XVI himself, which he outlined in Principles of Catholic Theology and in his own autobiography, Milestones.

3) "Dogmas and their evolution, they affirm, are to harmonized with science and history." Thus it is, of course, that Joseph Ratzinger/Benedict XVI told us, both before and during his false "pontificate," that such things as Pope Pius IX's The Syllabus of Errors and even Pope Saint Pius X's Pascendi Dominci Gregis, among other encyclical letters and papal pronouncements (see Witness Against Benedict XVI: The Oath Against Modernism) itself served a useful purpose at one point in history but lose their binding force over time. In other words, we must harmonize Catholicism with the events of history (the overthrow of the Social Reign of Christ the King, the institutionalization of Protestant "churches," the rise of the secular state) and not be "tied down" by a "time-centered" view of the Faith. As repetition is the mother of learning, perhaps it is good to repeat once again that this Modernist view of dogma was specifically condemned by the [First] Vatican Council. No Catholic is free to ignore these binding words and remain a Catholic in good standing:

For the doctrine of the faith which God has revealed is put forward

  • not as some philosophical discovery capable of being perfected by human intelligence,
  • but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
  • Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

God cannot deny himself, nor can truth ever be in opposition to truth.

The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.

Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .

3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.

And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1.)

4) "Regarding worship, they say, the number of external devotions is to be reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head." This describes the liturgical thrust of conciliarism quite accurately. Indeed, the last sentence in this sentence has particular application to Joseph Ratzinger/Benedict XVI, who was somewhat disposed to be "indulgent" to the symbolism of the liturgy but was nevertheless committed to "reforming" the conciliar "reform" Obviously, Jorge Mario Bergoglio comes from a more "liberated" background than his predecessor. The modernized version of the Immemorial Mass of Tradition can have its place, according to the falsehoods he published in Summorum Pontificum, July 7, 2007, for those who are "attached" to it. Bergoglio/Francis has made sure, of course, that there is no turning back on the "reform" itself, including the reduction of the saints commemorated on conciliarism's universal calendar. Indeed, then Cardinal Ratzinger wrote the following in Principles of Catholic Theology in 1982:

Among the more obvious phenomena of the last years must be counted the increasing number of integralist groups in which the desire for piety, for the sense of mystery, is finding satisfaction. We must be on our guard against minimizing these movements. Without a doubt, they represent a sectarian zealotry that is the antithesis of Catholicity. We cannot resist them too firmly. (pp. 389-390)


5) "They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified." The conciliarists have summarized Pope Saint Pius X's description of their Modernist view of Church governance very succinctly: Collegiality. It is no accident that Giovanni Montini/Paul VI gave away the Papal Tiara, which is on display in the crypt of the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C., and that Albino Luciani/John Paul I and Karol Wojtyla/John Paul II,Joseph Ratzinger/Benedict XVI, and Jorge Mario Bergoglio each refused to be crowned. Ratzinger/Benedict XVI went so far as to remove the tiara from his coat-of-arms, which is reflective of episcopal collegiality with his own bishops and a gesture in the direction of those steeped in the heresies of Photius, the Orthodox. And Jorge Mario Bergoglio has divested what little remained of "papal dignity" in the conciliar Petrine Ministry in the past eigtheen months (has it only been eighteen months?). I mean, can anyone say "Plim Plim." What about Señor Wences?

6) "The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit." This is of the essence of Gaudium et Spes, December 7, 1965. And it is of the essence of Joseph Ratzinger/Benedict XVI's belief that the the "Second" Vatican Council represented an "official reconciliation" with the principles of 1789. Just as a little reminder so that readers with short memories do not think that I am misrepresenting the thought of the man who does not believe it to be the mission of the Catholic Church to seek with urgency the conversion of Protestants and Jews and the Orthodox and all others who are outside her maternal bosom: 

Let us be content to say here that the text serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789. Only from this perspective can we understand, on the one hand, the ghetto-mentality, of which we have spoken above; only from this perspective can we understand, on the other hand, the meaning of the remarkable meeting of the Church and the world. Basically, the word "world" means the spirit of the modern era, in contrast to which the Church's group-consciousness saw itself as a separate subject that now, after a war that had been in turn both hot and cold, was intent on dialogue and cooperation. From this perspective, too, we can understand the different emphases with which the individual parts of the Church entered into the discussion of the text. While German theologians were satisfied that their exegetical and ecumenical concepts had been incorporated, representatives of Latin American countries, in particular, felt that their concerns, too, had been addressed, topics proposed by Anglo-Saxon theologians likewise found strong expression, and representatives of Third World countries saw, in the emphasis on social questions, a consideration of their particular problems. (Joseph Ratzinger, Principles of Catholic Theology, pp. 381-382)

Pope Saint Pius X wrote the following in Vehementer Nos, February 11, 1906 about those who would dare to contend that the Church had to "reconcile" herself to the separation of Church and State, which the Catholic Church condemned repeatedly and vigorously throughout her history prior to the "Second" Vatican Council:

That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. The same thesis also upsets the order providentially established by God in the world, which demands a harmonious agreement between the two societies. Both of them, the civil and the religious society, although each exercises in its own sphere its authority over them. It follows necessarily that there are many things belonging to them in common in which both societies must have relations with one another. Remove the agreement between Church and State, and the result will be that from these common matters will spring the seeds of disputes which will become acute on both sides; it will become more difficult to see where the truth lies, and great confusion is certain to arise. Finally, this thesis inflicts great injury on society itself, for it cannot either prosper or last long when due place is not left for religion, which is the supreme rule and the sovereign mistress in all questions touching the rights and the duties of men. Hence the Roman Pontiffs have never ceased, as circumstances required, to refute and condemn the doctrine of the separation of Church and State. Our illustrious predecessor, Leo XIII, especially, has frequently and magnificently expounded Catholic teaching on the relations which should subsist between the two societies. "Between them," he says, "there must necessarily be a suitable union, which may not improperly be compared with that existing between body and soul.-"Quaedam intercedat necesse est ordinata colligatio (inter illas) quae quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur." He proceeds: "Human societies cannot, without becoming criminal, act as if God did not exist or refuse to concern themselves with religion, as though it were something foreign to them, or of no purpose to them.... As for the Church, which has God Himself for its author, to exclude her from the active life of the nation, from the laws, the education of the young, the family, is to commit a great and pernicious error. -- "Civitates non possunt, citra scellus, gerere se tamquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere.... Ecclesiam vero, quam Deus ipse constituit, ab actione vitae excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciousus est error." (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)

Pope Saint Pius X condemned as "absolutely false" the thesis that the State must be separated from the Church. Absolutely false. The conciliar "popes," including Jorge Mario Bergoglio, have accepted as true and good that which a canonized pope, repeating the consistent teaching of the Catholic Church, which no one has any authority to contradict, condemned as absolutely false. Are you beginning to see, possibly, that there is a problem with the conciliarism in its entirety? Are you beginning to see, possibly, that there is no reconciling the unprecedented heresies, sacrileges, apostasies, blasphemies of novelties of conciliarism and conciliarists,  with the consistent teaching of the Catholic Church?

In addition to the above-noted paragraph in Pascendi Dominici Gregis, Pope Saint Pius X went on to note the arrogance of the Modernists in their desire for novelty and in their contempt for scholastic theology and their efforts to view the Fathers in light of their own Modernist predilections:

Would that they had but displayed less zeal and energy in propagating it! But such is their activity and such their unwearying labor on behalf of their cause, that one cannot but be pained to see them waste such energy in endeavoring to ruin the Church when they might have been of such service to her had their efforts been better directed. Their artifices to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. They recognize that the three chief difficulties which stand in their way are the scholastic method of philosophy, the authority and tradition of the Fathers, and the magisterium of the Church, and on these they wage unrelenting war. Against scholastic philosophy and theology they use the weapons of ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. Let the Modernists and their admirers remember the proposition condemned by Pius IX: "The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science." They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.''  (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907, No. 42)

This paragraph is a ringing condemnation of the work of conciliarism and of its progenitors, the so-called "new theologians" (Henri de Lubac, Hans Urs von Balthasar, Karl Rahner, Joseph Ratzinger, et al.). Look at how Pope Saint Pius X zeroed in on the three things that Joseph Ratzinger spent nearly 400 pages trying to deconstruct and explain away in Principles of Catholic Theology: (1) The Scholastic Method of Philosophy; (2) The Authority and Tradition of the Fathers; and (3) the Magisterium of the Church  The then "Cardinal" Ratzinger had to rely upon his Hegelian view of the world to explain away dogmatic pronouncements and articles contained in the Deposit of Faith that constituted part of the Church's Ordinary Magisterium. The Syllabus of Errors? Well, right for its time perhaps, Ratzinger and other conciliarists say, but we can see now that it was a "hasty" and "superficial" overreaction to events of the day.  Jorge Mario Bergoglio's solution to all of this? Simple. Don't even making a passing reference to the centenary of Pope Saint Pius X's death on August 20, 2014.

As Pope Saint Pius X noted; "They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all of its weight and authority." This is so very important. The conciliar popes hae not used the word "tradition" to mean what Holy Mother Church has always taught it to mean. They have sought  to "weaken the force" and to "falsify the character of tradition" precisely so as to "rob it of all its weight and authority," considering the word "tradition" to be an empty vessel into which he can pour whatever meaning these apostates have believed  is appropriate for "modern man."

Jorge Mario Bergoglio was born just twenty-two years after the following letter was written by Gaetano Cardinal De Lai in 1914 to Father Angelo Roncalli, in whose heretical cradle Bergoglio was formed in his seminary days:

According to information that has come my way, I knew that you had been a reader of Duchesne [whose book, History of the Early Church, had been placed on the Index of Forbidden Books and used in Roncalli's seminary lectures] and other unbridled authors, and that on certain occasions you had shown yourself inclined to that school of thought which tends to empty out the value of Tradition and the authority of the past, a dangerous current which leads to fatal consequences. (quoted in Fathers Francisco and Dominic Radecki, Tumultuous Times, p. 297)

Do you see a pattern here?

Is it any wonder that the conciliarists, to show their utter contempt for Pope Saint Pius X, erected a mural of Angelo Roncalli to the right of the altar under which rests the sarcophagus of Pope Saint Pius X? It was their way of saying to the eternal foe of Modernism, "We win! We spit on you!"

As we know, their "victory" is only temporary. Our Lady will come to throw them out and to have them declared for what they have been and continue to be: enemies of the Catholic Faith who have been, whether wittingly or unwittingly, in league with the eternal enemy of God and thus of the welfare of the souls created in His image and likeness, the devil. There is no middle ground here at all.

To take the views of Roncalli, Montini, Luciani, Wojtyla, Ratzinger and Bergoglio is to reject the Catholic Faith. Pope Leo XIII made it abundantly clear in Satis Cognitum, June 29, 1896, that a person who deviates from one part of the Faith falls from the Faith in its entirety.

In other words, ladies and gentlemen, Pope Saint Pius X provided us with a road map as to how Modernists think and how they must "tear down the bastions" of the Church, including Scholastic Theology and the Authority and Tradition of the Fathers and the Magisterium of the Church, to attempt to convince Catholics that their innovations are perfectly in accord with the patrimony of the Catholic Church. Modernists must seek to make complex that which is simple in order to make it appear as though they, the "experts," have the key to unlocking the "truth" as they seek it out in "common" with Protestants and Jews, denying the Divine Constitution of the Catholic Church (that she has exclusive custody of and the ability to pronounce upon the Deposit of Faith) in the process.

Pope Saint Pius X went on to state in Pascendi Dominci Gregis that the Modernists must heap scorn upon those who defend the Faith as it has been handed down to us through the centuries under the infallible guidance of the Holy Ghost, the Third Person of the Blessed Trinity:

The Modernists pass judgment on the holy Fathers of the Church even as they do upon tradition. With consummate temerity they assure the public that the Fathers, while personally most worthy of all veneration, were entirely ignorant of history and criticism, for which they are only excusable on account of the time in which they lived. Finally, the Modernists try in every way to diminish and weaken the authority of the ecclesiastical magisterium itself by sacrilegiously falsifying its origin, character, and rights, and by freely repeating the calumnies of its adversaries. To the entire band of Modernists may be applied those words which Our predecessor sorrowfully wrote: "To bring contempt and odium on the mystic Spouse of Christ, who is the true light, the children of darkness have been wont to cast in her face before the world a stupid calumny, and perverting the meaning and force of things and words, to depict her as the friend of darkness and ignorance, and the enemy of light, science, and progress.'' This being so, Venerable Brethren, there is little reason to wonder that the Modernists vent all their bitterness and hatred on Catholics who zealously fight the battles of the Church. There is no species of insult which they do not heap upon them, but their usual course is to charge them with ignorance or obstinacy. When an adversary rises up against them with an erudition and force that renders them redoubtable, they seek to make a conspiracy of silence around him to nullify the effects of his attack. This policy towards Catholics is the more invidious in that they belaud with admiration which knows no bounds the writers who range themselves on their side, hailing their works, exuding novelty in every page, with a chorus of applause. For them the scholarship of a writer is in direct proportion to the recklessness of his attacks on antiquity, and of his efforts to undermine tradition and the ecclesiastical magisterium. When one of their number falls under the condemnations of the Church the rest of them, to the disgust of good Catholics, gather round him, loudly and publicly applaud him, and hold him up in veneration as almost a martyr for truth. The young, excited and confused by all this clamor of praise and abuse, some of them afraid of being branded as ignorant, others ambitious to rank among the learned, and both classes goaded internally by curiosity and pride, not infrequently surrender and give themselves up to Modernism. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

It might be instructive at this point to review the now retired Joseph Ratzinger/Benedict XVI's own view of those who resist the novelties of the "Second" Vatican Council (repetition, yes, repetition, did you get that, repetition, is the mother of learning):

Among the more obvious phenomena of the last years must be counted the increasing number of integralist groups in which the desire for piety, for the sense of mystery, is finding satisfaction. We must be on our guard against minimizing these movements. Without a doubt, they represent a sectarian zealotry that is the antithesis of Catholicity. We cannot resist them too firmly. (Joseph Ratzinger, Principles of Catholic Theology, pp. 389-390)

Joseph Ratzinger/Benedict XVI viewed Catholicity in a sense much different than the word Catholicism. "Catholicity," Ratzinger/Benedict wrote, is that sense of "openness" to the "movement" of the "spirit" in the midst of the larger "church," which includes Protestant "churches" and the Orthodox. Joseph Ratzinger/Benedict XVI and his successor as the head of the counterfeit church of conciliarism, Jorge Mario Bergoglio/Francis, believe that those who want to whack them over the head with the "time-bound" writings of Pope Saint Pius X, for example, do not have a broad understanding of the word "Catholicity" and are thus a threat to the "growth" of the "Church" in response to the promptings of the "spirit" as various "theses" and "propositions" clash with each other.

The "two-headed 'pope' monster" and their fellow revolutionaries must resort to the very tactics described by Pope Saint Pius X in Pascendi Dominici Gregis to denounce those who adhere to the dogmatic pronouncements of the Church and the reiteration of the Church's consistent teaching by the popes of the Nineteenth and early Twentieth Centuries.

Pope Saint Pius X was no ecumenist. He was unafraid to recall those outside of the Church to her maternal bosom, as he reminded the founder of Zionism, Theodore Herzl, on January 25, 1904.

HERZL: Yesterday I was with the Pope [Pius X]. . . . I arrived ten minutes ahead of time, and without having to wait I was conducted through a number of small reception rooms to the Pope. He received me standing and held out his hand, which I did not kiss. Lippay had told me I had to do it, but I didn’t. I believe this spoiled my chances with him, for everyone who visits him kneels and at least kisses his hand. This hand kiss had worried me a great deal and I was glad when it was out of the way.

He seated himself in an armchair, a throne for minor affairs, and invited me to sit by his side. He smiled in kindly anticipation. I began:

HERZL: I thank Your Holiness for the favor of granting me this audience. [I begged him to excuse my miserable Italian, but he said:

POPE: No, Signor Commander, you speak very well.

HERZL: [He is an honest, rough-hewn village priest, to whom Christianity has remained a living thing even in the Vatican. I briefly laid my request before him. But annoyed perhaps by my refusal to kiss his hand, he answered in a stern categorical manner.

POPE: We are unable to favor this movement [of Zionism]. We cannot prevent the Jews from going to Jerusalem—but we could never sanction it. The ground of Jerusalem, if it were not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.

HERZL: [The conflict between Rome and Jerusalem, represented by the one and the other of us, was once again under way. At the outset I tried to be conciliatory. I said my little piece. . . . It didn’t greatly impress him. Jerusalem was not to be placed in Jewish hands.] And its present status, Holy Father?

POPE: I know, it is disagreeable to see the Turks in possession of our Holy Places. We simply have to put up with it. But to sanction the Jewish wish to occupy these sites, that we cannot do.

HERZL: [I said that we based our movement solely on the sufferings of the Jews, and wished to put aside all religious issues].

POPE: Yes, but we, but I as the head of the Catholic Church, cannot do this. One of two things will likely happen. Either the Jews will retain their ancient faith and continue to await the Messiah whom we believe has already appeared—in which case they are denying the divinity of Jesus and we cannot assist them. Or else they will go there with no religion whatever, and then we can have nothing at all to do with them. The Jewish faith was the foundation of our own, but it has been superceded by the teachings of Christ, and we cannot admit that it still enjoys any validity. The Jews who should have been the first to acknowledge Jesus Christ have not done so to this day.

HERZL: [It was on the tip of my tongue to remark, “It happens in every family: no one believes in his own relative.” But, instead, I said:] Terror and persecution were not precisely the best means for converting the Jews. [His reply had an element of grandeur in its simplicity:]

POPE: Our Lord came without power. He came in peace. He persecuted no one. He was abandoned even by his apostles. It was only later that he attained stature. It took three centuries for the Church to evolve. The Jews therefore had plenty of time in which to accept his divinity without duress or pressure. But they chose not to do so, and they have not done it yet.

HERZL: But, Holy Father, the Jews are in a terrible plight. I do not know if Your Holiness is aware of the full extent of their tragedy. We need a land for these harried people.

POPE: Must it be Jerusalem?

HERZL: We are not asking for Jerusalem, but for Palestine—for only the secular land.

POPE: We cannot be in favor of it.

[Editor Lowenthal interjects here] Here unrelenting replacement theology is plainly upheld as the norm of the Roman Catholic Church. Further, this confession, along with the whole tone of the Pope in his meeting with Herzl, indicates the perpetuation of a doctrinal emphasis that has resulted in centuries of degrading behavior toward the Jews. However, this response has the “grandeur” of total avoidance of that which Herzl had intimated, namely that the abusive reputation of Roman Catholicism toward the Jews was unlikely to foster conversion. Further, if, “It took three centuries for the Church to evolve,” it was that very same period of time that it took for the Church to consolidate and launch its thrust of anti-Semitism through the following centuries.

HERZL: Does Your Holiness know the situation of the Jews?

POPE: Yes, from my days in Mantua, where there are Jews. I have always been in friendly relations with Jews. Only the other evening two Jews were here to see me. There are other bonds than those of religion: social intercourse, for example, and philanthropy. Such bonds we do not refuse to maintain with the Jews. Indeed we also pray for them, that their spirit see the light. This very day the Church is celebrating the feast of an unbeliever who became converted in a miraculous manner—on the road to Damascus. And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you.

HERZL: [At this point Conte Lippay had himself announced. The Pope bade him be admitted. The Conte kneeled, kissed his hand, and joined in the conversation by telling of our “miraculous” meeting in the Bauer beerhall at Venice. The miracle was that he had originally intended to stay overnight in Padua, and instead, it turned out that he was given to hear me express the wish to kiss the Holy Father’s foot. At this the Pope made no movement, for I hadn’t even kissed his hand. Lippay proceeded to tell how I had expiated on the noble qualities of Jesus Christ. The Pope listened, and now and then took a pinch of snuff and sneezed into a big red cotton handkerchief. It is these peasant touches which I like about him best and which most of all compel my respect. Lippay, it would appear, wanted to account for his introducing me, and perhaps ward off a word of reproach. But the Pope said:

POPE: On the contrary, I am glad you brought me the Signor Commendatore.

HERZL: [As to the real business, he repeated what he had told me, until he dismissed us:]

POPE: Not possible!

HERZL: [Lippay stayed on his knees for an unconscionable time and never seemed to tire of kissing his hand. It was apparent that this was what the Pope liked. But on taking leave, I contented myself with shaking his hand warmly and bowing deeply. The audience lasted about twenty-five minutes. While spending the last hour in the Raphael gallery, I saw a picture of an Emperor kneeling before a seated Pope and receiving the crown from his hands. That’s how Rome wants it.]   (Marvin Lowenthal, Diaries of Theodore Herzl, pp. 427- 430.)

Not exactly how the conciliar "popes" have spoken to the adherents of the Talmud as two of them--so far!-- have been treated as inferiors in Talmudic synagogues and as Talmudic choirs have sung about how the Talmudic Jews of today are "waiting for the Messiah," now is it?

Indeed, Jorge Mario Bergoglio even made "reparation" for Pope Saint Pius X's refusal to agree to Theodore Herzl's plan to resettle Talmudists in Israel when he, Bergoglio, visit Israel on May 25,  2014, something that the false "pontiff's" pro-abortion, pro-perversity Talmudic rabbi pal, Abraham Skorka, explained five days in advance of the wreath--laying ceremony:

Pope Francis will arrive in Israel next Sunday, where he intends to make a symbolic gesture apologizing for an historic injustice made by the Vatican 110 years ago.

In 1904, Zionist leader Theodor Herzl visited the Vatican to ask Pope Pius the Tenth to help establish a modern Jewish state in Israel, the historic homeland of the Jewish nation. Pius rejected the request.

Now, Pope Francis plans to visit Herzl's tomb on Mount Herzl in Jerusalem to place a wreath on the grave, in a sign of apology and a request for forgiveness, reports Israel Hayom. (Jorge Plans Gesture Apologizing to Theodor Herzl.)

Who says that Jorge does not believe in penance and reparation.? Yes, he believes in doing penance and making reparation for the "sins" of our true popes as he .

Pope Saint Pius X sought the conversion of souls, making no accommodations to the nonexistent legitimacy of false religions. JorgeMario Bergoglio/Francis was a regular visitor of Talmudic synagogues in Argentina, and Joseph Ratzinger/Benedict XVI visited three of them, including one in Rome itself (see Saint Peter and Anti-Peter).

Writing in Notre Charge Apostolique, August 15, 1910, Pope Saint Pius X gave us yet another prophetic warning, which has been oft-quoted on this site, of where the new religion he was fighting with all of the might that Our Lady could give him: the One-World Ecumenical Church:

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

The humble farm boy from Riese, Italy, who served in the cattle trading center of Tombolo, Italy, and used his gentle demeanor to extract from the men in that rough and tumble community a promise to refrain from cursing and using God's name in vain in exchange for his running a night school to teach them how to read and write, noted in his first encyclical letter, E Supremi, October 4, 1903, that he wanted to use gentleness in dealing with the problems of the day.

Faced with the obstinate boldness of the Modernists, however, Pope Saint Pius X, the pope of early First Communion and frequent Communions thereafter, the pope who loved children and wanted to see them instructed by means of the Catechism whose production he supervised, yes, this gentle pastor of souls, had to resort to the full force of the papacy to assess and to denounce the errors of Modernists and Modernism.

Pope Saint Pius X noted this precise point in Pascendi Dominici Gregis:

Once indeed We had hopes of recalling them to a better mind, and to this end We first of all treated them with kindness as Our children, then with severity; and at last We have had recourse, though with great reluctance, to public reproof. It is known to you, Venerable Brethren, how unavailing have been Our efforts. For a moment they have bowed their head, only to lift it more arrogantly than before. If it were a matter which concerned them alone, We might perhaps have overlooked it; but the security of the Catholic name is at stake. Wherefore We must interrupt a silence which it would be criminal to prolong, that We may point out to the whole Church, as they really are, men who are badly disguised. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

Quite rightly did the sainted pontiff refer to Modernism as the "synthesis of all heresies:" 

It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

No, ladies and gentlemen, conciliarists such as Jorge Mario Bergoglio and his predecessors have known full well what it is they are doing. Ratzinger/Benedict XVI has read Pascendi and he rejects it. The fact that a man has a "Modernist" mind does not mean he is not responsible for the consequences of his Modernism. Such a line of reasoning is as novel as the novelties of the day, indicative of a complete and total and manifest unwillingness to deal with the simple fact that conciliarism is heretical and that a counterfeit religion has been created that has been a detriment to the sanctification and salvation of souls. A Modernist who knows what the Church pronounced at the twenty councils preceding the dawning of the age of conciliarism cannot be excused on the grounds that he is confused.

Although Bergoglio simply dismisses Catholic doctrine with a kick of a soccer ball to "Plim Plim," Joseph Ratzinger/Benedict XVI knows what the Church has taught better than almost anyone else and he believes that his life mission has been precisely to use the methods described by Pope Saint Pius X in Pascendi Dominici Gregis (to reject Scholastic Philosophy, to attack the meaning of dogmatic truth and of Tradition and the teaching of the Magisterium) to create a "new synthesis of faith." He knew full well what he was doing as "Benedict XVI," and what he did and said was condemned in no uncertain terms by Pope Saint Pius X. Ditto for the walking, talking Francis the Bobblehead doll.

The Modernists did not cease and desist with the issuance of Pascendi Dominici Gregis. This forced Pope Saint Pius X to amplify the points made therein, issuing Praestantia Scripturae, just sixty-two days after Pascendi, on November 18, 1907

Moreover, in order to check the daily increasing audacity of many modernists who are endeavoring by all kinds of sophistry and devices to detract from the force and efficacy not only of the decree "Lamentabili sane exitu" (the so-called Syllabus), issued by our order by the Holy Roman and Universal Inquisition on July 3 of the present year, but also of our encyclical letters "Pascendi dominici gregis" given on September 8 of this same year, we do by our apostolic authority repeat and confirm both that decree of the Supreme Sacred Congregation and those encyclical letters of ours, adding the penalty of excommunication against their contradictors, and this we declare and decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter "Docentes" of the constitution "Apostolicae Sedis," which is the first among the excommunications latae sententiae, simply reserved to the Roman Pontiff. This excommunication is to be understood as salvis poenis, which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the modernists that is, the synthesis of all heresies. (Pope Saint Pius X, Praestantia Scripturae, November 18, 1907.)

Faithful Catholics loved Saint Pius X during his eleven year pontificate. They knew him to be a good and generous pastor of souls, a pope who had a great and an earnest zeal for souls, and a deep, tender love for the young, taking the case of Little Nellie of Holy God to heart as the sign that he needed to give permission for the reception of First Holy Communion to children at a young age.

Here is an account of how our sainted pontiff came to learn of Little Nellie Organ of God, that wonderful daughter of Saint Patrick's Ireland: 

Nellie had a great love for Holy God and she also had a great love for her neighbour.  She used to pray for all, and for the intentions of the Pope, whom she called, “My own Holy Pader.”

When the nurse told Nellie the story of the Passion and Sufferings of Our Lord, the little girl burst into tears, “Poor Holy God! Poor Holy God!” and later she would hold the Crucifix in her hands, and say, “Poor Holy God!”

Nellie’s life was quickly coming to and end.  In 1907, she celebrated Christmas by receiving Holy Communion.  She had a special name for Christmas and called it, “Holy God’s Birthday.”

She knew she was nearing the end. On January 30th, 1908 she said to the nurse, “Tell me, Mother, how do you feel today?” “Very well, Nellie,” she replied. “But tell me,” asked Nellie, “do you feel you are nearing Holy God? I do.”

Little Nellie died on Candlemas, February 2nd, 1908.  As she lay dying, she saw something at the foot of her bed.  Her eyes followed it, and she moved her lips as if she was speaking to someone. Then she smiled and passed away.

Nellie was buried in the public cemetery, but a year afterwards her little body was removed to the Cemetery of the Good Shepherd Convent. The body was then found whole, except for the bone in the jaw which had been destroyed by disease. In regard to that decayed bone, it was declared that before she received her First Communion it gave off a terrible odor, but after that time the odor disappeared.  Many pilgrims go to visit her grave every year.

After Nellie’s death, the children of St. Finbar’s School made a special Novena that Little Nellie would obtain for them and all little children around the world, the great favour of receiving Holy Communion as near as possible to the age at which she received it.

When Pope St. Pius X was told about Little Nellie, and how she longed for Jesus in Holy Communion, and how lovingly she received Him, he said, “There! That is the sign for which I have been waiting.”  He also asked Little Nellie’s Bishop for a relic of her.

In 1910, the Pope Pius X made a Church Law stating that all children could receive Holy Communion at an early age.  The children of St. Finbar’s School then wrote a beautiful letter to Pope St. Pius X.   I will quote some parts: 

“Dear Holy Father,

We, the little children of St. Finbar’s Industrial School, write, thanking Holy God for inspiring you to issue the First Holy Communion Decree.  We will never stop praying for you, and we will ask Holy God to take you into His Sacred Heart.  The wonderful favour, granted to the little children, of receiving Holy Communion at such an early age, is such a source of great joy to us…

We often wonder if your holiness has heard of our holy baby,  ‘Nellie,’ who received Holy Communion at the age of four years and three months….  She received Holy Communion on December 6, 1907…. Holy God and Holy God’s Mother came for her February 2, 1908.

We pray to her for everything we want, and she is almost sure to hear our prayers.  Twelve months ago we began a novena at night prayers that she would work six miracles, which would obtain for her little companions and all little children over the whole world, the great favour of receiving Holy Communion as near to the age that she received it as possible.  Would it be wrong for us to think that the Decree has been granted through her intercession and that it is to our darling little Nellie that we and all little children owe this great privilege?”

Pope St. Pius X received the letter of the children a few months after he had issued the Decree about the Communion of Children.  He wrote the following letter to the children of St. Finbar’s School:

To the beloved children of the School of the Sisters of the Good Shepherd in Cork, with sincere congratulations on the sentiments expressed in their pious address of true love for Our Lord Jesus Christ in the Most Holy Sacrament of the Eucharist, with the warmest thanks for their prayers for the Holy Catholic Church and for Us, and with the wish that they may always keep as good as their companion Nellie, who was called to Heaven while still a child, where she is praying for them, for the comfort of their families, for the sisters, their dear Mistresses, for their Superiors, and especially for their very Venerable Bishop, to all of whom we earnestly impart the Apostolic Blessing.   (Little Nellie of Holy God.)

Is this doesn't bring a tear to your eye and a smile to your Catholic face, good readers, nothing will do so.

Pope Saint Pius X, who taught catechism when he was the Bishop of Mantua, Italy, and when he was the Cardinal Archbishop of Venice, Italy, and as the Supreme Pontiff, supervised, as noted above, a catechism that is still teaching Catholics to this very day, and it was in Mantua and Venice that Giuseppe Melchiorre Sarto began his great crusade against the Modernism responsible for the rise of the counterfeit church of conciliarism, which had been centuries in the making prior to the boldness of the synthesis of all heresies in the late-Nineteenth and early-Twentieth Centuries.

As Yves Chriron pointed out in his biography of Pope Saint Pius X, our last true pope to be canonized understod full well that he had to meet error and heresy head-on without being "Mr. Nice Guy." Here is annount of what he said in 1896 as the Cardinal Patriarch of the Archdiocese of Venice:

In August 1896 in Padua, the second Congress of the Catholic Union for Social Studies took place. We have already seen that this organization had been created seven years before by Professor Giuseppe Toniolo, in the presence of the Bishop of Mantua [Giuseppe Melchiorre Sarto]. This time, eight bishops were present and several directors of the Opera del Congressi took part. All the eminent representatives of the Italian Catholic Movement were present (Medolago Pagnuzzi, Alessi and others). Cardinal Sarto's address attracted considerable notice. Faced with "ardent enemies" (unbelief and revolution) "...menacing and trying to destroy the social fabric," the Patriarch of Venice invited the participants to make Jesus Christ the foundation of the their work: "the only peace treaty is the Gospel." He warned them against what is now called the "welfare state," the state which provides everything and provides all socialization: "substituting public almsgiving for private almsgiving involves the complete destruction of Christianity and it is a terrible attack on the principle of ownership. Christianity cannot exist without charity, and the difference between charity and justice is that justice may have recourse to laws and even to force, depending on the circumstances, whereas charity can only be imposed by the tribunal of God and of conscience." If public assistance and the redistribution of wealth are institutionalized, "poverty becomes a function, a way of life, a public trade..." (Yves Chiron, Saint Pius X: Restorer of the Church. Translated by Graham Harrison. Angelus Press, 2002, p. 100)

This firm statement of Catholic truth anticipated his encyclical letter against the revolutionary principles of The Sillon in France, Notre Charge Apostolique, August 15, 1910, and was in no small measure the fruit of his systematic study of teaching about the Social Reign of Christ the King that had been provided by the late Louis Edouard "Cardinal" Pie, who was the Bishop of Poitiers, France from from May 23, 1849, to the time of his death on May 18, 1880:

"[St.] Pius X, giving audience in the French seminary, declared to have 'often read and re-read' the works of Cardinal Pie . . . . This veneration of [St.] Pius X for the great Bishop of Poitiers is demonstrated for us by this account found in Canon [Paul] Vigue's 'Select Pages of Cardinal Pie': "A priest from Poitiers has recalled that one day he had the honor of having been introduced into the cabinet of the Supreme Pontiff, [St.] Pius X, in the company of a religious who as also from Poitiers. 'Oh! the diocese of Poitiers," the Holy Father exclaimed, raising his hands, when he heard the name Poitiers mentioned. "I have almost the entire works of your Cardinal,' the saintly Pontiff continued, 'and, for years, there has hardly been a day that I have not read some of its pages.' (Selected Writings of Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, testimonial pages.)

It was Cardinal Pie who "spoke truth to power" when he told Louis-Napoleon, the self-styled Emperor Napleon III, the following:

The time has not come for Jesus Christ to reign? Well, then the time has not come for governments to last. (Cardinal Pie, meeting with Emperor Napoleon III)

Pope Saint Pius X was completely committed to the immutable doctrine of the Social Reign of Christ the King. As he had noted to a priest of the Diocese of Poitiers, hardly a day had gone by that he had not studied the writing of the couragous Cardinal Pie.

A contemporary Catholic apologoist, Giuseppe Gentile, wrote the following about Pope Saint Pius X's battles with the Modernists as he sat on the Throne of Saint Peter:

"Catholicism will never be able to turn into the negation of itself, as [Modernists George] Tyrrel and [Alfred] Loisy wished. This truth, so distasteful to the Modernists, resounds throughout the Encyclical [Pascendi Dominci Gregis] of September 8, 1907, from beginning to end. It is a magisterial summary and magnificent critique of the philosophical, theological, apologetical, historical, critical and social demands; he can be said to have judged it from a higher point of view. As for Loisy's ripostes, they make a pitiful showing in the face of the philosophy expressed in the Encyclical..... The Modernists must learn that a Pope's encyclical cannot be judged according to the criteria of that rationalism, which, down the centuries, has always ended up in heresy. To make such a judgment would be as logical as approving a king's achievement insofar as it contributed to the proclamation of a republic." (As found in Yves Chiron, Saint Pius X: Restorer of the Church. Translated by Graham Harrison. Angelus Press, 2002, p. 211.)

The graces we receive in the true Sacrament of Confirmation will help us to pray and work ceaselessly for our own salvation as Catholics and to help us to be used as instruments, consecrated to our Divine Commander, Christ the King, through His Most Blessed Mother's Sorrowful and Immaculate Heart, to restore all things in Him, taking to heart the words of Pope Saint Pius X in his first encyclical letter, E Supremi, October 4, 1903:

But, Venerable Brethren, we shall never, however much we exert ourselves, succeed in calling men back to the majesty and empire of God, except by means of Jesus Christ. "No one," the Apostle admonishes us, "can lay other foundation than that which has been laid, which is Jesus Christ." (I. Cor., iii., II.) It is Christ alone "whom the Father sanctified and sent into this world" (Is. x., 36), "the splendor of the Father and the image of His substance" (Hebr. i., 3), true God and true man: without whom nobody can know God with the knowledge for salvation, "neither doth anyone know the Father but the Son, and he to whom it shall please the Son to reveal Him." (Matth. xi., 27.) Hence it follows that to restore all things in Christ and to lead men back to submission to God is one and the same aim. To this, then, it behoves Us to devote Our care -- to lead back mankind under the dominion of Christ; this done, We shall have brought it back to God. When We say to God We do not mean to that inert being heedless of all things human which the dream of materialists has imagined, but to the true and living God, one in nature, triple in person, Creator of the world, most wise Ordainer of all things, Lawgiver most just, who punishes the wicked and has reward in store for virtue.

Now the way to reach Christ is not hard to find: it is the Church. Rightly does Chrysostom inculcate: "The Church is thy hope, the Church is thy salvation, the Church is thy refuge." ("Hom. de capto Euthropio," n. 6.) It was for this that Christ founded it, gaining it at the price of His blood, and made it the depositary of His doctrine and His laws, bestowing upon it at the same time an inexhaustible treasury of graces for the sanctification and salvation of men.

You see, then, Venerable Brethren, the duty that has been imposed alike upon Us and upon you of bringing back to the discipline of the Church human society, now estranged from the wisdom of Christ; the Church will then subject it to Christ, and Christ to God. If We, through the goodness of God Himself, bring this task to a happy issue, We shall be rejoiced to see evil giving place to good, and hear, for our gladness, " a loud voice from heaven saying: Now is come salvation, and strength, and the kingdom of our God and the power of his Christ." (Apoc. xii., 10.) But if our desire to obtain this is to be fulfilled, we must use every means and exert all our energy to bring about the utter disappearance of the enormous and detestable wickedness, so characteristic of our time -- the substitution of man for God; this done, it remains to restore to their ancient place of honor the most holy laws and counsels of the gospel; to proclaim aloud the truths taught by the Church, and her teachings on the sanctity of marriage, on the education and discipline of youth, on the possession and use of property, the duties that men owe to those who rule the State; and lastly to restore equilibrium between the different classes of society according to Christian precept and custom. This is what We, in submitting Ourselves to the manifestations of the Divine will, purpose to aim at during Our Pontificate, and We will use all our industry to attain it. It is for you, Venerable Brethren, to second Our efforts by your holiness, knowledge and experience and above all by your zeal for the glory of God, with no other aim than that Christ may be formed in all.  (Pope Saint Pius X, E Supremi, October 4, 1903.)

Let the words of the then Patriarch of Venice disturb the consciences of those who are unwilling to admit that Joseph Ratzinger expelled himself from the Catholic Church long ago by his private belief in and public endorsement of one condemned proposition after another just as surely as the likes of the late Edward Moore Kennedy and the very much alive Joseph Robinette Biden, Jr., et al., expelled themselves from the bosom of Holy Mother Church by their support of the chemical and surgical assassination of the innocent  preborn (see What's Good For Teddy Is Good For Benny), those who dare to tell others to "have nothing to do" with Catholics who understand Ratzinger/Benedict to be an enemy of Christ the King and of thus of the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross, those who believe that they can remain silent in the face of grave evils endorsed by the man they consider to be "the pope:"

Liberal Catholics are "wolves in sheep's clothing; it is more important than anything else that murky designs should be exposed to the light and denounced." (Yves Chiron, Saint Pius X: Restorer of the Church. Translated by Graham Harrison. Angelus Press, 2002, p. 88.)

Pope Saint Pius X had no use for false ecumenism or even the niceities of diplomacy, being ready and willing to snub a former President of the United States of America, the thirty-third degree Freemason named Theodore Roosevelt, when he had come to Rome to address Methodists, whose "legitimacy" in the Eternal City he, Pope Saint Pius X, could not coutenance in any way:

Ever conscious of the Church’s exclusive mission to the world, the Pope refused to receive Theodore Roosevelt after the former American president had lectured to a Methodist congregation in Rome. (See St Pius X: the son of a village postman who urged modernists to beaten with fists.)

Finally Pope Saint Pius X provided a stinging reproof to anyone in the so-called "resist while recognize movement" that it is not possible to "love" a true and legitimate Successor of Saint Peter without obeying him without any kind of qualification whatsoever:

Distracted with so many occupations, it is easy to forget the things that lead to perfection in priestly life; it is easy [for the priest] to delude himself and to believe that, by busying himself with the salvation of the souls of others, he consequently works for his own sanctification. Alas, let not this delusion lead you to error, because nemo dat quod nemo habet [no one gives what he does not have]; and, in order to sanctify others, it is necessary not to neglect any of the ways proposed for the sanctification of our own selves….

The Pope is the guardian of dogma and of morals; he is the custodian of the principles that make families sound, nations great, souls holy; he is the counsellor of princes and of peoples; he is the head under whom no one feels tyrannized because he represents God Himself; he is the supreme father who unites in himself all that may exist that is loving, tender, divine.

It seems incredible, and is even painful, that there be priests to whom this recommendation must be made, but we are regrettably in our age in this hard, unhappy, situation of having to tell priests: love the Pope!

And how must the Pope be loved? Non verbo neque lingua, sed opere et veritate. [Not in word, nor in tongue, but in deed, and in truth - 1 Jn iii, 18] When one loves a person, one tries to adhere in everything to his thoughts, to fulfill his will, to perform his wishes. And if Our Lord Jesus Christ said of Himself, “si quis diligit me, sermonem meum servabit,” [if any one love me, he will keep my word - Jn xiv, 23] therefore, in order to demonstrate our love for the Pope, it is necessary to obey him.

Therefore, when we love the Pope, there are no discussions regarding what he orders or demands, or up to what point obedience must go, and in what things he is to be obeyed; when we love the Pope, we do not say that he has not spoken clearly enough, almost as if he were forced to repeat to the ear of each one the will clearly expressed so many times not only in person, but with letters and other public documents; we do not place his orders in doubt, adding the facile pretext of those unwilling to obey – that it is not the Pope who commands, but those who surround him; we do not limit the field in which he might and must exercise his authority; we do not set above the authority of the Pope that of other persons, however learned, who dissent from the Pope, who, even though learned, are not holy, because whoever is holy cannot dissent from the Pope.

This is the cry of a heart filled with pain, that with deep sadness I express, not for your sake, dear brothers, but to deplore, with you, the conduct of so many priests, who not only allow themselves to debate and criticize the wishes of the Pope, but are not embarrassed to reach shameless and blatant disobedience, with so much scandal for the good and with so great damage to souls. (Pope Saint Pius X, Allocution Vi ringrazio to priests on the 50th anniversary of the Apostolic Union, November 18, 1912, as found at: RORATE CÆLI: “Love the Pope!” – no ifs, and no buts: For Bishops, priests, and faithful, Saint Pius X explains what loving the Pope really entails.)


Faithful Catholics still love Saint Pius X. they know him to be the eternal foe of Modernism just as he is our eternal friend, especially in this days when a counterfeit religion that is the embodiment of Modernism has taken such hold over the minds and the hearts of so many Catholics. Faithful Catholics know that his devoted son of Our Lady and of her chaste spouse, Saint Joseph, whose very name he bore so admirably, is here to help us with his prayers and to teach us with his eternal words of wisdom that never--under any circumstances--lose their binding force.

Here is the account of Pope Saint Pius X's life as found in the readings for Matins in today's Divine Office:

Pope Pius X, whose name previously was Joseph Sarto, was born in the village of Riese in the Venetian province, to humble parents remarkable for their godliness and piety. He enrolled among the students in the seminary of Padua, where he exhibited such piety and learning that he was both an example to his fellow students and the admiration of his teachers. Upon his ordination to the priesthood, he labored for several years first as curate in the town of Tombolo, then as pastor at Salzano. He applied himself to his duties with such a constant flow of charity and such priestly zeal, and was so distinguished by the holiness of his life, that the Bishop of Treviso appointed him as a canon of the cathedral church and and made him the chancellor of the bishop's curia, as well as spiritual director of the diocesan seminary. His performance in these duties was so outstanding and so highly impressed Leo XIII, that he made him bishop of the Church of Mantua.

Lacking in nothing that makes a good pastor, he labored particularly to teach young men called to the priesthood, as well as fostering the growth of devout associations and the beauty and dignity of divine worship. He would ever affirm and promote the laws upon which Christian civilization depend, and while leading himself a life of poverty, never missed the opportunity to alleviate the burden of poverty in others. Because of his great merits, he was made a cardinal and created Patriarch of Venice. After the death of Pope Leo XIII, when the votes of the College of Cardinals began to increase in his favor, he tried in vain with supplications and tears to be relieved of so heavy a burden. Finally he ceded to their persuasions, saying I accept the cross. Thus he accepted the crown of the supreme pontificate as a cross, offering himself to God, with a resigned but stedfast spirit.

Placed upon the chair of Peter, he gave up nothing of his former way of life. He shone especially in humility, simplicity and poverty, so that he was able to write in his last testament: I was born in poverty, I lived in poverty, and I wish to die in poverty. His humility, however, nourished his soul with strength, when it concerned the glory of God, the liberty of Holy Church, and the salvation of souls. A man of passionate temperament and of firm purpose, he ruled the Church firmly as it entered into the twentieth century, and adorned it with brilliant teachings. He restored the sacred music to its pristine glory and dignity; he established Rome as the principal centre for the study of the Holy Bible; he ordered the reform of the Roman Curia with great wisdom; he restored the laws concerning the faithful for the instruction of the catechism; he introduced the custom of more frequent and even daily reception of the Holy Eucharist, as well as permitting its reception by children as soon as they reach the age of reason; he zealously promoted the growth of Catholic action; he provided for the sound education of clerics and increased the number of seminaries in their divers regions; he encouraged every priest in the practice of the interior life; he brought the laws of the Church together into one body; he condemned and suppressed those most pernicious errors known collectively as Modernism; he suppressed the custom of civil veto at the election of a Supreme Pontiff. Finally worn out with his labors and overcome with grief at the European war which had just begun, he went to his heavenly reward on the twentieth day of August in the year 1914. Renowned throughout all the world for the fame of his holiness and miracles, Pope Pius XII, with the approbation of the whole world, numbered him among the Saints. (Matins, The Divine Office, Feast of Pope Saint Pius X.)

May these words, which were inscribed on a metal plaque near the first resting place, in the crypt of the Basilica of Saint Peter, of Pope Saint Pius X's mortal remains, inspire us to invoke his intercession to help "restore all things in Christ," both in the Church and in the world, as we await the Triumph of Our Lady's Sorrowful and Immaculate Heart:

Pope Pius X,

Poor and Yet Rich

Gentle and Humble of Heart

Unconquerable Champion of the Catholic Faith

Whose Constant Endeavor it was to Renew

All Things in Christ

Departed in Piety

On the Twentieth of August, 1914



Vivat Christus Rex!

Our Lady, Help of Christians, 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.

Pope Saint Pius X, pray for us.