Unsound Men Promoting Unsound Doctrine, part one

Paganism is the projection onto a supposed divinity the attributes that mere mortals desire to possess in order to reaffirm themselves in whatever they choose to do. Modern rationalism, which is the result of Protestantism, of course, has been an effort to give paganism a new and supposedly “respectable” appearance while paving the way for abject atheism and hedonism as the lowest common denominator of social life, and the conciliar revolutionaries have worked overtime in the past decade to make it appear as though that they disregard for all that Holy Mother Church has taught from time immemorial and even for the plain words of Sacred Scripture is consonant with the ”gospel” message of Our Blessed Lord and Saviour Jesus Christ even though their false beliefs are inspired by and consonant only with the adversary of himself.

Although the likes of Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI used slogans (“living tradition,” “hermeneutic of continuity”) to make it appear as though the falsehoods of the “Second” Vatican Council and the “magisterium” of the conciliar “popes” was a “continuation” of the Catholic Church’s traditions even though it was nothing of the sort.

During the Bergoglian era in the past ten years, however, all pretense of any kind of “continuity” with the past has been demolished. One conciliar revolutionary after another, starting with Jorge Mario Bergoglio, has seethed with hatred for the “past” (a “past” when almost every baptized Catholic, believed everything taught by Holy Mother Church and sought to sanctify and save their immortal souls by going to Confession each Saturday and then going to Holy Mass each Sunday and on Holy Days of Obligation. No one but a handful of errant “scholars” doubted the inerrancy of Sacred Scripture and those Catholics who gave public scandal were properly shunned as an impetus to seek their return to a state of Sanctifying Grace. Such Catholics today are considered as “Pelagians, “Gnostics,” “hard-hearted,” and “rigid” “legalists” who are incapable of reaching out and showing “mercy” to those on the “peripheries.”

Anyone reading these words would surely know that the “peripheries” is Jorgespeak for those who are steeped in sins, whether natural or unnatural, against Holy Purity, which the false “pontiff” himself has said are the “least” of sins and whom he wants to “accompany” in their “journey” without seeking to exhort them to repent and reform their lives in cooperation with the graces that Our Blessed Lord and Saviour Jesus Christ won for them during His Passion and Death on the wood of the Holy Cross on Good Friday and that flow into their hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces.

The Argentine Apostate has unleashed a veritable army, starting with Oscar Andres Maradiaga Rodriguez in October of 2013 (see  Commissar of Antichrist Speaks, part oneCommissar of Antichrist Speaks, part twoCommissar of Antichrist Speaks, part threeCommissar of Antichrist Speaks, part four), from hell to evangelize on behalf of his false gospel of “mercy” and to make war upon everything that is authentically Catholic so as to make it appear his “outreach” to the so-called “LGTBQABCDEFGHIJKLMNOPQRSTUVWXYZ” “communities” has “updated” what is thought to be the Catholic Church to be conformed to the “needs” of the “people” as they live their lives rather than demanding that the “people” conform their lives to binding precepts of the Divine Positive Law and the Natural Law.

One of the latest to take his swings against the “past” was “Archbishop” Christophe Pierre, the conciliar nuncio to the United States of America in address he delivered at The Catholic University of America in Washington, District of Columbia, on the occasion of its annual Cardinal Dearden lecture.

Although I will discuss “Archbishop” Pierre’s condemnation those attempting to make what purports to be the Holy Eucharist as “weapon” in the “culture wars,” it is perhaps most useful and highly relevant to consider the fact that The Catholic University chose Pierre to deliver its “Cardinal Dearden Lecture” as John “Cardinal” Dearden, the conciliar Archbishop of Detroit from 1958 to 1980 (he had been Bishop of Pittsburgh between 1950 and 1958), was the principal force behind the infamous “Call to Action” conference that took place in Detroit, Michigan, in 1976 and called for the sort of revolutionary agenda that is near and dear to the darkened hearts of Jorge Mario Bergoglio, Christophe Pierre, and one “Father” James Martin, S.J.

The Father Vincent Miceli, S.J., wrote a concise summary (published in the March 1977 issue of Homiletic and Pastoral Review, which was edited between 1970 and 2010 by Father Kenneth Baker, S.J., who now ninety-three years of age) of the demands made at the Call to Action conference forty-seven years ago and then explained why its theological demands could not be granted by the Church without ceasing to be the true Church of Christ and why its social demands were beyond the purview of Holy Mother Church’s Divine Constitution:

The following are some of the conference's mad demands which the Catholic Church simply cannot grant without ceasing immediately to be the true Church of Christ. If she granted them, she would become a Church of the world, a snake pit of radicals. She would become a center of doctrinal, moral, chaotic disorder and psychoneurotic distress. The radicals demanded: 1) Divorced, remarried couples to receive Holy Communion while still living in adulterous unions. 2) Ordained women priests and bishops. 3) Women given the power to preach the Gospel with authority. 4) A reversal on the doctrine of artificial birth control. 5) A mitigation of the doctrine on abortion. 6) A teaching approving Marxism, Socialism and pacifism as doctrinally true and morally good practice. 7) A denial of the right to property and to reasonable profit. 8) The creation of a new Church, democratic, non-hierarchical in structure, a classless church.

The following are some of the demands the Church simply cannot fulfill for that is not her mission: 1) Wipe out poverty, ignorance, prejudice and war. 2) Democratize the whole world. 3) Stop the sale of arms everywhere. 4) Back the E.R.A. as a constitutional amendment. Like her Savior, the Church will not turn stones into bread, thereby becoming the Mother of Socialism or a millennium of this world. Finally here are a few demands the Church will most probably not grant in the interest of her supernatural mission to make converts of all nations: 1) Allow married men to be ordained. 2) Allow priests to marry. 3) Revoke the vows of celibacy of priests and religious. 4) Life the excommunication from divorced, remarried Catholics still living in adultery.

A final word of advice to Cardinal Dearden, Archbishop Peter Gerety and Msgr. John Eagan, prime movers at Detroit in the drive to create a democratic church of the future in a five year program. Such a democratic church will not be accepted by American Catholics, for such a church would be a man-made utopia, incapable of saving anyone. The Holy Spirit and the Vicar of Christ will preserve Catholics from such a sterile kingdom of this world. Bereft of Christ, such a church could only become an instrument of the Sons of Satan in their war against the flock of Christ. To loyal, perceptive bishops, priests and laity who still love their traditional, apostolic Church, it is of no small significance that the world is rejoicing over the debacle at Detroit. Such faithful souls know that when The New York Times rapturously reports the wild doings of a conference of Catholic enthusiasts and projects their redimensioned model of the Church as the inevitable Church of the future, then proper Church authorities better grab the holy water sprinkler, the prayer manual of exorcisms and, if need be, the legal instrument of excommunication before it is too late. Only by at once applying these remedies vigorously (Alinsky would insist on the vigorously) will the temple of God be cleansed effectively of its iconoclasts and the true Catholic Church rescued from the savagery of latter-day malcontents posing as concerned Catholics. Superstition? Hardly. Rather security measures against outside agitators and inside traitors. (Detroit: A Call To Revolution In The Church.)

The late Father Vincent Miceli, whom I got to know well when he was in residence at Holy Apostles Seminary in the 1983-1984 academic year, summarized the entirety of Jorge Mario Bergoglio’s antipapal agenda in the article quoted above. It is quite fitting, therefore, that “Archbishop” Christophe Pierre would be called upon to deliver to lecture named after the man, John Dearden, whose Archdiocese of Detroit became an axis of sodomite priests/presbyters, bishops and “bishops” during his twenty-two years in power there and was a laboratory for what is now the conciliar sect’s principal agenda, including the administration of what purports to be Holy Communion to those in the “peripheries” (sodomites, fornicators, adulterers, mutants, pro-aborts in civil law). John Dearden’s agenda is Jorge Mario Bergoglio’s agenda, and Christophe Pierre is in the United States of America to do battle with the “culture warriors” within the conciliar hierarchy here (“Archbishops” Salvatore Cordileone, Samuel Aquila, and Paul Coakley, and “Bishops” Joseph Strickland, Thomas Tobin, Thomas Paprocki, Liam Carey, and Robert Vasa) by emphasizing the “inclusive” of the Holy Eucharist:

Archbishop Christophe Pierre, apostolic nuncio to the United States, said he is "convinced that the church today is in need of an eye-opening experience," similar to the experience of the two disciples who encountered Jesus along the road to Emmaus following the Resurrection, but who did not recognize him until they shared a meal.

"We have seen many of our brothers and sisters leave the church disillusioned, thinking that Christ is not the answer to their quest for happiness and meaning," he said April 26 at The Catholic University of America in Washington.

Interjection Number One:

Christophe Pierre’s belief that what he contends is the Catholic Church has to change because “people” (meaning unrepentant sinners, of course) have become disillusioned and left is refuted by Our Blessed Lord and Saviour Jesus Christ’s very own words to Saint Peter following the loss of most of those who had therefore followed Him after He had given the Eucharist Discourse in the synagogue in Capharnaum:

[66] And he said: Therefore did I say to you, that no man can come to me, unless it be given him by my Father. [67] After this many of his disciples went back; and walked no more with him. [68] Then Jesus said to the twelve: Will you also go away? [69] And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life. [70] And we have believed and have known, that thou art the Christ, the Son of God. 

[71] Jesus answered them: Have not I chosen you twelve; and one of you is a devil? [72] Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve. (John 6: 66-72.)

Our Lord did not become Incarnate in Our Lady's Virginal and Immaculate Womb by the power of God the Holy Ghost at the Annunciation to curry favor with the very rational creatures whose sins he came to redeem. He did not die on the wood of the Holy Cross to tickle the ears of the hateful Jews who, motivated in large part by our own sins having transcended time, put Him to death and taunted Him as He shed every single drop of His Most Precious Blood atop the dung heap of Gologtha to redeem them even though they did not want to believe that He was doing so. Our Lord came to teach us His immutable truth, and no amount of sophisims from the conciliar revolutionaries can change that fact.

To the next part of Christophe Pierre’s “Cardinal Dearden Lecture” as reported in Call to Action’s own press agent, the National Catholic Reporter:

"We experience on a daily basis the hardships of living out the faith in the face of a society which is increasingly secularized and polarized. The temptation to remain stuck in the past is real; the path forward is often difficult to discern and discouragement can set in," Pierre said. "But now, as then, the Risen Christ walks with us to help us find the way. He is the way, and we recognize him as such in the breaking of the bread. The Eucharist is the place of this encounter that grants discernment, that affords a new vision of reality, an ecclesial vision of reality."

Pierre spoke on "Eucharist and Ecclesial Discernment" as the 2023 presenter of CUA's annual Cardinal Dearden Lecture, which honors the late Archbishop John Dearden of Detroit, who was instrumental in implementing the teachings of the Second Vatican Council in the U.S.

Interjection Number Two:

Stuck in the past?

Ah, these conciliar revolutionaries are without any originality.

None other than the supporter of all things sodomite, Reinhard Marx, the current conciliar “archbishop of Munich and Freising, Germany, spoke in similar terms almost exactly ten years ago:

“According to the Prelate, Benedict XVI is a theologian who ‘has never stopped being curious about and admiring everything God made.’ in the same way, he stressed, man must continue to discover the Gospel as the novelty by antonomasia: ‘The traditionalists venerate the old, they are guardians of a museum. We must not, however, guard the richness in a museum; we must not look for a restoration, but instead for a rebirth, for a renewal of the faith and Catholic life, a renewal of the Church as a whole and of each individual.’ The Catholic faith is ‘the greatest adventure of the human spirit, but it is also demanding and wants to take us farther.’” (As found at: Reinhard Marx's Museum.)


Forget about the "past."

Forget about Cantate Domino, February 4, 1442.

Forget about the Council of Trent.

Forget about the [First] Vatican Council.

Forget about the glories of the Catholic Middle Ages, the age of Christendom.

Forget about papal condemnations of false ecumenism, religious liberty, separation of Church and State and calls to "democratize" the Catholic Church.

Forget about papal condemantions of Modernism.

Forget about "rigidity" on matters of morality.

Forget about the Immemorial Mass of Tradition.

Listen to the "call to conversion" to a "purified," "simpler" "gospel without all that dogma stuff and without all of that pomp, circumstance, solemnity, incense and a strange lanaguage no one understands.

Open yourself to "where the people live" on the peripheries, understanding that there are all kinds of "families."

Never judge anyone except those who believe in what was taught in the "past."

You have "papal" permission to mock, ridicule and persecute anyone who dares to hold to the following statements:

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. (Sixth Ecumenical: Constantinople III).

They [the Modernists] 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 Dominci Gregis, September 8, 1907.)

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . . The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way. (Pope Saint Pius X, The Oath Against Modernism, September 1, 1910.)

Forget about all of that "stuff."

Folks, either you get it by now or you don't.

The counterfeit church of conciliarism is not the Catholic Church.

While Holy Mother Church recognizes that her children live in different circumstances at various epochs of history, her Divine Constitution remains the same as her mission is to sanctify and save souls. This is the immutable mission that her Divine Founder, Invisible Head, and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ gave to the Eleven before He Ascended to His Co-Equal, Co-Eternal God the Father’s right hand on Ascension Thursday:

And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And seeing them they adored: but some doubted. And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world.  (Matthew. 28: 16-20.)

Jorge Mario Bergoglio and Christophe Pierre conceive of an imaginary church that was described and condemned as follows by Pope Pius XII in Mystici Corporis Christi, June 29, 1943:

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]

66. And if at times there appears in the Church something that indicates the weakness of our human nature, it should not be attributed to her juridical constitution, but rather to that regrettable inclination to evil found in each individual, which its Divine Founder permits even at times in the most exalted members of His Mystical Body, for the purpose of testing the virtue of the shepherds no less than of the flocks, and that all may increase the merit of their Christian faith. For, as We said above, Christ did not wish to exclude sinners from His Church; hence if some of her members are suffering from spiritual maladies, that is no reason why we should lessen our love for the Church, but rather a reason why we should increase our devotion to her members. Certainly the loving Mother is spotless in the Sacraments, by which she gives birth to and nourishes her children; in the faith which she has always preserved inviolate; in her sacred laws imposed on all; in the evangelical counsels which she recommends; in those heavenly gifts and extraordinary graces through which, with inexhaustible fecundity, [130] she generates hosts of martyrs, virgins and confessors. But it cannot be laid to her charge if some members fall, weak or wounded. In their name she prays to God daily: "Forgive us our trespasses"; and with the brave heart of a mother she applies herself at once to the work of nursing them back to spiritual health. When therefore we call the Body of Jesus Christ "mystical," the very meaning of the word conveys a solemn warning. It is a warning that echoes in these words of St. Leo: "Recognize, O Christian, your dignity, and being made a sharer of the divine nature go not back to your former worthlessness along the way of unseemly conduct. Keep in mind of what Head and of what Body you are a member." [131] (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Pope Pius XII thus condemned everything—and I mean everything—that Jorge Mario Bergoglio and his various henchmen, including Christophe Pierre, believe and promote with animus towards the past that is animated solely by the devil. The conciliar nuncio’s call to avoid using what purports to be the Holy Eucharist as a “weapon” in the “culture wars” is a direct indemnification of the pro-abortion, pro-sodomite likes of Joseph Robinette Biden, Jr., Richard Durbin, Susan Collins, Lisa Murkowski, Gavin Newsom, Patricia Murray, Philip Murphy, Nancy Patricia D’Alesandro Pelosi, Kathleen Hochul, Edward Markey, Kirsten Gillibrand, John Kerry, Robert F. Kennedy, Jr. (he is correct about the vaccines, of course, but he is still a Kennedy, which means that he is a pro-abort), Gina Marie Raimondo, Michelle Lujan Grisham, Xavier Becerra, and a whole host of others, living and deceased, who have held public positions in the past (Mario Matthew Cuomo, Andrew Mark Cuomo, David Patterson, Thomas O’Neill, Thomas Foley, Peter Rodino, Daniel Patrick Moynihan, Geraldine Anne Ferraro-Zaccaro, Barbara Mikulski, William Brennan, Christophe Dodd, Edward Moore Kennedy, Joseph P. Kennedy III, Thomas Ridge, Rudolph William Giuliani, George Elmer Pataki, Susan Molinari, Arnold Schwarzenegger, Gray Davis, William Richardson, Leon “Hunter Biden Laptop is Russian Collusion” Panetta, Carol Mosely Braun,  Thomas Harkin, Robert Torricelli, Robert Menendez, et. al., and, no matter how predictable, it is sickening to the core:

The "intrinsic link between the creatural condition of man and his supernatural finality," however, is lost in what he has observed as an emerging "tendency to understand the supernatural in a way that renders the Eucharistic sacrament ethereal, removed from the most concrete aspects of the human condition, a mystery that imposes a certain distance and calls primarily for a posture of contemplation."

"Such incomplete perspective is at the root of the ideological debate concerning the Eucharist, its weaponization in the cultural wars and the, at times, isolated focus on Eucharistic adoration," he said.

In some Catholic circles, he said, there are tendencies toward "neo-Pelagianism," where people "ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style of the past," he said.

Others embrace "neo-Gnosticism," which he called "a different shoot from the same stock," where bodily realities are considered bad, and spiritual realities are considered good.

To try to faithfully fulfill the binding precepts of the Divine Positive Law and the Natural Law never makes one “superior” to anyone else, and to contend that this so is nothing other than pure demagoguery on the part of Christophe Pierre, who is merely aping the sloganeering and demagoguery of the man who sent him to the United States of America, Jorge Maro Bergoglio. The Ten Commandments are not “rules,” they are direct commandments from God to do good and to avoid evil, and they are not a subject for debate nor is it “impossible” for anyone to keep them all as God does not demand the impossible.

You see, the likes of Jorge Mario Bergoglio, Christophe Pierre, Christoph Schonborn, Ranier Woelki, Reinhard Marx, Blase Cupich, Joseph Tobin, John Stowe, and, among so many others, Jean-Claude Hollerich, do not believe that there is anything intrinsically sinful in actions that are against Holy Purity. Yet it is that they must make themselves and their motives seem “pure” by wrapping themselves up in the cloak of “social justice” to advance an agenda “for the poor” and “saves” the “planet” to make themselves seem invincibly superior to “Gnostics” who care about personal holiness and who understood the horror of sin.

Moreover, it is not an intractable attachment to “the past” to insist that only those who are in a state of Sanctifying Grace can receive Holy Communion as this is the consistent teaching of Holy Mother Church that has been defended constantly by the Church Fathers, Doctors, and countless Martyrs, Confessors, and consecrated religious.

Although Jorge Mario Bergoglio said two years ago that the Eucharist is the “bread of sinners” to which all Judases are invited, Saint John Chrysostom said explicitly that “To this Table then let there draw night no Judas Iscariot, no Simon Magus”:

Let us hear, all of us, both Priests and laymen, let us hear What Food it is whereof we are made worthy let us hear, I say, and let us quake. The Lord satisfieth us with His Own holy Flesh, setting Himself slain before us. What excuse therefore shall we have, if, being so fed as we are, we sin as we do If, eating of the Lamb, we are still wolves If, pastured as the sheep of the flock, we raven like lions This mysterious Sacrament forbiddeth unto us not outrage only, but any the least enmity it is the Mystery of peace. Upon the Jews God laid it to make year by year by solemn festivals a yearly commemoration of His mercies unto them, but upon thee to do this in remembrance of His love to thee, day by day. To this Table then let there draw nigh no Judas Iscariot, no Simon Magus. These men fell through covetousness let us fly that bottomless pit. (Saint John Chrysostom, as found in Matins, The Divine Office, Monday within the Octave of Corpus Christi.)

Insofar as the Holy Eucharist being the “bread of sinners” and not a “reward of the saints,” it is sufficient to note that Bergoglio, by saying this, is communicating to anyone who would deny what purports to be Holy Communion in the Protestant and Judeo-Masonic Novus Ordo liturgical service—and, presuming priests ordained by bishops whose line of consecration is not polluted by the conciliar “popes” or “bishops,” really is the Holy Eucharist in the Eastern rites—because of their public support for the surgical execution of children and/or for the public scandal given by being notoriously divorced and civilly “remarried” without the fig leaf of a conciliar decree of martial nullity is trying to enforce an unrealistic and entirely merciless standard that unjust discriminates against “fragile” people who just happen to have made a fully conscious decision to, quote Martin Luther, “sin, and sin boldly” without the slightest qualm of conscience.

Once again, the Thirteenth Session of the Council of Trent had something to say about this:


On the preparation to be given that one may worthily receive the sacred Eucharist.

If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror; He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle; Let a man prove himself. Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. This the holy Synod hath decreed is to be invariably observed by all Christians, even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. (The Council of Trent.)

To be sure, each of us is a sinner. Our Lord did indeed institute the Holy Eucharist to be administered unto sinners for their spiritual nourishment and fortification so that they can grow in virtue and holiness and thus overcome their sins and sinful tendencies by making the grace of the holy sacrament efficacious in their lives.

Our Lord did not institute the Holy Eucharist so that sinners could continue sinning wantonly and unrepentantly, and He did not institute this Sacrament that is the source and the summit of true Charity to be abused in the name of a “fragility” that is meant to convey, no matter how sneakily, the old heresy of Luther, namely, that men are so “fragile,” so thoroughly “corrupted” by Original Sin that it is impossible for men to stop sinning. This is, apart from being a denial of the doctrine of Original Sin on Luther’s part (Bergoglio and his henchmen such as Christophe Pierre adhere to something approaching a Rousseauean belief in “human goodness”), a direct denial by Bergoglio of the efficacious power of the Most Blessed Sacrament.

Saint Thomas Aquinas’s Prayer before Holy Communion contains a precise summary of how we are to prepare ourselves for the reception of Holy Communion:

Almighty and everlasting God, behold, I am about to approach the Sacrament of Thine only-begotten Son, Our Lord Jesus Christ. I approach as one who is sick to the Physician of life, as one unclean to the Well-spring of mercy and goodness, as one blind to the Light of eternal brightness, as one poor and needy to the Lord of Heaven and earth.

Wherefore I beseech Thee, of Thine infinite goodness, to heal my sickness, to wash away my filth, to enlighten my blindness, to enrich my poverty, and to clothe my nakedness, that I may receive the Bread of Angels, the King of kings, the Lord of lords with such reverence and humility, with such contrition and devotion, with such purity and faith, with such purpose and intention, as may conduce to the salvation of my soul.

Grant, I beseech Thee, that I may receive not only the Sacrament of the Body and Blood of Our Lord, but also the grace and virtue of this Sacrament. O most indulgent and merciful God, grant me so to receive the Body of Thine only-begotten Son, Our Lord Jesus Christ, which He took of the Virgin Mary, that I may be found worthy to be incorporated with His Mystical Body and numbered among His members. O most loving Father, grant that I may one day contemplate for ever, face to face, Thy beloved Son, Whom now on my pilgrimage I am about to receive under a veil, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God, for ever and ever. Amen.

No one who is conscious of Mortal Sin on his immortal soul can present himself to receive Holy Communion. Those who do so make an offering of their Holy Communion to the devil himself. This is a Catholic truth that one will never hear pass from the lips of Jorge Mario Bergoglio, who, whether wittingly or not, is an agent of Antichrist in almost all that he says and does, noting that even broken clocks can be right twice a day but also making the distinction that broken clocks are right more frequently than is Jorge Mario Bergoglio and his band of fellow Jacobin/Bolshevik revolutionaries.

Canon XI of the Council of Trent’s Decree on the Holy Eucharist anathematized Bergoglio and his henchmen as follows:

CANON XI.-lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.

For an antidote to Bergoglio’s and Christophe Pierre’s blasphemies and heresies, perhaps it is good to consider a reflection on the Most Holy Eucharist that was written by Saint John Chrysostom and is contained in the readings for Matins for Monday within the Octave of Corpus Christi:

In this mysterious Sacrament Christ doth mingle Himself with all and each of His faithful ones. They are His children, and He nurseth them Himself, and giveth them not over unto another, herein again assuring us that the Flesh He hath taken unto Himself is ours. We then, who have been deemed meet to be treated with such love and such honour, let us be wakeful See ye not how eagerly the sucklings seize on the breasts, how readily they fix their mouths on the paps Let us, with like eagerness, draw nigh to that Table, and suck at that spiritual Cup. Yea, let us prize that gracious Food as the suckling doth its mother's breast, and hold it the great woe of life to be cut off from that Banquet. Here there are set before us no works of man's power He That worked at that Last Supper, the Same worketh the same here still. As for us Priests, we hold the place of His ministers, but He Which halloweth and changeth is He. Hither let there draw nigh no Judas, nor covetous one this is no Table for him. But he which is Christ's disciple, let him come for the Lord saith "I will keep the Passover with My disciples," Matth. xxvi. 18. This is that Passover Table, and it is all Christ's what is wrought there is not some of it Christ's work, and some of it man's work, but it is all His work and not another's.

Whither let there draw nigh none brutal, none cruel, none merciless in good sooth, none unclean. I speak to all that take that Holy Communion, and to you also, O ye that do administer the same To you now I turn my speech, to warn you with how great care that Gift is to be given. No slight vengeance is that which awaiteth you if ye admit for a partaker at the Lord's Table the sinner whose guiltiness ye knowAt your hands will his blood be required. If a man be a General, a Governor, a crowned Monarch, yet if he come there unworthily, forbid him thou hast greater power than he. To this end hath God exalted you to the honour ye hold, that ye may judge in such matters. This office is your dignity, this is your strength, this is all your crown, this, and not the going about in white robes and glittering vestments. And thou, O layman when thou seest the Priest making the oblation, think not that He Which is then the real Worker is such a Priest as thou seest, but know of a surety that it is Christ's Hand Which is stretched out, albeit unseen by thee.

Let us hear, all of us, both Priests and laymen, let us hear What Food it is whereof we are made worthy let us hear, I say, and let us quake. The Lord satisfieth us with His Own holy Flesh, setting Himself slain before us. What excuse therefore shall we have, if, being so fed as we are, we sin as we do If, eating of the Lamb, we are still wolves If, pastured as the sheep of the flock, we raven like lions This mysterious Sacrament forbiddeth unto us not outrage only, but any the least enmity it is the Mystery of peace. Upon the Jews God laid it to make year by year by solemn festivals a yearly commemoration of His mercies unto them, but upon thee to do this in remembrance of His love to thee, day by day. To this Table then let there draw nigh no Judas Iscariot, no Simon Magus. These men fell through covetousness let us fly that bottomless pit. (Saint John Chrysostom, as found in Matins, The Divine Office, Monday within the Octave of Corpus Christi.)

Please feel free to send that to Christophe Pierre at the Vatican Nunciature to the United States, 3339 Massachusetts Avenue, Washington District of Columbia 20008. Then again, he would probably dismiss Saint John Chrysostom as an example of “rigidity.

The entirety of Chrsitophe Pierre’s “Cardinal Dearden Lecture” at The Catholic University of America mocks the work of countless saints to oppose sins against Holy Purity and to end illicit unions.

Consider, for example, the work of Saint Peter Claver in what is now Columbia:

His principal object amongst the poor and infirm was the cure of their souls, often much more in need of pity than their bodies; and he neglected no means whereby he might succeed. He sought out those whose shameful irregularities had obliged them to take dangerous and violent remedies. He began by procuring them a thousand little comforters, and by paying them particular attention, and when at length he found them disposes to listen to him, he powerfully depicted how wretched was the shameful satisfaction of a pleasure which was followed by such cruel evils. “If,” added he, “the remedies are so painful, what will be the chastisements prepared for such sins? The pleasure soon passes, but the pain of the body, and even of the soul, only finish with this life to commence far more terribly in eternity. It is true,” continued he, “it costs something to abstain from vices which gratify for the moment, but at least the difficulties attached to virtue are noble in the cause which produces them, sweet by the consolation which accompany them, precious by the recompenses which follow them; whereas the enjoyments of crime leave nothing but bitterness and shame.” His words animated with zeal and unction made so deep an impression, that many of these unfortunate sinners determined to embrace the religious state, and to suffer for the salvation of their souls, at least as much as they had suffered for the cure of their bodies. (John R. Slattery, The Life of St. Peter Claver, S.J.: The Apostle of the Negroes, published originally by H. L. Kilner & Co., Philadelphia, Pennsylvania, 1893, and republished by Forgotten Books in 2015, pp. 98-102.)

Saint Peter Claver knew that it took stern measures and great bodily chastisements, including severe physical suffering, to root out one’s attachment to his sins. “Pope Francis” extols the great need reaching out to those in “irregular” situations in order to “understand” the supposed “complexity” of their lives. This is nothing other than moral relativism/situation ethics that is in direct violation to Supernatural Works of Mercy that must be rendered to habitual sinners.

Additionally, Saint Peter Claver warned hardened sinners that they would be condemned to hell for all eternity if they did not reform their lives, something that Jorge Mario Bergoglio does not believe is even possible:

The labors of Father Claver for the Spaniards met with the same success as those he undertook for the Negroes. It would seem as if God, for His own glory, had imparted to his words a powerful efficacy, and an irresistible charm; a word from him often sufficed to disconcert the most hardened libertine. Emmanuel Rodriguez declared that he had one evening placed himself behind a tree, with a criminal intention. The night was so dark that it was impossible to discern an object at a distance of two or three paces. Yet Father Claver returning from a sick-call, approached the tree, and exclaimed, “Beware, miserable man! For death is on the watch behind that tree.” These words fell like a thunderbolt on Rodriguez; he took to his heels, and entirely renounce his criminal project.

This ascendance over the human heart was so well known, that he was always called to the most desperate sinners when all other means had failed. Two or three instances will suffice. He was told that a man was dying in a state of despair; he would hearken neither to prayers or exhortations: if the crucifix was presented to him, he turned away his head in a rage: the most zealous priests had reaped no other fruit from their labors than the grief of seeing him become more obdurate and rebellious. Father Claver hastened to him, and, from the first, was much better received than any of the others. He spent the remainder of the day in prayer for him, and returned on the morrow full of confidence in God. After saying all that the ardor of his zeal inspired, he drew his crucifix from his bosom, and presented it to the sick man, with the desire that he should reverence it, and place the end upon his mouth. He did so. And at the same moment his heart became softened; he begged pardon of God with every sign of sincere repentance, and after receiving the last sacraments with exemplary piety, he died leaving in the minds of all an assured hope of his salvation. The holy man, full of joy, hastened to the house of a pious gentleman and begged he would join with him in thanking God for the mercy He had shown this poor sinner.

A Spanish woman who had led a profligate life was in danger of death. She seemed possessed by an impure spirit; for to all salutary admonitions her only replies were obscene expressions. Father Claver called to see her and read a gospel over her; but his kindness was acknowledged only by obscene language. The zeal of the chaste man was immediately enkindled, and with a countenance of holy indignation, and a voice which filled the soul of the miserable woman with terror, he presented his crucifix and exclaimed: “Go, since you will, to hell: go, by all means; and here behold your Judge, who condemns you! Silenced by these words, she dared not even raise her eyes. He like a good shepherd, who only strikes the stray sheep to made it re-enter the fold, immediately began in a mild tone to conjure her to hope in the mercy of a God who was crucified for her salvation. These powerful motives moved her heart; she made her confession, and her abundant tears left no room to doubt the sincerity of her conversion. But it was not the same with another libertine woman, whom the servant of God had long exhorted to lead a more regular life. In spite of all his endeavors she always persisted in deferring her conversion till some other time. “Well,” said he to her one day, “continue to close your ears to the voice of God who calls you; in a short time you will see the result of your obstinacy.” the chastisement soon followed the threat; in less than a fortnight she was suddenly attacked by a violent disorder and died in the presence of her accomplice without even time for reflection. (Father John R. Slattery, S.J., The Life of Saint Peter Claver, S.J.: The Apostle of the Negroes, published originally by H. L. Kilner & Co., Philadelphia, Pennsylvania, 1893, and republished by Forgotten Books in 2015, pp, 150-151. See Appendix A below for the full context of  Saint Peter Claver's work with libertines.)

This one vignette in and of itself shows a complete contrast between the work of a true priest, a Jesuit missionary, and that of a false priest who is the antithesis of the spirit of the Society of Jesus, Jorge Mario Bergoglio, who has said "no one can be condemned forever."

The missionary work of Saint Peter Claver thus stands as a complete condemnation of the diabolical work of figures of Antichrist such as Jorge Mario Bergoglio and Christophe Pierre:

Christians, bad confessions set right, inveterate enmities extinguished, illicit connections broken or rectified by marriage, profanity and obscenity changed for songs of devotion, a general reformation of manners everywhere; such was the success with which God was pleased to recompense His servant. If any one, rebellious to his admonitions, was a scandal to others, he sometimes threatened him with the anger of Heaven, and the chastisement soon followed the threat. On one occasion he had in vain remonstrated with an obstinate Negro who needed neither his advice nor his threats. A few days afterward he was missed. And as a party of Negoes were searching for him they met an enormous crocodile while they killed, and found within, the head and some of the limbs of the unhappy slave—a conclusive proof of his punishment. This example produced such terror throughout the settlement that the most hardened began to dread the Divine Justice. One who had at first resisted, profited by these heavenly admonitions. The holy missionary saw him sowing corn in a field, and said to him, “You sow, but you will not reap.” He fell almost immediately; and although his youth, the strength of his constitution, and the trifling nature of his complaint gave him every hope of recovery, he elated all to the Father, prepared for his death, and died in most Christian sentiments.  (John R. Slattery, The Life of St. Peter Claver, S.J.: The Apostle of the Negroes, published originally by H. L. Kilner & Co., Philadelphia, Pennsylvania, 1893, and republished by Forgotten Books in 2015, pp. 144-145.)

This just a slightly different pastoral approach than that taken by the likes of Jorge Mario Bergoglio, Victor Manuel Fernandez, Walter Kasper, Rene Cupich, Christophe Pierre, Jean-Claude Hollerich, Reinhard Marx, Ranier Woelki, Vincent Nichols, Oscar Andres Maradiaga Rodriguez, et al. and their false church that is but a counterfeit ape of the Catholic Church.

There is nothing different about human nature now than during the time of Saint Peter Claver over four centuries ago. However, there is a difference between Saint Peter Claver and the conciliar revolutionaries: Saint Peter Claver possessed the Catholic Faith; the conciliar revolutionaries not only do not possess the Catholic Faith, but they also actively make war against It as they mock Holy Purity as a matter of “rigidity” while they, the revolutionaries, tickle the itching ears of hardened sinners as Saint Paul the Apostle had prophesied to Saint Timothy:

[1] I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: [2] Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. [3] For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: [4] And will indeed turn away their hearing from the truth, but will be turned unto fables. [5] But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Tim. 4: 1-15.)

Behold those such as Christophe Pierre and his boss, Jorge Mario Bergoglio, who indulge those who cannot endure sound doctrine while ticking their itching ears to spin fables that have the origin in hell and are meant to lead those who are stupid enough to believe in those fables to be mocked and tortured by the adversary and his demons who led them there in the first place.

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

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

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

Men such Jorge Mario Bergoglio and Christophe Pierre do deny the immensity of the sin of impurity. Moreover, they even deny that sins of impurity are mortal in nature, not that they believe anyone even commits a Mortal Sin, well, with the exception of perhaps harming the Amazon Rainforest. They are heretics.  Period..

Saint Alphonsus went on to state:

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

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

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

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

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

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

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

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

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

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

This describes men such as the Argentine Apostate and Christophe Pierre with exacting specificity, and with that one can dispense with Monsieur Pierre’s “Cardinal Dearden Lecture” other than to note that the lecture’s namesake would not have disagreed with anything that Pierre said as it was totally consonant with Dearden’s Call to Action. Pierre’s lecture was not at all consonant with the unchanging and unchangeable Catholic Faith, which he will find out at the moment of his Particular Judgment is more than a slight problem.

Part two of this commentary will deal with similar remarks made recently by the notorious “Father” James Martin, S.J., advising Christians not to follow the plain words of Sacred Scripture condemning sodomy and its related vices.

We live at a time of complete apostasy and its attendant chaos, a time in which those who defect from nothing in that is contained in the Sacred Deposit of Faith are considered “odd”. It is very fitting, therefore, that today is the feast day of the great Saint Athanasius of Alexandria, whose valiant deeds were described by Dom Prosper Gueranger. O.S.B., in The Liturgical Year in such a manner as apply the uncompromising heroism of this much-persecuted bishop and Doctor of the Holy Church, who was exiled on five different occasions from Alexandria, to our very own times of apostasy and betrayal today:

The Court of our divine King, during his grandest of seasons, is brilliant beyond measure; and to-day, it is gladdened by the arrival of one of the most glorious champions of the world of truth for his holy cause. Among the guardians of the word of truth, confided by Jesus to the earth, is there one more faithful than Athanasius? Does not his very name remind us of dauntless courage in the defense of the sacred deposit, of heroic firmness and patience in suffering, of learning, of talent, of eloquence–in a word, of everything that goes to from a Saint, a Bishop, and a Doctor of the Church? Athanasius lived for the Son of God; the cause of the Son of God was that of Athanasius; he who blessed Athanasius, blessed the eternal Word; and he who insulted Athanasius insulted the eternal Word.

Never did our holy faith go through a greater ordeal than in the sad times immediately following the peace of the Church, when the bark of Peter had to pass through the most furious storm that hell has, so far, let loose against her. Satan had vainly sought to drown the Christian race in a sea of blood; the sword of persecution had grown blunt in the hands of Diocletian and Galerius; and the Cross appeared in the heavens, proclaiming the triumph of Christianity. Scarcely had the Church become aware of her victory when she felt herself shaken to her very foundation. Hell sent upon the earth a heresy which threatened to blight the fruit of three hundred years of martyrdom. Arius began his impious doctrine, that he who had hitherto been adored as the Son of God was only a creature, though the most perfect of all creatures. Immense was the number, even of the clergy, that fell into this new error; the Emperors became its abettors; and had not God himself interposed, men would soon have set up the cry throughout the world that the only result of the victory gained by the Christian religion was to change the object of idolatry, and put a new idol, called Jesus, in place of the old ones.

But he who had promised that the gates of hell should never prevail against his Church, faithfully fulfilled his promise. The primitive faith triumphed; the Council of Nicaea proclaimed the Son to be consubstantial with the Father; but the Church stood in need of a man in whom the cause of the consubstantial Word should be, so to speak, incarnated–a man with learning enough to foil the artifices of heresy, and with courage enough to bear every persecution without flinching. This man was Athanasius; and everyone that adores and loves the Son of God, should love and honour Athanasius. Five times banished from his See of Alexandria, he fled for protection to the West, which justly appreciated the glorious confessor of Jesus’ divinity. In return for the hospitality accorded him by Rome, Athanasius gave her of his treasures. Being the admirer and friend of the great St. Antony, he was a fervent admirer of the monastic life, which, by the grace of the Holy Ghost, had flourished so wonderfully in the deserts of his vast patriarchate. He brought the precious seed to Rome, and the first monks seen there were the ones introduced by Athanasius. The heavenly plant became naturalized in its new soil; and though its growth was slow at first, it afterwards produced fruit more abundantly than it had ever done in the East.

Athanasius, who has written so admirably upon that fundamental dogma of our faith–the divinity of Christ–also has left us most eloquent treatises on the mystery of the Pasch: they are to be found in the Festal Letters which he addressed each year to the churches of his patriarchate of Alexandria. The collection of these Letters, which were once thought to be irretrievably lost, was found, a few years back, in the monastery of St. Mary of Scete in Egypt. The first, for the year 329, begins with these words, which beautifully express the sentiments we should feel at the approach of Easter: ‘Come, my beloved brethren, celebrate the feast; the season of the year invites you to do so. The Sun of justice, by pouring out his divine rays upon you that the time of the solemnity is come. At such tidings, let us keep a glad feast; let not the joy slip from us with the fleeting days, without our having tasted of its sweetness.’ During almost every year of his banishment, Athanasius continued to address a Paschal Letter to his people. The one in which he announced the Easter of 338, and which he wrote at Treves, begins thus: ‘Though separated from you, my brethren, I cannot break through the custom which I have always observed, and which I received from the tradition of the Fathers. I will not be silent; I will not omit announcing to you the time of the holy annual feast, and the day on which you must keep the solemnity. I am, as you have doubtless been told, a prey to many tribulations; I am weighed down by heavy trials; I am watched by the enemies of truth, who scrutinize everything I write, in order to rake up accusations against me and thereby add to my sufferings; yet notwithstanding, I feel that the Lord strengthens and consoles me in my afflictions. Therefore do I venture to address to you the annual celebration; and from the midst of my troubles, and despite the snares that beset me, I send you, from the furthermost part of the earth, the tidings of the Pasch, which is our salvation. Commending my fate into God’s hands, I will celebrate this feast with you; distance of place separates us, but I am not absent from you. The lord who gives us these feasts, who is himself our feast, who bestows upon us the gift of his Spirit–he unites us spiritually to one another, by the bond of concord and peace.’

How grand is the Pasch, celebrated by Athanasius, an exile on the Rhine, in union with his people who keep their Easter on the banks of the Nile! It shows us the power of the Liturgy to unite men and make them, at one and the same time, and despite the distance of countries, enjoy the same holy emotions and feel the same aspirations to virtue. Greeks or Barbarians, we have all the same mother country, the Church; but that which, after faith, unites us all into one family, is the Church’s Liturgy. Now there is nothing in the whole Liturgy so expressive of unity as the celebration of Easter. The unhappy Churches of Russia and the East, by keeping Easter on a different day from that on which it is celebrated by the rest of the Christian world, show that they are not a portion of the One Fold of which Our Risen Jesus is the One Shepherd. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Pascal Time, Book II, pp. 403-406.)

We must defend the Faith as we accept the rebukes that come out way in silence as we suffer in joy Christ the King as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary, especially during this month of May and on this First Saturday in May, thanking Our Lord abundantly for opportunity to be more perfectly conformed to His Holy Cross and as we seek to draw inspiration from this prayer of Dom Prosper Gueranger, O.S.B., to our glorious Saint of this day:

Intercede for the country [Egypt] over which was extended thy patriarchal jurisdiction; but forget not this Europe of ours, which gave thee hospitality and protection. Rome defended thy cause; she passed sentence in thy favour, and restored thee thy rights; make her a return, now that thou art face to face with the God of infinite goodness and power. Protect and console her Pontiff, the successor of that Julius who so nobly befriended thee fifteen hundred years ago. A fierce tempest is now raging against the Rock on which is built the Church of Christ; and our eyes have grown wearied for a sign of calm. Oh! pray that these days of trial be shortened, and that the See of Peter may triumph over the calumnies and persecutions which are now besetting her, and endangering the faith of many of her children.

Thy zeal, O Athanasius! checked the ravages of Arianism; but this heresy has again appeared, in our own times, and in almost every country of Europe. Its progress is due to that proud superficial learning which has become one of the principal perils of the age. The Eternal Son of God, consubstantial with the Father, is blasphemed by our so-called philosophers, as being only Man–the best and greatest of men, they say, but still only Man. They despise all the proofs which reason and history adduce of Jesus’ divinity; they profess a sort regard for the Christian teaching which has hitherto been held, but they have discovered (so they tell us) the fallacy of the great dogma which recognizes in the Son of Mary the Eternal Word who became incarnate for man’s salvation. O Athanasius, glorious Doctor of of holy Mother Church! humble these modern Arians; expose their proud ignorance and sophistry; undeceive their unhappy followers, by letting them see how this false doctrine leads either to the abyss of the abominations of pantheism, or to the chaos of scepticism, where all truth and morally are impossibilities.

Preserve within us, by the influence of they prayers, the precious gift of faith, wherewith our Lord has mercifully blessed us. Obtain for us that we may ever confess and adore Jesus Christ our eternal and infinite God, ‘God of God; Light of Light; True God of True God; Begotten not men; who for us men, and for our salvation, took Flesh, of the Virgin Mary.’ May we grow each day in the knowledge of this Jesus, until we join thee in the face-to-face contemplation of his perfections. Meanwhile, by means of holy faith, we will live with him on this earth that has witnessed the glory of his Resurrection. How fervent, O Athanasius, was thy love of this Son of God, our Creator and Redeemer! This love was the very life of thy soul, and the stimulus that urged thee to heroic devotedness to his cause. It supported thee in the combats thou hadst to sustain with the world, which seemed leagued together against thy single person. It gave thee strength to endless tribulations. Oh! pray that we may obtain this love–a love which is fearless of danger, because faithful to him for whom we suffer–a Brightness of his Father’s glory, and Infinite Wisdom, emptied himself, taking the form of a servant and humbled himself, becoming obedient unto death, even to the death of the Cross. How else can we make him a return for his devotedness to us except by giving him all our love,as thou didst. O Athanasius! and by ever singing his praise in compensation for the humiliations which he endured in order to save us? (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Paschal Time: Book II, pp. 411-413.)

Saint Athanasius has given us marching orders, and those marching orders do not make us Pharisees, Jorge Mario Bergoglio, or “closed-minded:”

They have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith? The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way …

“You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day.

“Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astrayEven if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ.” (Letter of St. Athanasius to his flock.)

Let these words continue to be our consolation in these days when it is easier for most people to believe in the mythologies of naturalists in the political realm and the Modernist apologists of false "mercy" and a "God of Surprises" in the theological real, men who esteem false idols, than it is to hold steadfast to the Faith and lose human respect and possibly even earn the mockery, if not scorn, of one's own family members. Who wants to be "different" in this time of alleged "mercy"?

We turn to Our Lady with every beat of our hearts, consecrated as they must be to Most Sacred Heart of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, through her own Sorrowful and Immaculate Heart, pledging to her in this month of May to pray the Litany of Loreto every day in addition to praying as many Rosaries each day as our states-in-life permit. We can crown Our Lady as Queen of our hearts by making reparation for our sins and those of the whole world by enslaving ourselves to her Divine Son through her Immaculate Heart, giving unto whatever merit we earn each day so that she can dispose of that merit however she sees fit for the honor and glory of the Most Holy Trinity and for the good of souls in the Church Suffering in Purgatory and here in the Church Militant on earth.

The final victory belongs to Our Lady’s Immaculate Heart. We must consider it a privilege that we are alive in these times to plant a few seeds for the restoration of the Church Militant on earth and for the restoration of Christendom in the world.

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Andrew the Apostle, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

Saint Athanasius, pray for us.