"For Without Me You Can Do Nothing," part one

Jorge Mario Bergoglio has made yet another trip to the Arabian Peninsula, this time to the Mohammedan nation of Bahrain, where he has yet again demonstrated himself to be an utter naturalist and an apostate without peer within the pantheon of the conciliar antipopes as even the world class traveler named Karol Josef Wojtyla/John Paul II would occasionally—and admittedly only occasionally—mention the name of Our Blessed Lord and Saviour Jesus Christ before non-Christian audiences while promoting the same kind of “fraternity” and “solidarity” that the Argentine Apostate has committed himself to promoting.

Bergoglio is utterly shameless in his abject denial of Christ the King before men and in making a mockery of the words He spoke in His Last Discourse at the Last Supper:

I am the true vine; and my Father is the husbandman. [2] Every branch in me, that beareth not fruit, he will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit. [3] Now you are clean by reason of the word, which I have spoken to you. [4] Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. [5] I am the vine: you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.

[6] If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth. [7] If you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done unto you. [8] In this is my Father glorified; that you bring forth very much fruit, and become my disciples. [9] As the Father hath loved me, I also have loved you. Abide in my love. [10] If you keep my commandments, you shall abide in my love; as I also have kept my Father's commandments, and do abide in his love. (John 15: 1-10.)

Bergoglio does not believe this. He believes that “peace” can be produced and maintained absent any proclamation of the Holy Name of Jesus by people who deny His Sacred Divinity, if not His very existence in some cases, and that men who break the First Commandment by worshiping false gods are nevertheless blessed by the true God of Divine Revelation because, as Bergoglio states repeatedly, all religions please God, making him, Bergoglio, the man most people believe is “Pope Francis,” the biggest violator of the First Commandment alive today.  

Bergoglio delivered on Friday, November 4, 2022, the Feast of Saint Charles Borromeo within the Octave of All Saints and the Commemoration of Saints Vitus and Agricola, in Bahrain wherein he did not once mention Our Blessed Lord and Saviour Jesus Christ while he promoted falsehoods about peace, brotherhood, solidarity, religious liberty and “humanity.” Here are three excerpts with relevant interjections:

Yet we are living at a time when humanity, connected as never before, appears much more divided than united. Here too, the name “Bahrain” can help us to reflect: the “two seas” of which it speaks refer to the fresh waters of its underwater springs and the brackish waters of the Gulf. Nowadays, in a somewhat similar way, we find ourselves overlooking two seas with very different waters: the calm, freshwater sea of a serene life together, and the salty sea of indifference, marred by clashes and swept by the winds of war, its destructive billows growing ever more tumultuous, threatening to overwhelm us all. Tragically, East and West increasingly resemble two opposing seas. We, on the other hand, are here together because we all intend to set sail on the same waters, choosing the route of encounter rather than that of confrontation, the path of dialogue indicated by the title of this Forum: “East and West for Human Coexistence”. (Closing of the "Bahrain Forum for Dialogue: East and West for Human Coexistence".)

Interjection:

Error divides. Catholicism unites.

All the conciliar “popes’” drivel about “fraternity” and “dialogue” is nothing other than the very epitome of the spirit of The Sillon, which Angelo Roncalli/John XXIII meant to use as the cornerstone of what he believed to be the Catholic Church’s “opening to the world” and has evolved into nothing other than a pantheistic celebration of every religion or no religion at all while abandoning the true Faith as the only repository of Divine Revelation and of refusing to speak of the Divine Redeemer in “mixed company”:

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, “the reign of love and justice” with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them – their religious and philosophical convictions, and so long as they share what unites them – a “generous idealism and moral forces drawn from whence they can” When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace – the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man – when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the “Kingdom of God”. – “We do not work for the Church, we work for mankind.”

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.)

Anyone who cannot admit at this point that the organization headed by Jorge Mario Bergoglio is not the Catholic Church, she who is the spotless, virginal, mystical spouse of her Divine Founder, Invisible Head, and Mystical Bridegroom, is not thinking too clearly.

First of all, prayer, which touches the human heart. Truth to tell, the tragedies we are enduring, the dangerous divisions we are experiencing, and “the imbalances under which the modern world labours are linked with a more basic imbalance which is rooted in the heart of man” (Gaudium et Spes, 10). That is their ultimate cause. Consequently, the greatest risk lies not in specific objects, material realities or institutions, but in our human inclination to close ourselves in our own immanence, our own group, our own petty interests. This is not a failing of our age: it has been present from the beginning of humanity and, with God’s help, it can be overcome (cf. Fratelli Tutti, 166).

For this reason, prayer, the opening of ours hearts to the Most High, is essential for purifying ourselves of selfishness, closed-mindedness, self-referentiality, falseness and injustice. Those who pray receive peace of heart; they cannot fail to bear witness to this and to invite others, above all by their example, not to fall prey to a paganism that reduces human beings to what they sell, buy or are entertained by, but instead to rediscover the infinite dignity with which each person is endowed. The followers of the religions are men and women of peace who, as they journey alongside others on this earth, invite them, with gentleness and respect, to lift their gaze to heaven. They bring to their prayer, like incense that rises to the Most High (cf. Ps 141:2), the trials and tribulations of all.’

For this to be the case, however, there is one essential premise, and that is religious freedom. The Kingdom of Bahrain Declaration explains that “God instructs us to exercise the divine gift of freedom of choice” and consequently, “compelled religion cannot bring a person into a meaningful relationship with God”. Any form of religious coercion is unworthy of the Almighty, since he has not handed the world over to slaves, but to free creatures, whom he fully respects. Let us commit ourselves, then, to ensuring that the freedom of creatures reflects the sovereign freedom of the Creator, that places of worship are always and everywhere protected and respected, and that prayer is favoured and never hindered. It is not enough to grant permits and recognize freedom of worship; it is necessary to achieve true freedom of religion. Not only every society, but also every creed is called to self-examination in this regard. It is called to question whether it coerces God’s creatures from without, or liberates them from within; whether it helps people to reject rigidity, narrow-mindedness and violence; whether it helps believers to grow in authentic freedom, which is not doing what we want, but directing ourselves to the good for which we were created.

If the challenge of prayer regards the heart, the second challenge, that of education, essentially concerns the mind. The Kingdom of Bahrain Declaration states that “ignorance is the enemy of peace”. It is true, for where opportunities for education are lacking, extremism increases and forms of fundamentalism take root. Yet if ignorance is the enemy of peace, education is the friend of development, provided that it is an education truly befitting men and women as dynamic and relational beings. An education that is not rigid and monolithic, but open to challenges and sensitive to cultural changes; not self-referential and isolating, but attentive to the history and culture of others; not stagnant, but inquisitive and open to embracing different and essential aspects of the one human family to which we belong. In that way, it can enter into the heart of problems without claiming to have easy answers to resolve complex issues, but willing instead to embrace a crisis without seeing it in terms of conflict. Conflict always leads to destruction. A crisis helps us to think and grow. For it is unworthy of the human mind to think that power should prevail over reason, to bring the methods of the past to present-day issues, to apply models based on technology or mere convenience to the history and culture of human beings. This means that we must raise questions, allow ourselves to be challenged, learn to enter into dialogue patiently, respectfully and with a willingness to listen, to learn the history and culture of others. That is how to educate human minds: by encouraging mutual understanding. For it is not enough to say we are tolerant: we really have to make room for others, granting them rights and opportunities. This is an approach that begins with education and it is one that the religions are called support. (Closing of the "Bahrain Forum for Dialogue: East and West for Human Coexistence".)

Interjection:

There is only one true religion, and those interested in what the Catholic Church teaches about education might find "The Students Expect to Get About a B" to be of some usefulness.

Secondly, no one who follows any false religion is an instrument of “peace” as, whether or not they realize it, their persistence in disbelief in the true Church and their worship of falsehood, if not false deities, are offensive to the true God of Divine Revelation, the Most Blessed Trinity. Unbelief, heresy, infidelity, and apostasy are sins in the objective order of things. God hates all false religions, which by definition make war upon the truths of Divine Revelation in numerous ways. False religions are not to be praised nor are their adherents to be reaffirmed in them. False religions are to be obliterated by the prayers of faithful Catholics for the conversion of their adherents to the true Faith in support of the work of Catholic missionaries to seek converts, which is something that Jorge Mario Bergoglio always considers to be a violation of “religious freedom” and which he thus condemns as “coercion.” This is a blasphemous rejection of the very commission given by Our Blessed Lord and Saviour Jesus Christ to the Apostles before He Ascended into Heaven forty days after His Resurrection from the dead on Easter Sunday:

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.  (Mt. 28: 16-20)

Pope Pius XI explained in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922, that there can be no true peace without Our Blessed Lord and Saviour Jesus Christ as the peace is not defined by the absence of armed conflict but by the persistence of souls at peace with God by means of being in states of Sanctifying (Habitual) Grace:

First, and most important of all, for mankind is the need of spiritual peace. We do not need a peace that will consist merely in acts of external or formal courtesy, but a peace which will penetrate the souls of men and which will unite, heal, and reopen their hearts to that mutual affection which is born of brotherly love. The peace of Christ is the only peace answering this description: "let the peace of Christ rejoice in your hearts." (Colossians iii, 15) Nor is there any other peace possible than that which Christ gave to His disciples (John xiv, 27) for since He is God, He "beholdeth the heart" (I Kings xvi, 7) and in our hearts His kingdom is set up. Again, Jesus Christ is perfectly justified when He calls this peace of soul His own for He was the first Who said to men, "all you are brethren." (Matt. xxiii, 8) He gave likewise to us, sealing it with His own life's blood, the law of brotherly love, of mutual forbearance -- "This is my commandment, that you love one another, as I have loved you." (John xv, 12) "Bear ye one another's burdens; and so you shall fulfill the law of Christ." (Galatians vi, 2)

From this it follows, as an immediate consequence, that the peace of Christ can only be a peace of justice according to the words of the prophet "the work of justice shall be peace" (Isaias xxxii, 17) for he is God "who judgest justice." (Psalms ix, 5) But peace does not consist merely in a hard inflexible justice. It must be made acceptable and easy by being compounded almost equally of charity and a sincere desire for reconciliation. Such peace was acquired for us and the whole world by Jesus Christ, a peace which the Apostle in a most expressive manner incarnates in the very person of Christ Himself when he addresses Him, "He is our peace," for it was He Who satisfied completely divine justice by his death on the cross, destroying thus in His own flesh all enmities toward others and making peace and reconciliation with God possible for mankind. (Ephesians ii, 14) Therefore, the Apostle beholds in the work of Redemption, which is a work of justice at one and the same time, a divine work of reconciliation and of love. "God indeed was in Christ, reconciling the world to himself." (II Corinthians v, 19) "God so loved the world, as to give his only begotten Son." (John iii, 16)

Thomas Aquinas, the Angel of the Schools, also discovered in this fact the very formula and essence of our belief, for he writes that a true and lasting peace is more a matter of love than of justice. The reason for his statement is that it is the function of justice merely to do away with obstacles to peace, as for example, the injury done or the damage caused. Peace itself, however, is an act and results only from love. (Summa Theologica, II-II, Q. 29 Art. 3, Ad. III)

Of this peace of Christ, which dwells in our hearts and is, in effect, the love of God, We can repeat what the Apostle has said of the kingdom of God which also rules by love -- "the kingdom of Christ is not meat and drink." (Romans xiv, 17) In other words, the peace of Christ is not nourished on the things of earth, but on those of heaven. Nor could it well be otherwise, since it is Jesus Christ Who has revealed to the world the existence of spiritual values and has obtained for them their due appreciation. He has said, "For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?" (Matt. xvi, 26) He also taught us a divine lesson of courage and constancy when He said, "Fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell." (Matt. x, 28; Luke xii, 14)

This does not mean that the peace of Christ, which is the only true peace, exacts of us that we give up all worldly possessions. On the contrary, every earthly good is promised in so many words by Christ to those who seek His peace: "Seek ye first the kingdom of God, and his justice, and all these things shall be added unto you." (Matt. vi, 33; Luke xii, 31)

This peace of Christ, however, surpasses all human understanding -- "the peace of God which surpasseth all understanding" (Philippians iv, 7), and for this very reason dominates our sinful passions and renders such evils as division, strife, and discord, which result solely from the unrestrained desire for earthly possessions, impossible. If the desire for worldly possessions were kept within bounds and the place of honor in our affections given to the things of the spirit, which place undoubtedly they deserve, the peace of Christ would follow immediately, to which would be joined in a natural and happy union, as it were, a higher regard for the value and dignity of human life. Human personality, too, would be raised to a higher level, for man has been ennobled by the Blood of Christ and made kin to God Himself by means of holiness and the bond of brotherly love which unites us closely with Christ, by prayer and by the reception of the Sacraments, means infallibly certain to produce this elevation to and participation in the life of God, by the desire to attain everlasting possession of the glory and happiness of heaven which is held out to all by God as our goal and final reward.

We have already seen and come to the conclusion that the principal cause of the confusion, restlessness, and dangers which are so prominent a characteristic of false peace is the weakening of the binding force of law and lack of respect for authority, effects which logically follow upon denial of the truth that authority comes from God, the Creator and Universal Law-giver.

The only remedy for such state of affairs is the peace of Christ since the peace of Christ is the peace of God, which could not exist if it did not enjoin respect for law, order, and the rights of authority. In the Holy Scriptures We read: "My children, keep discipline in peace." (Ecclesiasticus xli, 17) "Much peace have they that love the law, O Lord." (Psalms cxviii, 165) "He that feareth the commandment, shall dwell in peace." (Proverbs xiii, 13) Jesus Christ very expressly states: "Render to Caesar the things that are Caesar's." (Matt. xxii, 21) He even recognized that Pilate possessed authority from on High (John xiv, 11) as he acknowledged that the scribes and Pharisees who though unworthy sat in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In Joseph and Mary, Jesus respected the natural authority of parents and was subject to them for the greater part of His life. (Luke ii, 51) He also taught, by the voice of His Apostle, the same important doctrine: "Let every soul be subject to higher powers: for there is no power but from God." (Romans xiii, 1; cf. also 1 Peter ii, 13, 18)

If we stop to reflect for a moment that these ideals and doctrines of Jesus Christ, for example, his teachings on the necessity and value of the spiritual life, on the dignity and sanctity of human life, on the duty of obedience, on the divine basis of human government, on the sacramental character of matrimony and by consequence the sanctity of family life -- if we stop to reflect, let Us repeat, that these ideals and doctrines of Christ (which are in fact but a portion of the treasury of truth which He left to mankind) were confided by Him to His Church and to her alone for safekeeping, and that He has promised that His aid will never fail her at any time for she is the infallible teacher of His doctrines in every century and before all nations, there is no one who cannot clearly see what a singularly important role the Catholic Church is able to play, and is even called upon to assume, in providing a remedy for the ills which afflict the world today and in leading mankind toward a universal peace.

Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.

Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)

Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.

When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace, (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

The conciliar “popes,” including Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI, and Jorge Mario Bergoglio, do not believe a word of what Pope Pius XI wrote nearly a century ago. Not a word. Each has called false religions instruments of peace when they are actually instruments of spiritual warfare against Christ the King, His Divine Revelation, and His true Church.

God the Holy Ghost has instructed us very clearly about the hideous nature of false worship:

For all the gods of the Gentiles are devils: but the Lord made the heavens. (Psalm 95: 5)

Tolerance for error?

Never.

Toleration of those who adhere to it?

For the sake of the common good, yes, but not because the adherents of error are commanded by God to persist in their errors. Such a contention is false, heretical, and blasphemous.

Moreover, it is important to note that Pope Leo XIII condemned any and all signs of universal toleration or marks of respect for false religions and to express a fraternity with them:

Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)

This is quite enough to demonstrate that Jorge Mario Bergoglio’s elegy of praise for false religions and in behalf of “religious freedom” as not worthy of additional comment as what we are witnessing before our eyes is the emergence of that One World Ecumenical Religion with full, open and absolutely unqualified support of the man most people in the world believe is to be “Pope Francis.”

Falsehoods are not willed by God. God hates all falsehoods, whether religious or philosophical. The belief that falsehoods are will positively by God into existence is boilerplate conciliar doctrine. One of its chief propagators was the late Father Walter Burghardt, S.J., who wrote that Protestant sects would not have existed and multiplied if it had been in violation of God’s will for this to occur. Never mind the fact that God has given man a free will to accept or to reject Him and the Sacred Deposit of Faith that He has revealed and entrusted exclusively to His Catholic Church for Its eternal safekeeping and infallible explication. No, the likes of Walter Burghardt and those he influenced, such as Bergoglio, believe that the very existence of Protestant sects proves that they have the favor of God.

This very heresy has been preached in front of Karol Wojtyla/John Paul II and Joseph Benedict XVI by the Capuchin friar who helped to “bless” “Cardinal” Bergoglio in Buenos Aires, Argentina, in 2006 with the “assistance of various charismatic Protestant “ministers,” Father Raniero Cantalamessa, O.FM., Cap.:

Yet, at the Vatican’s Good Friday Liturgy, 2002, the Preacher to the Papal Household, Capuchin Fr. Raniero Cantalamessa, said the other religions “are not merely tolerated by God …. but positively willed by Him as an expression of the inexhaustible richness of His grace and His will for everyone to be saved.” (4)

4. All quotes from Fr. Cantalamessa’s sermon are from the April 2, 2002 Catholic News Service report. (As found in John Vennari, From Pentecostalism to Apostasy by John Vennari)

“It is more important that men and women become holy,” Cantalamessa said, standing in the center of a magnificent basilica erected to celebrate the earthly might of Catholicism and the papacy, “than that they know the name of the one Savior.” (National Catholic Reporter, reporting on the same 2002 Good Friday “homily”) 

Jorge Mario Bergoglio has told us that he does not concern himself with doctrinal matters. He has said, both publicly and "privately," that "knowing Jesus" is the only thing that matters, except in the case of Jews and Mohammedans and atheists, who do not necessarily have to "know Jesus" in order to be saved. Just "do good" and "we will meet you there," he has said on more than one occasion.

Catholicism or conciliarism. It’s one or the other. There is no middle ground. The Catholic Church cannot produce men in her official capacities who speak these things so promiscuously and without any word of correction for the sake of the honor and glory and majesty of God and for the good of the souls for whom Our Lord shed every single drop of His Most Precious Blood on the wood of the Holy Cross.

Can this change?

Of course not.

Bergoglio does not believe this, which is why he could continue his reign of blasphemous heresy when he addressed the “Mohammedan elders” later the same day, Friday, November 4, 2022:

I believe that increasingly we need to encounter one another, to get to know and to esteem one another, to put reality ahead of ideas and people ahead of opinions, openness to heaven ahead of differences on earth. We need to put a future of fraternity ahead of a past of antagonism, overcoming historical prejudices and misunderstandings in the name of the One who is the source of peace. Indeed, how can believers of different religions and cultures live side-by-side, accept and esteem one another if we remain distant and detached? Let us be guided by the saying of Imam Ali: “People are of two types: they are either brothers and sisters in religion or fellow men and women in humanity”, and so feel called to care for all those whom the divine plan has placed alongside us in the world. Let us encourage one another “to forget the past and sincerely achieve mutual understanding, and, for the benefit of all, to preserve and promote peace, liberty, social justice and moral values” (Nostra Aetate, 3). These are duties incumbent upon us as religious leaders: in a world that is increasingly wounded and divided, that beneath the surface of globalization senses anxiety and fear, the great religious traditions must be the heart that unites the members of the body, the soul that gives hope and life to its highest aspirations.

During these days, I have spoken about the power of life, which survives in the driest deserts by drawing upon the waters of encounter and peaceful coexistence. Yesterday I did so by referring to the remarkable “Tree of Life” found here in Bahrain. In the reading from the Bible that we have just heard, the tree of life is placed in the centre of the original garden, at the heart of God’s magnificent plan for humanity, a harmonious design meant to embrace all creation. Human beings, however, turned their back on the Creator and the order he established, and that was the beginning of the problems and imbalances that, according to the biblical account, followed in quick succession. Quarrels and murder between brothers (cf. Gen 4); environmental upheavals and disasters (cf. Gen 6-9), pride and social conflict (cf. Gen 11)... In a word, a flood of evil and death burst forth from the human heart, from the malign spark unleashed by the evil that crouches at the door of our hearts (cf. Gen 4:7), to destroy the harmonious garden of the world. All this evil is rooted in the rejection of God and of our brothers and sisters, in our losing sight of the Author of life and no longer seeing ourselves as our brothers’ keepers. As a result, the two questions we heard remain ever valid. Whatever religious tradition a person may profess, those two questions remain a challenge for every life and for every age: “Where are you?” (Gen 3:9); “Where is your brother?” (Gen 4:9). (Members of the Muslim Council of Elders at the Mosque of Sakhir Royal Palace.)

Bishop George Hay, the Apostolic Administrator of Scotland at the beginning of the Nineteenth Century, has given us the perfect rebuttal to such apostasy:

Now it is the true religion of Jesus Christ, the true doctrine of His gospel, which is justice and light; all false doctrines are injustice and darkness; it is by our holy faith that we belong to Christ, and are temples of the living God; all false religions flow from the father of lies, and make those who embrace them unbelievers; therefore all participation, all fellowship, all communication with false religions, is here expressly forbidden by the Word of God. We have seen above 2 that we are obliged to love the persons of those who are engaged in false religions, to wish them well, and to do them good; but here we are expressly forbidden all communication in their religion — that is, in their false tenets, and worship. Hence the learned and pious English divines who published at Rheims their translation of the New Testament, in their note upon this passage, say: "Generally, here is forbidden conversation and dealing with unbelievers in prayers, or meetings at their schismatical service, or other divine office whatsoever; which the apostle here uttereth in more particular terms, that Christian people may take the better heed of it."

(2) The next general command to avoid all religious communication with those who are heretics, or have a false religion, is this, — "A man that is a heretic, after the first and second admonition, AVOID; knowing that he that is such a one is subverted, and sinneth, being condemned by his own judgment." (Tit. 3:10)

Here we see another general command to avoid all such — that is, to flee from them, to have no communication with them. But in what are we commanded to flee from them? Not as to their persons, or the necessary communications of society; for then, as the same holy apostle says upon a similar occasion, "You must needs go out of the world." [1] Cor. 5:10) Not as to the offices of Christian charity; for these we are commanded by Christ himself, in the person of the good Samaritan, to give to all mankind, whatever their religion be: therefore, in the most restricted and limited sense which the words can bear, the thing in which we are commanded to avoid them is in all matters of religion; in that in which they themselves are subverted and sin; in things relating to God and His service. In these they err, in these they are subverted, in these they are condemned; therefore in these we must avoid them.

Hence the pious translators of the Rheims New Testament, in their note on this text, say, "Heretics, therefore, must not wonder if we warn all Catholics, by the words of the apostle in this place, to take heed of them, and to shun their preachings, books, and conventicles."

(3) A third general command on this subject is manifestly included in this zealous injunction of the apostle: "We charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received from us." (2 Thes. 3:6)

In this passage, all the different sects of false religions are particularly pointed out; for, however they may differ in other respects they generally agree in this, of rejecting apostolical traditions handed down to us by the Church of Christ; all such the apostle here charges us, in the name of our Lord Jesus Christ, to avoid — to withdraw ourselves from them. Now it is evident that the most limited sense in which this command, so warmly laid on us by the apostle, can be taken, is to withdraw ourselves from them in everything relating to religion, — from their sacraments, prayers, preachings, religious meetings, and the like. It is in these things that they "do not walk according to the tradition received from the apostles". In these things, then, we are here commanded, in the name of Christ Himself, "to withdraw ourselves from them".

Seeing, therefore, that the Holy Ghost, by the mouth of this holy apostle, has so often, and in such strong terms, forbidden all manner of fellowship in religion with those who are out of His holy Church, let us not be deceived by the specious but vain sophistry of cunning men, who lie in wait to deceive; let us not offend our God, by transgressing these His express commands, by joining in the prayers or going to the meetings of such as are separated from His holy Church, lest He should withdraw His holy grace from US, and as we expose ourselves to the danger, leave us to perish in it.

Let us hear and follow the advice and command of the same holy apostle: "As therefore ye have received Jesus Christ the Lord, walk ye in Him; rooted and built up in Him, and confirmed in the faith; as also ye have learned, abounding in Him in thanksgiving. Beware lest any man impose upon you by philosophy and vain deceit according to the tradition of men, according to the rudiments of the world, and not according to Christ." (Col. 2:6) Wherefore, to all those arguments which may be brought from human, worldly, or interested motives, to induce us to join in or to partake of any religious duty with those of a false religion, though in appearance only, we ought to oppose this one, — "God has expressly forbidden it, therefore no human power can make it lawful” . . . .

m who hath called us out of darkness into His admirable light". (1 Pet. 2:9) St. Paul also exhorts us to "give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son." (Col. 1:12) Where it is manifest that as the true Faith of Jesus Christ is the only light that conducts to salvation, and that it is only in His Kingdom — that is, in His Church — where that heavenly light is to be found, so all false religions are darkness; and that to be separated from the Kingdom of Christ is to be in darkness as to the great affair of eternity. And indeed what greater or more miserable darkness can a soul be in than to be led away by seducing spirits, and "departing from the faith of Christ, give heed to the doctrine of devils". (1 Tim. 4:1) St. Paul, deploring the state of such souls, says that they "have their understandings darkened, being alienated from the life of God, through the ignorance: that is in them, because of the blindness of their hearts". (Eph. 4:18)

On this account the same holy apostle exhorts us in the most pressing manner to take care not to be seduced from the light of our holy Faith by the vain words and seducing speeches of false teachers, by which we would certainly incur the anger of God; and, to prevent so great a misery, He not only exhorts us to walk as children of the light in the practice of all holy virtues, but expressly commands us to avoid all communication in religion with those who walk in the darkness of error. "Let no man deceive you with vain words, for because of these things cometh the anger of God upon the children of unbelief; be ye not, therefore, partakers with them. For ye were theretofore darkness; but now light in the Lord; walk ye as the children of the light,

. . . and have no fellowship with the unfruitful works of darkness". (Eph. 5:6)

Here, then, we have an express command, not only not to partake with the unfruitful works of darkness — that is, not to join in any false religion, or partake of its rites or sacraments — but also, not to have any fellowship with its professors, not to be present at their meetings or sermons, or any other of their religious offices, lest we be deceived by them, and incur the anger of the Almighty, provoke Him to withdraw His assistance from us, and leave us to ourselves, in punishment of our disobedience.

(3) St. Paul, full of zeal for the good of souls, and solicitous to preserve us from all danger of losing our holy Faith, the groundwork of our salvation, renews the same command in his Epistle to the Romans, by way of entreaty, beseeching us to avoid all such communication with those of a false religion. He also shows us by what sign we should discover them, and points out the source of our danger from them: "Now I beseech you, brethren, to mark them who cause dissensions and offenses contrary to the doctrine which you have learned, and to avoid them; for they that are such serve not Our Lord Christ, but their own belly, and by pleasing speeches and good words seduce the hearts of the innocent". (Rom. 16:17)

See here whom we are to avoid — "those that cause dissensions contrary to the ancient doctrine"; all those who, hating, left the true Faith and doctrine which they had learned, and which has been handed down to us from the beginning by the Church of Christ, follow strange doctrines, and make divisions and dissensions in the Christian world. And why are we to avoid them? Because they are not servants of Christ, but slaves to their own belly, whose hearts are placed upon the enjoyments of this world, and who, by "pleasing speeches and good words, seduce the hearts of the innocent" — that is, do not bring good reasons or solid arguments to seduce people to their evil ways, so as to convince the understanding, for that is impossible; but practice upon their hearts and passions, relaxing the laws of the gospel, granting liberties to the inclinations of flesh and blood, laying aside the sacred rules of mortification of the passions and of self-denial, promising worldly wealth, and ease, and honors, and, by pleasing speeches of this kind, seducing the heart, and engaging people to their ways.

(4) The same argument and command the apostle repeats in his epistle to his beloved disciple Timothy, where he gives a sad picture, indeed, of all false teachers, telling us that they put on an outward show of piety the better to deceive, "having an appearance, indeed, of godliness, but denying the power thereof;" then he immediately gives this command: "Now these avoid: for of this sort are they that creep into houses, and lead captive silly women laden with sins, who are led away with divers desires"; and adds this sign by which they may be known, that, not having the true Faith of Christ, and being out of His holy Church — the only sure rule for knowing the truth — they are never settled, but are always altering and changing their opinions, "ever learning, and never attaining to the knowledge of the truth"; because, as he adds, "they resist the truth, being corrupted in their mind, and reprobate concerning the Faith". (2 Tim. 3:5)

Here it is to be observed that, though the apostle says that silly weak people, and especially women, are most apt to be deceived by such false teachers, yet he gives the command of avoiding all communication with them in their evil ways, to all without exception, even to Timothy himself; for the epistle is directed particularly to him, and to him he says, as well as to all others, "Now these avoid", though he was a pastor of the church, and fully instructed by the apostle himself in all the truths of religion; because, besides the danger of seduction, which none can escape who voluntarily expose themselves to it, all such communication is evil in itself, and therefore to be avoided by all, and especially by pastors, whose example would be more prejudicial to others. (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

(5) Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)

Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like? (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

Bergoglio, like Ratzinger and Karol Wojtyla/John Paul II before him, praises false religions and urges respect for their false beliefs and practices, thus further imperiling the salvation of his immortal soul while earning the deepest place and the most horrible torments in Hell imaginable if he does not repent of his crimes against Christ the King and the Holy Faith before he dies. Bishop George Hay explained this crime in no uncertain terms:

The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: “If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion“. (Can. 44)

Also, “If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion“. (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

Yes, God the Holy Ghost teaches the same truth at all times because immutability is of His very Divine essence. This is why the conciliar "popes" have shown us that they really do not believe in the true God of Divine Revelation as He has revealed Himself to us through His true Church.

Bergoglio capped off his visit to Bahrain with an “ecumenical prayer” service with Patriarch Bartholomew of the heretical and schismatic Greek Orthodox Church in which he drudged out the old “unity in diversity” heresy that was used repeatedly by his immediate predecessor, Joseph Alois Ratzinger/Benedict XVI:

First, unity in diversity. At Pentecost, the Acts of the Apostles tell us, the disciples “were all together in one place” (2:1). We should notice how the Spirit, who rested on each one, nevertheless chose a moment when they were all together. They could also worship God and do good to others separately, but when they came together in unity, the doors to God’s work were opened wide. The Christian people are called to come together so that the marvellous works of God may be accomplished in our midst. Our presence here in Bahrain as a little flock of Christ, scattered in various places and confessions, helps make us feel the need for unity, for sharing the faith. Just as on this archipelago firm connections exist between the islands, may it be also among us so that we are not isolated but united in fraternal communion. (Ecumenical meeting and Prayer For Peace in Our Lady of Arabia Cathedral,4 November 2022 )

This is what Ratzinger/Benedict XVI said in an “ecumenical” meeting in the palace of the conciliar “archbishop” of Cologne on August 19, 2005:

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one's own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. (Ecumenical meeting at the Archbishopric of Cologne English.)

It was just three years before the beginning of the “Second” Vatican Council at which Father Joseph Ratzinger, who had been under suspicion of heresy by the Holy Office during the pontificate of our last true pope thus far, Pope Pius XII, served as a peritus (expert), and that formed the revolutionary mind of Jorge Mario Bergoglio that Father Francis A. Connell wrote the following about the heresy of “unity in diversity”:

To characterize the relation between Catholics and Protestants as 'unity-in-diversity' is misleading, inasmuch as it implies that essentially Catholics are one with heretics, and that their diversities are only accidental. Actually, the very opposite is the true situation. For, however near a heretical sect may seem to be to the Catholic Church in its particular beliefs, a wide gulf separates them, insofar as the divinely established means whereby the message of God is to be communicated to souls--the infallible Magisterium of the Church--is rejected by every heretical sect. By telling Protestants that they are one with us in certain beliefs, in such wise as to give the impression that we regard this unity as the predominant feature of our relation with them, we are actually misleading them regarding the true attitude of the Catholic Church toward those who do not acknowledge Her teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)

This is a precise and exact description of what the conciliar “popes” have done. Jorge Mario Bergoglio is a heretic. So is his predecessor. So was his predecessor's “canonized” predecessor. So was his “canonized” predecessor's immediate predecessor and the soon-to-be “canonized” predecessor who promulgated the decrees of the “Second” Vatican Council, which was convened by the “canonized” supporter of Sillonism and of anti-liturgical Jansenism.

Remember, this what Bergoglio said in a video presentation that was played at a gathering of young Catholics in Argentina on Auugst 7, 2013, the Feast of Saint Cajetan:

Thank you for listening to me. Thank you for coming here today. Thank you for all that you bear in your heart. Jesus loves you very much. Saint Cajetan loves you very much. He only asks one thing of you: that you come together! That you go out and seek and find one in greater need! But not alone - with Jesus, with Saint Cajetan! Am I going to go out to convince someone to become a Catholic? No, no, no! You are going to meet with him, he is your brother! That's enough! And you are going to help him, the rest Jesus does, the Holy Spirit does it. Remember well: with Saint Cajetan, we the needy go to meet with those who are in greater need. And, hopefully, Jesus will direct your way so that you will meet with one in greater need. (Francis the Insane Dreamer, Rebel and Miscreant's Message for the Feast of Saint Cajetan.)

It was less than a year after the remarks quoted just above that Bergoglio spoke the following at a Pentecostal "church" in Caserta, Italy, as he reaffirmed Protestants in their false religion:

When one walks in God’s presence, there is this fraternity. When, instead, we are still, when we look too much to one another, there is another way … which is bad, bad!  -- the way of gossip. And we begin to say, “but you, don’t you know?” “No, no, I’m not for you. I’m for this and that …” “I am for Paul,” “I am for Appollos,” “I am for Peter.” And so we begin, and so from the first moment division began in the Church. And it isn’t the Holy Spirit who creates division! He does something that is quite similar to it, but not division. It’s not the Lord Jesus who creates division! He who creates division is in fact the Envious One, the king of envy, the father of envy: the sower of darnel, Satan. He interferes in communities and creates divisions, always! From the first moment, from the first moment of Christianity, this temptation was in the Christian community. “I belong to this one,” I belong to that one.” “No! I am the Church, you are a sect.” And so the one who wins over us is him, the father of division – not the Lord Jesus who prayed for unity (John 17), he prayed! (Address to Pentecostal Community in Caserta.)

What does the Holy Spirit do? I said he does something else, which perhaps one might think is division, but it isn’t. The Holy Spirit creates “diversity” in the Church. The First Letter to the Corinthians, chapter 12. He creates diversity! And this diversity is truly very rich, very beautiful. But then, the Holy Spirit himself creates unity, and so the Church is one in diversity. And, to use the word of an Evangelical whom I love very much, a “reconciled diversity” by the Holy Spirit. He creates both things: He creates the diversity of charisms and then He creates the harmony of charisms. Therefore, the early theologians of the Church, the early Fathers – I am speaking of the 3rdor 4thcentury – said: “The Holy Spirit is harmony,” because He creates this harmonious unity in diversity.

We are in the age of globalization, and we wonder what globalization is and what the unity of the Church would be: perhaps a sphere, where all points are equidistant from the center, all are equal? No! This is uniformity. And the Holy Spirit does not create uniformity! What figure can we find? We think of the polyhedron: the polyhedron is a unity, but with all different parts; each one has its peculiarity, its charism. This is unity in diversity. It is on this path that we, Christians, do what we call with the theological name of ecumenism. We try to have this diversity become more harmonized by the Holy Spirit and become unity. We seek to walk in the presence of God to be irreproachable. We seek to find the nourishment of which we are in need to find our brother. This is our way, this is our Christian beauty! I refer to what my beloved brother said at the beginning.  (Address to Pentecostal Community in Caserta.)

For the conciliar "popes," including Bergoglio, to be correct, Popes Pius IX had to have been wrong for specifically and categorically exhorting Protestants to convert to the Faith:

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868)

Anyone who believes that Jorge Mario Bergoglio, who has told us on numerous occasions that he does not want to convert anyone to what he thinks is the Catholic Church, shares Pope Pius IX's fear for his soul if he did not invite non-Catholics into Church is either mired in delusion or is steeped in ranked intellectual dishonesty as they shut their eyes and close their mouths to the truth that Bergoglio believes not a word of Pope Pius IX's exhortation contained in Iam Vos Omnes. Unlike Pope Pius IX, the Argentine Apostate does not believe that Catholicism is the one and only foundation of personal and social order. None of the conciliar “popes” have believed that it is necessary to submit to the Roman Pontiff in order to be saved. None of these men have believed that it is necessary to be a member of the Catholic Church to attain salvation. They are the men leading sheep off the cliff, not sedevacantists. They are the ones who have reaffirmed the falsehood that Protestants and the Orthodox have a “mission” from God to sanctify and to save souls, not sedevacantists.

The following prayer, found in The Raccolta, is one that would never be prayed by Jorge Mario Bergoglio and his comrades in the counterfeit church of conciliarism. It should, however, be prayed by us:

O August Queen of victories, O Virgin-ruler of paradise at whose powerful name the heavens rejoice and hell trembles for fear, O glorious Queen of the most holy Rosary, all of us, thy highly favored children whom they goodness hath chosen to raise a temple to thee in Pompeii in this our day, here humbly kneeling at thy feet, on this most solemn day of the Feast of thy triumph on earth over false gods and devils, pour forth with tears the deepest affection of or hearts, and with the confidence of sons were show our miseries to thee.

Ah, from that throne of mercy where thou art seated in queenly state, turn thy pitying gaze upon us, O Mary, and upon our families, upon Italy, upon Europe and upon the universal Church; do thou have compassion upon us by reason of the miseries whereby we are encompassed, and the tribulations that make life bitter for us. See, dear Mother, how many perils to body and soul surround us, what calamities and afflictions oppress us! O Mother, stay the arm of thine unheeded Son’s justice and win the hearts of sinners by thy mercy; for they are our brethren and thy children, for whom the Precious Blood of Jesus was pierced by the sword of sorrow. Show unto all men this day that thou art indeed the Queen of Peace and forgiveness. (The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences: approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, pp. 290-291. This is one of three prayers to be prayed on May 8 and on the first Sunday of October each year.)

We must not lose heart in these difficult times. It is essential for us to maintain the true Catholic Faith in the underground no matter what anyone may think of us for doing so, and we can only do this with the help of Our Lady, she who is the very Blessed Mother of God, especially through her Most Holy Rosary, and of her Most Chaste Spouse, our Good Saint Joseph, who is the Patron of the Universal Church and the Protector of the Faithful.

The Immaculate Heart of Mary will triumph in the end, and a glorious triumphant it may be, which is why we should be willing to suffer whatever Our Lord calls upon us to endure for its sake, upon which the good of both men and their nations depends.

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

The Four Holy Crowned Martyrs, pray for us.