Robert Francis Prevost Pours Old Conciliar Wine into the Oldest Conciliar Wineskins

I don’t know about any of you amongst the vast readership of this website. However, I have seen and heard enough about Robert Francis Prevost to state without any kind of contradiction that, despite differences of personality and style, the false “pontificate” of Leo XIV is going to be a relatively seamless continuation of his immediate predecessor’s program of apostasy and betrayal.

Leaving aside the “homily” that the American Everyman delivered during his antipapal inauguration service on Sunday, May 18, 2025, the Fourth Sunday after Pentecost and the Commemoration of Saint Venantius, until a short word or two at the end of this commentary, I want to focus principally on the address that the newest in the line of conciliar antipopes delivered to “ecumenical” leaders in the Clementine Hall of the Apostolic Palace yesterday, May 19, 2025, the Feast of Pope Saint Celestine V (Saint Peter Celestine) and the Commemoration of Saint Pudentiana, and to compare Anti-Leo’s text with that delivered by Jorge Mario Bergoglio’s in the same Clementine Hall on March 20, 2013, to demonstrate that, as was the case between Joseph Alois Ratzinger/Benedict XVI and Bergoglio, the conciliar revolutionaries are of one darkened mind and heart in their apostasy of endorsing false ecumenism, which consists, among many other elements, of reaffirming adherents of false religions in their falsehoods while praising them for their “commitment” to “fraternal unity.”

Although I wish I knew how to create a side-by-side comparison in Word, I am not technologically savvy enough to do this, so I will alternately juxtapose Prevost’s text with that Bergoglio’s.

Prevost, 2025: Dear brothers and sisters,

With great joy I extend my cordial greetings to all of you, Representatives of other Churches and Ecclesial Communities, as well as of other religions, who participated in the inaugural celebration of my ministry as Bishop of Rome and Successor of Peter. I express fraternal affection to His All Holiness Bartholomew, His Beatitude Theophilos III and His Holiness Mar Awa III, and to each of you I am deeply grateful for your presence and prayers, which are a great comfort and encouragement.

One of the strong emphases of Pope Francis’ pontificate was that of universal fraternity. In this regard the Holy Spirit really “urged” him to advance with great strides the initiatives already undertaken by previous Pontiffs, especially since Saint John XXIII. The Pope of Fratelli Tutti promoted both the ecumenical path and interreligious dialogue. He did so above all by cultivating interpersonal relations, in such a way that, without taking anything away from ecclesial bonds, the human trait of the encounter was always valued. May God help us to treasure his witness!

My election has taken place during the year of the 1700th anniversary of the First Ecumenical Council of Nicaea. That Council represents a milestone in the formulation of the Creed shared by all Churches and Ecclesial Communities. While we are on the journey to re-establishing full communion among all Christians, we recognise that this unity can only be unity in faith. As Bishop of Rome, I consider one of my priorities to be that of seeking the re-establishment of full and visible communion among all those who profess the same faith in God the Father, the Son and the Holy Spirit. (To Representatives of other Churches and Ecclesial Communities, and Other Religions, 19 May 2025.)

Bergoglio, 2013: Dear Brothers and Sisters,

Before all else, I express my heartfelt thanks for what my brother Andrew [Ecumenical Patriarch Bartholomaios I] has said to us. Many thanks! Many thanks!

It is a source of particular joy for me to meet today with you, the delegates of the Orthodox Churches, of the Oriental Orthodox Churches and of the Ecclesial Communities of the West. I thank you for taking part in the celebration which marked the beginning of my ministry as the Bishop of Rome and the Successor of Peter.

Yesterday morning, during Holy Mass, through you I felt the spiritual presence of the communities which you represent. In this expression of faith, it seemed that we were experiencing all the more urgently the prayer for unity between believers in Christ and at the same time seeing prefigured in some way its full realization, which depends on God’s plan and our own faithful cooperation.

I begin my apostolic ministry during this year which my venerable predecessor Benedict XVI, with truly inspired intuition, proclaimed for the Catholic Church as a Year of Faith. With this initiative, which I wish to continue and which I trust will prove a stimulus for our common journey of faith, he wanted to mark the fiftieth anniversary of the beginning of the Second Vatican Council by proposing a sort of pilgrimage towards what all Christians consider essential: the personal, transforming encounter with Jesus Christ, the Son of God, who died and rose for our salvation. The core message of the Council is found precisely in the desire to proclaim this perennially valid treasure of faith to the men and women of our time. (Audience with Representatives of the Churches and Ecclesial Communities, and of the Different Religions, 20 March 2013.)

Different men.

Different styles.

Same commitment to the heretical agenda of the “Second” Vatican Council as expressed in Lumen Gentium, November 21, 1964, that denies the unicity of the Catholic Church in contradiction to Pope Pius XII’s simple reiteration of the Church of Christ being coextensive with the Catholic Church and not, as contended in Lumen Gentium, merely “subsisting” in the Catholic Church:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

Night and day.

Black and white.

The teaching of figures of Antichrist with those of Our Lord Jesus Christ Himself, Who is indivisible from His true Church, the Catholic Church.

Next passages:

Prevost, 2025: Indeed, unity has always been a constant concern of mine, as witnessed by the motto I chose for my episcopal ministry: In Illo uno unum, an expression of Saint Augustine of Hippo that reminds us how we too, although we are many, “in the One — that is Christ — we are one” (Enarr. in Ps., 127, 3). What is more, our communion is realised to the extent that we meet in the Lord Jesus. The more faithful and obedient we are to him, the more united we are among ourselves. We Christians, then, are all called to pray and work together to reach this goal, step by step, which is and remains the work of the Holy Spirit.

Aware, moreover, that synodality and ecumenism are closely linked, I would like to assure you of my intention to continue Pope Francis’ commitment to promoting the synodal nature of the Catholic Church and developing new and concrete forms for an ever stronger synodality in ecumenical relations.

Our common path can and must also be understood in the broad sense of involving everyone, in the spirit of human fraternity that I mentioned above. Now is the time for dialogue and building bridges. I am therefore pleased and grateful for the presence of representatives of other religious traditions, who share the search for God and his will, which is always and only the will of love and life for men and women and for all creatures.

You have witnessed the remarkable efforts made by Pope Francis in favour of interreligious dialogue. Through his words and actions, he opened new avenues of encounter, to promote “the culture of dialogue as the path; mutual collaboration as the code of conduct; reciprocal understanding as the method and standard” (A Document on Human Fraternity for World Peace and Living Together, Abu Dhabi, 4 February 2019). I thank the Dicastery for Interreligious Dialogue for the essential role it plays in this patient work of encouraging meetings and concrete exchanges aimed at building relationships based on human fraternity. (To Representatives of other Churches and Ecclesial Communities, and Other Religions, 19 May 2025.)

Bergoglio, 2013: Yes, dear brothers and sisters in Christ, let us all feel closely united to the prayer of our Saviour at the Last Supper, to his appeal: ut unum sint. Let us ask the Father of mercies to enable us to live fully the faith graciously bestowed upon us on the day of our Baptism and to bear witness to it freely, joyfully and courageously. This will be the best service we can offer to the cause of Christian unity, a service of hope for a world still torn by divisions, conflicts and rivalries. The more we are faithful to his will, in our thoughts, words and actions, the more we will progress, really and substantially, towards unity.

For my part, I wish to assure you that, in continuity with my predecessors, it is my firm intention to pursue the path of ecumenical dialogue, and I thank the Pontifical Council for Promoting Christian Unity for the help that it continues to provide, in my name, in the service of this most noble cause. I ask you, dear brothers and sisters, to bring my cordial greetings and the assurance of my prayerful remembrance in the Lord Jesus to the Christian communities which you represent, and I beg of you the charity of a special prayer for me, that I may be a pastor according to the heart of Christ. (Audience with Representatives of the Churches and Ecclesial Communities, and of the Different Religions, 20 March 2013.)

Several Observations:

First, it is, to call to mind a phrase used frequently by the thirty-seventh President of the United States of America, perfectly clear that Robert Francis Prevost/Leo XIV is a man who means what he says. He told us twelve days ago that he wanted “continuity” with Jorge Mario Bergoglio, and he meant it. His invocations of both the A Document on Human Fraternity for World Peace and Living Together and Fratelli Tutti, both of which are works of denying Christ the King and His Catholic Faith before men, means that his governance of the counterfeit church of conciliarism will proceed along the same “path” of apostasy as that of his predecessor, although I hasten to add in this regard that Prevost/Leo will do so in a more disciplined, structured and effective manner so as to institutionalize the Bergoglian on as a permanent a basis as anything can be in any manifestation of Modernism, which is, of course, inherently unstable.

Second, ut unum sint canard again,

Jorge Mario Bergoglio used the phrase explicitly on March 20, 2025, while Robert Francis Prevost invoked Saint Augustine’s In Illo uno unum even though the great Bishop of Hippo believed that heretics had not part in Our Blessed Lord and Saviour Jesus Christ whatsoever. It is always good to quote Saint Augustine, but one must do so in the context of explaining that he believed that anyone who defected from one truth of the Faith had expelled himself from the Catholic Church from which Orthodox and Protestant sects are entirely outside her pale. Prevost has thus misappropriated Saint Augustine’s teaching by applying it to false ecumenism. The teaching of Saint Augustine of Hippo had nothing to do with today’s false ecumenism.

No matter the different phrases used twelve years apart by Bergoglio and Prevost in their respective addresses to the similar collections of non-Catholics, the misuse of ut unum sint for purposes of false ecumenism began with the World Missionary Conference in Scotland, in 1910 was praised as follows by Antipope Benedict XVI one hundred years later:

Much has happened in Scotland and in the Church in this country since that historic visit. I note with great satisfaction how Pope John Paul’s call to you to walk hand in hand with your fellow Christians has led to greater trust and friendship with the members of the Church of Scotland, the Scottish Episcopal Church and others. Let me encourage you to continue to pray and work with them in building a brighter future for Scotland based upon our common Christian heritage. In today’s first reading we heard Saint Paul appeal to the Romans to acknowledge that, as members of Christ’s body, we belong to each other (cf. Rom 12:5) and to live in respect and mutual love. In that spirit I greet the ecumenical representatives who honour us by their presence. This year marks the 450th anniversary of the Reformation Parliament, but also the 100th anniversary of the World Missionary Conference in Edinburgh, which is widely acknowledged to mark the birth of the modern ecumenical movement. Let us give thanks to God for the promise which ecumenical understanding and cooperation represents for a united witness to the saving truth of God’s word in today’s rapidly changing society. (Service staged in Bellahouston Park, Glasgow, 16 September 2010.)

This is what I wrote fourteen years, eight months ago immediately after Antipope Benedict XVI uttered these heretical works while sanctioning the Anglican sect’s revolution and pilfering of Catholic churches, convents, schools, seminaries and universities:

How can those who defect from the truths of the Catholic Faith give a "united witness to the saving truth of God's word in today's rapidly changing society"? Heresy is no foundation of personal or social order.

The Church of Scotland, which supports contraception and the direct surgical killing of innocent preborn babies in some cases, and the Scottish Episcopal Church, which supports contraception and abortion outright, no less rejecting the inconvenient little truth that Our Blessed Lord and Saviour Jesus Christ founded but one Church upon the Rock of Peter, the Pope, are incapable of "building a brighter future for Scotland" as it just happens to be necessary to subscribe to everything found in the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ entrusted exclusively to His Catholic Church for Its eternal safekeeping and infallible explication in order to please God.

Pope Leo XIII explained this very cogently in Satis Cognitum, June 29, 1896:

Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

It was the false ecumenism that sprang forth from this "conference" and proceeded to infect the minds of some Catholic theologians in the aftermath of World War I and the quest for "peace" and a "better" world that was condemned in no uncertain terms by Pope Pius XI in Mortalium Animos, January 6, 1928:

Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one." And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"? All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.

Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians. . . 

And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. (Pope Pius XI, Mortalium Animos, January 6, 1928.) 

No, the generic Christianity of the ecumania that has been preached by the conciliar “popes,” including Robert Francis Prevost/Leo XIV presently, is not good enough for the God of Divine Revelation, the Most Blessed Trnity.

Indeed, God has seen to it that this false ecumenism stands condemned by the authority of true popes.

How can those who defect from the truths of the Catholic Faith give a "united witness to the saving truth of God's word in today's rapidly changing society"? Heresy is no foundation of personal or social order.

Are not the First and Second Commandments the foundation-stones of the law of God?

How can one violate these Commandments openly and repeatedly without being guilty of both heresy and apostasy?

Each of the conciliar antipopes have defected from the Holy Faith on numerous points. Five of the six, Albino Luciani/John Paul I, who was a heretic in his own right, being excepted as his antipapal tenure lasted thirty-four days in 1978, have embraced the leaders of false religions, starting with Angelo Roncalli/“Saint” John XXIII, who greeted the archlayman, Geoffrey Fischer, of the Anglican sect on December 2, 1960, and explained how he, a putative successor of Pope Saint Gregory the Great, was “delighted” to meet with the false successor of Saint Augustine of Canterbury (see John XXIII and the Anglican Archlayman for a glowing report on this meeting), and continuing with Giovanni Battista Enrico Antonio Maria Montini/Paul VI’s meetings with Fischer's successor, Michael Ramsey, and the patriarchs of the Greek Orthodox schismatics and heretics, Athenagoras and Dimitrios, before whom the antipope spontaneously genuflected when they met in the Sistine Chapel in 1972 (see Montini and Dimitrios for a reference to this act of apostasy). Antipopes Karol Josef Wojtyla/“Saint” John Paul II and Joseph Alois Ratzinger/Benedict opened the floodgates of “inter-religious” prayer as they entered into places of false worship and heaped endless words of praise about the “virtues” of false religions. It was a short step from there to the apologies that the late Jorge Mario Bergoglio issued to leaders of false religions for the efforts of Catholics in the past to convert their adherents.

The false ecumenism of the counterfeit church of conciliarism has simply reaffirmed adherents of error in their false beliefs. It has bred religious indifferentism and thus fostered the metastatic spread of practical atheism. It is opposed to the truly missionary spirit of the likes of Saint Francis de Sales, Saint Josaphat, Saint Andrew Bobola, Saint John of Cologne and the Martyrs of Gorkum and countless others to seek with urgency the conversion of non-Catholics to the Church Church.

Moreover, Father Maximilian Kolbe, the founder of the Knights of the Immaculata, explained that there is no greater enemy of the Immaculata than today’s ecumenism, and this was at least fifty years before Karol Jozef Wojtyla/John Paul II’s first World Day of Peace in Assisi, Italy, on Monday, October 27, 1986:

"Only until all schismatics and Protestants profess the Catholic Creed with conviction, when all Jews voluntarily ask for Holy Baptism – only then will the Immaculata have reached its goals.”

“In other words” Saint Maximilian insisted, “there is no greater enemy of the Immaculata and her Knighthood than today’s ecumenism, which every Knight must not only fight against, but also neutralize through diametrically opposed action and ultimately destroy. We must realize the goal of the Militia Immaculata as quickly as possible: that is, to conquer the whole world, and every individual soul which exists today or will exist until the end of the world, for the Immaculata, and through her for the Most Sacred Heart of Jesus.” (Father Karl Stehlin, Immaculata, Our Ideal, Kansas City, Missouri, Angelus Press, 2007, p. 37.)

Any questions.

Good.

All right, we turn now the next comparative passages between the Prevost address to leaders of false religions in 2025 and Bergoglio’s address to some of the very same people in 2013:

Prevost, 2025: In a special way I greet our Jewish and Muslim brothers and sisters. Because of the Jewish roots of Christianity, all Christians have a special relationship with Judaism. The conciliar Declaration Nostra Aetate (no. 4) emphasises the greatness of the spiritual heritage shared by Christians and Jews, encouraging mutual knowledge and esteem. The theological dialogue between Christians and Jews remains ever important and close to my heart. Even in these difficult times, marked by conflicts and misunderstandings, it is necessary to continue the momentum of this precious dialogue of ours.

Relations between the Catholic Church and Muslims have been marked by a growing commitment to dialogue and fraternity, fostered by esteem for these our brothers and sisters who “worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to humanity” (ibid., 3). This approach, based on mutual respect and freedom of conscience, is a solid foundation for building bridges between our communities.

To all of you, representatives of other religious traditions, I express my gratitude for your participation in this meeting and for your contribution to peace. In a world wounded by violence and conflict, each of the communities represented here brings its own contribution of wisdom, compassion and commitment to the good of humanity and the preservation of our common home. I am convinced that if we are in agreement, and free from ideological and political conditioning, we can be effective in saying “no” to war and “yes” to peace, “no” to the arms race and “yes” to disarmament, “no” to an economy that impoverishes peoples and the Earth and “yes” to integral development.

The witness of our fraternity, which I hope we will be able to show with effective gestures, will certainly contribute to building a more peaceful world, something that all men and women of good will desire in their hearts.

Dear friends, thank you again for your closeness. Let us ask for God’s blessing in our hearts: may his infinite goodness and wisdom help us to live as his children and as brothers and sisters to each other, so that hope may grow in the world. I offer you my heartfelt gratitude. (To Representatives of other Churches and Ecclesial Communities, and Other Religions, 19 May 2025.)

Bergoglio, 2013: And now I turn to you, the distinguished representatives of the Jewish people, to whom we are linked by a most special spiritual bond, since, as the Second Vatican Council stated "the Church of Christ recognizes that in God’s plan of salvation the beginnings of her faith and her election are to be found in the patriarchs, Moses and the prophets" (Nostra Aetate, 4). I thank you for your presence and I trust that, with the help of the Most High, we can make greater progress in that fraternal dialogue which the Council wished to encourage (cf. ibid.) and which has indeed taken place, bearing no little fruit, especially in recent decades.

I also greet and cordially thank all of you, dear friends who are followers of other religious traditions; first Muslims, who worship God as one, living and merciful, and invoke him in prayer, and all of you. I greatly appreciate your presence: in it, I see a tangible sign of a will to grow in mutual esteem and in cooperation for the common good of humanity.

The Catholic Church is conscious of the importance of promoting friendship and respect between men and women of different religious traditions – I want to repeat this: promoting friendship and respect between men and women of different religious traditions – a sign of this can be seen in the important work carried out by the Pontifical Council for Interreligious Dialogue. The Church is likewise conscious of the responsibility which all of us have for our world, for the whole of creation, which we must love and protect. There is much that we can do to benefit the poor, the needy and those who suffer, and to favour justice, promote reconciliation and build peace. But before all else we need to keep alive in our world the thirst for the absolute, and to counter the dominance of a one-dimensional vision of the human person, a vision which reduces human beings to what they produce and to what they consume: this is one of the most insidious temptations of our time.

We know how much violence has resulted in recent times from the attempt to eliminate God and the divine from the horizon of humanity, and we are aware of the importance of witnessing in our societies to that primordial openness to transcendence which lies deep within the human heart. In this, we also sense our closeness to all those men and women who, although not identifying themselves as followers of any religious tradition, are nonetheless searching for truth, goodness and beauty, the truth, goodness and beauty of God. They are our valued allies in the commitment to defending human dignity, in building a peaceful coexistence between peoples and in safeguarding and caring for creation.

Dear friends, once again I thank you for your presence. I offer all of you my heartfelt, fraternal good wishes. (Audience with Representatives of the Churches and Ecclesial Communities, and of the Different Religions, 20 March 2013.)

Although not precisely word-for-word, Prevost and Bergoglio gave what can be termed as boilerplate addresses in what has become the obligatory antipapal addresses to leaders of false religions either on the day or the day after their inaugurations as the leaders of the false conciliar sect.

There is nothing to be added about the conciliar obeisance to Talmudism than I have written in the past other than to note Judaism is a false religion and has been so since Our Blessed Lord and Saviour Jesus Christ took His last breath on the wood of the Holy Cross on Good Friday as the earth shook and the curtain in the Temple was torn in two from top to bottom to signify the end of ratification of the New and Eternal Testament that Our Lord instituted at the Last Supper by means of the shedding of every single drop of His Most Precious Blood to reconcile us unto His Co-Equal, Co-Equal God the Father in Spirit and in Truth. While we are called to treat all men, including those who deny Our Lord’s Sacred Divinity, with respect and kindness, we are not called to respect their false religions, less yet to praise them.

Pope Leo XIII’s Custodi Di Quella Fede, December 8, 1892, provides the death blow to the Document of Human Fraternity for World Peace and Living Together and any celebration of its issuance:

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

16. Every Christian should shun books and journals which distill the poison of impiety and which stir up the fire of unrestrained desires or sensual passions. Groups and reading clubs where the masonic spirit stalks its prey should be likewise shunned. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

This is one of the best proofs that the counterfeit church of conciliarism cannot be the Catholic Church as it has made its peace with the precepts of the revolution and have indeed sought to “reconcile Christ and Belial, the Church of God and the State without God.”

Pope Saint Pius X explained this as follows in Notre Charge Apostolique, August 15, 1910:

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.

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that – their ideal being akin to that of the Revolution – they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

This is all contrary to the false conciliar religion, which, among other things, is an expression of Sillonism’s reconciliation with the principles of the French Revolution and Judeo-Masonry, and for all of Prevost’s talk in his “homily” on Sunday, May 18, 2025, about “loving others” as Our Lord loves us, he ignores the fact that Our Lord’s love for us is an act of His Holy Will, the ultimate expression of which is the sanctification and salvation of the immortal souls as members of His Catholic Church, outside of which there is no salvation and without which there can never be a truly just social order within nations nor a stable, enduring peace among them.

Out with the old wine.

In with the old wine.

There is still nothing new under the conciliar sun.

On the Feast of Saint Bernardine of Sienna

Today is the feast of Saint Bernardine of Sienna, the great apostle of the Holy Name of Jesus, within the Octave of the Ascension of Our Lord. It is, of course, the Holy Name of Jesus that we proclaim one hundred fifty-three times every day when we pray all fifteen mysteries of Our Lady’s Most Holy Rosary.

Saint Bernardine of Siena (1380-1444) spent his life promoting devotion to the Most Holy Name of Jesus to make reparation for blasphemies against the Holy Name. It was raised to a Feast of the Universal Church in 1721 by Pope Innocent XIII. Saint Bernardine of Siena took seriously the words of the first Pope to the Jews as recorded in the Acts of the Apostles:

Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people, and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole: Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved. (Acts 4: 8-12) 

If the proclamation of the Holy Name was good enough for Our Blessed Lord and Saviour Jesus Christ’s parents and for the Apostles, then it is good enough for us. We must never fear the consequences of proclaiming His Holy Name, especially in “mixed company.” Remember Our Blessed Lord and Saviour Jesus Christ’s own words:

For he that shall be ashamed of me, and of my words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy angels. (Mark 8: 38)  

Our Blessed Lord and Saviour Jesus Christ used the occasion of the discourse at the Last Supper to remind the Apostles that the world would hate them on account of His Name, but that they had to rely upon the help of the Holy Ghost to remain steadfast in loyalty to Him:

If the world hate you, know ye, that it hath hated me before you. If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you: if they have kept my word, they will keep yours also.

But all these things they will do to you for my name’s sake: because they know not him who sent me. If I had not come, and spoken to them, they would not have sin; but now they have no excuse for their sin. He that hateth me, hateth my Father also. If I had not done among them the works that no other man hath done, they would not have sin; but now they have both seen and hated both me and my Father. But that the word may be fulfilled which is written in their law: They hated me without cause.

But when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me. And you shall give testimony, because you are with me from the beginning. (John 15: 18-27) 

Do not be surprised, therefore, that the world will hate us as much as it hated Our Blessed Lord and Saviour Jesus Christ, Who told us in the Sermon of the Mount that those who were persecuted for His Name’s sake would have a blessed reward:

Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you. (Matthew 5: 11-12)  

Our Blessed Lord and Saviour Jesus Christ repeated this in the Sermon on the Plain as recorded in the Gospel of Saint Luke:

Blessed shall you be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Be glad in that day and rejoice; for behold, your reward is great in heaven. For according to these things did their fathers to the prophets. (Luke 6: 22-23)  

The first Pope wrote the following in his first Epistle to instruct us to be ready to suffer for the sake of the Holy Name of Jesus:

If you be reproached for the name of Christ, you shall be blessed: for that which is of the honour, glory, and power of God, and that which is his Spirit, resteth upon you. (1 Peter 4: 14)  

Dom Prosper Gueranger, O.S.B., provided us with a panegyric of the Franciscan was so devoted to the Holy Name of Jesus and to His Most Blessed Mother:

In that Season of the Liturgical Year, when we were loving and praying around the Crib of the Infant Jesus, one of its days was devoted to our celebrating the glory and sweetness of his Name. Holy Church was full of joy in pronouncing the dear Name chosen, from all eternity, by her heavenly Spouse; and mankind found consolation in the thought, that the great God, who might so justly have bid us call him the Just and the Avenger, willed us henceforth to call him the Savior. The devout Bernardine of Sienna, whose feast we keep today, stood then before us, holding in his hands this ever-blessed Name, surrounded with rays. He urged the whole earth to venerate, with love and confidence, the sacred Name which expresses the whole economy of our salvation. The Church, ever attentive to what is for the good of her Children, adopted the beautiful device. She encouraged them to receive it from the Saint, as a shield that would protect them against the darts of the evil spirit, and as an additional means for reminding us of the exceeding charity wherewith God has loved this world of ours. And finally, when the loveliness of the Holy Name of Jesus had won all Christian hearts, she instituted, in its honor, one of the most beautiful solemnities of Christmastide.

Bernardine, the worthy son of St. Francis of Assisi, returns to us on this twentieth day of May, and the sweet flower of the Holy Name is, of course, in his hand. But it is not now the prophetic appellation of the new-born Babe; it is not the endearing Name, respectfully and lovingly whispered by the Virgin Mother over the Crib; it is the Name, whose sound has gone through the whole creation, it is the trophy of the grandest of victories, it is the fulfillment of all that was prophesied. The Name of Jesus was a promise to mankind of a Savior; Jesus has saved mankind, by dying and rising again; he is now Jesus in the full sense of the word. Go where you will, and you hear this Name — the Name that has united men into the one great family of the Church.

The chief priests of the Synagogue strove to stifle the Name of Jesus, for it was even then winning men’s hearts. They forbade the Apostles to teach in this Name; and it was on this occasion that Peter uttered the words, which embody the whole energy of the Church: We ought to obey God, rather than men. (Acts 5:28-29) The Synagogue might as well have tried to stay the course of the sun. So too, when the mighty power of the Roman Empire set itself against the triumphant progress of this Name, and would annul the decree that every knee should bow at its sound, (Philippians 2:10) — there was not merely a failure, but, at the end of three centuries, the Name of Jesus was heard and loved in every city and hamlet of the Empire.

Armed with this sacred motto, Bernardine traversed the towns of Italy, which, at that period, (the 15th century,) were at enmity with each other, and, not unfrequently, were torn with domestic strifes. The Name of Jesus, which he carried in his hand, became as a rainbow of reconciliation; and wheresoever he set it up, there every knee bowed down, every vindictive heart was appeased, and sinners hastened to the sacrament of pardon. The three letters (IHS), which represent this Name, became familiar to the Faithful; they were everywhere to be seen, carved, or engraven, or painted; and the Catholic world thus gained a new form, whereby to express its adoration and love of its Savior.

Bernardine was a preacher, whose eloquence was of heaven’s inspiring. He was also a distinguished master in the science of sacred things, as is proved by the Writings he has left us. We regret not being able, from want of space, to give our readers his words on the greatness of the Paschal mystery; but we cannot withhold from them what he says regarding Jesus’ appearing to his Blessed Mother, after the Resurrection. They will be rejoiced at finding unity of doctrine, on this interesting subject, existing between the Franciscan School, represented by St. Bernardine, and the School of St. Dominic, whose testimony we have already given, on the Feast of St. Vincent Ferrer.

“From the fact of there being no mention made in the Gospel of the visit wherewith Christ consoled his Mother, after his Resurrection, we are not to conclude, that this most merciful Jesus, — the source of all grace and consolation, who was so anxious to gladden his Disciples by his presence, — forgot his Mother, who he knew had drunk so deeply of the bitterness of his Passion. But it has pleased divine Providence that the Gospel should be silent on this subject; and this for three reasons.”

“In the first place, because of the firmness of Mary’s Faith. The confidence which the Virgin Mother had of her Son’s rising again, had never faltered, not even by the slightest doubt. This we can readily believe, if we reflect on the special grace wherewith she was filled, she the Mother of the Man-God, the Queen of Angels, and the Mistress of the world. To a truly enlightened mind, the silence of the Scripture, on this subject, says more than any affirmation could have done. We have learned to know something of Mary by the visit she received from the Angel, when the Holy Ghost overshadowed her. We met her again at the foot of the Cross, where she, the Mother of Sorrows, stood nigh her dying Son. If then the Apostle could say: “As ye are partakers of the sufferings, so shall ye be also of the consolation.” (2 Corinthians 1:7) — what share must not the Virgin-Mother have had in the joys of the Resurrection? We should hold it as a certain truth, that her most sweet Jesus, after his Resurrection, consoled her first of all. The holy Roman Church would seem to express this, by celebrating at Saint Mary Major’s the Station of Easter Sunday. Moreover, if, from the silence of the Evangelists, you would conclude that our Risen Lord did not appear to her first, — you must go farther, and say that he did not appear to her at all, inasmuch as these same Evangelists, when relating the several apparitions, do not mention a single one as made to her. Now, such a conclusion as this would savor of impiety. In the second place, the silence of the Gospel is explained by the incredulity of men. The object of the Holy Spirit, when dictating the Gospels, was to describe such apparitions as would remove all doubt, from carnal-minded men, with regard to the Resurrection of Christ. The fact of Mary’s being his Mother would have weakened her testimony, at least in their eyes. For this reason, she was not brought forward as a witness, though, most assuredly, there never was or will be any creature, (the humanity of her Son alone excepted,) whose assertion better deserved the confidence of every truly pious soul. But the text of the Gospel was not to adduce any testimonies, save such as might be offered to the whole world. As to Jesus’ Apparition to his Mother, the Holy Ghost has left it to be believed by those that are enlightened by his light.”

“In the third place, this silence is explained by the sublime nature of the Apparition itself. The Gospel says nothing regarding the Mother of Christ, after the Resurrection; and the reason is, that her interviews with her Son were so sublime and ineffable, that no words could have described them. There are two sorts of visions: one is merely corporal, and feeble in proportion; the other is mainly in the soul, and is granted only to such as have been transformed. Say, if you will, that Magdalene was the first to have the merely corporal vision, provided that you admit that the Blessed Virgin saw, previously to Magdalene, and in a far sublimer way, her Risen Jesus, that she recognized him, and enjoyed his sweet embraces in her soul, more even than in her body.” (Sermon 52: Dominica in Resurrectione, art. III) (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Bernardine of Sienna, May 20.)

The readings for Matins in today’s Divine Office provide us with rich food for meditation on the holy life of Saint Bernardine of Siena, a life dedicated to what the world, steeped in the anti-Incarnational errors of Judeo-Masonry, is so dedicated to blot out: the Holy Name of Jesus:

This Bernardine was born of the noble family of the Albizeschi, in the Republic of Sienna, on the 8th of September, in the year 1380. His saintliness began to manifest itself from his earliest years. He was well brought up by a godly father and mother, and even when he was being taught the first rudiments of worldly learning, he used to give up his play-time to occupy himself with devout works, being much drawn to fasting, prayer, and the devotion to the most Blessed Virgin. He abounded likewise in tenderness for the poor. As time went on, that he might the more entirely do these things, it was his will to enroll himself among those who work in the Hospital of Blessed Mary, called “of the Ladder,” at Sienna. There, during the raging of an horrible distemper, he laboured with marvellous charity and great bodily suffering, in serving the sick. In bodily presence he was a very goodly person, but, with all his other virtues, he kept ever so holy a guard over his purity, that it soon came to pass that no one, however shameless, dared to say an unseemly word in his presence.

He suffered a severe sickness, and when, after bearing it with the utmost patience, he recovered his health, he began to think of embracing some institute of the religious life. To make his way sure, he built a little hut in the outskirts of the city, where he hid himself and led a life of hardships of all kinds, continuing instant in prayer to God that He would be pleased to make clear to him what path he should follow. And so it came to pass by God’s will that he chose the Order of Blessed Francis. In that Order he shone a bright instance of lowliness, long-suffering, and every other grace of a religious man. When the superior of his convent saw this, and had already considered what his teaching and knowledge of sacred learning were, he laid on Bernardine the duty of preaching. This the Saint humbly accepted, and finding that his usefulness was much impaired by his having a shrill, harsh voice, he betook him to implore the help of God, Who was pleased, not without a miracle, to free him from this drawback.

Those were times fruitful in vices and crimes and the bloody civil wars which raged in Italy confounded all things Divine and human. Bernardine went through the cities and towns, and, in the Name of Jesus, that Name which he ever bore upon his lips and in his heart, he prevailed in great measure by his word and example, in setting up falling godliness and morality. Illustrious cities demanded him from the Pope as their Bishop, but this was an honour which his unconquerable humility caused him always steadily to refuse. At last the man of God, after untold labours, the working of many and great miracles, and the writing of godly and learned books, in the 67th year of his age, at Aquila in the Abruzzi, rested in a blessed death, upon the 20th day of May 1444. As the fame of new signs and wonders increased day by day, Pope Nicholas V., in the sixth year after his death, added his name to the roll of the Saints. (Matins, The Divine Office, May 20, Feast of Saint Bernardine of Siena.) 

Dom Prosper Gueranger, O.S.B., composed the following prayer I honor of Saint Bernardine of Sienna:

How beautiful, O Bernardine, are the rays that form the aureole round the Name of Jesus! How soft their light on that eighth day after his birth, when he received this Name! But, how dazzling, now that this Jesus achieves our salvation, not only by humiliation and suffering, but by the triumph of his Resurrection! Thou comest to us, O Bernardine, in the midst of the Paschal glory of the Name of Jesus. This Name, for which thou didst so lovingly and zealously labor, gives thee to share in its immortal victory. Now, therefore, pour forth upon us, even more abundantly than when thou wast here on earth, the treasures of love, admiration and hope, of which this divine Name is the source, and cleanse the eyes of our soul, that we may, one day, be enabled to join thee in contemplating its beauty and magnificence.

Apostle of peace! Italy, whose factions were so often quelled by thee, may well number thee among her protectors. Behold her now a prey to the enemies of Jesus, rebellious against the Church of God, and abandoned to her fate. Oh! forget not, that she is thy native land, that she was obedient to thy preaching, and that thy memory was long most dear to her. Intercede in her favor; deliver her from her oppressors; and show, that when earthly armies fail, the hosts of heaven can always save both cities and countries.

Illustrious son of the great Patriarch of Assisi! the seraphic Order venerates thee as one of its main supports. Thou didst re-animate it to its primitive observance; continue, now from heaven, to protect the work thou didst commence here on earth. The Order of St. Francis is one of the grandest consolations of holy Mother Church; make this Order for ever flourish, protect it in its trials, give it increase in proportion to the necessities of the Faithful; for thou art the second Father of this venerable family, and thy prayers are powerful with the Redeemer, whose glorious Name thou didst confess upon earth. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Bernardine of Sienna, May 20.)

Saint Bernardine sought to stamp out vice with the Holy Name of Jesus. Jorge Mario Bergoglio sought to falsify Our Lord’s mercy to reaffirm hardened sinners in their lives of perdition while his successor is to content to reaffirm adherents of false religions in paths that do not, to call to minds the words of Pope Pius IX in Iam Vos Omnes, September 14, 1868, assure them of their salvation:

It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

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.) 

Each of the conciliar “popes” has disparaged and disowned such an “outdated” theology that is nothing other than a statement of immutable Catholic truth. Jorge Mario Bergoglio has been very open in saying that he does not seek to convert anyone to what he thinks is the Catholic Church, but we must remember that Father Ratzinger, who has not remained “hidden” from public life despite his original protestations to the contrary seventy-six months ago, said the following as “Pope” Benedict XVI on August 19, 2005, in Cologne, Germany:

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.)

Bergoglio said the following in 2014 to a group of Protestants in Treviso, Italy:

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. A similar message was delivered by Bergoglio in Caserta, Italy, thirteen months after this address. Readers can find it in the reflection on Saint Fidelis Sigmaringen above.)

Protestantism is evil, and its liturgical rites have been authored by the devil himself:

As the strange circumstances of Nicola's possession became known everywhere, several Calvinist preachers came with their followers, to "expose this popish cheat," as they said. On their entrance, the devil saluted them mockingly, called them by name, and told them that they had come in obedience to him. One of the preachers took his Protestant prayer book, and began to read it with a very solemn face. The devil laughed at him, and putting on a most comical look, he said: "Ho! Ho! My good friend; do you intend to expel me with your prayers and hymns? Do you think that they will cause me any pain? Don't you know that they are mine? I helped to compose them!"

"I will expel thee in the name of God," said the preacher, solemnly.

"You!" said the devil mockingly. "You will not expel me either in the name of God, or in the name of the devil. Did you ever hear of one devil driving out another?"

"I am not a devil," said the preacher, angrily, "I am a servant of Christ."

"A servant of Christ, indeed!" said Satan, with a sneer. "What! I tell you, you are worse than I am. I believe, and you do not want to believe. Do you suppose that you can expel me from the body of this miserable wretch? Ha! Go first and expel all the devils that are in your own heart!"

The preacher took his leave, somewhat discomfited. On going away, he said, turning up the whites of his eyes, "O Lord, I pray thee, assist this poor creature!"

"And I pray Lucifer," cried the evil spirit, "that he may never leave you, but may always keep you firmly in his power, as he does now. Go about your business, now. You are all mine, and I am your master." (Exorcism of Nicola Aubrey)

Robert Francis Prevost has chosen his path of conciliarism’s false ecumenism. By doing so, of course, he has committed himself to a path that does not lead to the “security” of his own salvation and, quite indeed, may discover, contrary to what he has contended about “Pope Francis” looking down from Heaven, that a special place in the eternal inferno awaits those who think that “unity” among Christians is something to be “achieved” and not already perfectly manifested in the Roman Catholic Church and absolutely nowhere else.

No one has suffered  for the Holy Name of Jesus the way that Our Lady did in her Seven Sorrows during the life of the Son to Whom she gave birth eight days before His Circumcision, eight days before the world heard for the first time the Holy Name that forces men to choose whether they are for Him or for the devil He came to vanquish by His redemptive act on the wood of the Holy Cross, extended to us in an unbloody manner in each and every offering of the Holy Sacrifice of the Mass.

Our Lady stood with her Divine Son as His Blood was shed for the first time. She would stand beneath the foot of the Holy Cross as He shed every single drop of His Most Precious Blood for our redemption. May we give her our thanks and love on during this Paschaltide, especially through her Most Holy Rosary, by having nothing to do with those who blaspheme her Divine Son and make a mockery of His Sacred Deposit of Faith and of the witness given by countless millions of martyrs who preferred death by the most cruel means imaginable than to given even a hint of esteeming the symbols of false religions, no less entering peaceably into temples of false worship as though these were dens of anything other than the devil himself.

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.

Saint Bernardine of Sienna, pray for us.