An Old Cottage Industry is Reborn: What Did Leo Really Mean to Say?

As explained on the home page, my day yesterday was taken up dealing with what turned out to be a rather expensive automobile repair problem. Thus, even though I had been make good progress on the commentary I intended to have ready for posting today, Wednesday, May 28, 2025, the Feast of Saint Augustine of Canterbury and the Commemorations of the Vigil of the Ascension of Our Lord Jesus Christ and of the Rogation Day,  I am providing a very brief commentary on another matter instead.

Given all that we know about the conciliar revolution at this late date, it is tragic—and I mean truly tragic—to see those in the resist while recognize movement hanging on everything Robert Francis Prevost/Leo XIV says and does to see if they can discern signs of hope, although they usually find signs of concern and distress as soon as they think that they have found a sign of hope.

Here is an example from Anti-Leo’s Regina Caeli address of Sunday, May 25, 2025, the Fifth Sunday after Easter and the Commemorations of Pope Saints Gregory VII and Urban I:

Yesterday in Poznań (Poland), Stanislaus Kostka Streich, a diocesan priest killed in hatred of the faith in 1938 because his work on behalf of the poor and workers irritated followers of the Communist ideology, was beatified. May his example inspire priests in particular to give themselves generously in the service of the Gospel and their brothers and sisters.

Also yesterday, on the liturgical Memorial of the Blessed Virgin Mary Help of Christians, we celebrated the Day of Prayer for the Church in China, established by Pope Benedict XVI. In churches and shrines throughout China and around the world, prayers were offered to God as a sign of concern and affection for Chinese Catholics and their communion with the universal Church. May the intercession of Mary Most Holy obtain for them, and for us, the grace to be strong and joyful witnesses of the Gospel, even in the midst of trials, so that we may always promote peace and harmony.

With these sentiments, our prayer embraces all those peoples suffering because of war. Let us implore courage and perseverance for those engaged in dialogue and in the sincere search for peace.

Ten years ago, Pope Francis signed the Encyclical Letter Laudato Si’, devoted to care for our common home. It has had an extraordinary impact, inspiring countless initiatives and teaching everyone to listen to the twofold cry of the Earth and of the poor. I greet and encourage the Laudato Si’ movement and all those who carry on this commitment. (Regina Caeli, 25 May 2025.)

How long will it before some putative clergyman starts a monetized “What Did Leo Really Meant to Say” blog?

There are some out there in the resist while recognize cyberspace who found Robert Francis Prevost/Leo XIV’s concern for Chinese Catholics a sign of “hope but, almost in the same breath, expressed their own concern about his endorsement of the late and best forgotten Argentine Apostate’s pantheistic Laudato Si’, which was an antipapal endorsement of the thoroughly discredited "climate change” agenda that is nothing other than Marxist redistributionism wrapped up in a green cover even though he, Prevost/Leo, is a complete support of the junk science called “environmentalism.”

Moreover, over and above the false “pontiff’s” concern for Chinese Catholics is the fact that he did so to urge them to pray to Our Lady to promote “peace and harmony,” which is hardly a rejection of Joseph Alois Ratzinger/Benedict XVI’s betrayal of Chinese Catholics that was worthy of Antichrist (A Betrayal Worthy of the Antichrist) that was complete eleven years later by Jorge Mario Bergoglio (Bergoglio the Red Surrenders Faithful Catholics to Their Persecutors, Neville Bergoglio's Appeasement of the Chicom Monsters, and Doubly Betrayed by Jorge and His False Church).

Those who look endlessly for “clues” about “Pope Leo XIV” have yet to come to grips with the simple truth that anyone who embraces even the following partial listing of conciliarism’s defections from the Catholic Faith is simply not a Catholic as (and I think you’ve heard this a time or two before) Either the Faith is Had Entirely, Or It is Not Had At All:

1. The honor and glory of the Most Blessed Trinity, which has been profaned by the worldly nature of liturgical rites that are designed to appeal to the “people” and not to reflect the reverence due to Him in the Holy Sacrifice of Mass and the sacrality necessary to raise the people out of the muck and mire of this passing world, The Protestant and Judeo-Masonic Novus Ordo liturgical service celebrates the world, sacralizes the profane, and profanes all that is holy and sacred (please purchase G.I.R.M. Warfare: The Conciliar Church's Unremitting Warfare Against Catholic Faith and Worship if you have done not so already). God’s honor and glory has also been blasphemed and profaned by the abundant praise heaped upon false religions, their false doctrines, their false leaders and by the esteem shown to idols by the conciliar “popes” and “bishops.”
2. God’s immutability, which has been rendered mutable by dogmatic evolutionism’s different contemporary appellations (Karol Josef Wojtyla/John Paul II’s “living tradition,” Joseph Alois Ratzinger/Benedict XVI’s “hermeneutic of continuity,” Jorge Mario Bergoglio’s open embrace of dogmatic evolutionism by means of distorting and misrepresenting the teaching of Saint Vincent Lerins, each of which ignores the condemnations of dogmatic evolutionism found in The Third Council of Constantinople, Singulari Vos, May 15, 1834, The Syllabus of Errors, December 8, 1864, the Decree on the Doctrine of the Faith issued by the Fathers of the [First] Vatican Council, April 24, 1870, Lamentabili Sane, July 1, 1907, Pascendi Dominicae Gregis, September 8, 1907, Praestatia Scripturae, November 18, 1907, The Oath Against Modernism, September 1, 1910, and Humani Generis, August 12, 1950.
3. The unicity and infallibility of Holy Mother Church, which has been granted a “perfect immunity from error” (e.g., cf. Pope Pius XI, Quas Primas, December 11, 1925.)
4. The ends proper to Holy Matrimony, which have been inverted by the conciliar revolutionaries according the “personalism” of Father Herbert Doms and Dietrich von Hildebrand that was condemned directly by Pope Pius XII on April 1, 1944.)
5. The very nature of the papacy itself, which was become an object of derision, ridicule, and abject disobedience in the past sixty years with the recrudescence of the Gallicanism by the Society of Saint Pius X and then by scores of others in the “resist while recognize” movement.
6. Religious liberty and the separation of Church and State.
7. New ecclesiology.
8. Episcopal collegiality.
9. Ecclesial synodality.
10. False interpretations of Sacred Scripture.
11. Misrepresentations of the teachings of Our Blessed Lord and Saviour Jesus Christ, the Apostles, Martyrs, Doctors, and Confessors.
12. False Mariology.
13. False Eschatology.
14. False Canon Law.
15. False Ecumenism and inter-religious “prayer” services.
16. A rejection of the fact that the Old Covenant was superseded by the New and Eternal Covenant instituted by Our Lord at the Last Supper and ratified by the shedding of every single drop of His Most Precious Blood on Good Friday.
17. Endless praise of pagan religions that deny the doctrine of the Most Holy Trinity and thus of Our Blessed Lord and Saviour Jesus Christ’s Sacred Divinity.
18. An embrace of the very language of the French Revolution: liberty, equality, fraternity:

Liberty, equality and fraternity

103. Fraternity is born not only of a climate of respect for individual liberties, or even of a certain administratively guaranteed equality. Fraternity necessarily calls for something greater, which in turn enhances freedom and equality. What happens when fraternity is not consciously cultivated, when there is a lack of political will to promote it through education in fraternity, through dialogue and through the recognition of the values of reciprocity and mutual enrichment? Liberty becomes nothing more than a condition for living as we will, completely free to choose to whom or what we will belong, or simply to possess or exploit. This shallow understanding has little to do with the richness of a liberty directed above all to love.

104. Nor is equality achieved by an abstract proclamation that “all men and women are equal”. Instead, it is the result of the conscious and careful cultivation of fraternity. Those capable only of being “associates” create closed worlds. Within that framework, what place is there for those who are not part of one’s group of associates, yet long for a better life for themselves and their families? (Jorge Mario Bergoglio, Fratelli Tutti, October 3, 2020.)

Robert Francis Prevost/Leo XIV has endorsed the entirety of the conciliar agenda of apostasy, including Fratelli Tutti and the Abu Dhabi document. Why, oh why, does anyone have to look for “clues” about what “Pope Leo XIV” really believes or says as anyone who propagates the errors of conciliarism, which are the errors of Modernism with the contributions to Joseph Alois Ratzinger/Benedict XVI’s “new theology,” is not a Catholic.

Save yourself some trouble, folks, and simply keep praying to Our Lady for the restoration of a true and legitimate Successor of Saint Peter to be restored sooner rather than later.

Three Saints Who Bore Witness to the Necessity of Converting Infidels, Heretics and Sinners

I. Saint Augustine of Canterbury

The lives of so many of the saints who have been raised to the altars by Holy Mother Church are themselves testimony to the integrity and immutability of Catholic doctrine that has been reaffirmed by one true pope after another as circumstances required in the two centuries leading up to the death of our last true pope, Pope Pius XII, on October 9, 1958. Three of Holy Mother Church’s saints whose feasts have been celebrated or commemorated in the past two days are Saint Bede the Venerable, Pope Saint John I and today’s Apostle to England, Saint Augustine of Canterbury. The life of each of these states provide proof of the apostate nature of the conciliar “popes,” their heretical doctrines, their dismissal of both Sacred Tradition as well as Holy Mother Church’s well-established traditions, “innovative” deconstructions of Sacred Scripture, sacrilegious and invalid liturgical rites, corrupt and decade moral theologies and pastoral practices that would even make many of the pagans of ancient Greece and Rome blush.

Saint Augustine of Canterbury was, as noted just above, the Apostle to England, and he was sent there by his fellow Benedictine, Pope Saint Gregory the Great, to evangelize a land whose Catholic Faith, which had been established in Britain by Pope Saint Eleutherius in the Second Century A.D., had been decimated by the invasions by the Angles and the Saxons. The hagiography found in Matins for the Divine Office on the Feast of Saint Augustine of Canterbury provides the account:

Augustine, the first Archbishop of Canterbury, and the Apostle of the English, was sent into England by blessed Gregory, and came thither in the year 597. At that time there was in Kent a most mighty king named Ethelbert, whose power reached even to the Humber. When this King had heard wherefore the holy man was come, he received him kindly, and bade him and his companions, who were all monks, to come to his own capital city of Canterbury being struck with astonishment at the perfect blamelessness of their lives, and the power of the heavenly doctrine which they preached, and which God confirmed with signs following. 

They drew nigh to the city in solemn procession, singing the Litany, and bearing before them for their standard a silver cross and a picture of the Lord our Saviour painted on a panel. Hard by the city, upon the east side, there was a Church builded of old time in honour of St. Martin, and wherein the Queen, who was a Christian, was used to pray. There they first began to meet together, to sing, to pray, to celebrate Masses, to preach, and to baptize, until the King was turned to the faith, and the most part of his people were led by his example, (but not his authority,) to take the name of Christian, for he had learnt from his teachers and his own soul's physicians, that men are to be drawn, and not driven to heaven. And now Augustine, being ordained Archbishop of the English and of Britain, lest he should leave untravailed any part of the Lord's vineyard, asked from the Apostolic See a new band of labourers, Mellitus, Justus, Paulinus, and Rufinian.

Having arranged the affairs of his church, Augustine held a synod with the bishops and doctors of the ancient Britons, who had long been at variance with the Roman Church in the celebration of Easter and other rites. But since he could not move them, either by the authority of the apostolic see or by miracles, to put an end to these variations, in a prophetic spirit he foretold their ruin. At length, after having endured many difficulties for Christ, and having become noted for miracles, when he had placed Mellitus in charge of the church of London, Justus of that of Rochester, and Laurence in charge of his own church, he passed to heaven on the 26th day of May, in the reign of Ethelbert, and was buried in the monastery of St. Peter, which thereafter became the burying-place of the bishops of Canterbury and of some kings. The English people honoured his memory with fervent zeal; and the Supreme Pontiff Leo XIII extended his Office and Mass to the universal Church. (Matins, Divine Office, Feast of Saint Augustine of Canterbury.)

Writing before Pope Leo XIII extended the Feast of Saint Augustine of Canterbury to the universal Church and moved it from a concelebration with Saint Philip Neri and Pope Saint Eleutherius, Dom Prosper Gueranger, O.S.B., connected Saint Augustine of Canterbury’s reconquering of England for Christ the King and His true Church with rejection of the Holy Faith by the English people after the revolution inaugurated by the lecherous, murderous lout named King Henry VIII and then institutionalized by his daughter by the nefarious Anne Boleyn, Queen Elizabeth I:

Four hundred years had scarcely elapsed since the glorious death of Eleutherius, when a second Apostle of Britain ascended from this world, and on this same day, to the abode of eternal bliss. We cannot but be struck by the fact that the names of our two Apostles appear on the Calendar together: it shows us that God has his own special reasons in fixing the day for the death of each one among us. We have more than once noticed these providential coincidences, which form one of the chief characteristics of the liturgical cycle. What a beautiful sight is brought before us to-day, of the first Archbishop of Canterbury, who, after honouring on this day the saintly memory of the holy Pontiff from whom England first received the Gospel, himself ascended into heaven, and shared with Eleutherius the eternity of heaven’s joy! Who would not acknowledge in this, a pledge of he predilection wherewith heaven has favoured this country, which, after centuries of fidelity to the truth, has now for more than three hundred years been an enemy to her own truest glory?

The work begun by Eleutherius had been almost entirely destroyed by the invasion of the Saxons and Angles; so that a new mission, a preaching of the Gospel, had become a necessity. It was Rome that again supplied the want. St. Gregory the Great was the originator of the great design. Had it been permitted hm, he would have taken upon himself the fatigues of the apostolate to our country. He was deeply impressed with the idea that he was to be the spiritual Father of these poor islanders, some of whom he had seen exposed in the market-place of Rome, that they might be sold as slaves. Not being allowed to undertake the work himself, he looked around him for men whom he might send as Apostles to our island. He found them in the Benedictine monastery where he himself had spent several years of his life. There started from Rome forty monks, with Augustine at their head, and they entered England under the standard of the Cross.

Thus the new race that then peopled the island received the faith, as the Britons had previously done, from the hands of a Pope; and monks were their teachers in the science of salvation. The word of Augustine and his companions fructified in this privileged soil. It was some time of course before he could provide the whole nations with instruction; but neither Rome nor the Benedictines abandoned the work thus begun. The few remnants that were still left of the ancient British Christianity joined the new converts; and England merited to be call, for long ages, the ‘Island of Saints.’

The history of St. Augustine’s apostolate in England is of thrilling interest. The landing of the Roman missioners and their marching through the country, to the chant of the Litany; the willing and almost kind welcome given them by king Ethelbert; the influence exercised by his queen Bertha, who was a French-woman and a Catholic, in the establishment of the faith among the Saxons; the baptism of ten thousand neophytes, on Christmas day, and in the bed of a river; the foundation of the metropolitan see of Canterbury, one of the most illustrious Churches of Christendom on account of the holiness and noble doings of its Archbishops; all these admirable episodes of England’s conversion are eloquent proofs of God’s predilection of our dear land. Augustine’s peaceful and gentle character, together with his love of contemplation amidst his arduous missionary labours, gives an additional charm in this magnificent page of the Church’s history. But who can help feeling sad at the thought that a country, favoured as ours has been with such graces should have apostatized from the faith; have repaid with hatred that Rome which made her Christian; and have persecuted with unheard-of-cruelties the Benedictine Order to which she owed so much of her glory? (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 604-606.)

The legacy of Saint Augustine of Canterbury has been rejected by the people of England, Wales, Scotland and Northern Ireland. While it is true enough that many of those who apostatized did so out of fear of incurring Henry VIII and his bought-and-paid-for minions, the Protestant Revolution took hold in a short space of time, and it was within that short space of time that the once proudly Catholics of England came to “burn what they once adored.” A furious, passionate hatred for the Catholic Church became, in turn, a “tradition” of its own.

The conciliar “popes” have even spoken of the heretical and schismatic Anglican sect as one of three parts of “the Christian Faith, which some, including the late Jorge Mario Bergoglio and his successor, Robert Francis Prevost/Leo XIV, believe consists of the “Roman Christianity,” “the Reformed Ecclesiastical Communities,” “the Anglican Tradition” and “Orthodoxy.”  Martyrs died to defend the true Faith from the apostasies of the Greeks, the “reformers” (Martin Luther, John Calvin, et al.) and the Anglicans. Their martyrdom is held to be of no account even to the conciliar “popes” who have either “beatified” or “canonized” them.

This is what Giovanni Battista Enrico Antonio Maria Montini/Paul VI said to Archlayman Michael Ramsey on March 24, 1966, the Feast of Saint Gabriel the Archangel, when the two first met:

In this city of Rome, from which St. Augustine was sent by St. Gregory to England and there founded the cathedral see of Canterbury, towards which the eyes of all Anglicans now turn as the centre of their Christian Communion, His Holiness Pope Paul VI and His Grace Michael Ramsey, Archbishop of Canterbury, representing the Anglican Communion, have met to exchange fraternal greetings.

At the conclusion of their meeting they give thanks to Almighty God who by the action of the Holy Spirit has in these latter years created a new atmosphere of Christian fellowship between the Roman Catholic Church and the Churches of the Anglican Communion.

This encounter of the 23rd March 1966 marks a new stage in the development of fraternal relations, based upon Christian charity, and of sincere efforts to remove the causes of conflict and to re-establish unity.

In willing obedience to the command of Christ who bade his disciples love one another, they declare that, with His help, they wish to leave in the hands of the God of mercy all that in the past has been opposed to this precept of charity, and that they make their own the mind of the Apostle which he expressed in these words: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3, 13-14).

They affirm their desire that all those Christians who belong to these two Communions may be animated by these same sentiments of respect, esteem and fraternal love, and in order to help these develop to the full, they intend to inaugurate between the Roman Catholic Church and the Anglican Communion a serious dialogue which, founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed.

The dialogue should include not only theological matters such as Scripture, Tradition and Liturgy, but also matters of practical difficulty felt on either side. His Holiness the Pope and His Grace the Archbishop of Canterbury are, indeed, aware that serious obstacles stand in the way of a restoration of complete communion of faith and sacramental life; nevertheless, they are of one mind in their determination to promote responsible contacts between their Communions in all those spheres of Church life where collaboration is likely to lead to a greater understanding and a deeper charity, and to strive in common to find solutions for all the great problems that face those who believe in Christ in the world of today.

Through such collaboration, by the grace of God the Father and in the light of the Holy Spirit, may the prayer of Our Lord Jesus Christ for unity among His disciples be brought nearer to fulfilment, and with progress towards unity may there be a strengthening of peace in the world, the peace that only He can grant who gives "the peace that passeth all understanding", together with the blessing of Almighty God, Father, Son and Holy Spirit, that it may abide with all men for ever. (Common Declaration of Paul the Sick and Layman Arthur Michael Ramsey.)

The cause of the "conflict" between the Anglican sect and the Catholic Church was the declaration that was passed by the English Parliament at the command of King Henry VIII stating that he was the supreme head of the Church in England, thereby permitting him to marry his mistress, the plotting, scheming Anne Boleyn. The Anglican sect started as a result of the carnal lust of a debauched man, Henry Tudor, who was egged on by disciples of the heretic Martin Luther such as Archbishop Thomas Cranmer.

The false, heretical and schismatic Anglican sect thus has no right from God to exist. While individual adherents of Anglicanism must convert to the true Faith to save their immortal souls, an expressed desire to "re-establish unity" admits that the Anglican sect is a legitimate church that simply lacks what the conciliar revolutionaries call "full communion."

Moreover, Paul The Sick gave his own episcopal ring to Arthur Michael Ramsey, who did not use his first name in most instances, thereby signifying, at least in a de facto manner that he, Ramsey, was a true Successor of the Apostles, and that the principal "difficulty" that had to be overcome was Pope Leo XIII's Apostolicae Curiae, September 15, 1896, that declared Anglican orders null and void. Paul The Sick even went so far as to do something that his predecessor in apostasy, Angelo Roncalli/John XXIII, did not do when he met Ramsey's predecessor, layman Geoffrey Fisher, privately in the Vatican on December 2, 1960: prompt the Anglican layman to give a "joint blessing" with him.

Consider the recollection of an English Catholic seminarian of this this moment in ecumaniacal history:

It was within this context that Archbishop Ramsey arrived in Rome in March 1966 and, together with his colleagues, stayed with us at the English College. He was received as a friend and fellow Christian - a welcome that blew to bits many of the preconceptions of my upbringing.

I received an invitation to the service in the Sistine Chapel at which the pope and the archbishop presided together. You have to imagine the scale of something like this, in which we witnessed the pope in the Sistine Chapel sharing the presiding role with a non-Catholic. And I had a splendid vantage point. As young clerics, some of us enjoyed playing games in the Vatican, such as weaseling our way into the private areas without getting stopped. The way to do this was to walk around as if you owned the place and knew exactly where you were going. On this occasion, I noticed two spare seats in the second row with all the ambassadors, made for them with confidence and sat down.

I recall the end of the service. The pope stepped up to give his blessing, and clearly this part of the ceremony had not been rehearsed. He then signalled to Archbishop Ramsey, who was next to him at the altar, to give the blessing with him. Archbishop Ramsey was a bit nonplussed, and there may have been a language problem in the pope's request. The pope then calmly took hold of Archbishop Ramsey's arm and moved it into a blessing. The message got through!

I remember too the mighty banquet mounted by the Vatican to celebrate the visit at the English College. Even then, we felt caviar was a little "over the top" and something simpler would have reflected better the beautiful simplicity of the service in the Sistine Chapel. However, I suppose it was the Vatican's way of recognising the importance of the meeting.

On 24 March a public service was held at San Paolo fuori le Mura. Again the service was presided over jointly by the pope and the archbishop. But it was the scene outside the church after the service that has stayed in my memory and that of many others who were there at the time. The church was packed. Not only were there the many representatives of the English Catholic and Anglican Churches, but also many Italians, who were keen to see the pope and this unknown English figure with whom the pope was spending a lot of time. I can picture now the scene in the massive courtyard of St Paul's as the pope and the archbishop left the basilica. They found themselves surrounded by thousands of enthusiastic and curious people. As he was about to bid farewell to the archbishop, the pope took off the ring he was wearing and placed it on the archbishop's hand. The pope was then swiftly whisked off into his car to take him back to the Vatican, leaving the archbishop standing alone in the midst of the crowd.

This simple gesture from the pope moved him to tears. Still surrounded by countless local people, the archbishop gave his blessing amid the tears. Later, we all gathered in the English College courtyard to bid farewell to the archbishop and his colleagues. The Senior Student asked the archbishop to give us his blessing. We all knelt down to receive it. As you read this you are probably thinking this was no big deal. But this was 1966 and here were 90 Catholic seminarians in Rome, all in their cassocks, kneeling down to receive the blessing from the Archbishop of Canterbury. I have to tell you we all felt a bit mischievous. Indeed we very much hoped the press would pick up on this event. We wanted our own bishops to see it, since at the time they were not "up to speed" on ecumenism. Like the students of the 1960s we were rebellious, and this felt like our own rebellion. Unfortunately, all the journalists were already at Fiumicino Airport awaiting the archbishop's arrival, so our misdemeanours went unreported.  (Alive At The Dawn?)

The meeting between the heretic Ramsey and the apostate [the conciliar revolutionaries have rejected the Catholic Faith as It has been handed down to us through the centuries of have boasted of a "new church" that can be understood in "light of tradition"] Montini/Paul The Sick occurred as the ecumania was being celebrated by agents of Antichrist everywhere.

Indeed, The Catholic Courier, the diocesan newspaper of the Diocese of Rochester, New York, ran the following story in its Thursday, January 21, 1965, edition:

For the first time in more than 400 years, a Roman Catholic priest is officiating this week at services in St. Andrew's Anglican Cathedral, Rochester, England.

The ancient cathedral, once the seat of the bishopric of St. John Fisher, now patron of the Diocese of Rochester, N.Y., was taken over by the Church of England at the time of the Reformation.

Father John Burke, pastor of the church of St. John Fisher, Rochester, Kent, England, disclosed in a recent letter to Very Rev. Charles J. Lavery, C.S.R., president of St. John Fisher College that he would participate in the history-making event.

"The British hierarchy," he wrote, "have given us permission to accept invitations to take part in non-Eucharistic services in non-Catholic churches, and I have been invited by the Dean of Rochester to preach in the Cathedral Crypt here during the Unity Octave Week Jan. 18 to 25. It will be the first time that a Catholic priest has officiated within these walls since the days of St. John Fisher. It is something that I feel excited about."

Bishop Kearney authorized a diocesan-wide special collection in 1952 which realized $30.000 for the construction and outfitting of a church honoring the martyred St. John Fisher in "Old Rochester," a small town 30 miles from London, which had not had a Catholic church since Henry VIII confiscated the cathedral and put its bishop to death.

Students of St. John Fisher College here purchased a chalice for the new church, which opened in 1953. (The Catholic Church, Thursday, January 21, 1965, p. 1.  See  A Catholic Voice Returns to John Fisher's Liturgy.)

Although the article above was written in a spirit of full support for ecumania, it was nonetheless more honest about the causes of the "conflict" between Anglicans and Catholics than was reflected in the "joint declaration" issued after the meeting of Giovanni Montini/Paul The Sick and Arthur Michael Ramsey.

Each of the conciliar “popes” has made a mockery of the martyrdom of the English and Irish martyrs as they have celebrated the “tradition” of a false religious sect that was built on their blood and upon the forcible confiscation, seizure, plundering and destruction of Catholic churches, convents, monasteries, schools, shrines and even cemeteries.

The Catholic Church, however, has spoken about Anglicanism and any attempts to find “common ground” with it as it is a false religion that must cease to exist as its relatively few remaining members, most of which are “low church” and are “baptized pagans” in many instances, convert to her own maternal bosom, outside of which there is no salvation and without which there can be no true social order:

It has been made known to the Apostolic See that some Catholic laymen and ecclesiastics have enrolled in a society to "procure" as they say, the unity of Christianity, established at London in the year 1857, and that already many journalistic articles have been published, which are signed by the names of Catholics approving this society, or which are shown to be the work of churchmen commending this same society.

But certainly, I need not say what the nature of this society is, and whither it is tending; this is easily understood from the articles of the newspaper entitled THE UNION REVIEW, and from that very page on which members are invited and listed. Indeed, formed and directed by Protestants, it is animated by that spirit which expressly avows for example, that the three Christian communions, Roman Catholic, Greekschismatic, and Anglican, however separated and divided from one another, nevertheless with equal right claim for themselves the name Catholic. Admission, therefore, into that society is open to all, wheresoever they may live, Catholics, Greek-schismatics, and Anglicans, under this condition, however, that no one is permitted to raise a question about the various forms of doctrine in which they disagree, and that it is right for each individual to follow with tranquil soul what is acceptable to his own religious creed. Indeed, the society itself indicates to all its members the prayers to be recited, and to the priests the sacrifices to be celebrated according to its own intention: namely, that the said three Christian communions, inasmuch as they, as it is alleged, together now constitute the Catholic Church, may at some time or other unite to form one body. . . .

The foundation on which this society rests is of such a nature that it makes the divine establishment of the Church of no consequence. For, it is wholly in this: that it supposes the true Church of Jesus Christ to be composed partly of the Roman Church scattered and propagated throughout the whole world, partly, indeed, of the schism of Photius, and of the Anglican heresy, to which, as well as to the Roman Church, "there is one Lord, one faith, and one baptism" [cf. Eph. 4:5].

Surely nothing should be preferable to a Catholic man than that schisms and dissensions among Christians be torn out by the roots and that all Christians be "careful to keep the unity of the Spirit in the bond of peace" [Eph. 4:3]. . . . But, that the faithful of Christ and the clergy should pray for Christian unity under the leadership of heretics, and, what is worse, according to an intention, polluted and infected as much as possible with heresy, can in no way be tolerated.

The true Church of Jesus Christ was established by divine authority, and is known by a fourfold mark, which we assert in the Creed must be believed; and each one of these marks so clings to the others that it cannot be separated from them; hence it happens that that Church which truly is, and is called Catholic should at the same time shine with the prerogatives of unity, sanctity, and apostolic succession. Therefore, the Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations, particularly in that unity whose beginning, root, and unfailing origin are that supreme authority and "higher principality'' of blessed PETER, the prince of the Apostles, and of his successors in the Roman Chair. No other Church is Catholic except the one which, founded on the one PETER, grows into one "body compacted and fitly joined together" [Eph. 4:] in the unity of faith and charity. . . .

Therefore, the faithful should especially shun this London society, because those sympathizing with it favor indifferentism and engender scandal. (Pope Pius IX, The Unity of the Church. From the letter of the Sacred Office to the Bishops of England, September 26, 1864, as found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma, by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 1685-168, pp. 428-429.)

What the Holy Office said in 1864 could not be tolerated is now taught by the lords of conciliarism, and it should say something to those in the conciliar structures who believe that Jorge Mario Bergoglio is "Pope Francis" that he does not believe that the "Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations." This should help those who see that Jorge Mario Bergoglio is heretic to see beyond that, recognizing much importantly that the heretic Bergoglio is simply the current head of the counterfeit ape of the Catholic Church that teaches doctrines and engages in practices that have been condemned by our true popes with one voice--una voce--from time immemorial.

Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury speaks directly about the glories of Catholic England before its subsequent decimation by hateful heretics:

O Jesus, our Risen Lord! Thou art the life of nations, as thou art the life of our souls. Thou biddest them know and love and serve thee, for they have been given to thee for thine inheritance.; and at thine own appointed time, each of them made is made thy possession. Our own dear country was one of the earliest to be called; and when on thy Cross thou didst look with mercy on this far off island of the West. In the second Age of thy Church, thou didst send to her the heralds of thy Gospel; and again in the sixth, Augustine, thine Apostle, commissioned by Gregory, thy Vicar, came to teach the way of truth to the new pagan race that had made itself the owner of this highly favoured land.

How glorious dear Jesus, was thy reign in our fatherland! Thou gavest her bishops, doctors, kings, monks, and virgins, whose virtues, and works made the whole the whole world speak of her as the ‘Isle of Saints’; and it is to Augustine, thy discipline herald, that thou wouldst have us attribute the chief part of the honour of so grand a conquest. Long indeed was thy reign over this people, whose faith was lauded throughout the whole world: but alas! An evil hour came, and England rebelled against thee; she would not have thee to reign over her. By her influence, she led other nations the greater part of the truths thou hast revealed to men; she put out the light of faith, and substituted in its place of principles of private judgment, which mad rage of her heresy, she trampled beneath her feet and burned the relics of the Saints, who were her grandest glory; she annihilated the Monastic Order, to which we owed her knowledge of the Christian faith, she was drunk with the blood of the martyrs; she encouraged apostasy, and punished adhesion to the ancient faith as the greatest of crimes. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)

The same thing has happened within the counterfeit church of conciliarism, of course. The mad rage of heresy has caused the conciliar revolutionaries to trample everything evocative of Catholic Faith, Worship and Morals underfoot and to quite literally burn and smash Catholic altars and statues and to disparage Catholic Tradition as composed of little other than mythology and superstition. The conciliar revolutionaries have committed and encouraged apostasy, and they do indeed still punish adhesion to “the ancient faith as the greatest of crimes.”

Returning to Dom Prosper Gueranger’s prayer in honor of Saint Augustine of Canterbury:

By a just judgment of God she has become a worshipper of material prosperity. Her wealth, her fleet, and her colonies—these are her idols, and she would awe the rest of the world by the power they give her. But the Lord will in his own time overthrow this colossus of power and riches; and as it was in times past, when the mightiest of kingdoms was destroyed by a stone which struck it on its feet of clay, so will people be amazed, when the time of retribution comes, to find how easily the greatest of modern nations was conquered and humbled. England no longer forms a part of thy kingdom, O Jesus! She separated herself from it, by breaking the bond that had held her so long in union with thy Church. Thou hast patiently waited for her return; yet she returns not. Her prosperity is a scandal to the weak; so that her own best and most devoted children feel that her chastisement will be of the severest that thy justice can inflict. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, p. 611.)

This describes the condition of the United States of America from its very inceptions as the first country in the history of the world to have no officially recognized state religion. Materialism is the true god of the United States of America, and paganism, which is ultimate fruit of all heresy, is rampant in the United Kingdom, the United States of American and elsewhere in the so-called “civilized” world in which there so many state-sponsored sins against each of the Ten Commandments.

Although Dom Prosper Gueranger had great hopes for England at a time when many Anglicans such as Father Frederick William Faber, Henry Edward Cardinal Manning and John Henry Cardinal Newman, were converting to the true Church, hopes that did not materialize beyond the immediate impact of the Oxford Movement, mainly because of the First World War and the subsequent push in favor of false ecumenism that wound up hijacking the Abbot of Solesmes own Liturgical Movement:

Meanwhile, thy mercy, O Jesus, is winning over thousands of her people to the truth, and their love of it seems fervent in proportion to their having been long deprived of its beautiful light. Thou hast created a new people in her very midst, and each year, the number is increasing. Cease not thy merciful worldlings; that thus these faithful ones may once more draw down upon our country the blessing she forfeited when she rebelled against thy Church.

Thy mission, then, O holy Apostle Augustine! is not yet over. The number of the elect is not filled up; and our Lord is gleaning some of these from amidst the tares that cover the land of thy laving labours. May thine intercession obtain for her children those graces which can enlighten the mind and convert the heart. May it remove their prejudices, and give them to see that the Spouse of Jesus is but One, as he himself calls her, that the faith of Gregory and Augustine is still the faith of the Catholic Church at this day; and that three hundred years’ possession could never give heresy any claim to a country which was led astray by seduction and violence, and which has retained so many traces of ancient and deep-rooted Catholicity. (p. 612.)

This is a prayer that is appropriate to pray for the entire Catholic world now, which is replete with [mostly] faux clergy and many members of the laity who, having no memory of the authentic Catholic Church and having been taught to accept false history as the truth about a “past” that is best forgotten and disparaged, are full-throated revolutionaries in their own right. Little by little, though, what is true of all heretical sects is proving true of the conciliar sect as the numbers of its practicing adherents keeps dwindling more and more in the “developed world” while places like Poland and Nigeria provide fertile ground for true Catholic clergy to explain the necessity of abandoning the conciliar cult, which is offensive cult and will collapse of the weight of its own apostasies, heresies, blasphemies and sacrileges sooner or later within the Providence of God.

II. Saint Bede the Venerable

Ah, but those of us who are noble monolinguists (that is, we speak only English, and some of us do that very barely) not only have the holy example of Saint Augustine of Canterbury to remain steadfast in the Holy Faith, we have the example as well as Saint Bede the Venerable, a Doctor of Holy Mother Church, whose defense of the Faith against heresy and all corruption was described the great defender of the integrity of the Faith, Dom Prosper Gueranger:

The blessing given by Our Lord as he ascended not heaven has revealed its power in the most distant pagan lands, and during these days in the liturgical cycle bears witness to a concentration of graces upon the west of Europe.

The band of missionaries begged of Pope Eleutherius by the British king Lucius has been followed by the apostolate of Augustine, the envoy of Gregory the Great, and to-day, as though impatient to justify the lavish generosity of heaven, England brings forward her illustrious son, the Venerable Bede. This humble monk, whose life was spent in the praise of God, sought his divine Master in nature and in history, but above all in holy Scripture, which he studied with a loving attention and fidelity to tradition. He who was ever a disciple of the ancients, takes his place to-day among his masters as a Father and Doctor of the Church.

He thus sums up his own life: ‘I am priest of the monastery of the Apostles Peter and Paul. I was born on their land, and ever since my seventh year I have always lived in the house, observing the Rule, singing day by day in their church, and making it my delight to learn to teach or to write. Since I was made a priest, I have written commentaries on the holy Scripture for myself and my brethren, using the words of our venerated Fathers and following their method of interpretation. And, now, good Jesus, I beseech thee, thou who has given me in thy mercy to drink of the sweetness of thy word, grant me now to attain to the source, the fount of wisdom, and to gaze upon thee for ever and ever.’

The holy death of the servant of God was one of the most precious lessons he ever left to his disciples. His last sickness lasted fifty days, and he spent them, like the rest of his life, in singing the psalms and in teaching. As the Feast of the Ascension drew near, he repeated over and over again with tears of joy the Antiphon: ‘O king of glory, who has ascended triumphantly above the heavens, leave us not orphans, but send us the promise of the Father, the Spirit of truth.’ He said to his disciples in the words of St. Ambrose: ‘I have not lived in such a sort a to be ashamed to live with you, but I am not afraid to die, for we have a good Master.’ Then, returning to his translation of the Gospel of St. John and a work, which he had begun, on St. Isidore, he would say: ‘I do not wish my disciples to be hindered after my death by error nor to lose the fruit of their studies.’

On Tuesday before the Ascension he grew worse, and it was evident that the end was near. He was full of joy and spent the day in dictating and the night in prayers of thanksgiving. The dawn of Wednesday morning found him urging his disciples to hurry on their work. At the hour of Terce they left him to take part in the procession made on that day with the relics of the saints. One of them, a child, who stayed with him, said: ‘Dear master, there is but one chapter left; hast thou strength for it?’ ‘It is easy,’ he answered with a smile: ‘take thy pen, cut it and write—but make haste.’ At the hour of None, he sent for the priests of the monastery and gave them little presents, begging them to remember him at the altar. All wept. But he was full of joy, saying: ‘It is time for me, if it so please my Creator, to return to him who made me out of nothing, when as yet I was not. My sweet Judge has well ordered my life, and now the time of dissolution is at hand. I desire to be dissolved and to be with Christ. Yea, my soul longs to see Christ my king in his beauty.’

So did he pass this last day. Then came the touching dialogue with Wilbert, the child mentioned above: ‘Dear master, there is yet one sentence more.’ ‘Write quickly.’ After a moment: ‘It is finished,’ said the child. ‘Thou sayest well,’ replied the blessed man. ‘It is finished. Take my head in thy hands and support me over against the Oratory, for it is a great joy to me to see myself against that holy place where I have so often prayed.’ They had laid him on the floor his cell. He said: ‘Glory be to the Father, and to the Son, and to the Holy Ghost,’ and when he had named the Holy Ghost, he yielded up his soul.

The following account of this holy monk is given in the Breviary. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 613-615.)

Bede, a priest, was born at Jarrow, on the borders of England and Scotland. At the age of seven years he was placed under the care of holy Benedict Biscop, Abbot of Wearmouth, to be educated. Thereafter he became a monk, and so ordered his life that, whilst he should devote himself wholly to the study of the sciences and of doctrine, he might in nothing relax the discipline of his Order. There was no branch of learning in which he was not most thoroughly versed, but his chief care was the study of Holy Scriptures; and that he might the better understand them he acquired a knowledge of the Greek and Hebrew tongues. When he was thirty years of age he was ordained priest at the command of his Abbot, and immediately, on the advice of Acca, Bishop of Hexham, undertook the work of expounding the Sacred Books. In his interpretations he so strictly adhered to the teaching of the holy Fathers that he would advance nothing which was not approved by their judgment, nay, had the warrant of their very words. He ever hated sloth, and by habitually passing from reading to prayer, and in turn from prayer to reading, he so inflamed his soul that often amid his reading and teaching he was bathed in tears. Lest also his mind should be distracted by the cares of transitory things, he never would take the office of Abbot when it was offered to him.

The name of Bede soon became so famous for learning and piety that St. Sergius the Pope thought of calling him to Rome, where, certainly, he might have helped to solve the very difficult questions which had then arisen concerning sacred things. He wrote many books for the bettering of the lives of the faithful, and defending and extending of the faith. By those he gained everywhere such a reputation that the holy martyr Bishop Boniface styled him a Light of the Church; Lanfranc called him The Teacher of the English, and the Council of Aix-la-Chapelle The Admirable Doctor. But as his writings were publicly read in the churches during his life, and as it was not allowable to call him already a saint, they named him The Venerable, a title which in all times after has remained peculiarly his. The power of his teaching was the greater also, in that it was attested by a holy life and the graces of religious observance. In this way, by his earnestness and example, his disciples, who were many and distinguished, were made eminent, not only in letters and the sciences, but in personal holiness.

Broken at length by age and labour, he was seized by a grievous illness. Though he suffered under it for more than seven weeks, he ceased not from his prayers and his interpreting of the Scriptures; for at that time he was turning the Gospel of John into English for the use of his people. But when, on the Eve of the Ascension, he perceived that death was coming upon him, he desired to be fortified with the last sacraments of the Church: then, after he had embraced his companions, and was laid on a piece of sackcloth on the ground, he repeated the words, Glory be to the Father, and to the Son, and to the Holy Ghost, and fell asleep in the Lord. His body, very sweet, as it is related, breathing sweet odour, was buried in the monastery of Jarrow, and afterwards was translated to Durham with the relics of St. Cuthbert. Bede, who was already a Doctor among the Benedictines, and in other religious Orders, and venerated in certain dioceses, was declared by Pope Leo XIII., after consulting with the Congregation of Sacred Rites, to be a Doctor of the universal Church; and the Mass and Office for Doctors was ordered to be recited by all on his feast-day. (Matins, Divine Office, Feast of Saint Bede the Venerable.)

Once again, Dom Prosper Gueranger, mindful of the forces at work in the world in the middle of the Nineteenth Century, took pen to paper to connect the life of Saint Bede the Venerable to the events of his own day that are even more pronounced in our own:

‘Glory be to the Father, and to the Son, and to the Holy Ghost’ is the hymn of eternity. Before the creation of angels and of man, God, in the concert of the three divine Persons, sufficed for his own praise, and of this praise was adequate, infinite and perfect, like the divinity. This was only praise worthy of God. However magnificently the world may hymn its Creator n the thousand voices of nature, its praise is always below the divine Object. But, in the designs of God, creation was on day to send up to heaven an echo of that melody which is threefold and yet one, for the Word was to take flesh, through the operation of the Holy Ghost, in the womb of Mary, and was to be Son of creation fully and perfectly re-echoed the adorable harmonies once known only to the blessed Trinity. Since that day a man who has understanding finds his perfection in such conformity to the Son of Mary, that he may be one with the Son of God in the divine concert wherein God is glorified.

This, O Bede, was thy life, for understanding was given thee. It was fitting that thy last breath should be spent in that song of long which had filled thy mortal life, and that thus thou shouldst be spent in that song of love which had filled thy mortal life, and that thus shouldst enter at once into a glorious and blessed eternity. May we profit by that supreme lesson, which thus sums up all the teaching of thy grand and simple life!

Glory be to the almighty and merciful Trinity! These words form the close of the cycle of the mysteries which terminate at this time in the glorification of the Father, our sovereign Lord, by the triumph of the Son our Redeemer, and the inauguration of the reign of the Holy Ghost, our sanctifier. How splendid were the triumph of the Son and the reign of the Holy Ghost in the Isle of Saints in the days when Albion, twice given by Rome to Christ, shone like a priceless jewel in the diadem of the Spouse! O thou were wast the teacher of the English in the days of their fidelity, do not disappoint the hopes of the Supreme Pontiff, who has in our days extended thy cult to the Universal Church; but rekindle in the hearts of thy countrymen their former love for the Mother of all mankind. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 617-618.)

We could spend a lifetime reading and meditating upon the works of Saint Bede the Venerable, but of particular note to us should be his devotion to Our Lady and his defense of the dating of Easter that Jorge Mario Bergoglio believed could be be “fixed,” placing the late devil in full league the heretics Saint Bede himself combatted as described by Saint Cuthbert:

“With those who have wandered form the unity of the Catholic faith, either through not celebrating Easter at the proper time or through evil living, you are to have no dealings. Never forget that if you should ever be forced to make the choice of two evils I would prefer that you left the island, taking my bones with you, than you should be a party to wickedness on any pretext whatsoever, bending your necks to the yoke of schism. Strive most diligently to learn the catholic statutes of the fathers and put them into practice. Make it your special care to carry out those rules of the monastic life which God in His divine mercy has seen fit to give you through my ministry. I know that, though some may see that my teachings are not to be easily dismissed.” (Saint Cuthbert, as quoted by The Venerable Bede, The Life of Cuthbert. The Age of Bede, translated by J. F. Webb and edited with an introduction by D. H. Farmer, Penguin Books, published in 1965 and reprinted with revisions in 1988 and 1998, p. 95.) 

III. Pope Saint John I

Saint Bede the Venerable shares his feast day with a pope, Saint John I, who was the victim of a pagan emperor who seethed with as much hatred for the true Faith as the Arian heretics that he, Pope Saint John I, fought against as he demonstrated his own steadfastness in the midst of persecution:

The palm of martyrdom was won by this holy Pope, not in a victory over a pagan persecutor, but in king. But this king was a heretic, and therefore an enemy of Pontiff that was zealous for the triumph of the true faith. The state of Christ’s Vicar here on earth is a state of combat; and it frequently happens that a Pope is veritably a martyr, without having shed his blood. St. John I, whom we honour to-day, was not slain by the sword; a loathsome dungeon was the instrument of his martyrdom; but there are many Popes who are now in heaven with him, martyrs like himself, who never passed a day in prison or in chains: the Vatican was their Calvary. They conquered, yet fell in the struggle with so little appearance of victory, that heaven had to take up the defence of their reputation, as was the case with the angelic Pontiff of the eighteenth century, Clement XIII.

The Saint of to-day teaches us, by his conduct, what should be the sentiment of every worthy member of the Church. He teaches us that we should never make a compromise with heresy, nor approve the measures taken by worldly policy for securing what it calls the rights of heresy. If the past ages aided by the religious indifference of Governments, have introduced the toleration of all religions, or even the principle that ‘all religions are to be treated alike by the state,’ let us, if we will, put up with this latitudinarianism, and be glad to see that the Church, in virtue of it, is guaranteed from legal persecution; but as Catholics, we can never look upon it as an absolute good. Whatever may be the circumstances in which Providence has placed us, we are bound to conform our views to the principles of our holy faith, and to the infallible teaching and practice of the Church—out of which, there is but contradiction, danger and infidelity. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II,pp. 619-620.)

This has a practical application in our own day as it reminds of the fact that the conciliar revolutionaries have made every compromise imaginable with heresy and have defended its “rights” in civil society under the banner now of “diversity” and “respect” for all falsehoods, including those that deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ and that mock Him, His Blessed Mother, His Holy Catholic Church and the true liturgical rites He authorized her to institute in order to effect our sanctification and salvation.

Moreover, Dom Prosper Gueranger’s careful distinction between realizing the limitations imposed by the civil state’s imposition of “religious liberty” without ever once looking upon modern conditions as “an absolute good” as we must “conform our views to the principles of our holy faith, and to the infallible practice of the Church—out of which, there is but contradiction, danger and infidelity.”

It is not the English Way or the American Way or the “Conservative Cause” or anything else. It is Catholicism. Nothing else. And the conciliar revolutionaries themselves are the very embodiments of contradiction, danger and infidelity” as they embrace as an “absolute good” the very heresy of religious liberty that treats the Incarnation of the Second Person of the Most Blessed Trinity in the Virginal and Immaculate Womb of the Blessed Virgin Mary by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, as a matter of complete indifference, if not a contempt that results in overt castigation and persecution of those who refuse to be silent about Christ the King and His true Catholic Church.

Here is the liturgical account of the life of Pope Saint John I:

John, by birth a Tuscan, governed the Church during the reign of Emperor Justin the Elder. He undertook a journey to Constantinople, in order to solicit the Emperor’s protection against the heretical king Theodoric, who was persecuting the faithful of Italy. God honoured the Pontiff, during this journey by several miracles. When about to visit Corinth, a certain nobleman lent him a horse, which he kept for his wife’s use, on account of its being so gentle. When the Pontiff afterwards returned, and gave the horse back to the nobleman, it was no longer a tame creature as before; but, as often as its mistress attempted to ride it, would snort and prance, and throw her from its back, as though it scorned to bear a woman’s weight, after it had carried the Vicar of Christ. The therefore gave the horse to the Pontiff. But a greater miracle was that which happened at Constantinople. Near the Golden Gate, and in the presence of an immense concourse of people, who had assembled there together with the Emperor to show honour to the Pontiff, he restored sight to a blind man. The Emperor also prostrated himself before him, out of a sentiment of veneration. Having arranged matters with the Emperor, he returned to Italy, and immediately addressed a letter to all its bishops, commanding them to consecrate the churches of the Arians, that they might be used for Catholic services. He added these words: ‘For, when at Constantinople, for the interests of the Catholic religion and on account of king Theodoric, we consecrated all the Arian churches we could find in that country, and made them Catholic.’ The body of St. John was taken from Ravenna to Rome, and buried in the Basilica of Saint Peter. (Matins, Hagiography of Pope Saint John I, Divine Office, May 27.)

The following prayer, composed, obviously by Dom Prosper Gueranger, teaches two important lessons: 1) that we must not view the world through as naturalists and thus be agitated by the twists and turns of the latest sideshows devised by the forces of hell to keep us away from prayer and spiritual reading; and 2) that we must “realize what divine truth is, and how error can never create prescription against her rights”:

Thy fair palm, O holy Pontiff, was the reward of proclaiming the spotless holiness of the Church of Christ. She is the glorious Church, as St. Paul calls her, having neither spot nor wrinkle; and, for that very reason she can never consent to yield heresy any given her by her divine Lord. Nowadays, men form their calculations on the interests of this passing world and are resolved to regulate society independently of all social order, as well as all truth. They have deprived the Church of her external constitution and influence; and at the same time, they give encouragement to the sect that have rebelled against her. O holy Pontiff, teach us to realize what divine truth is, and how error can never create prescription against her rights. Then shall we submit to the unhappy necessities handed down to us by the fatal triumph of heresy, without accepting, as a sign of progress, the principle and law that ‘all religions are on an equality.’ In thy prison, brave martyr, thou didist proclaim the rights of the one only Church; preserve us who are living during that revolt which was foretold by the Apostle, from those cowardly compromises, dangerous prejudices, and culpable want of solid instruction, which are the ruin of so many souls; and may our last words, on leaving this world, be those that were taught us by our Jesus himself: Heavenly Father! Hallowed be thy Name! May thy Kingdom come! (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Volume 8—Paschal Time, Book II, pp. 619-620.)

Conclusion:

As May Nears An End, We Continue to Rely Upon Our Lady and Her Fatima Message

Although the end of the month of May is but three days away, this is still the month of Our Lady, who appeared to Jacinta and Francisco Marto and Lucia dos Santos in the Cova da Iria near Fatima, Portugal, for the first time on May 13, 1917. Our trust in Our Lady must be one of childlike simplicity, and our cooperation with the graces won for us by her Divine Son by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross and that flow through her own most loving hands as the Mediatrix of All Graces must be persevering.

We have nothing to fear from the circumstances of the world nor from the double-mindedness of the likes of the conciliar revolutionaries as our sins, of course, deserve no better, which is why we must, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through Our Lady's Sorrowful and Immaculate Heart, pray as many Rosaries each day as our state-in-life permits, seeking to live in a more penitential way so that we do indeed strive for the ideal of Catholic moral life, relying upon the graces Our Lady sends us to avoid the stultifying legalistic minimalism that helped to produce the current ecclesiastical crisis.

We must plant the seeds for true change, the restoration of the Church Militant on earth and thus of the Social Reign of Christ the King, by doing what we can in our own lives to fulfill Our Lady's Fatima Message as we seek all contact with the revolutionaries who have devastated the Faith.

We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.

What are we waiting for?

Our Lady is waiting to help us.

Why do we tarry to trust in her loving care?

Why do we refuse to believe that the path out of this mess runs through her Sorrowful and Immaculate Heart?

Viva Cristo Rey! Vivat Christus Rex!

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 Bede the Venerable, pray for us.

Pope Saint John I, pray for us.

Saint Augustine of Canterbury, pray for us.