Robert Francis Prevost/Leo XIV Does Not Believe That the Doctrines of the Catholic Church Are Permanent and Immutable

There is really very little to add to the commentary I published a week ago, Conferring "Legitimacy" on All That is Illegitimate, concerning Robert France Prevost/Leo XIV’s announcement that was going to create a special chair for the heretical and schismatic King Charles III of the United Kingdom of Great Britain and Northern Ireland in the Basilica of Saint Paul Outside the Walls in Rome, Italy, and after the fact, the ceremonies that took place in the Sistine Chapel and at the Basilica of Saint Paul outside the Walls on Thursday, October 23, 2025, which was, in some places, the Feast of the Divine Redeemer.

Perhaps, though, the spectacle of the heads of two false religions “praying together’ as though the sacrifices made by Catholics who preferred death to even giving the appearance of apostasywill awaken some Catholics to take seriously the words of Pope Leo XIII, who reminded us in Satis Cognitum, June 29, 1896, that “agreement and union of minds” is essential to Christian unity in the One, Holy, Catholic, and Apostolic Church:

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.)

The true Faith is to be found only in the Catholic Church. The Orthodox churches and the Protestant sects, which are called “ecclesial communities” by the conciliar revolutionaries, are false. They are filled with false doctrines and false liturgical rites, each of which is inspired directly by the adversary himself.

Now, it certainly can be argued that Robert Francis Prevost/Leo XIV and King Charles III are in “substantial,” if not “complete, agreement about false ecumenism, inter-religious “prayer services,” environmentalism and globalism and that the Anglican sect’s drift over the centuries to rank unbelief is being paralleled by the conciliar sect’s drift towards the acceptance of divorced and civilly remarried Catholics who lack a worthless decree of marital nullity from a diocesan tribunal and of practicing sodomites in the name of “pastoral accompaniment,” to say nothing of the fact that conciliar sect has aped the Anglicans by the adoption of sacramentally invalid liturgical rites that are of no benefit to the sanctification and salvation of souls.

However, unity and agreement in falsehood, whatever else it may be, is to be disunited from the Catholic Church, something that Pope Leo XIII pointed out in Satis Cognitum, June 29, 1896:

On the one hand, therefore, it is necessary that the mission of teaching whatever Christ had taught should remain perpetual and immutable, and on the other that the duty of accepting and professing all their doctrine should likewise be perpetual and immutable. "Our Lord Jesus Christ, when in His Gospel He testifies that those who not are with Him are His enemies, does not designate any special form of heresy, but declares that all heretics who are not with Him and do not gather with Him, scatter His flock and are His adversaries: He that is not with Me is against Me, and he that gathereth not with Me scattereth" (S. Cyprianus, Ep. lxix., ad Magnum, n. I).

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1986.)

In completely with each of his six predecessors in the conciliar seat of apostasy and betrayal. Robert Francis Prevost/Leo XIV clearly rejects the following words of Pope Leo XIII quoted just above:

On the one hand, therefore, it is necessary that the mission of teaching whatever Christ had taught should remain perpetual and immutable, and on the other that the duty of accepting and professing all their doctrine should likewise be perpetual and immutable. (Pope Leo XIII, Satis Cognitum, June 29, 1986.)

Neither Robert Francis Prevost/Leo XIV nor King Charles III have received and accepted the permanence and immutability of the Catholic Faith, which is why Pope Leo XIII also sought with urgency the unconditional conversion of non-Catholics to the true Faith, addressing the Orthodox as follows in Praeclara Gratulationis Publicae, June 20, 1884.)

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

Condemning the nascent ecumenical movement of his own day that would triumph at the "Second" Vatican Council and in the "magisterium" of the conciliar "popes," Pope Pius XI was just as direct in inviting non-Catholics to convert to the true Faith as he condemned the misuse of
“that all may one” has been the slogan of false ecumenism since the so-called “World Missionary Conference” in Edinburgh, Scotland, in 1910:

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,”[14] 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. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

A brief interjection:

Robert Francis Prevost/Leo XIV treats leaders of false religions such as King Charles III as equals, and this “communion of love” is, as I pointed out four months ago in From Teilhard de Chardin to Paul Couturier to Robert Francis Prevost, is what was desired by Abbe Paul Couturier and Father Pierre Teilhard de Chardin a century ago even though this false ecumenism had been rejected in uncertain terms by Pope Pius XI in Mortalium Animos:

This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost: has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another? If this were true, we should have to confess that the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of the same Spirit in the Church, and the very preaching of Jesus Christ, have several centuries ago, lost all their efficacy and use, to affirm which would be blasphemy. But the Only-begotten Son of God, when He commanded His representatives to teach all nations, obliged all men to give credence to whatever was made known to them by "witnesses preordained by God," and also confirmed His command with this sanction: "He that believeth and is baptized shall be saved; but he that believeth not shall be condemned." These two commands of Christ, which must be fulfilled, the one, namely, to teach, and the other to believe, cannot even be understood, unless the Church proposes a complete and easily understood teaching, and is immune when it thus teaches from all danger of erring. In this matter, those also turn aside from the right path, who think that the deposit of truth such laborious trouble, and with such lengthy study and discussion, that a man's life would hardly suffice to find and take possession of it; as if the most merciful God had spoken through the prophets and His Only-begotten Son merely in order that a few, and those stricken in years, should learn what He had revealed through them, and not that He might inculcate a doctrine of faith and morals, by which man should be guided through the whole course of his moral life. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth,"[29] would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)

Pope Leo XIII had also sought with urgency the unconditional conversion of non-Catholics to the true Faith, addressing the Orthodox as follows in Praeclara Gratulationis Publicae, June 20, 1884.)

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

Pope Pius XII reminded us that the only members of the Church of Our Blessed Lord and Saviour Jesus Christ is the Catholic Church, none other:

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.)

Pope Pius XII’s firm reiteration of Catholic teaching was, of course, rejected by the Giovanni Battista Enrico Antonio Maria Montini/Paul VI and the Fathers of the “Second” Vatican Council when they voted to approve Lumen Gentium on November 21, 1964, the Feast of the Presentation of the Blessed Virgin Mary, which included the following phrase, whose insertion was suggested by a Lutheran “observer” to a council peritus, Father Joseph Alois Ratzinger:

This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. (Lumen Gentium, November 21, 1964.)

Despite all of the efforts made by defenders of all things conciliar to try to explain how the passage from Lumen Gentium above was not a contradiction of Pope Pius XII’s Mystici Corporis, it is nevertheless the case that Joseph Alois Ratzinger/Benedict XVI’s “new ecclesiology” of “full communion” and “partial communion” received its official sanction in Lumen Gentium. The seeds were thus planted for a wider and more “generous” application of the “new ecclesiology that Ratzinger himself defended in an interview with the Frankfort Allgemeine newspaper on September 22, 2000, forty-seven days after the issuance of Dominus Iesus on August 6, 2000, the Feast of the Transfiguration of Our Blessed Lord and Saviour Jesus Christ. Jorge Mario Bergoglio and Robert Francis Prevost are simply following the conciliar “tradition” represented by the “new ecclesiology.”

Perhaps the best antidote to the conciliar sect’s treatment of the heads of non-Catholic religions as equals can be found in Blessed Edmund Campion’s brag to Her Majesty’s Privy Council that was sent four months before he was drawn and quartered on December 1, 1581, just forty-seven years after King Henry VIII broke from the Catholic Church and thus started a period of bloodshed that, following the brief restoration of Catholicism under Queen Mary from 1553 to the time of her death in 1558, began anew under Queen Elizabeth I and her “priest-catchers” such as the torturer named Richard Topcliffe:

To the Right Honourable, the Lords of Her Majesty's Privy Council:

Whereas I have come out of Germany and Bohemia, being sent by my superiors, and adventured myself into this noble realm, my dear country, for the glory of God and benefit of souls, I thought it like enough that, in this busy, watchful, and suspicious world, I should either sooner or later be intercepted and stopped of my course.

Wherefore, providing for all events, and uncertain what may become of me, when God shall haply deliver my body into durance, I supposed it needful to put this in writing in a readiness, desiring your good lordships to give it your reading, for to know my cause. This doing, I trust I shall ease you of some labour. For that which otherwise you must have sought for by practice of wit, I do now lay into your hands by plain confession. And to the intent that the whole matter may be conceived in order, and so the better both understood and remembered, I make thereof these nine points or articles, directly, truly and resolutely opening my full enterprise and purpose.

i. I confess that I am (albeit unworthy) a priest of the Catholic Church, and through the great mercy of God vowed now these eight years into the religion [religious order] of the Society of Jesus. Hereby I have taken upon me a special kind of warfare under the banner of obedience, and also resigned all my interest or possibility of wealth, honour, pleasure, and other worldly felicity.

ii. At the voice of our General, which is to me a warrant from heaven and oracle of Christ, I took my voyage from Prague to Rome (where our General Father is always resident) and from Rome to England, as I might and would have done joyously into any part of Christendom or Heatheness, had I been thereto assigned.

iii. My charge is, of free cost to preach the Gospel, to minister the Sacraments, to instruct the simple, to reform sinners, to confute errors-in brief, to cry alarm spiritual against foul vice and proud ignorance, wherewith many of my dear countrymen are abused.

iv. I never had mind, and am strictly forbidden by our Father that sent me, to deal in any respect with matter of state or policy of this realm, as things which appertain not to my vocation, and from which I gladly restrain and sequester my thoughts.

v. I do ask, to the glory of God, with all humility, and under your correction, three sorts of indifferent and quiet audiences: the first, before your Honours, wherein I will discourse of religion, so far as it toucheth the common weal and your nobilities: the second, whereof I make more account, before the Doctors and Masters and chosen men of both universities, wherein I undertake to avow the faith of our Catholic Church by proofs innumerable-Scriptures, councils, Fathers, history, natural and moral reasons: the third, before the lawyers, spiritual and temporal, wherein I will justify the said faith by the common wisdom of the laws standing yet in force and practice.

vi. I would be loath to speak anything that might sound of any insolent brag or challenge, especially being now as a dead man to this world and willing to put my head under every man's foot, and to kiss the ground they tread upon. Yet I have such courage in avouching the majesty of Jesus my King, and such affiance in his gracious favour, and such assurance in my quarrel, and my evidence so impregnable, and because I know perfectly that no one Protestant, nor all the Protestants living, nor any sect of our adversaries (howsoever they face men down in pulpits, and overrule us in their kingdom of grammarians and unlearned ears) can maintain their doctrine in disputation. I am to sue most humbly and instantly for combat with all and every of them, and the most principal that may be found: protesting that in this trial the better furnished they come, the better welcome they shall be.

vii. And because it hath pleased God to enrich the Queen my Sovereign Lady with notable gifts of nature, learning, and princely education, I do verily trust that if her Highness would vouchsafe her royal person and good attention to such a conference as, in the second part of my fifth article I have motioned, or to a few sermons, which in her or your hearing I am to utter such manifest and fair light by good method and plain dealing may be cast upon these controversies, that possibly her zeal of truth and love of her people shall incline her noble Grace to disfavour some proceedings hurtful to the realm, and procure towards us oppressed more equity.

viii. Moreover I doubt not but you, her Highness' Council, being of such wisdom and discreet in cases most important, when you shall have heard these questions of religion opened faithfully, which many times by our adversaries are huddled up and confounded, will see upon what substantial grounds our Catholic Faith is builded, how feeble that side is which by sway of the time prevaileth against us, and so at last for your own souls, and for many thousand souls that depend upon your government, will discountenance error when it is bewrayed [revealed], and hearken to those who would spend the best blood in their bodies for your salvation. Many innocent hands are lifted up to heaven for you daily by those English students, whose posterity shall never die, which beyond seas, gathering virtue and sufficient knowledge for the purpose, are determined never to give you over, but either to win you heaven, or to die upon your pikes. And touching our Society, be it known to you that we have made a league-all the Jesuits in the world, whose succession and multitude must overreach all the practice of England-cheerfully to carry the cross you shall lay upon us, and never to despair your recovery, while we have a man left to enjoy your Tyburn, or to be racked with your torments, or consumed with your prisons. The expense is reckoned, the enterprise is begun; it is of God; it cannot be withstood. So the faith was planted: So it must be restored.

ix. If these my offers be refused, and my endeavours can take no place, and I, having run thousands of miles to do you good, shall be rewarded with rigour. I have no more to say but to recommend your case and mine to Almighty God, the Searcher of Hearts, who send us his grace, and see us at accord before the day of payment, to the end we may at last be friends in heaven, when all injuries shall be forgotten.

The sufferings and humiliations that Father Edmund Campion endured following his capture were intense. "Civilized" England believed in the use of torture. So do most other some other supposedly "civilized" countries today in 2025.  

Rumors were spread rapidly by the Queen's agents that he had denied the Catholic Faith, that he had broken under the pressure, that he was begging for mercy. Father Campion knew that, yes, indeed, the Searcher of Hearts, would reveal all on the Last Day. It matters not what anyone below thinks of us. It matters only how we stand in the sight of God Himself. Father Edmund Campion, S.J., knew that the Faith in his day had to be restored to his native England. The Faith in our day has to be restored to the life of ordinary Catholics, most of whom are laboring under the belief that the counterfeit church of conciliarism is the Catholic Church for which Edmund Campion gave us his life.

Here is the account in Father Harold Gardiner's book of how Blessed Edmund Campion was paraded through the streets of London following his return to that city after his capture:

When they started their journey through the city--they were paraded from end to end of it--the crowds laughed, and many hissed and booed the prisoners. They rode with their elbows tied behind them, their hands lashed together in front, and their feet secured underneath their horses' bellies. Father Campion was singled out for further ridicule by having a paper pinned to his hat, which read: "Campion the Seditious Jesuit."

As the parade passed a section of London called Cheapside, they trooped before a cross standing in the market place. It had been battered and defaced in the religious troubles, but it was still a cross. Father Campion raised his eyes to it, bowed his head as far as he could and tried to make the sign of the cross on himself with his fettered hands.

Some of the crowd pressing close to see the famous captive booed and jeered.

"The Papist sign won't save you from the cross that waits you on Tyburn, you traitor."

"He'll bow to the stone of the cross, but he won't bend his stiff neck to the Queen."

"Haw, haw, but soon he won't have a head on top of his neck to bow with at all."

Such were some of the hoots and catcalls, but some of the people looked with respect and sympathy, not to mention shame. Was this England, that an accused man could be treated as though he had already been tried and found guilty? Did he have the ghost of a chance to get a fair trial? What would happen to the country if things like this went on? Could England ever again be thought of as part of Christendom if priests  and good Catholics were persecuted and put to death just because they were priests and good Catholics?

These thoughts were in many minds, but they remained locked up there because it would have been dangerous to express them. But Father Campion would express them very soon and in a way that gave, even when he was in his last hours, new heart and courage to those he had come to serve.

Yes, England could still be thought of as part of Christendom, so long as other Campions would follow to carry on his work. And they did follow. From Campion's day to this, priests have continued to preach Christ and His Church and lay people have continued to follow. Persecutions and martyrdoms would continue for more than a hundred years, but peace would finally come to the Church in England, and with peace, growth and vigor. (.Father Harold C. Gardiner, S.J., Edmund Campion, Hero of God's Underground, Vision Books: Farrar, Straus and Cudahy, 1957, pp. 132-134.)

Father Gardiner could not have known in 1957 that it would be a mere ten years later that the ostensibly reigning "pontiff" at that time, Giovanni Battista Enrico Antonio Montini/Paul VI, would exchange his own “papal” ring for that of the layman recognized as the "Archbishop" of Canterbury of a false religion, the Church of England.

Ten years.

Gone in almost as much of a flash as that of Catholicism in England in the Sixteenth Century was the Faith of our fathers in the life of most Catholics worldwide.

Karol Jozsef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI, and Jorge Mario Bergolio each gave "blessings" with various "archbishops" of Canterbury in Rome and in, in the cases of John Paul II and Benedict XVI, in England itself, signifying in a de facto manner the belief that Anglican orders are valid, which they are not. Just as the Anglicans of the Elizabethan era dismissed everything prior to 1533, so is it the case today that the conciliarists dismiss those things of the Catholic Faith they find no longer relevant to "modern man," especially the "modern man" of the ecumenist bent.

The martyrdom of Father Edmund Campion on December 1, 1581, is no longer relevant to the conciliar revolutionaries even though though the date of December 1^st is an "optional memorial" in the Protestant and Judeo-Masonic Novus Ordo liturgical calendar. Also irrelevant to the conciliar revolutionaries is the fact that a man who witnessed Father Campion's martyrdom on December 1, 1581, one Henry Walpole, went on to become a Jesuit priest and to be martyred on April 7, 1595, and that one of Blessed Edmund's young associates, William Harrington, was also ordained a priest and martyred at Tyburn on February 18, 1594. None of this can be mentioned repeatedly today.

In like manner, you see, those who have brought the Faith to Catholics in the underground and who make no concessions to conciliarism at all will be hounded and harassed by even believing Catholics as they stand fast to the fullness of the perennial truths of the Catholic Faith as did Edmund Campion. These brave bishops and priests know that their reward is not here. They are willing to suffer all manner of humiliations as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through Our Lady's Sorrowful and Immaculate Heart in order to try to help restore in a flash what was lost as quickly in our own day as was lost in England in the days of Edmund Campion: the Catholic Faith.

It was about a century after the martyrdom of Blessed Edmund Campion that Blessed Claude de la Colombiere was sent by the Society of Jesus to England to minister to the spiritual needs of the future King James II, then the Duke of York. Blessed Claude knew that the path to the conversion of England ran through the Most Sacred Heart of Jesus, having come to believe that Our Lord had made known to Sister Margaret Mary Alacoque what he had made known earlier to Saint Gertrude the Great:

Blessed Claude, who had the gift of discernment, was not a man to believe anything lightly; but he had too striking proofs of the high and solid virtue of this person (St. Margaret Mary) who spoke to him to dread any illusion. Therefore he applied himself immediately to the ministry that God had confided to him. But to acquit himself of it solidly and perfectly, he wished to begin by himself; he consecrated himself entirely to the Sacred Heart of Jesus; he offered to It all that he thought capable of honoring and pleasing It. The extraordinary graces which he received from this practice soon confirmed him in the idea that he already had of the importance of solidity of this devotion. He had no sooner considered the sentiments full of tenderness that Jesus Christ has for us in the Blessed Sacrament in which His Sacred heart is always burning with love for men, always open to pour out on them all kinds of graces and blessings, that he could no longer think without grieving of the horrible outrages which Jesus Christ suffers at the hands of heretics and of the strange contempt with which even the generality of Catholics treat Jesus Christ in this august Sacrament. This neglect and contempt, and these outrages touched him sensibly and obliged him to consecrated himself anew by this beautiful prayer which he calls the offering to the Sacred Heart of Jesus. . . .

In reparation for so many outrages and such cruel ingratitude, O most adorable and amiable Heart of my amiable Jesus, and as far as is in my power, to avoid falling into such an evil, I offer Thee my heart with all sentiments of which it is capable; I give myself entirely to Thee, and from this hour I protest most sincerely that I desire to forget myself and all that can have reference to myself, in order to remove the obstacles which might prevent me from entering into this Divine Heart which in Thy divine goodness Thou openest to me, and where I desire to enter in order to live and die with Thy most faithful servants. Penetrated and inflamed with Thy love, I now offer to Thy Sacred Heart all the merit and satisfaction of all the Masses, of all the prayers, of all the acts of mortification, of all the religious practices, of all the acts of zeal, humility, obedience and all the other virtues which I shall practice until the last moments of my life; not only will all this be to honor the Sacred Heart of Jesus in Its admirable dispositions, but in addition, I most humbly beseech Him to accept the entire donation which I make to Him of them, and in favor of whomsoever it pleases Him; and as I have already given to the Holy Souls in Purgatory all that is in my actions capable of satisfying divine justice, I desire that it be distributed to them according to the good pleasure of the Sacred Heart of Jesus.  [Father John Croiset, S.J., Devotion to the Sacred Heart of Jesus: How to Practice the Sacred Heart Devotion, pp. 60-61; 63.] 

There is no doubt but that the prayers of Father Edmund Campion brought Father Claude de la Colombiere from France to minister to needs the Duke of York's Italian wife, Maria Beatrice Eleanor Anne Margaret Isabella d'Este, helping to win the soul of the duke himself to the Catholic Faith. And we can have no doubt but that England--and all of the world, starting with Russia, will honor the Sacred Heart of Jesus publicly when the papacy is restored and Russia is consecrated to the very Heart, the Immaculate Heart of Mary, out of which the Most Sacred Heart of Jesus, that fountain of Divine Mercy and ineffable Love, was formed. We must simply remember the words of Blessed Edmund Campion:

The expense is reckoned, the enterprise is begun; it is of God; it cannot be withstood. So the faith was planted: So it must be restored.

Let us keep praying our Rosaries every day as the consecrated slaves of the Immaculate Heart of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary so that England, Russia, Spain, Red China, Italy, and the United States of America--and the entire world--will exclaim exultantly and ceaselessly:

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 Andrew the Apostle, pray for us.

Saint Michael the Archangel, pray for us

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.bec

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

Pope Saint Evaristus (the commemoration of his feast is suppressed today because of the Feast of Christ the King), pray for us.