A "Third Vatican Council"?

Robert Francis Prevost/Leo XIV has been quite the industrious little ecumenical termite during the three hundred three hundred eighty-two days since he walked about on the loggia of the Basilica of Saint Peter on Thursday, May 8, 2025, the Feast of the Apparition of Saint Michael the Archangel, to begin his masquerade as the “Pope Leo XIV.”

As I noted in my Pentecost Sunday reflection yesterday, Sunday, May 24, 2026, Mr. Prevost made the promotion of a false unity that goes beyond even the boundaries of self-professed “Christian” sects but is meant to include Mohammedans, for whom he has such warm praise, Buddhists, Hindus, and almost every other brand of pagan cults. I have spent a great deal of time dealing with his various ecumenical “outreaches” or “encounters”: From Teilhard de Chardin to Paul Couturier to Robert Francis Prevost, Prevost/Leo XIV Reduces the Doctrines Filioque and Papal Primacy to "Theological Controversies" in In Unitate Fidei, "Most of the Major Heresies in the First Three Centuries Arose in the East", Constantly Betraying the True Legacy of Saint Andrew the Apostle by Mandatory Visits to the Blue Mosque and by Mandatory "Joint Declarations" with Heretics and Schismatics, Robert Francis Prevost: Another Agent of Antichrist's Celebration of Paganism, Inflidelity, and Religious Indifferentism, Robert Francis Prevost/Leo XIV Does Not Believe That the Doctrines of the Catholic Church Are Permanent and Immutable, Conferring "Legitimacy" on All That is Illegitimate, Robert Francis Prevost/Leo XIV: An Empty Cassock Who Worries About Worried About How People “Feel,” Not About What God Has Revealed, Robert Francis Prevost/Leo XIV: A True Son of Conciliarism's Reconciliation with False Religions, A Supplement To Robert Francis Prevost/Leo XIV: A True Son of Conciliarism's Reconciliation with False Religions, Pachamama Bob Prevost and Sarah Mullally, part one, and Pachamama Bob Prevost and Sarah Mullally, part two.

Robert Francis Prevost’s full embrace of what some have called an “ecumenism at all costs” is nothing other than Judeo-Masonic religious indifferentism even though he does not understand this to be so. Prevost’s commitment to this “unity at all costs” was expressed clearly in some of his pre-antipapal writings, which Lifesite News analyzed in a report published on Wednesday, May 5, 2026, the Feast of Pope Saint Pius V:

VATICAN CITY (LifeSiteNews) — Newly published writings from before Leo XIV became Pope shed new light on his theological formation, including an interpretation of Benedict XVI’s famous Regensburg address through a sociological lens, downplaying what Benedict himself framed as a metaphysical crisis of Western civilization.

On May 4, 2026, the Vatican Publishing House released Free Under Grace, a volume collecting homilies and addresses delivered by Robert Francis Prevost, now Pope Leo XIV, during his tenure as prior general of the Augustinian Order. The book, presented to him on May 2, aims to illustrate the Augustinian spiritual framework of his thought and includes a text commenting on Pope Benedict XVI’s lecture at the University of Regensburg on September 12, 2006.

According to then-Fr. Prevost, “the point central to the discourse of Benedict XVI … is that the West, if it does not recover a vision of God, cannot initiate a fruitful dialogue with the great cultures of the world that possess a profound religious conviction about reality.” (Leo XIV's pre-papal writings reveal a theology of unity at any cost.)

Interjection Number One:

As I noted nearly twenty years ago in "Dialogue," Anyone, With the "Religion of Peace?" on September 19, 2006 (I had yet to begin to use quotation marks concerning the use of the titles of cardinals and bishops even though I had rejected the legitimacy of the conciliar sect and its false “popes” at the end of April in 2006), Europe needed then and needs now to be re-converted to the true Faith, Catholicism, that had converted the pagan and barbaric peoples of Europe to Holy Mother Church’s maternal bosom throughout the First and into the early part of the Second Millennia. For Joseph Alois Ratzinger/Benedict XVI then and for Robert Francis Prevost/Leo XIV now, a simple Judeo-Masonic belief in a generic, one-size-fits-all God is good enough. No, it is not.

Additionally, Prevost echoed the late Jean-Louis “Cardinal” Tauran’s statement made in 2007 thanking the Mohammedans for “bring God back to Europe” as though this false religion’s false concept of God is on a level of equality with the true God of Divine Revelation, the Most Holy Trinity and that it Mohammedans have helped to repopulate Europe at a time of declining rates of fertility in European countries. This misses the root cause of indigenous European depopulation and the subsequent decision to permit the indiscriminate migration of Mohammedans to the countries of Christendom: contraception, sterilization, and the surgical killing of innocent preborn human beings:

At the same time, he highlights contrasting developments, including the vitality of immigrant communities: “Europe’s new residents are often among the most practicing believers.” He also points out indications of renewed religious interest among younger generations, supported by data such as the increase in the percentage of young people declaring belief in God in several European countries. . . .

Today, statistics show that the West risks becoming largely Muslim, aided by massive and uncontrolled migratory waves. It may thus regain a vision of God alien to its own tradition, but that alone will not make European and Western civilization bastions of faith again, nor capable of fruitful dialogue with other cultures.

The text published in the book instead reveals how Prevost’s problematic idea – that unity must be sought at all costs, not only among Catholics or Christians but even among different religions – is deeply rooted in his personal and theological formation. (Leo XIV's pre-papal writings reveal a theology of unity at any cost.)

A “unity at any cost” is religious indifferentism no matter how many times the conciliar revolutionaries deny that this is the case.

Popes Gregory XVI explained where religious indifferentism and the separation of Church and State would lead the world, and Pope Leo XIII defined religious indifferentism to be one of the fundamental objects of Freemasonry:

13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism” may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,” and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.” Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: “He who is for the See of Peter is for me.” A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: “The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?”

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty. (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are -- the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.

When this greatest fundamental truth has been overturned or weakened, it follows that those truths, also, which are known by the teaching of nature must begin to fall -- namely, that all things were made by the free will of God the Creator; that the world is governed by Providence; that souls do not die; that to this life of men upon the earth there will succeed another and an everlasting life.

When these truths are done away with, which are as the principles of nature and important for knowledge and for practical use, it is easy to see what will become of both public and private morality. We say nothing of those more heavenly virtues, which no one can exercise or even acquire without a special gift and grace of God; of which necessarily no trace can be found in those who reject as unknown the redemption of mankind, the grace of God, the sacraments, and the happiness to be obtained in heaven. We speak now of the duties which have their origin in natural probity. That God is the Creator of the world and its provident Ruler; that the eternal law commands the natural order to be maintained, and forbids that it be disturbed; that the last end of men is a destiny far above human things and beyond this sojourning upon the earth: these are the sources and these the principles of all justice and moralityNo

If these be taken away, as the naturalists and Freemasons desire, there will immediately be no knowledge as to what constitutes justice and injustice, or upon what principle morality is founded. And, in truth, the teaching of morality which alone finds favor with the sect of Freemasons, and in which they contend that youth should be instructed, is that which they call "civil," and "independent," and "free," namely, that which does not contain any religious belief. But, how insufficient such teaching is, how wanting in soundness, and how easily moved by every impulse of passion, is sufficiently proved by its sad fruits, which have already begun to appear. For, wherever, by removing Christian education, this teaching has begun more completely to rule, there goodness and integrity of morals have begun quickly to perish, monstrous and shameful opinions have grown up, and the audacity of evil deeds has risen to a high degree. All this is commonly complained of and deplored; and not a few of those who by no means wish to do so are compelled by abundant evidence to give not infrequently the same testimony. (Pope Leo XIII, Humanum Genus, April 20, 1884.)

None of this matters at all to Robert Francis Prevost/Leo XIV, whose understanding of the writings and the spirit of Saint Augustine and Hippo and Pope Leo XIII displays that he reads such writings solely through lens of conciliarism and not through the supernatural eyes of the true Faith.

Prevost/Leo’s belief in a “unity at any cost” is rooted, of course, in the false beliefs of Abbe Paul Couturier, who advocated for a “spiritual ecumenism” as though all the missionary work of Holy Mother Church that began on Pentecost Sunday one thousand nine hundred ninety-three years ago was not proper “spiritual” because the Apostles and those who followed them preached the Gospel to people who were “content” in their own beliefs. Couturier’s belief in an “ecumenism of love” was itself derived from the evolutionary thought of the late Father Pierre Teilhard de Chardin and was meant to lead to the triumph of a One World Ecumenical Church:

A third influence on Couturier was Teilhard de Chardin. Both men were scientists, and Teilhard's vision of the unity of creation and humanity expressed in the unity of Christ and the life of the Church appealed both scientifically and spiritually to Couturier. A reasoned consequence for him was that the unity of Christians was the sign for the unity of humanity, and that praying for the sanctification of Jews, Muslims and Hindus, among many others, could not fail but to lead to a new spiritual understanding of God where Christ could at last be recognised and understood. Couturier felt this keenly as he was partly Jewish and had been raised among Muslims in North Africa. It is worth noting that among Couturier's voluminous correspondents were Jews, Muslims, and Hindus, as well as every kind of Christian, all caught up in the Abbé's spirit of prayer, realising the significance and dimensions of prayer for the unity of Christians. Coincidentally, years later Mother Theresa spoke of the considerable number of Muslims who volunteered and worked at her house in Calcutta: 'If you are a Christian, I want to make you a better Christian - if you are a Muslim, I want to make you a better Muslim'. It cannot be denied that what those Muslims were seeing in Mother Theresa was Jesus Christ himself, just as the Abbe attracted so many to prayer across previously unbridgeable divides by his humility, penitence, and joyful charity in the peace of Christ.

2003-2004 also marks the 50th Anniversary of the launch of the Week of Prayer in Morocco as an act of charity and prayer among the people of Islam, a significant milestone in the experiences of today as much as then. (The Abbé Paul Couturier and Spiritual Ecumenism)

It was to condemn the work of the likes of Abbe Paul Couturier that Pope Pius XI wrote the following in Mortalium Animos, January 6, 1928:

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.)

To paraphrase Pope Pius XI, if what Wojtyla/John Paul II, Ratzinger/Benedict XVI, Bergoglio, and Prevost/Leo believe about ecumenism is true, then "the very preaching of Jesus Christ" has lost all Its "efficacy and use, to affirm which would be blasphemy."

Yes, indeed, the conciliarists believe in a blasphemous understanding of God and His Divine Revelation as they heap one hot coal after another upon themselves by ignoring the consistent, perennial, immutable teachings of the Catholic Church for the sacrileges, blasphemies, apostasies, errors, novelties, and heresies of their own false, man-made religion, conciliarism.

Robert Francis Prevost/Leo XIV does not believe that Holy Mother Church’s denunciations of heretical beliefs such as Nestorianism (see The Real Architect of Prevost/Leo's Address to the Nestorians was Joseph Alois Ratzinger/Benedict XVI) and why he might take the suggestion of the head of the American “Apostolic” Church to convene a “Third Vatican Council” seriously:

There was nothing about it in the Vatican text and news -- but in the Armenian language release by the Patriarchate we find this gem:

On Monday, 18 May, 2026, the two heads of Churches held a private meeting where they addressed the following issues: the establishment of a common date for Easter, a day of commemoration for all martyrs, and the convening of a Third Vatican Council.

Full text:

HIS HOLINESS ARAM I HOLDS MEETING WITH

HIS HOLINESS POPE LEO XIV

This morning, 18 May 2026, His Holiness Aram I held a private meeting at the Vatican with His Holiness Pope Leo XIV. During the meeting, Catholicos Aram I first addressed the following issues: the establishment of a common date for Easter, the designation of a commemorative day for all martyrs, and the convening of a Third Vatican Council, emphasizing the urgent necessity of these matters within the life of the universal Christian Church.

Turning to the issue of Artsakh, His Holiness Aram I stressed the right of the Armenians of Artsakh to return under international guarantees, the preservation of churches and historical monuments in accordance with international law, and the urgent need for the immediate release of the Artsakh leaders currently detained in Baku.

His Holiness also spoke about the current situation in Lebanon, underscoring the sovereignty of the Lebanese state and its authority throughout all Lebanese territories, the withdrawal of Israeli forces from southern Lebanon, and the need to uphold the ceasefire agreement. Naturally, he also emphasized the importance of the ecumenical movement, stressing in this context the priority of giving special attention to moral and ethical issues alongside theological questions. 

Regarding the above-mentioned points, His Holiness Pope Leo XIV expressed his understanding and support, while also offering the necessary clarifications from his side.

It should also be noted that following the meeting, the Catholicos and the Pope held a further private conversation, exchanging views and concerns on these and other related matters. (RORATE CÆLI: Pope and Armenian Patriarch talk about a "Third Vatican Council".)

Before proceeding with a brief examination of the heresies professed by the Armenian “Apostolic” Church, I do want to explain that saints fought vigorously against a common date for Easter in order to remain faithful to the fact that Our Blessed Lord and Saviour Jesus Christ, Who is the Lord of history, chose to undergo His Passion, Death, and Resurrection following the first full moon after the Vernal Equinox.

Writing in his biography of Saint Cuthbert, the Venerable Bede explained the heretical nature of changing the date of Easter:

“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.)

Robert Francis Prevost/Leo XIV is just another standard issue conciliar revolutionary as Paul Couturier’s “spiritual ecumenism” is a heretical rejection of the unicity of the One, Holy, Catholic Apostolic Church, that is, the Catholic Church.

“Pope Leo XIV” does not care that the beliefs of the “Armenian Apostolic Church” were condemned by the Catholic Church as follows:

Errors of the Armenians *

[From the book "lam dudum" sent to the Armenians in the year 1341]

532 (4) Also that the Armenians say and hold that the personal sin of our first parents themselves was so serious that all of their children propagated from their seed up to the passion of Christ have been deservedly condemned for the aforesaid personal sin, and they have been thrust into hell after death, not because they themselves have contracted some original sin from Adam, since they say that children have no original sin at all, neither before the passion of Christ nor after, but that the aforementioned condemnation before the passion of Christ followed them by reason of the gravity of the personal sin which Adam and Eve committed by transgressing the divine precept which had been given to them; but after the passion of our Lord, by which the sin of our first parents was erased, the children who are born from the sons of Adam are not subject to this condemnation, nor are they to be thrust into hell by reason of the aforesaid sin, because Christ erased entirely the sin of our first parents in His passion.

533 (5) Also that a certain teacher of the Armenians called Mechitriz, which is interpreted the paraclete, has again introduced and taught that the human soul of the son is propagated from the soul of his father, as the body from his body; and also one angel from another, because since a human soul is rational and an angel is of intellectual nature, they are in a way spiritual lights, and from themselves they propagate other spiritual lights.

534 (6) Also the Armenians say that the souls of children who are born from Christian parents after the passion of Christ, if they die before they are baptized, go to a terrestial Paradise in which Adam was before sin; but the souls of children who are born after the passion of Christ from non-Christian parents and who die without baptism go to the place where the souls of their parents are.

535 (17) Also that the Armenians commonly believe and hold that in another world there is no purgation of souls, because, as they say, if a Christian confesses his sins, all his sins and the punishments of his sins are forgiven him. They do not even pray for the dead, that their sins may be forgiven them in another world, but in general they pray for all the dead, as for blessed Mary, the apostles. . . .

536 (18) Also that the Armenians believe and hold that Christ descended from heaven and became incarnate for the salvation of men, not on account of the fact that the sons propagated from Adam and Eve after their sin contracted from them original sin, from which through the incarnation and death of Christ they will be saved, since they say that no such sin exists in the sons of Adam; but they say that Christ for the salvation of man became incarnate and suffered, because through His passion the sons of Adam who preceded the aforesaid passion have been freed from hell in which they were, not because of original sin which was in them, but because of the gravity of the personal sin of our first parents. They also believe that Christ for the salvation of children who were born after His passion became incarnate and suffered, because by His passion He entirely destroyed hell. . . .

537 (19) In such a degree they (the Armenians) say that (the aforesaid) concupiscence of the flesh is a sin and evil, that even Christian parents when they lie together in marriage commit a sin . . . . because they say that the marriage act and even matrimony itself is a sin. . . .

538 (40) Some indeed say that bishops and priests of the Armenians do nothing toward the remission of sins either principally or ministerially, but God alone remits sins; neither bishops nor priests are employed to perform the aforesaid remission of sins, except that they have received the power of speaking from God, and so when they absolve they say: "May God forgive you your sins" or, "I forgive you your sins on earth and God forgives you in heaven."

539  (42) Also the Armenians hold and say that the passion of Christ alone, without any other gift of God, even grace, suffices for the remission of sins; they do not say that sanctifying grace is required for the granting of remission of sins, nor that in the sacraments of the new law sanctifying grace is given.

540   (48) Also the Armenians say and hold that, if the Armenians commit any crime whatsoever once, certain ones excepted, their church can absolve them, as far as the fault and the punishment of the aforesaid sins are concerned; but, if afterwards anyone should commit the aforesaid sins again, he could not be absolved by their church.

541 (49) Also they say that if any one . . . takes a third [wife] or a fourth, one after another, he cannot be absolved by their church, because they say that such a marriage is fornication. . . .

542 (58) Also the Armenians hold and say that for what is true baptism, these three things are required: namely water, chrism . . . and the Eucharist, so that if anyone should baptize another in water while saying: "I baptize you in the name of the Father and of the Son and of the Holy Spirit, Amen" and afterwards he should not be anointed with the (aforesaid) chrism, he would not be baptized. . . .

543   (64) Also the Catholicon of lesser Armenia says that the sacrament of confirmation is of no value, and if it has any value he himself has given permission to his priests that they confer the same sacrament.

544  (67) Also that the Armenians do not say that, after the aforesaid words of the consecration of bread and wine are said, the transubstantiation of bread and wine into the true body and blood of Christ, which was born of the Virgin Mary, suffered, and arose again, is accomplished; but they hold that this sacrament is an example or likeness or figure of the true body and blood of the Lord . . . on account of which they do not call the sacrament of the Altar the body and blood of the Lord, but a victim or sacrifice or communion. . . .

545  (68) Also the Armenians say and hold that if an ordained priest or bishop commits fornication, even in secret, he loses the power of consecrating and of administering all the sacraments.

546 (70) Also the Armenians do not say nor hold that the sacrament of the Eucharist worthily received operates in him who receives remission of sin, or the relaxation of punishments due to sin, or that through it the grace of God or its increase is granted; but . . . the body of Christ enters into his body and is changed into him as other foods are changed in the one who has been fed. . . .

547 (92) Also that among the Armenians there are only three orders, namely the offices of acolyte, deacon, and priest, which orders the bishops confer after money has been promised or received. And in the same manner the aforesaid orders of the priesthood and diaconate are confirmed, that is, through the imposition of the hands, by saying certain words, with this change only, that in the ordination of the deacon the order of diaconate is expressed, and in the ordination of the priest the order of the priesthood. For no bishop among them can ordain another bishop except the Catholicon alone. . . .

548 (95) Also that the Catholicon of lesser Armenia gave power to a certain priest that he might be able to ordain to the diaconate those of his subjects whom he wished.

549 (109) Also that among the Armenians no one is punished for any error whatsoever which he may hold. . . . [117 numbers are extant]. (Denzinger - English translation, older numbering.)

None of that matters to one who believes that there must be “unity at any cost” even though Pope Pius IX, writing in Iam Vos Onmnes, September 14, 1868, explained that non-Catholic Christians had to enter the One Sheepfold of Our Lord Jesus Christ:

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

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

True unity exists only within the Barque of Saint Peter, and to it this true Ship of the Holy Faith that all must belong in order to be saved by the merits that Our Blessed Lord and Saviour Jesus Christ won for men during His Passion and Death on the wood of the Holy Cross on Good Friday and that flow into the souls of men through the loving hands of Our Lady, she who is the Mediatrix of All Graces.

There is only one thing that can come forth from a "Third Vatican Council," namely, the One World Ecumenical Church that was prophesied as follows by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Everything about the counterfeit church of conciliarism is untrue, starting with its claim to be the Catholic Church when it is, of course, her counterfeit ape, a home of veritable figures of Antichrist, men who fear not to blaspheme God, reaffirm adherents of false religions in their falsehoods to the point of their very deaths, stage sacrilegious liturgical events that would have shocked even the pagans of yore, and propagate every manner of false doctrine that has been condemned solemnly by the authority of Holy Mother Church.

No man who believes what Prevost/Leo believes possesses the Catholic Faith and thus cannot be a true and legitimate Successor of Saint Peter.

It is as simple as that.

Let us draw inspiration on this Monday within the Octave of Pentecost from Dom Prosper Gueranger’s reflection on the day after Pentecost Sunday:

Yesterday, the Holy Ghost took possession of the world: his commencement of the mission given him by the Father and the Son was such as to indicate his power over the human heart, and prepare us for his future triumphs. The days of this solemn Octave are a fitting occasion for our respectfully considering the progress of his workings in the Church and the souls of men.

Jesus, our Emmanuel, is the King of the whole earth; his Father gave him all nations for his inheritance. (Psalms 2:8) He himself tells us, that all power is given to him in heaven and in earth. (Matthew 28:18) But he ascended into heaven before establishing his Kingdom here below. The very Israelites—to whom he preached his Gospel, and under whose eyes he wrought such stupendous miracles in attestation of his being the Messias—have refused to acknowledge him, and ceased to be his people. (Daniel 9:26) A few have been faithful, and others will follow their example: but the mass of the people of Israel have impiously resolved not to have this Man to reign over them. (Luke 19:14)

As to the Gentiles, what likelihood is there of their accepting the Son of Mary for their Master? They know nothing whatsoever of Him, his teachings, or his mission. They have lost all their primitive religious traditions. Materialism reigns supreme in every country, whether civilized or barbarian; and every creature is made an object for adoration. The very first principles of morality have been corrupted. The insignificant minority, who proudly call themselves Philosophers, have the strangest theories: they became vain in their thoughts, as St. Paul says of them, and their foolish heart was darkened. (Romans 1:21) Races, once distinct, have been gradually fused into each other by conquest. Revolution after revolution has habituated mankind to respect no power but that of might. The colossal Roman Empire, with despotic Cæsars at its head, crushes the whole earth beneath its sway. And this is the time chosen by the heavenly Father for sending his Son into the world! Jesus is to reign over men, and his reign must be accepted: —but there seems to be little chance of there being any welcome given to a King who claims to rule the mind and heart of his subjects!

During these long sad ages, another master has presented himself to the Nations, and they have enthusiastically hailed him as their king. It is Satan. So firmly indeed has he established his rule, that our Lord calls him the prince of this world. He must be cast out; (John 12:31) that is, he must be driven from the temples men have built to him, from society, from the soul, from literature, from art, from political life—all of which are under his sway. There will be resistance from the world he has corrupted; nay, he himself, the strong armed one, (Luke 11:21) will resist, and so powerfully, that no mere created power shall ever make him yield.

So, then, everything is against the Kingdom of Christ, and nothing is favorable. And yet, if we are to believe certain modern writers, the world was in a fit state for a total and complete reformation! Impious and absurd assertion! Are we to deny the evidence of facts? Or must we admit that error and vice are the best preparation for truth and virtue? Man may know that he is in a state of wretchedness, and yet not know that his wretchedness comes from sin, still less be resolved to become, at once and at every sacrifice, a hero in virtue!

No: —in order that Jesus might reign over a world such as ours was, there was need of a miracle, nay of a miracle, as Bossuet observes, comparable to that of creation, whereby God draws being out of nothingness. Now, it was the Holy Ghost who worked this miracle. He willed that we, who have never seen the Lord Jesus, should be as certain of his being our Messias and God, as though we had witnessed his wonderful works, and heard his divine teachings. For this end, he achieved the master-miracle of the conversion of the world, wherein God chose the weak things of the world, that he might confound the strong—the things that are not, that he might bring to nought the things that are. (1 Corinthians 1:27, 28) By this stupendous fact, which was evident to men as the noon-day sun, the Holy Ghost made his presence known and felt by the world.

Let us consider the means he took for establishing the Kingdom of Jesus upon the earth. And first, let us return to the Cenacle. Look at these men now endued with power from on high: (Luke 24:49) what were they a while ago? Men without influence, poor, ignorant, and, as we all know, easily intimidated. But now, the Holy Ghost has changed them into other men: they have an eloquence which it is hard to resist; they are heedless of every threat or peril; they are soon to stand before the world, yea, and conquer it with a victory such as no monarch ever won or fancied. The fact is too evident for the blindest incredulity to deny—the world has been transformed, and transformed by these poor Jews of the Cenacle. They received the Holy Ghost on the Day of Pentecost, and he has done through them the work he came to do.

He gave them three things on that day: the power to preach the word, which was signified by the Tongues that sat upon them; the ardor of love, expressed by the Fire; and the gift of miracles, which they exercised that very morning. The word is the sword wherewith they are armed; love is the source of their dauntless courage; miracles win man’s attention to their teachings. These are the means used for driving Satan from the world, and for establishing the Kingdom of Jesus; and these means are all provided by the Holy Ghost.

But he does not confine his action to this. It is not enough for men to hear the word, and admire the courage, and witness the miracles of the Apostles. Neither is it sufficient that they should see the force of truth and the beauty of virtue, or acknowledge the disgrace and sinfulness of their own manner of life. In order to a conversion of heart—to confess that the Jesus, who is preached to them, is God—to love him, be baptized, promised fidelity to him, even to martyrdom if required—for all this there is need of the grace of the Holy Ghost. He alone can take away the stony heart, as the Prophet expresses it, and give a heart of flesh, (Ezechiel 36:26) filled with supernatural faith and love. Hence, he will accompany his ministers wheresoever they preach the Gospel; the visible working is theirs, the invisible is His: man’s salvation is to be the result of the two united. They must be applied to each individual, and each individual must freely yield his assent to the exterior preaching of the apostle, and to the interior action of the Holy Spirit. Truly, the undertaking is one of extreme difficulty—to bring mankind to receive Jesus as its Lord and King: but after three centuries of contest, the Cross of our Redeemer will be the standard round which the whole civilized world will be rallied.

It was just, that the Holy Spirit and the Apostles should first turn to the Israelites. They were the people to whom were committed the words of God; (Romans 3:2) and the Messias was born of their race. Jesus had said that he was not sent but to the sheep that were lost of the house of Israel. (Matthew 15:24) Peter, his Vicar, inherited the glory of being the Apostle of the Jews; (Galations 2:7) although it was also by his ministry that the Gentiles, in the person of Cornelius the Centurion, were first admitted into the Church; and again, it was by him, at the Council of Jerusalem, that the baptized Gentiles were declared emancipated from the Jewish Law. We repeat it—the first preaching of the Christian Law was an honor due to the children of Abraham, Isaac, and Jacob: hence, our first Pentecost is a Jewish one, and the first to celebrate it are Jews. It is upon the people of Israel that the Holy Spirit first pours forth his divine Gifts.

As soon as the Solemnity was over, these men who have received the faith and are now truly children of Abraham by holy Baptism, return to the several provinces of the Gentile world whence they came; they return, bearing in their hearts that Jesus whom they have acknowledged to be the Messias, their God and their Savior. Let us honor these first-fruits of holy Church, these trophies of the Paraclete Spirit, these messengers of the good tidings. They will soon be followed by the Disciples of the Cenacle, who—after using every means that zeal could devise for the conversion of the proud and ungrateful Jerusalem, but to no effect—will turn to the Gentiles.

So that, of the Jewish nation, a very small minority has acknowledged the Son of David as the heir of the Father of the Family; the body of the people has rebelled against him, and is running headlong to destruction. By what name are we to call their crime? The Protomartyr, St. Stephen, speaking to these unworthy children of Abraham, says: O stiff-necked and uncircumcised in heart and ears! we always resist the Holy Ghost! (Acts 7:51) Resistance, then, to the Spirit of God is their crime; and the Apostles, finding the favored people determined to refuse the truth, turn to them that are sitting in darkness and in the shadow of death. (Luke 1:79) These are the Gentiles; and upon them the Apostles are henceforward to lavish the torrents of grace, which Jesus has merited for mankind by his Sacrifice on the Cross.

These messengers of the word of life carry the treasure to pagan lands. Every opposition in man’s power is made against them, but they triumph overall. The Holy Spirit gives efficacy to his own indwelling within them; he acts himself on the souls of their hearers; and rapid is the spread of Faith in Jesus. A Christian colony is soon formed at Antioch, then at Rome, and then at Alexandria. The tongue of fire runs through the world, beyond even the farthest limits of the Roman Empire, which, as the Prophets had foretold, was to serve as an instrument to the establishing the Kingdom of Christ. India, China, Ethiopia, and a hundred other distant countries, hear the word of the heralds of the Gospel of Peace.

But they have another testimony besides their word, to give to Jesus their King: they owe him the testimony of their blood, and they give it. The fire that was enkindled within them on the Day of Pentecost, consumes them in the holocaust of martyrdom.

And yet, observe the power and fruitfulness of the Holy Spirit! To these first Apostles he raises up successors, in whom he continues his influence and work. So will it be to the end of time; for Jesus is to be acknowledged as Lord and Savior by all generations, and the Holy Ghost has been sent into the world in order to effect this.

The Prince of this world, the old serpent, (Apocalypse 12:9) makes use of the most violent means for staying the conquests of these messengers of the Holy Spirit. He has had Peter crucified, and Paul beheaded; he spared not one of the glorious chieftains. They are gone, and yet his defeat is terrible to his pride. The mystery of Pentecost has created a new people; the seed sown by the Apostles has produced an immense harvest. Nero’s persecution has swept away the Jewish leaders of the Christian host; but they had done their grand work—they had established the Church among the Gentiles: we sang their triumph in our yesterday’s Introit: The Spirit of the Lord hath filled the whole earth! Alleluia! (Wisdom 1:7) Towards the close of the first century, Domitian finds Christians even in the imperial family; he makes them Martyrs. Trajan, Adrian, Antoninus, Marcus Aurelius—all are jealous of the growing power of Jesus of Nazareth; they persecute his flock, and yet they see it multiply. Their master, the Prince of this world, gives them political influence and philosophy; but the Holy Ghost brings both to nought, and the Truth spreads through the universe. Other Emperors—such as Severus, Decius, Gallus, Valerian, and Maximian—with the sterner course of cruelty unrefined by sophistry, order a universal massacre of the Christians, for the Empire was filled with them. And when this too failed, Satan brings all his power to bear in the last Persecution, which is decreed by Diocletian and his fellow Cæsars. It is to be the extermination of the Christian name. It deluges the Empire with the blood of Martyrs; but the victory is for the Church, and her enemies die, despairing and baffled.

How magnificent, O Holy Spirit! is thy triumph! How divine is this Kingdom of Jesus, which thou thus foundest in spite of human folly and malice, or of Satan’s power, strong as it then was upon the earth! Thou infusest into millions of souls the love of a Religion which demands the most heroic sacrifices from its followers. Thou answerest the specious objections of man’s reason by the eloquence of miracles; and hearts that once were slaves to concupiscence and pride are inflamed, by thee, with such a love of Jesus that they cheerfully suffer every torture, yea and death itself, for his dear sake!

Then it was that was fulfilled the promise made by our Savior to his Disciples: When they shall deliver you up, take no thought how or what to speak, for it shall be given to you, in that hour, what to speak; for it is not you that speak, but the Spirit of your Father that speaketh in you. (Matthew 10:19, 20) We have a proof of it in the Acts of the Martyrs, where we read their simple and sublime answers, when questioned by their persecutors, and this frequently in the midst of the most excruciating torments. It is the word of the Spirit, combating and conquering the world. The bystanders would frequently exclaim: “Great is the God of the Christians!” At times, the executioners, excited by the heavenly eloquence of the victims they were torturing, cried out that they too would be Disciples of such a God. We are told by authors who lived in those times that the arena of martyrdom was the forum of Faith, and that the blood and testimony of the Martyrs was the seed of Christians.

For three centuries did these prodigies of the Holy Spirit continue, and then the victory was complete. Jesus was acknowledged as the King and Savior of the world, as the Teacher and Redeemer of mankind; Satan was driven from the kingdom he had usurped; and idolatry was either abolished by the Faith in the one true God, or they, that still kept it up, were looked upon as ignorant and depraved beings. Now, this victory—which was gained, first over the Roman Empire and, since then, over so many other infidel nations—is the work of the Holy Ghost. The miraculous manner of its being accomplished, is one of the chief arguments whereon our faith rests. We have not seen or heard Jesus; and yet we confess him to be our God, because of the evident testimony given of him by the Spirit whom he sent to us. May all creatures, then, give glory, thanks and love to this Holy Paraclete who has thus put us in possession of the salvation brought us by our Emmanuel! (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Monday in Whitsun Week.)

May our daily prayers to Our Lady, especially through her Most Holy Rosary, help us to make no compromises with the evils of Modernity in the world nor with the evil of Modernism within the counterfeit church of conciliarism.

Heavenly rewards await those who persevere in truth, and Our Lady will shower us with all the graces necessary to enjoy those rewards if we only ask her to do so.

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.

Pope Saint Gregory VII, for us.

Pope Saint Urban I, pray for us.