To paraphrase what the forty-first President of the United States of America, the late Ronald Wilson Reagan, said to the fortieth President of the United States of America, James Earl Carter, Jr., in Cleveland, Ohio, on Monday, October 27, 1980, during their first and only debate, “There he goes again.”
Jorge Mario Bergoglio has attempted yet again to drive a nonexistent wedge between Catholic doctrine, which has been revealed by Our Blessed Lord and Saviour Jesus Chrsit to His true Chuch and has been explicated infallibly by her under the Divine assistance of the Third Person of the Most Blessed Sacrament, Go the Holy Ghost, and charity.
Although it seems like a thousand years ago now, it was just two months ago, on Tuesday, November 26, 2013, that Jorge Mario Bergoglio issued his “apostolic exhortation,” Evangelii Gaudium, wherein he posited in a formal way what he had been blathering about endlessly at the Casa Santa Marta during his Ding Dong School Of Apostasy sessions for a little over eight months at that point.
This is what the Argentine Apostate wrote in Evangelii Gaudium:
161. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. It has to do with “observing” all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: “The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law” (Rom 13:8, 10). These are the words of Saint Paul, for whom the commandment of love not only sums up the law but constitutes its very heart and purpose: “For the whole law is fulfilled in one word, ‘you shall love your neighbour as yourself’” (Gal 5:14). To his communities Paul presents the Christian life as a journey of growth in love: “May the Lord make you increase and abound in love for one another and for all” (1 Th 3:12). Saint James likewise exhorts Christians to fulfil “the royal law according to the Scripture: You shall love your neighbour as yourself” (2:8), in order not to fall short of any commandment. . . .
194. This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them. This is especially the case with those biblical exhortations which summon us so forcefully to brotherly love, to humble and generous service, to justice and mercy towards the poor. Jesus taught us this way of looking at others by his words and his actions. So why cloud something so clear? We should not be concerned simply about falling into doctrinal error, but about remaining faithful to this light-filled path of life and wisdom. For “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”. (Jorge Mario Bergoglio, Evangelii Gaudium, November 26, 2013.)
Jorge Mario Bergoglio is forever attempting to posit a false dichotomy between doctrinal fidelity and charity. This effort is unspeakably insidious as true charity starts with love of God, and one cannot truly love God unless one adheres to everything that He has taught to us. To disparage the importance of doctrinal formation in order to seek to replace it with a nebulous kind of social work that is performed to “prove” how “good” and “kind” Christians can be is nothing other than to place a complete seal of approval upon the false principles of The Sillon that were condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910. It is also to make a mockery of the very words of Our Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, and of the entire patrimony of the Catholic Church:
 The Jews therefore sought him on the festival day, and said: Where is he?  And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people.  Yet no man spoke openly of him, for fear of the Jews.  Now about the midst of the feast, Jesus went up into the temple, and taught.  And the Jews wondered, saying: How doth this man know letters, having never learned?
 Jesus answered them, and said: My doctrine is not mine, but his that sent me.  If any man do the will of him; he shall know of the doctrine, whether it be of God, or whether I speak of myself.  He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him.  Did Moses not give you the law, and yet none of you keepeth the law?  Why seek you to kill me? The multitude answered, and said: Thou hast a devil; who seeketh to kill thee? (John 7: 11-20.)
Saint John the Evangelist, the only Apostle who stood at the foot of the Cross along with Our Lady and Saint Mary Magdalene and Mary of Cleophas:
Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. In this we know that we love the children of God: when we love God, and keep his commandments. For this is the charity of God, that we keep his commandments: and his commandments are not heavy. (1 John 5: 1-3)
There is no dichotomy between love of doctrinal truth and the provision of the Spiritual and Corporal Works of Mercy as to contend this is to blaspheme the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who inspired the Fathers of Holy Mother Church’s true general councils to care for nothing so much as to So the truths of the Holy Faith, condemning doctrinal errors as circumstances required them to do so.
It is very interesting that Bergoglio’s quote at the end of Paragraph 194 of Evangelii Gaudium cited above (““defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”) came from a conciliar document, Libertatis Nuntius, that was issued on August 6, 1984, by the so-called Congregation for the Doctrine of Faith and was signed by none other than, yes, Joseph “Cardinal” Ratzinger. Here is the full text of the paragraph from which Bergoglio quoted:
18. The defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them. Spiritual conversion, the intensity of the love of God and neighbor, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone, and especially of pastors and those in positions of responsibility. The concern for the purity of the faith demands giving the answer of effective witness in the service of one’s neighbor, the poor and the oppressed in particular, in an integral theological fashion. By the witness of their dynamic and constructive power to love, Christians will thus lay the foundations of this “civilization of love” of which the Conference of Puebla spoke, following Paul VI.  Moreover there are already many priests, religious, and lay people who are consecrated in a truly evangelical way for the creation of a just society. (Joseph “Cardinal” Ratzinger, Libertatis Nuntius, August 6, 1984.)
As has been noted in my seven part series, there is no space between Ratzinger and Bergoglio on matters of doctrinal substance. Each is a doctrinal relativist. Each believes and has promoted the condemned principle of the evolution of dogma. Each is a Modernist. Ratzinge is simply a more refined, “cultured” heretic while Bergoglio is the popularizer of the vulgarity of emotionalism.
Bergoglio returned to the theme of a supposed need to adjust doctrine to the “pastoral realities” of the moment yesterday, Friday, January 31, 2014, the Feast of Saint John Bosco, while addressing a plenary session of the conciliar Congregation for the Destruction, Deformation and Deconstruction of the Faith:
The Holy Father emphasized that, “from the earliest days of the Church, there has been a temptation to understand doctrine in an ideological sense or to reduce it to a set of abstract and fossilized theories. In fact, doctrine has the sole purpose of serving the life of the People of God and seeks to ensure a firm foundation to our faith. Great indeed is the temptation to commandeer the gifts of salvation that come from God, to acclimate them—maybe even with the best intention—to the world’s viewpoints and spirit.”The task of the Congregation for the Doctrine of the Faith should “also always seek to keep in mind the needs of constructive, respectful, and patient dialogue with the authors. If truth demands precision, this always grows in charity and fraternal assistance for those called to deepen or clarify their beliefs.” Likewise, the Pope noted that the Congregation’s method of working is distinguished “by its practice of collegiality and dialogue. Effectively, the Church is a place of communion and, at all levels, each of us is called to cultivate and promote communion, each one with the responsibility assigned to us by the Lord.”Then, mentioning their plenary session that was dedicated to the relationship between faith and marriage, he stated that “it is a reflection of great importance. It arises in the wake of the invitation already formulated by Benedict XVI regarding the need to question more deeply the relationship between personal faith and the celebration of the sacrament of marriage, especially in the changed cultural context.” (Bergolgio Does It Again: Doctrine Can Become Fossilized Ideology.)
Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate. Moreover, they lay the ax not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. And once having struck at this root of immortality, they proceed to diffuse poison through the whole tree, so that there is no part of Catholic truth which they leave untouched, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. Finally, there is the fact which is all hut fatal to the hope of cure that their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy. . . .
The Modernists completely invert the parts, and of them may be applied the words which another of Our predecessors Gregory IX, addressed to some theologians of his time: “Some among you, puffed up like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the meaning of the sacred text…to the philosophical teaching of the rationalists, not for the profit of their hearer but to make a show of science…these men, led away by various and strange doctrines, turn the head into the tail and force the queen to serve the handmaid.”
This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not unfrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they are dealing with history they take no account of the Fathers and the Councils, but when they catechize the people, they cite them respectfully. In the same way they draw their distinctions between exegesis which is theological and pastoral and exegesis which is scientific and historical. So, too, when they treat of philosophy, history, and criticism, acting on the principle that science in no way depends upon faith, they feel no especial horror in treading in the footsteps of Luther and are wont to display a manifold contempt for Catholic doctrines, for the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be taken to task for this, they complain that they are being deprived of their liberty. Lastly, maintaining the theory that faith must be subject to science, they continuously and openly rebuke the Church on the ground that she resolutely refuses to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, having for this purpose blotted out the old theology, endeavor to introduce a new theology which shall support the aberrations of philosophers. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
The daily assault by Jorge Mario Bergoglio and his band of conciliar revolutionaries is designed to wipe away whatever remains of the sensus Catholicus in order to make sure that their revolutionary precepts are taken to be the only norms for determining what is considered to be “orthodox” Catholicism. This is all the work of Antichrist, who desires to convince Catholics and non-Catholics alike that those who adhere to the unchanging truths that Our Blessed Lord and Saviour Jesus Christ revealed exclusively to His Catholic Church for their eternal safekeeping and infallible explication are “unfaithful” and “disobedient.”
Saint Ignatius of Antioch, whose feast we celebrate today, Saturday, February 1, 2014, was the little boy who we read in the Gospel passage for Holy Mass yesterday, the Feast of Saint John Bosco, was placed on Our Lord’s lap. He retained his childlike purity for the integrity of the Holy Faith until the very end, being ready as the Bishop of Antioch to be devoured by wild beasts rather than renounce even one article of the Holy Faith:
S. Ignatius was disciple of S. John Evangelist, and was bishop of Antioch. And after that, as some say, he sent a letter unto our Lady or an epistle in this wise: Unto Mary the Virgin, that bare Jesu Christ in her body, I, humble Ignatius, her servant, send greeting, I, that am yet a novice in the faith and disciple to Jesu Christ and to John thy dear friend, desire to have of thee some comfort and consolation of some good enseignment and teaching. For of Jesus thy Son I have heard say many marvels, of which I am enjoyed to hear only of thee, which hast been always in his company. Thou knowest well the secret desires of him, thou hast been plainly informed, and they that be yet young in the faith with me trust much to be endoctrined of thee, and informed in their creance and belief: Lady, God salute thee.
And to this letter answered the glorious Virgin Mary in this manner: Ignatius, good disciple of Jesus and his special friend, the humble handmaid of Jesu Christ sendeth to thee greeting. I do thee to wit that all that John hath said to thee of Jesu Christ and all that thou hast learned of him is true doctrine and thing certain. Go alway in good creance, and believe and keep firmly the promise of thy christian faith, and do thy works according to the same. I shall come with S. John for to visit thee and other christian men with thee. Hold thee always well in the faith and in good works, and let no persecution ne adversity that thou shalt suffer move thee from thy faith ne from thy creance, but have solace and affiance in Jesu Christ thy Saviour. This was the answer of his letter.
S. Ignatius was a man right well learned, and the third bishop after S. Peter, the apostle of the church of Antioch, and much desired to be a martyr for the faith of Jesu Christ. It happed that Trajan, which was emperor of Rome, passed by Antioch, to whom Ignatius showed to him and blamed of this, that he persecuted christian men, wherefor the emperor did him to be taken and put in irons, and in that wise by ten knights to be led to Rome. There he was presented tofore the emperor and all the senators of Rome, and was constrained by promises, by menaces, and by torments, many and great an horrible, for to adore the idols. S. Ignatius showed to them clearly that their gods had been thieves, ribalds, and men of abominable and evil life, and that they were damned in hell, and that they had been in great error in this, that of so cursed men they made their gods and worshipped devils, and had forsaken God which had made and created all the world, and his blessed Son which in human nature had redeemed and saved the world.
Finably, after this, that he had been tormented by fire, and by beating and prison, the emperor did send for the Romans in a place and there did do set S. Ignatius, and did do bring thither two lions for to devour him. But he had never dread for death ne for other torments, of which he had suffered many, but was always comforted for to die for the love of Jesu Christ. And he said at the last: I am wheat of Jesu Christ, which ought to be grounden between the teeth of these beasts, by which I may be pure bread for to be presented to my Lord; and anon the lions came and strangled him without tearing of his flesh, or anything hurting it, wherefor Trajan had great marvel and departed from the place. It is read that S. Ignatius in all his torments and all the pains of martyrdom that he suffered, that his tongue never ceased to name the name of Jesus, and when they that tormented him demanded him wherefore he named this name so oft, he answered: Know ye for certain that I have in my heart this name written, and therefore I may not leave to name this name oft. And because hereof, when he was dead, they that heard these words opened his body and drew out his heart and cut it open, and they found within the name of Jesus written with fair letters of gold, for which miracle many received the faith of Jesu Christ.
Of this saint saith S. Bernard upon the psalm, Qui habitat: S. Ignatius, martyr of God glorious, is of great merit, which was minister to the disciple that Jesus so much loved, and in his epistles, the which he sent to the glorious Virgin Mary, he saluted her as mother that had borne Jesu Christ and she resaluted him again, in sign that he was a person of great honour, of great dignity, and of great authority. The body of whom was honorably buried of christian men, to the worship of Jesu Christ which is blessed in secula seculorum. Amen. (Arcbhishop Jacobus de Vorgaine, O.P., The Golden Legend: The Live of S. Ignatius.)
We must be willing to be thrown to the “wild beasts,” if you will, of our own families, friends, acquaintances and even complete strangers in order to have nothing to do with the likes of the Bergoglios and Ratzingers and Maradiaga Rodriguezes who dare to esteem the idols of false religions as they seek to demonize adherence to the true Faith as an exercise in Pharisaical “rigidity” and “superficiality.” Saint Ignatius of Antioch gave up his life to be devoured by wild beasts for the sake of Christ the King. Why are we so afraid to be criticized, ostracized, rejected and ridiculed by rejecting the conciliar revolutionaries and any claim that they make to be officials of the Catholic Church.
May we offer up the sacrifices of the present moment on this First Saturday in the month of February to the throne of the Most Blessed Trinity through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our state in life permits.
Remember, Our Lady’s Immaculate Heart will triumph in the end. We must simply persevere until the end of our lives as the consecrated slave of Christ the King through that same Immaculate Heart out of which was formed Our King’s own Most Sacred Heart.
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of Lourdes, 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
Saint Ignatius of Antioch, pray for us.