A few examples - for your consideration:

Quote:“God created us male and female, different yet complementary, in order to form a ‘we’ destined to become ever more numerous in the succession of generations. God created us in his image, in the image of his own triune being, a communion in diversity,” the Pope recalled. But in subsequent comments, he added, “When, in disobedience we turned away from God, he in his mercy wished to offer us a path of reconciliation, not as individuals but as a people, a ‘we,' meant to embrace the entire human family, without exception: ‘See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them.'”

Quote:“The truth however is that we are all in the same boat and called to work together so that there will be no more walls that separate us, no longer others, but only a single ‘we,' encompassing all of humanity. Thus I would like to use this World Day to address a twofold appeal, first to the Catholic faithful and then all the men and women of our world, to advance together towards an ever wider ‘we.'”

Quote:“The Catholic faithful are called to work together, each in the midst of his or her own community, to make the Church become ever more inclusive as she carries out the mission entrusted to the Apostles by Jesus Christ: ‘As you go, proclaim the good news, The kingdom of heaven has come near. Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment’”.

Quote:“In our day, the Church is called to go out into the streets of every existential periphery in order to heal wounds and to seek out the straying, without prejudice or fear, without proselytizing, but ready to widen her tent to embrace everyone. Among those dwelling in those existential peripheries, we find many migrants and refugees, displaced persons and victims of trafficking, to whom the Lord wants his love to be manifested and his salvation preached.”

Quote:“Our societies will have a ‘colorful’ future, enriched by diversity and by cultural exchanges. Consequently, we must even now learn to live together in harmony and peace. (…) This is the ideal of the new Jerusalem (cf. Is 60; Rev 21:3), where all peoples are united in peace and harmony, celebrating the goodness of God and the wonders of creation. To achieve this ideal, however, we must make every effort to break down the walls that separate us and, in acknowledging our profound interconnection, build bridges that foster a culture of encounter. Today’s migration movements offer an opportunity for us to overcome our fears and let ourselves be enriched by the diversity of each person’s gifts. Then, if we so desire, we can transform borders into privileged places of encounter, where the miracle of an ever wider 'we' can come about.”

Quote:“I invite all men and women in our world to make good use of the gifts that the Lord has entrusted to us to preserve and make his creation even more beautiful. ‘A nobleman went to a distant country to get royal power for himself and then return. He summoned 10 of his slaves, and gave them ten pounds, and said to them, 'Do business with these until I come back’ (Lk 19:12-13).

"The Lord will also demand of us an account of our work! In order to ensure the proper care of our common home, we must become a ‘we’ that is ever wider and more co-responsible, in the profound conviction that whatever good is done in our world is done for present and future generations. Ours must be a personal and collective commitment that cares for all our brothers and sisters who continue to suffer, even as we work towards a more sustainable, balanced and inclusive development.

"A commitment that makes no distinction between natives and foreigners, between residents and guests, since it is a matter of a treasure we hold in common, from whose care and benefits no one should be excluded.”

Taken from The Remnant Archives

Quote:Are we seeking to stir up wonder, or perhaps scandal among the Christian people, by introducing changes in so venerable a rite, that has been approved for so many centuries and is now so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation.

Quote:“And when the vote came round, like wise Sir Joseph Porter, KCM, ‘We always voted at our parties’ call; we never thought of thinking for ourselves at all.’ That way you can save yourself a whole world of trouble.”[4]

Quote:"For in a sense this Council has been the Council of the periti, silent in the aula but so effective in the commissions and at bishops' ears.”[8]

Quote:The subject most fully debated was liturgical reform. It might be more accurate to say that the bishops were under the impression that the liturgy had been fully discussed. In retrospect it is clear that they were given the opportunity of discussing only general principles. Subsequent changes were more radical than those intended by Pope John and the bishops who passed the decree on the liturgy. His sermon at the end of the first session shows that Pope John did not suspect what was being planned by the liturgical experts.

Quote:"to allow the implementation of the Constitution to fall into the hands of men who were either unscrupulous or incompetent. This is the so-called ‘Liturgical Establishment,’ a Sacred Cow which acts more like a white elephant as it tramples the shards of a shattered liturgy with ponderous abandon."[10]

Quote:“At this critical juncture, the traditional Roman rite, more than one thousand years old, has been destroyed.”[11]

Quote:The relationship suggested by such a title may seem rather bold to our reader, but it is not we who see a link between the author of the Institutions Liturgiques (Dom Guéranger) and the "gravedigger of the Mass" (Annibale Bugnini). It is the Roman authorities themselves. In fact, Pope Paul VI wrote to the Abbot of Solesmes on January 20, 1975, "I acknowledge the solidity and influence of the work of Dom Guéranger in whom the Liturgical Movement of today salutes its originator."

Quote:That is a deception that we cannot accept! That is why we have written this book on the Liturgical Movement. We will endeavour to show the way in which the movement was diverted from its course. Certainly, historically Dom Guéranger and St. Pius X are truly at the origin of the Liturgical Movement, but it is false and pernicious to claim that this movement, at least in its contemporary forms, is derived from their thought; worse still that it is the continuation of their work. To expound this thesis, we must study the history of the Liturgical Movement, acknowledge its magnificent fruits, but also establish from external evidence the early deviations of this grandiose enterprise which could have brought so much to the Church.

Quote:Far from being negative, such a study enables us to discern what we must reject and what we must carefully conserve of the Liturgical Movement. It is vitally important that above all we who work for the maintenance of Catholic Liturgy become the heirs and successors of the work of Dom Guéranger and St. Pius X. We make the wishes of St. Pius X our own.

Quote:In 1903 the person who was to give the movement a definite impetus had just ascended to the See of Peter—St. Pius X. Gifted with an immense pastoral experience, this saintly pope suffered terribly from the decadence of liturgical life. But he knew that a trend for renewal was developing, and he decided to do his utmost to ensure that it bring forth good fruits. That is why on November 22, 1903, he published his famous motu proprio “tra le Sollecitudini” restoring Gregorian chant. In this document he inserted the vital sentence which went on to play a determining role in the evolution of the Liturgical Movement:

Quote:Our keen desire being that the true Christian spirit may once more flourish, cost what it may, and be maintained among all the faithful.... We deem it necessary to provide before aught else for the sanctity and dignity of the temple, in which the faithful assemble for no other object than that of acquiring this spirit from its primary and indispensable source, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church. (Tra le Sollecitudini, November 22,1903.)

Quote:Crushed by St. Pius X, the Modernists understood that they could not penetrate the Church by theology, that is, by a clear exposé of their doctrines. They had recourse to the Marxist notion of praxis, having understood that the Church could become modernist through action, especially through the sacred action of the liturgy. Revolutions always use the living energies of the organism itself, taking control of them little by little and finally using them to destroy the body under attack. It is the well-known process of the Trojan horse.

Quote:Dom Beauduin first of all favored in an exaggerated way the teaching and preaching aspect of the liturgy, and then conceived the idea of making it serve the "Ecumenical Movement" to which he was devoted body and soul. Dom Parsch tied the movement to Biblical renewal. Dom Casel made it the vehicle of a fanatical antiquarianism and of a completely personal conception of the "Christian mystery." These first revolutionaries were largely overtaken by the generation of the new liturgists of the various preconciliar liturgical commissions.

Quote:After the Second World War, the movement became a force that nothing could stop. Protected from on high by eminent prelates, the new liturgists took control little by little of the Commission for Reform of the Liturgy founded by Pius XII, and influenced the reforms devised by this Commission at the end of the pontificate of Pius XII and at the beginning of that of John XXIII. Already masters, thanks to the Pope, of the preconciliar liturgical commission, the new liturgists got the Fathers of the Council to accept a self-contradictory and ambiguous document, the constitution Sacrosanctum Concilium. Pope Paul VI, Cardinal Lercaro and Fr. Bugnini, themselves very active members of the Italian Liturgical Movement, directed the efforts of the Consilium which culminated in the promulgation of the New Mass.

Quote:“We observe that certain people are too fond of novelty and go astray from the oaths of sound doctrine and prudence.... They sully this sacred cause with errors, errors which affect the Catholic faith and ascetical teaching.”

Quote:Pope Pius XII did not know the true position of the Liturgical Movement. Its most dangerous leaders were being supported and protected by the highest dignitaries of the Church. How could the Pope have suspected that the "experts" who were so highly praised by Cardinals Bea and Lercaro were in fact the most dangerous enemies of the Church?

Quote:The Liturgical Movement is like an indication of the plans of divine providence for the present time, like the wind of the Holy Ghost blowing through the Church, bringing men closer to the mysteries of the faith and the treasures of grace, which flow from the active participation of the faithful in the life of the liturgy.”

Quote:“This declaration could have been true and timely before 1920; in 1956 it was no longer so. In the intervening years, the Liturgical Movement had denied its origins and abandoned the principles laid down by Dom Guéranger and St. Pius X.”

Quote:Some days before the reunion at Thieulin, I had a visit from an Italian Lazarist, Fr. Bugnini, who had asked me to obtain an invitation for him. The Father listened very attentively, without saying a word, for four days. During our return journey to Paris, as the train was passing along the Swiss Lake at Versailles, he said to me: "I admire what you are doing, but the greatest service I can render you is never to say a word in Rome about all that I have just heard."

Quote:This revealing text shows us one of the first appearances of the "gravedigger of the Mass," a revolutionary more clever than the others, he who killed the Catholic liturgy before disappearing from the official scene. So it was at this date that the "Counter-Church" completely pervaded the Liturgical Movement. Until then it had been occupied by the modernist and ecumenical forces: after the war it was rotten enough for Freemasonry to take direct control of the reins: Satan got into the Trojan Horse.

Quote:Although the reforms of Pius XII had given some satisfaction to the leaders of the Movement, the implacable orthodoxy that the Pope had maintained throughout had not been to their taste. New and more daring reforms were called for, and they needed a pope who understood the problem of ecumenism and who was a wholehearted supporter of the Movement.

Quote:If they elect Roncalli," he said "all will be saved. He will be capable of calling a Council and canonizing ecumenism..." Silence fell; then, with a return of his old mischievousness, he said with flashing eyes, "I believe we have a good chance. Most of the cardinals are not sure what to do. They are capable of voting for him

Quote:To consecrate ecumenism, yes, indeed, but also to consecrate the Liturgical Movement, such would be the task of the long-awaited Council. For more than forty years the new liturgists had been spreading their errors, they had succeeded in influencing a considerable portion of the Catholic hierarchy, and they had won some encouraging reforms from the Holy See. All this patient underground work was about to bear fruit. The liturgical revolutionaries took advantage of the Constitution on the Liturgy to get their ideas accepted. Then, when they were appointed members of the Consilium, they only had to draw the extreme conclusions from the principles of Vatican II.

Quote:This new rite carries on in its turn all the errors which have come forth since the beginning of the deviations of the "Movement." This rite is ecumenical, antiquarian, community-based, democratic, and almost totally desacralized; it also echoes the theological deviations of the modernists and the Protestants: toning down the sense of the Real Presence and diminution of the ministerial role of the priesthood, of the sacrificial character of the Mass, and especially of its propitiatory character. The Eucharist becomes much more a communal love feast than the renewal of the Sacrifice of the Cross.

Quote:"We must speak plainly: there is practically no liturgy worthy of the name today in the Catholic Church"[12]; and

"Perhaps in no other area is there a greater distance (and even formal opposition) between what the Council worked out and what we actually have”[13]; and that, in practice,

“those who took it upon themselves to apply [?] the Council’s directives on this point have turned their backs deliberately on what Beauduin, Casel, and Pius Parsch had set out to do, and to which I had tried vainly to add some small contribution of my own.”[14]

Quote:"The Catholic liturgy has been overthrown under the pretext of rendering it more acceptable to the secularised masses, but in reality to conform it with the buffooneries that the religious orders were induced to impose, whether they liked it or not, upon the other clergy. We do not have to wait for the results: a sudden decline in religious practice, varying between twenty and forty per cent among those who were practising Catholics.... Those who were not have not displayed a trace of interest in this pseudo-missionary liturgy, particularly the young whom they had deluded themselves into thinking that they would win over with their clowning.[15]

Quote:Let those who like myself have known and sung a Latin-Gregorian High Mass remember it if they can. Let them compare it with the Mass that we now have. Not only the words, the melodies, and some of the gestures are different. To tell the truth, it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists (le rite romain tel que nous l'avons connu n'existe plus). It has been destroyed (il est détruit).” [18]

Quote:Stanislaus was born at Cracow in Poland. His parents (who were of a noble family), after being thirty years without children, obtained him from God by prayer. He gave promise, even from his infancy, of future sanctity. While young, he applied hard to study, and made great progress in Canon Law and Theology. After the death of his parents, he wished to embrace the monastic life, and therefore distributed his rich fortune among the poor. But divine Providence willing otherwise, he was made a Canon and Preacher of the Cathedral of Cracow, by Bishop Lampert, whose successor he afterwards became. In the duties thus imposed upon him, he shone in every pastoral virtue, especially in that of charity to the poor.

Boleslaus was the then King of Poland. The Saint incurred his grave displeasure for having publicly reprimanded his notorious immorality. Wherefore in a solemn meeting of the grandees of his kingdom, the King summoned him to appear in judgment, to answer the accusation of his having appropriated to himself some land purchased in the name of his Cathedral. The bishop not being able to produce the deeds of sale, and the witnesses being afraid to speak the truth, he promised to bring before the court within three days the seller of the land, by name Peter, who had died three years previously. His proposition excited laughter, but was accepted. For three days did the man of God apply himself to fasting and prayer; and, on the day appointed, after offering up the sacrifice of the Mass, he commanded Peter to rise from his grave, who, there and then, returned to life, and followed the Bishop to the King’s tribunal. There, to the bewilderment of the King and the audience, he gave his testimony regarding the sale of the land, and the price duly paid him by the Bishop. This done, he again slept in the Lord.

After several times admonishing Boleslaus, but all to no purpose, Stanislaus separated him from communion with the Faithful. Maddened with anger, the King sent soldiers into the Church, that they might put the holy Bishop to death. They thrice endeavored to do so, but were, each time, repelled by the hidden power of God. The impious King himself then went; and finding the Priest of God offering the unspotted Victim at the Altar, he beheaded him with his own hand. The corpse was then cut in pieces and thrown into a field; but it was miraculously defended from wild beasts by eagles. During the night, the Canons of Cracow, aided by a heavenly light, collected the scattered members, and having placed them in their natural position, they found that they were immediately joined to each other, so as that not a single mark of a wound was traceable. God manifested the sanctity of his servant by many other miracles, which occurred after his death, and which induced Pope Innocent the Fourth to proceed to his Canonization.

Quote:The decline of Marian devotion after the Council is only the latest expression, and I would say the most aberrant and scandalous, of the aversion of Satan towards the Queen of Heaven. It is one of the signs that that assembly did not come from God, just as those who dare even to question the titles and merits of the Most Holy Virgin do not come from God. On the other hand, what son would allow his own mother to be put down in order to please his father’s enemies? And how much more serious is this abject complicity with heretics and pagans when the honor of the Mother of God and our Mother is at stake?

Quote:at least difficult to maintain that the Mystical Body can raise up liturgical prayer – which is an official, solemn, and public action – to Her Head with a double voice: this two-fold nature can signify duplicity and is repugnant to the simplicity and linearity of Catholic Truth, just as it is repugnant to God, whose Word is Eternal and is the Second Person of the Most Holy Trinity.

Quote:Let us not forget that in the Liturgy the Church addresses herself to the Majesty of God, not to men; the baptized, living members of the Church, unite together in liturgical prayer by means of the Sacred Ministers, who are “pontiffs” between them and the Most Holy Trinity. To make the liturgy into a sort of anthropocentric event is most alien to the Catholic spirit.

Quote:Abp. Viganò: I imagine that the reason that the opposition to the conciliar ideology initially primarily “spoke French” – to use your expression – was due to the fact that in those years France could boast of intellectuals of a certain depth, both laymen as well as clergy, for whom the very close connection between social and ecclesial events was evident. Let’s not forget that France was faced with bitter social conflicts in 1968 and a form of ultra-progressivism that was perhaps less widespread in Italy, above all outside the larger cities. In France there was a greater perception of the revolution that was underway in a nation of deep Catholic tradition that had already experienced the persecutions and effects of anti-clerical governments.

In England, where the minority Catholic presence had always had to confront Anglicanism, the evidence that the conciliar Church was embracing the liturgical and doctrinal positions of Protestantism led to both a firm and united response by the faithful as well as many non-Catholics, who considered the surrender of the Holy See to the secularizing mentality of modern society to be incomprehensible. The so-called “Agatha Christie Indult” revealed the dismay of many intellectuals over the decision to cancel the traditional liturgy, which was the element that distinguished Catholics from Anglicans. It seemed like a repudiation of centuries of heroic resistance of Catholics in the face of religious persecution. The healthy ecumenism of the pre-conciliar era had favored a constant stream of Anglicans returning to the womb of the Catholic Church, but in the Seventies, especially after the liturgical reform, this stream dried up, and “conversions” began moving instead towards the Eastern Churches. According to the heterodox conciliar theses, it was thought that even those who wished or desired with a sincere heart to re-enter the One Fold under the One Shepherd should instead be left in schism and heresy.

In Italy, the seat of the Papacy, which was politically led by the Christian Democratic Party, there was a much more marginal response to the conciliar revolution, perhaps due to the fact that Catholicism did not seem to be at risk of extinction.

The revival in the United States is more recent and is the result of the delay with which American Catholics saw the faith and the liturgy being threatened in everyday life. In the 1950s the American Church was growing rapidly, thanks to the far-sighted action of Pius XII and the apostolate of many excellent Prelates, among whom we cannot fail to recall Archbishop Fulton Sheen. The enthusiasm of a relatively young nation, the innumerable conversions, and the “freshness” of Catholicism in the United States probably delayed the exterior manifestation of the crisis, which however had already begun in the Jesuit universities and in the progressivist circles from which Biden, Kerry, Pelosi and other “Catholic” politicians emerged (here).

Themes connected to Catholic morality like respect for life were also supported by Presidents who were not Catholic, with the applause of the Episcopate and the faithful. It is only recently that the rift between the grassroots and the highest levels has become more perceptible, both in society as well as in the Church: on the one hand with Presidents who are fervently pro-abortion – beginning with Bill Clinton – and on the other hand with Bishops who are much closer to the demands of European progressivism that is now widespread not only in France and England but also in Italy and other nations of strong Catholic tradition like Spain, Portugal, and Ireland. This rift has revealed the great distance that separates citizens from their politicians as well as the faithful from their Bishops. It is normal – and I would even say praiseworthy and providential – that in the face of betrayal by the political class and the Hierarchy there has been a re-awakening of consciences, which saw President Trump as a defender of the traditional values of the American people in whom Catholics too could place their trust. The electoral fraud of last November 3 has conversely strengthened the pactum sceleris between the deep state and the deep church, bringing a self-styled “Catholic President” to the White House who is completely subservient to globalist ideology and the plans of the New World Order, with the determined support of Bishops, intellectuals and the ultra-progressive Catholic media. The management of the pseudo-pandemic in the United States has revealed the true face of the deep church, opening the eyes of many of the faithful and making them understand the complicity that exists between the advocates of the Great Reset. When the real outcome of the Presidential election is finally revealed and new elections can be held that are not marred by interference and manipulation, Biden will also drag the American deep church along with him, giving new impetus to the social commitment of Catholics, especially among those of them who do not intend to accept adulterations of the Faith, Morals, and Liturgy of the Church.

Quote:Abp. Viganò: What unites heretics of all times is their intolerance of the cult reserved for the Blessed Virgin Mary and the Marian doctrine it presupposes and of which it is the liturgical expression. Moreover, this is not surprising: Satan sees in the Mother of God she who in Her Son has crushed the head of the Ancient Serpent, she who in the course of History has defeated the assaults of Hell against the Church and who at the end of time will achieve the final victory over the Antichrist and Satan.

The Most Holy Trinity is pleased to share the work of Redemption with Our Lady, to Whom it has granted privileges that no creature has ever even been able to conceive of, the first of which is having preserved Her from original sin and having preserved her Virginity intact before, during, and after the birth of the Savior. In Mary, the New Eve, Satan sees the creature who triumphs over him, making reparation for the temptation and fall of Eve: this is why She is Co-Redemptrix, in union with Christ the New Adam.

Filial devotion to the Blessed Mother is very difficult to eradicate among the Christian people: even after the Protestant pseudo-reform and after the Anglican schism, devotion to the Virgin survived, to the point of requiring particular efforts to erase it: it is difficult to rip out love for the heavenly Mother from the hearts of the simple when it is so spontaneous, natural, and comforting. I think of the cases of heretics who returned to the womb of the Church thanks to devotion to Mary Most Holy, even if only because of one Hail Mary that their mother had taught them to say as little children. And this devotion is simple, humble, sweet, confident, and most pure; it does not decrease in those who are ignorant of the lofty peaks of theological doctrine, because it sees us as children and Her as Mother, beyond everything else, recognizing Her as the Savioress [Salvatrice], the Merciful One, the Advocate, to whom we always have recourse, despite all of our faults, even when it frightens us to raise our gaze towards Her Divine Son whom we have offended. “Behold Your Mother” (Jn 19:26-27).

This is why Satan hates “the Lady,” as he calls Her during exorcisms: he knows all too well that the power of Jesus Christ not only is not in the least obscured by His Mother but rather it is exalted by Her, because while Satan’s pride has sunk Him into Hell, Her humility has exalted Her above all creatures, allowing Her to carry in Her womb the Son of God whose Incarnation, in which he assumed a human body, Lucifer could not tolerate.

The decline of Marian devotion after the Council is only the latest expression, and I would say the most aberrant and scandalous, of the aversion of Satan towards the Queen of Heaven. It is one of the signs that that assembly did not come from God, just as those who dare even to question the titles and merits of the Most Holy Virgin do not come from God. On the other hand, what son would allow his own mother to be put down in order to please his father’s enemies? And how much more serious is this abject complicity with heretics and pagans when the honor of the Mother of God and our Mother is at stake? The Beloved of the Trinity, She has been chosen by God the Father as His Daughter, by God the Son as His Mother, and by God the Holy Spirit as His Spouse.

I believe that the gift of my “conversion” – of my becoming aware of the conciliar deception and the present apostasy – became possible thanks to my constant devotion towards the Blessed Mother, which I have never ceased to have. I carry the vivid memory of the recitation of the Holy Rosary ever since I was a child, when during the Allied bombardment – in April 1944 – my mother carried me into the air-raid shelter under our house in Varese and held me close to her as she invoked the protection of the Madonna, whose image was illuminated by a small lamp. The blessed “Crown” of Our Lady [the Rosary] has always animated my prayer.

It will be the Holy Virgin, with Her heel, who will crush the infernal idols that infest and profane the Church of Her Son; She is the one who will restore the regal Crown to Her Son, ousted by His own Ministers; She is the one who supports and protects the Good in this hour of darkness; She is the one who implores the graces of conversion and repentance for sinners.

Quote:Abp. Viganò: I agree with you on the fact that it is at least difficult to maintain that the Mystical Body can raise up liturgical prayer – which is an official, solemn, and public action – to Her Head  with a double voice: this two-fold nature can signify duplicity and is repugnant to the simplicity and linearity of Catholic Truth, just as it is repugnant to God, whose Word is Eternal and is the Second Person of the Most Holy Trinity. Christ cannot address the Father with a perfect voice – which the Innovators call the “Extraordinary Form” – and at the same time with an imperfect voice, winking at the enemies of God, in an “Ordinary Form.”

On the other hand, the same infelicitous expression “Ordinary Form” betrays the awareness of an “ordinariness” that in common language indicates something that is not special, something taken for granted, of little value, or of a low level: to say that a person is “ordinary” certainly does not sound like a compliment. I believe therefore that this situation must be accepted and tolerated as a transitory phase, in which certainly the traditional Liturgy has a way to return and spread itself, doing much good to souls, in view of a necessary return to the One Catholic Rite and to the indispensable abolition of its conciliar version. Let us not forget that in the Liturgy the Church addresses herself to the Majesty of God, not to men; the baptized, living members of the Church, unite together in liturgical prayer by means of the Sacred Ministers, who are “pontiffs” between them and the Most Holy Trinity. To make the liturgy into a sort of anthropocentric event is most alien to the Catholic spirit.

My reference to the Synod of Pistoia is due to the significant re-proposal of the errors condemned by the Bull Auctorem Fidei in the conciliar texts and even more so in the so-called “magisterium” of the post-council. I say significant because, just as in God the Truth is co-essential, so also lies and errors are the mark of Satan, who repeats his cry of rebellion down the centuries, always attacking the Truth that he hates with an inextinguishable hatred. From Arius to Loisy, from Luther to Fr. Martin, S.J.LGBTQ, the one who inspires it is always the same. For this reason the Church always condemns error and always affirms the same Truth, for this reason the heretics always re-propose the same errors. There is nothing new with respect to the infidelity of the people of Israel with the golden calf or the abomination of Assisi, the Pachamama, and Astana.

Quote:Abp. Viganò: The Bishops and priests who love Our Lord know perfectly well that there is an incurable inconsistency between the conciliar doctrine and the revealed Faith. And the mercenaries, mitered or not, who propagate error and make themselves promoters of the revolution also know it perfectly well. But while the mercenaries truly intend to change the Church in order to transform it into a sort of NGO imbued with Masonic principles, the good Pastors do not resign themselves to believing that so many failures represent, not the necessary consequence of precise errors insinuated by Vatican II, but almost an accident along the way that sooner or later will be corrected in some way. This philosophical and psychological error, even before being a theological one, leads them to hold together the matrix of the present crisis along with fidelity to the immutable Magisterium of the Church, in a titanic operation that is destined for failure because it is precisely futile and unnatural.

Allow me to make a comparison. If the doctor finds the symptoms of a specific disease, his diagnosis identifies the pathology and adopts a treatment aimed at eliminating the cause of the symptoms, not merely removing the symptoms; and least of all would he be able to cure the symptoms while refusing to connect them to the disease, because to do so would give temporary relief to his patient but would lead to his death. The same thing happens in public affairs: if a ruler finds an increase in crime due to uncontrolled immigration, he can certainly arrest the criminals, but he will not get any results if he does not stop illegal immigration. Now, if this is obvious in matters of daily life, why should it not apply further in matters that are much more grave, like those that concern the adoration due to the Majesty of God, the honor of the Church, and the salvation of souls?

I think that my Brothers ought to have the humility to recognize the deception into which they have fallen; to identify the doctrinal, moral and liturgical cause at the origin of the crisis; to turn back from the easy path that they have erroneously undertaken, in order to then resume the narrow and bristly path that they have abandoned and which over the centuries has proven to be the only viable path: the way of the Cross, of self-sacrifice, and of heroic testimony to the Truth, that is, to Jesus Christ. When this happens, the attacks of the Devil and his servants against the Church will multiply, as has always happened – “If they have persecuted me, they will persecute you also” (Jn 15:18-27) – but they shall gain Heaven and the palm of victory. Conversely, if they believe they can come to terms with the world and its prince, they will have to answer to God for the souls entrusted to them, and for their own souls as well.

This complacency towards the mentality of the age betrays perhaps a lack of courage and a certain timidity, the exact opposite of what a Catholic, and even more so a minister of God, is meant to be: “The kingdom of heaven suffers violence, and the violent conquer it” (Mt 11:12).

Quote:Pius was born at Bosco, a town in Lombardy, though his parents were the Ghisleri, a noble family at Bologna. He entered the Order of the Friars Preachers, when he was fourteen years of age. He was remarkable for his patience, deep humility, great mortifications, love of prayer and religious discipline, and most ardent zeal for God’s honor. He applied himself to the study of Philosophy and Theology, and with so much success, that, for many years, he taught them in a manner that gained him universal praise. He preached the word of God in many places, and produced much fruit. For a long period, he held with dauntless courage the office of Inquisitor; and, at the risk of his life, preserved many cities from the then prevalent heresy.

Paul the Fourth, who esteemed and loved him on account of his great virtues, made him bishop of Nepi and Sutri, and, two years later, numbered him among the Cardinal Priests of the Roman Church. Having been translated by Pius the Fourth to the Church of Mendovi, in Piedmont, and finding that many abuses had crept in, he made a visitation of the whole diocese. Having put all things in order, he returned to Rome, where he was intrusted with matters of the gravest importance; all of which he transacted with an apostolic impartiality and firmness. At the death of Pius the Fourth, he was, contrary to everyone’s expectations, chosen Pope. With the exception of his outward garb, he changed nothing of his manner of life. The following are the virtues in which he excelled: unremitting zeal for the propagation of the Faith, untiring efforts for the restoration of Ecclesiastical discipline, assiduous vigilance in extirpating error, unfailing charity in relieving the necessities of the poor, and invincible courage in vindicating the rights of the Apostolic See.

A powerful fleet having been equipped, at Lepanto, against Selimus, the emperor of the Turks, who was flushed with the many victories he had gained—the Pontiff won the battle, not so much by arms as by prayers. He, by a divine revelation, knew of the victory the moment it was won, and announced it to his household. Whilst engaged in preparing a new expedition against the Turks, he fell dangerously ill. He suffered the most excruciating pains with exceeding great patience. When his last hour approached, he received the Sacraments, according to the Christian practice, and most calmly breathed forth his soul into God’s hands in the year 1572, and in the sixty-eighth year of his age, after a pontificate of six years, three months, and twenty-four days. His body is honored by the devout veneration of the Faithful; it lies in the Church of Saint Mary Major. Through his intercession, many miracles have been wrought by God; which being authentically proved, he was canonized by Pope Clement the Eleventh.

The Angelus - March 1979