Pope Francis, a gnostic reformism

FROM WOJTYLIAN UNANIMISM TO FIDUCIA SUPPLICANS

“WE are more important to God than all the sins we can commit because He is father, He is mother, He is pure love, He has blessed us forever. And He will never stop blessing us.”

These were Pope Francis’ words during his catechesis on December 2, 2020. How could the Successor of Peter, without the slightest protest from anyone, utter such words that deny the possible damnation of the souls of poor sinners whom God ceases to bless when He sends them to eternal fire? On the part of the Holy Father, this constitutes a denial of Hell, which Our Lady foresaw so anxiously that She showed it to three children during Her apparition on July 13, 1917 at Fatima, as we recalled in our article “Our Mediatrix, Daughter of Abraham”.

Pope Francis claims that he is basing himself on Holy Scripture: “It is God Who blesses. In the first pages of the Bible, there is a continual repetition of blessings.” God certainly blesses! But in those very first pages of the Bible, that is, in the Book of Genesis, He also ceases to bless, and on many dramatic occasions. He curses the Serpent, the Tempter of our first parents, and told him that “the Woman will crush his head”. He curses Adam and Eve for their wilful disobedience. He even curses the earth, so that man can only find sustenance in suffering and toil (Gn 3:14-19). Further on, He curses Sodom and Gomorrah, destroying these cities of depravity with fire and brimstone (Gn 19:1-28).

Cardinal Fernandez bases himself on this adulterated catechesis of the Holy Father, to which he refers explicitly in the Declaration Fiducia Supplicans On the Pastoral Meaning of Blessings published on December 18, 2023, to concede this incredible favour to the most scandalous public sinners: “There appears the possibility of blessings for couples in irregular situations and for couples of the same sex (…). These forms of blessing express a supplication that God may grant those aids that come from the impulses of His Spirit – (...) so that human relationships may mature and grow in fidelity to the Gospel, that they may be freed from their imperfections and frailties, and that they may express themselves in the ever-increasing dimension of the divine love.”

For us, a small flock in the midst of the Church, who wishes to remain faithful to the Law of the Gospel, it is urgent to pray, to beseech, to sacrifice ourselves, to make reparation. Our Lady of Fatima is so earnestly exhorting us to do this today so that God our Father, horribly outraged by these words worthy of a Pharisee, will let the fire of His holy wrath shoot forth from His flaming sword and will not reserve for the Holy City of the Vatican the terrible fate that befell Sodom and Gomorrah. We, however, must also denounce these words and clearly show that they are the logical and predictable result of the reform that was forcibly carried out on the Church during the Second Vatican Council. Pope Francis’ pastoral outlook is in perfect continuity with this conciliar reform.

AFTER SIXTY YEARS OF CORRUPTION OF THE FAITH.

Our Founder, Father de Nantes, clearly understood and explained how the Fathers of the Second Vatican Council, when drafting the constitution Dei Verbum, had distorted the traditional doctrine on Divine Revelation. They exalted Scripture in an amazing way and presented what Churchmen were currently uttering as the “Word of God” as though the living and acting Christ was really and actually present. It was therefore emancipated from ecclesiastical tradition. What was the aim of this reform? To be freed from the dogma of faith in the name of the ‘vital experience’ of today’s Christians.

Every member of the faithful was reputed to be able to understand and interpret the Scriptures through insights given to him directly and personally by the Spirit, without any further need for the mediation of the teaching power of the Hierarchy. Tradition was thus replaced by a so-called ‘living Tradition’, which consists in ‘listening’ to the ‘Word of God’ revealed in the depths of each individual’s conscience. Our father explained that this is “the most absolute ‘immanentism’. What passes from generation to generation is no longer the truth of a clear doctrine, the teaching of Jesus Christ to His Apostles, the safekeeping of which the Magisterium is responsible. It is a life, a mystery, a Christian self-awareness. They are divine experiences of which the hierarchy has only to be the recipient and the witness. On condition that it perform well that office of representation of the divinised masses, with the help of Scripture. ‘Love, and believe what you will’, taught Father de Lubac.”●

The bad fruits of such a pastoral reform in the presentation of the dogma of faith were not long in coming. The Church’s traditional teaching power was undermined in favour of a ‘living Gospel’, a Revelation of Christ adapted to the world of the present time, resulting in an immense and scandalous confusion of language, the substitution of a hundred individual opinions for the unique Creed, the crumbling of the Faith. In the conciliar Church, since the proclamation of religious freedom, everyone has ‘his own particular religion’, his own personal gnosis, a mixture of true and false, according to what he has understood and accepted from both new teachings and Tradition. Hence this irreparable alteration of the purity, the Truth of the Faith revealed by Our Lord Jesus Christ, entrusted as a deposit to His Apostles and brought down to us at the end of a faithful, continuous and even worshipful transmission by all their successors, right up to the Second Vatican Council.

In fact, Paul VI and John Paul II, thus unencumbered by the Dogma of the Faith, developed their innovatory theses. Father de Nantes canonically accused them of this, without ever receiving either denial or sanction. These new teachings have replaced and corrupted traditional Catholic doctrine, and thus altered the whole of Religion to such an extent that the Light of Divine Truth seems on the verge of being quenched today before our very eyes under the pontificate of Pope Francis. He received his entire ecclesiastical training in this ‘reformed’ Church. It is clear that his thinking is imbued with the venom of Dei Verbum; certainly he is constantly speaking of ‘the Gospel’, but this is in order to listen to the People to find out “what the Spirit is saying to the Church today.” The Pope is also steeped in the doctrines of Paul VI and John Paul II, to whom he constantly refers, as we shall see.

‘PRINCIPLE AND FOUNDATION’: 
TO ACHIEVE UNIVERSAL BROTHERHOOD

After his election, Pope Francis’ preaching appeared to be a return to the Love of our God, after fifty years of ‘cult of man’. “Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realise that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure. We need to return to the true basis of brotherhood.”●

What is this “true basis of brotherhood”?

“The history of faith has been from the beginning a history of brotherhood, albeit not without conflict. God calls Abraham to go forth from his land and promises to make of him a great nation, a great people on whom the divine blessing rests (cf. Gn 12:1-3). As salvation history progresses, it becomes evident that God wants to make everyone share as brothers and sisters in that one blessing, which attains its fullness in Jesus, so that all may be one.”●

This last sentence is terribly ambiguous.

The Holy Father continues: “The boundless love of our Father also comes to us, in Jesus, through our brothers and sisters. Faith teaches us to see that every man and woman represents a blessing for me, that the light of God’s face shines on me through the faces of my brothers and sisters.”●

By specifying “in every man and woman”, we understand that Pope Francis is not limiting his discourse to the boundaries of the Church and her children. He is referring to the whole human race, seen as a single family headed by the same Father. So are all men children of God from birth? That is not what we read in the Gospel: “The Word gave the power to become children of God, to those who believe in His Name.” (Jn 1:12)

If, however, all men are, by birth alone, children of the eternal Father, then the work of Christ is in vain, faith in Him adds nothing: Redemption, the Church, Baptism – our whole religion is destroyed.

To affirm that “all men are brothers, because they have God for their Father” is to profess ‘the personal heresy of Paul VI’ that our Father reproached him for in his first Book of Accusation. This slogan flourished among the Council Fathers who found in it the justification for their adulterous love affairs, i.e., for an unprecedented dialogue with all religions (cf. Nostra Ætate Art. 5) and even with the World, which, nevertheless, is under Satan’s empire (cf. Gaudium et spes). Now, this slogan, which the conciliar Church imparts as a teaching, is nothing less than the negation of the dogma of original sin.

God, as the only Father common to all, certainly created mankind with the intention that Adam and Eve and their descendants would belong to the same family that would remain, throughout the generations, in this marvellous earthly paradise. “Adam and Eve, the first parents of the whole human lineage,” our Father wrote, “were created ‘holy and happy’ by God. Placed by Him in a paradise of delights, they were preternaturally privileged not to know concupiscence, sickness or death. The most precious gift that God gave them, however, was sanctifying grace, enabling them to live in communion with Him. Thus Adam was “son of God” (Lk 3:38), created image of the eternal Word, God’s lieutenant in the universe, head of the whole human race. He only had to be faithful to God’s love for all his privileges to be passed to his descendants.”●

Our first parents, however, by their sin, disobedience and rebellion, both rejected this divine Fatherhood and irreparably shattered the unity of the human family, because hatred of God leads to hatred of neighbour. “Saint Paul, first of all, and the Church’s Magisterium following his lead, make it our duty to regard the third chapter of Genesis as an inspired historical account of capital dogmatic importance. It teaches us about Eve’s temptation by the Devil: ‘You shall be as gods’, her fall and, through her, that of Adam. Both of them fell into the same proud disobedience, infinitely injurious to their most good Father, which drew down upon them His just Wrath. They lost everything: supernatural Life and the privileges they enjoyed. Expelled from the earthly Paradise, they fell into the slavery of the Devil; doomed to ignorance, concupiscence, sickness and death, they would live in a hostile nature, in a perpetual struggle (Rm 7:15).

“Adam, the Head of the human race [and no longer of the human ‘family’], the head of this great body, would pass on his sin and his defects to all his descendants. From then on, Adam’s sons would be born in sin, marked by the original rebellion and injustice that, according to the Council of Trent, had become ‘proper to each one’. ‘Just as through one man sin entered the world, and through sin, death, and thus death came to all men because all men sinned.’ (Rm 5:12).”●

God drove Adam and Eve from Paradise, but promised them a Saviour. And the Messiah, Jesus Christ, Son of God made man came in fulfilment of this promise. He restored fraternal unity, founded on faith in His mystery of reconciling men with God through His Cross. Yet He came to earth with the sword of His Truth and His Holiness, which is the revelation of hearts, separating those who reject Him, for their damnation, from those who believe in Him, for their return into the divine Family, called to be One in Love.

In the Roman Church, united by the Holy Spirit poured into their hearts, Catholics rediscover the ancient brotherhood that our first parents had lost through their own fault. By consuming the most precious Body, Blood, Soul and Divinity of Jesus Christ, they are called to become one Mystical Body, a Kingdom that must conquer the whole earth.

WHAT IS GOD’S DREAM? THE MASDU!

What is most serious is that Pope Francis is perfectly aware of this truth arising from the dogma of original sin, having taught it in a homily on December 31, 2014. “God is the Father of all those who come into the world.” He, however, added: “We were children, but we became slaves, following the voice of the Evil One. No one else delivers us from that effective slavery except Jesus, Who assumed our flesh from the Virgin Mary and died on the Cross to free us from the slavery of sin and to restore us to our forfeit filial condition.”

This is Catholic, on condition that it is made clear that Jesus freed all men from sin by right, but that each of us still has to acquire this Redemption in fact, through the obedience of the Faith, through baptismal grace, through the mediation of the Church and the Immaculate Heart of Mary. The imprecise ‘we’ used by the Holy Father obscures this crucial distinction.

In fact, for Pope Francis, the whole of humanity is one big family, benevolently considered by God, Who wants all its members to love one another. That is why he relentlessly strives to establish relationships of brotherly love between all human beings, in a totally unrealistic way. In so doing, he is pursuing Paul VI’s great project: the Masdu, the Movement for the Spiritual Animation of Universal Democracy. He sees it as God’s Will, a ‘dream’ of God Who, in His Love for all men – a ‘Love’ that is unconditional, blind and without preference – would be more interested in communion and brotherhood between all men, as well as their freedom of conscience, than in their union in Faith with His Son Jesus Christ. This led him, on February 4, 2019, to sign the Document on Human Fraternity with the Grand Iman of Al-Azhar, Ahmad Al-Tayeb. It is an act of apostasy in which the Vicar of Christ co-signed with a Muslim this statement:

“God has created all human beings equal in rights, duties and dignity, and has called them to live together as brothers.”

The Pope committed a further act of apostasy on October 3, 2020 with the publication of the encyclical Fratelli tutti, a new gospel addressed to the whole of humanity, announcing that “we need only have a pure and simple desire to be a people, a community, constant and tireless in the effort to include, integrate and lift up the fallen.” (Art. 77)

Without Jesus Christ?

In the 271^st article of this encyclical (which counts 287), Pope Francis began to speak about “religions at the service of fraternity in our world.” He wrote:

“As believers, we are convinced that, without an openness to the Father of all, there will be no solid and stable reasons for an appeal to fraternity.” (Art. 272) And if “others drink from other sources, for us the wellspring of human dignity and fraternity is in the Gospel of Jesus Christ. From it, there arises, ‘for Christian thought and for the action of the Church, the primacy given to relationship, to the encounter with the sacred mystery of the other, to universal communion with the entire human family, as a vocation of all.’ ” (Art. 277)

This ‘Gospel’, the source of “human dignity”, of the “primacy given to the encounter with the sacred mystery of the other” and to “universal communion with the entire of humanity” to which Pope Francis refers, is not the Gospel of Jesus Christ, but the ‘Gospel’ according to John Paul II.

THE GNOSTIC GOSPEL OF POPE FRANCIS

“The fundamental message [of the Gospel is]: the personal love of God Who became man, Who gave Himself up for us, Who is living and Who offers us His salvation and His friendship.” (Evangelii Gaudium Art. 128)

This is the ‘kerygma’ that Pope Francis uses to summarise the entire revelation of the New Testament. Further on he writes: “To believe in a Father Who loves all men and women with an infinite love means realising that ‘He thereby confers upon them an infinite dignity’ [John Paul II, message to a group of disabled people in Osnabrück, November 16, 1980].”

Article 178 of Evangelii Gaudium is crucial. It demonstrates Pope Francis’ adherence to the Gnosis of John Paul II. As he himself admitted, looking back on the period in the 1990s – when he was Auxiliary Bishop of Buenos Aires – during which John Paul II published a large number of encyclicals: “I have simply always felt profoundly in agreement with what the Pope said during those years.”●

He continues: “To believe that the Son of God assumed our human flesh means that each human person has been taken up into the very heart of God. To believe that Jesus shed His blood for us removes any doubt about the boundless love which ennobles each human being.” (Evangelii Gaudium Art. 178)

Pope Francis adopts the diabolically ingenious statement inserted by Archbishop Wojtyla in the Constitution Gaudium et Spes, in order to justify the ‘cult of man’ of our modern society: “By His Incarnation, the Son of God has united Himself in some fashion with every man.” (GS 22:2) Once he became Pope, he never stopped repeating and developing this personal theory, which is clearly heretical and the basis of his gnosis. “Each one is included in the mystery of the Redemption, and with each one Christ has united Himself forever through this mystery.” (Redemptor Hominis, Art. 13)

Our Father denounced this heresy, in particular in his Second Book of Accusations against John Paul II brought to Rome on May 13, 1983 and in his Third Book of Accusations against the Author of the so-called Catechism of the Catholic Church. He masterfully refuted it in his book Vatican II Auto-da-fe. “If ‘all men were by the very fact of the Incarnation of the Son of God united in some fashion in their humanity with His, and thus physically raised to sharing His dignity of Son of God and His destiny,’ the problem of salvation is settled. There is no longer Hell, Purgatory, morality, no longer anything. There is even no longer any need of Redemption by the Cross of Jesus, or of reparation by our penance and poor merits. In the past, our entire mystical life was based on our moral union with Christ-God: moral union means the union of wills! From now on we belong to Christ like Siamese twins, undetachable from Him, whatever our morality may be.”●

Pope Francis is not to be outdone, when he states that “to believe that the Holy Spirit is at work in everyone means realising that He seeks to penetrate every human situation and all social bonds: ‘The Holy Spirit can be said to possess an infinite creativity, proper to the divine mind, which knows how to loosen the knots of human affairs, even the most complex and inscrutable.’ [John Paul II, catechesis of April 24, 1991] Evangelisation is meant to cooperate with this liberating work of the Spirit.” (Evangelii Gaudium Art. 178)

Pope Francis is therefore in line with Article 22 of Gaudium et Spes and the Wojtylian encyclicals: the Holy Spirit, given to all in virtue of the Redemption won for all through Christ, works throughout the world, far beyond the borders of the Church, to liberate men, to unite them and to make them more fraternal. Our Father explains this very well. “We at last become acquainted, thanks to the Council, with a new Spirit who is totally emancipated from religions or convictions, a friend of Man, who lives in everyone, guarantying them the same gifts and privileges that had to be won in the past through faith and the Cross. And above all this new Spirit does not quibble with them about their opinions. Thus the Council would not end without proclaiming a solemn reconciliation and agreement between the Church and the world under the wings of this Spirit about whom no one knows neither from whence he came nor whither he is going! We know at least that he does not come from either the Father or the Son, and that he does not lead the world to Them, no! He is, rather, the Spirit of the Prince of this world, who is intent on bringing about the ruin of the Church with the aim of constructing the Temple of Satan.”● 

GOD AT THE SERVICE OF MAN.

Pope Francis concludes: “The very mystery of the Trinity reminds us that we have been created in the image of that divine communion, and so we cannot achieve fulfilment or salvation purely by our own efforts. From the heart of the Gospel we see the profound connection between evangelisation and human advancement, which must necessarily find expression and develop in every work of evangelisation. Accepting the first proclamation, which invites us to receive God’s love and to love Him in return with the very love which is His gift, brings forth in our lives and actions a primary and fundamental response: to desire, seek and protect the good of others.” (Evangelii Gaudium Art. 178)

This Gospel is the ‘good of others’, ‘human advancement’ and not the salvation of souls to lead them to Heaven. Thus, the moral of Pope Francis’ gnostic Gospel is, as it was for John Paul II, fraternal, humanitarian dedication, and charitable social action. It consists in doing good to mankind from a horizontal, earthly perspective, with the aim of finally achieving this civilisation of love, the true happiness that God wants for His creature and towards which He asks us to work. This fallacy of a union of all men with God, which is a ‘supernaturalising of the natural’, leads to a complete ‘naturalising of the supernatural.’

We need to assess the gravity of this heresy, which substitutes the dignity of man for God’s Sanctity of Justice. If the Love of God for mankind bears witness to their “infinite dignity”, if “each human person has been taken up into the very Heart of God” by the sole fact of the Incarnation, how could He condemn, chastise and damn His rebellious creatures? In this gnostic ‘system’, there are not, nor can there be, souls who are in revolt against their Creator, subject to Satan and eternally damned. All men are considered to be more or less ‘close’ to God, supposedly all ‘on the way’ to Him, waiting only to know Him so that their secret aspirations can be fulfilled. Our religion would therefore be reduced to “an indistinct, unconditional and unlimited Love, as Love in God is assumed to be, and the offer of a joy in Jesus Christ that is promised, as soon as it is accepted, without having to make any effort. It is a real and perpetual beatitude based on the certainty of a universal resurrection.”● This is precisely the title of Francis’ encyclical delineating the programme for his pontificate: The Joy of the Gospel, Evangelii Gaudium.

From ‘Wojtylian gnosis’, rather than from German dialectics and the obsession with human freedom, Pope Francis has retained both the illusion of God’s unconditional, infinite, almost servile love for all men, whatever the state of their souls, or their ‘salvation’ acquired through the ‘redemptive incarnation’ of Jesus Christ. Our Father denounced this as ‘Wojtylian unanimism’.

To appreciate the extent to which this is a counterfeit of the Gospel, of the true Gospel, we need to go back to our Father’s teaching.

EVERY MAN IS THUS WORTHY OF BEING ‘BLESSED.’

This gnostic unanimism is Fiducia Supplicans’ theological ‘basis’. The blessings of immoral couples “express a supplication to God that God may grant those aids that come from the impulses of His Spirit so that human relationships may mature and grow in fidelity to the Gospel, that they may be freed from their imperfections and frailties, and that they may express themselves in the ever-increasing dimension of the divine love.” (Art. 31)

The Holy Spirit is therefore asked, by the priest, to distribute His gifts so that this couple – whose conduct is reprobated by God in Sacred Scripture, by Saint Paul and the whole Tradition of the Church without the slightest possible equivocation – can love each other in a more evangelical way. “May their relationship express themselves in the ever-increasing dimension of the divine love.” This “divine love” is boundless, it is the mysterious ‘communion,’ of which Pope Francis speaks, following in the footsteps of John Paul II. The Holy Spirit is supposed to be the author and animator of this ‘communion’ in order to create “a unity which is never uniformity but a multifaceted and inviting harmony.” (Evangelii Gaudium Art. 117) That is the way it is, these people love each other! It is indeed what God wants! So we ask the ‘Spirit’ to make them love each other better! Moreover, Pope Francis said it himself: “I don’t bless a ‘homosexual marriage,’ I bless two people who love each other.”●

The simple request from these couples for a blessing “is a seed of the Holy Spirit that must be nurtured, not hindered”! It is really this ‘Spirit’ that acts in everyone, in a way that is, to say the least, surprising, and thus “every brother and every sister will be able to feel that, in the Church, they are always pilgrims, always beggars, always loved, and, despite everything, always blessed.” Unanimism is carried to its extreme here: all men, whatever their beliefs and moral life, will learn from the Church that they are all, always loved by God, and ‘despite everything’, all their outrages and blasphemies, always blessed!

Thus, we hold the perversion of the Faith brought about by John Paul II to be the remote but fundamental cause of Pope Francis’ latitudinarian, quietist pastoral practice.

‘LOW-COST’ MERCY.

Mercy has been Pope Francis’ watchword since the beginning of his pontificate. He is inexhaustible when he speaks of divine forgiveness, of the indulgence of the Holy Trinity for the poor human race. He even frequently recommends the Sacrament of Penance, going so far as to receive it himself in public. For a soul feeling sinful, or even suffering from scruples, this preaching is consoling and moving.

In the declaration Fiducia Supplicans, however, it is precisely this merciful love that is invoked to justify the blessing of couples in mortal sin: this conception of Mercy is therefore specious.

If indeed divine love does endow everyone with ‘infinite dignity’, if we have all ‘been taken up into the very Heart of God’ because of the Incarnation, as Pope Francis professes, what should be made of the vices that ravage our world?

He answers: “God forgets everything. How so? Yes, He forgets all our sins, he does not remember them. That is why He has no memory. God forgives everything because He forgets our sins. We only have to draw near to the Lord [to ask for a blessing?] and He forgives us everything.”●

It is too easy. It is an insult to our God, by omitting His Sanctity of Justice. Our Father came up against this same deception in John Paul II’s encyclical Veritatis Splendor, published in 1993:

“Denouncing this very grave error, which is the final stage of the quietist heresy, is difficult because it consists in proving an omission. But, as everyone knows, a negative fact cannot be proved. In this encyclical “we can draw up a list of the Divine Names or Divine Perfections which the Author ignores or despises, and attest to their existence in Sacred Scripture – on every page! –, in the Councils, the Popes and Doctors of the Church, the writings and lives of the saints. Nevertheless, I have not found in this alleged exposition of fundamental Catholic Morality, one word, one adjective, one adverb that even remotely recalls the Justice of God, Sovereign Legislator and Judge of the living and the dead. There is never any mention of His constant wrath towards the wicked – what is more, there are no wicked! – nor of God’s chastisements against His People to make them return to Him, nor of the countless maledictions against the pagan nations in the prophetic Books. The encyclical ignores and the Pope forgets all that.”● 

This criticism extends to all of Pope Francis’ works. Moreover, he has admitted to learning what Mercy is from John Paul II.● In the current state of the Church, he can even go further than his predecessor by explicitly denying God’s Sanctity of Justice: “In mercy, we find proof of how God loves us. He gives His entire self, always, freely, asking nothing in return.” (Misericordiæ Vultus, Art. 14)

And also: “For this reason, none of us has the right to make forgiveness conditional. Mercy is always a gratuitous act of our heavenly Father, an unconditional and unmerited act of love.” (Misericordia et Misera Art. 2)

And, worst of all: “The mercy of God is His responsibility towards us. He feels responsible; that is, He desires our wellbeing and He wants to see us happy, full of joy, and peaceful.” (Misericordiæ Vultus, Art. 9) This ‘responsibility’ of the thrice Holy God towards His creatures (!) echoes the encyclical Dives in Misericordia, in which John Paul II maintained that our heavenly Father, in order to remain faithful to Himself, had to show mercy to man out of respect for his dignity! Whereas Sister Lucy, after her vision of the great chastisement that was to shake the earth, reminded us that “yes, God is patient, He waits, God is good, He forgives, God is Love, He loves us! But He wants, demands and requires our correspondence, our submission, our faithfulness! God is the Lord, and I am His humble servant.”●

THE PRICE TO BE PAID.

“Jesus Christ is the face of the Father’s mercy,” Pope Francis writes. This is true. But this mercy is well and truly conditional. In order to dispense it to mankind, our Saviour had to make reparation by His infinite sufferings for the outrage of our sins against the Holiness of His Father. He, the Son of God, the Spotless Lamb, assumed in the eyes of His Father all the opprobrium of our sins, as if He had committed them Himself, to pay for them the price in our stead. This is the mystery of His agony in Gethsemane, which He revealed to His confidante, Saint Margaret Mary:

“This is where I suffered more than in all the rest of My Passion, seeing Myself wholly abandoned by both Heaven and earth, laden with all the sins of men. I appeared before the Sanctity of God, Who, without regard for My innocence, crushed Me in His fury, making Me drink the chalice that contained all the gall and bitterness of His righteous indignation, and as though He had forgotten the name of Father, to sacrifice Me to His just wrath. There is no creature who can understand the greatness of the torments that I suffered then. It is this same pain that the criminal soul feels when, being presented before the tribunal of divine Sanctity which weighs down on him, crumples and oppresses him and chasten him in His just rigour.”●

We need to understand that God our Father abhors our sins; we need to truly regret them and convert. This is precisely what Pope Francis does not want to preach; it is even what he denies, thus scorning Our Lord, in the name of the ‘dignity’ of man! In all truth, the Church cannot ‘bless couples in irregular situations and couples of the same sex.’ Her charity towards such souls, who are marching into Hell, must urge them to convert, to tear themselves away from their vices as a matter of urgency, before God Our Lord, outraged by their rebellion against the order He has established, condemns them to eternal Hell. And if they convert, then, yes, our Father in Heaven is waiting for them like the prodigal son, ready to forgive them everything, and to bless them.

The other, more mysterious condition for the gift of Mercy was evoked by Saint Paul: “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of His Body, that is, the Church.” (Col 1:24) Souls must unite themselves to the Passion of Jesus in order to receive its fruits, and this can be done through the communion of saints, as Our Lady of Fatima taught the three little shepherds: “Many souls go to Hell because there is no one to sacrifice or pray for them.” (August 19, 1917)

This is true charity towards sinners: praying and sacrificing oneself for them, not ‘blessing’ them, flattering their pride, hardening their hearts and letting them continue on their way to perdition! Pope Francis’ ‘mercy’ is the antithesis, the infernal substitute for the Merciful plan of the Holy Hearts of Jesus and Mary revealed at Fatima. It is true that our God offers His forgiveness generously, but only on condition that we humbly ask Him for it by confessing our sins to a priest, by feeling sincere contrition and firmly resolving to sin no more. He is even prepared to forgive our apostate generation its infamies, provided that souls embrace the reparatory devotion to the Immaculate Heart of His most Blessed Mother. In so doing, they will not only work for their own salvation, but also console Her Heart and save the countless sinners who are on the road to Hell because no one prays and sacrifices for them, abandoned, in the name of their freedom and dignity, by their own families, priests, bishops and the Holy Father. For Francis is pursuing another plan of mercy that he wants to be more pastoral.

POPE FRANCIS’ PASTORAL REFORM

Pope Francis’ thought is difficult to pin down, because he is not a man of doctrine. Not that he is against all forms of doctrine, and not that he himself does not have any. But, he used to have, and perhaps still has, a real pastoral concern for the good of souls, and for their access to Jesus, to His Grace, to the beauty of the Gospel. Nevertheless, he always acts in a conciliar context, that is, free from the Church’s bimillenary Tradition and discipline. No doubt his personal practice in the direction of souls, particularly in the confessional and in the exercise of his ministry, led him to opt for a generous, broad and daring pastoral approach. His aim is to relieve souls, without their being hindered by disciplinary, dogmatic or moral prescriptions ‘from another age’.

Pope Francis’ ideas on ‘pastoral practice’ are precise, as is his firm determination to implement them. He announced them in the first chapter of his apostolic exhortation Evangelii Gaudium (EG), published on November 24, 2013. It was the programme of his pontificate.

Pope Francis refers to the “permanent reformation of the Church” initiated by the Second Vatican Council, to exhort the faithful to “advance along the path of a pastoral and missionary conversion which cannot leave things as they presently are.” (Evangelii Gaudium Art. 25). The goal is to “transform everything” (!) so that “the Church’s structures can be suitably channelled for the evangelisation of today’s world rather than for her self-preservation” (Evangelii Gaudium Art. 27.)

These high-flown words: ‘mission’ and ‘evangelisation’, which are constantly repeated in the vocabulary of the conciliar Church, are difficult to define precisely. In any case, the term ‘Mission’ should not be understood in its traditional sense, as practised by Saints Francis Xavier and Charles de Foucauld, for example. No, the missionary conversion to which we are all invited is, to put it plainly, “to know how to present the Gospel with sufficient tact and appeal to make it acceptable and desirable for modern Man! So there is no question of imposing the Gospel, of reminding people of the obligation to accept it under threat of damnation and the same goes for baptism, faith in the dogmas and the practice of Christ’s Moral teaching!”, as our Father explained as regards Pope Paul VI’s apostolic exhortation Evangelii nuntiandi (1975), which remains The great reference for Pope Francis.

Moreover, we must not forget John Paul II’s ‘secret’, namely that Christ, by His Incarnation, united Himself to every human being, thus revealing to each person his dignity. As a result, “the missionary activity has but one purpose: to serve man by revealing to him the love of God (for him) made manifest in Jesus Christ.”●

This is indeed Pope Francis’ thought:

“From the heart of the Gospel we see the profound connection between evangelisation and human advancement, which must necessarily find expression and develop in every work of evangelisation.” (Evangelii Gaudium Art. 178)

THE PRINCIPLES OF THE REFORM: A ‘SYNODAL CHURCH’…

Our Father wrote in 1972: “The great reason for the hushed or overt animosity against the visible, historical and hierarchical society of the Church is the exaltation of the Gospel, but of the Gospel according to the Spirit [...]. This so-called Gospel, which springs from an intimate and vital experience, is reduced to a bland humanism, a blissful quietism, a kind of watered-down religion. Salvation is easy and immediate, with no danger of damnation, no need for grace and no need for merit.” As a result, “no one any longer conceives of the need for the one Church as a mediation between God and men. There is no longer any need for a Magisterium, nor for worship, nor for ecclesiastical government. The institution is outdated.”●

Fifty years later, Pope Francis adheres to this “Gospel according to the spirit” that John Paul II established as a system. For Pope Francis, the institution of the traditional Church is outdated. That is why he wants to reform it again and again, to make it a servant of this ‘Gospel’.

“Evangelisation is the task of the Church. The Church, as the agent of evangelisation, is more than an organic and hierarchical institution; she is first and foremost a people advancing on its pilgrim way towards God. She is certainly a mystery rooted in the Trinity, yet she exists concretely in history as a people of pilgrims and evangelisers, transcending any institutional expression, however necessary.” (Evangelii Gaudium Art. 111)

Here we find the entire doctrine of the Second Vatican Council’s Constitution Lumen Gentium. Firstly, the Church is said to be a mystery, a vague notion, but one that is very convenient for deliberately freeing oneself from the other notion, too clear and too precise, of a visible, historical, hierarchical society founded by Jesus Christ. Secondly, she is said to be a People “which God has chosen and called” (Evangelii Gaudium Art. 113). Our Father used this statement as the basis for his seventh accusation of heresy against the Author of the Catechism of the Catholic Church, that of “a People of God, convened and led by the Spirit, God alone knows where! God knows how!”

The current synodical reform is governed by the idea that, in the Church, everyone enjoys in perfect equality the light of the Holy Spirit, because of a supposed common dignity deriving from baptism alone. (cf. Synodal illuminism) Thus, the government of the Church would no longer be ‘a matter’ for the hierarchy alone, but for the whole People of God, who would have to be consulted as a whole to find out what the Spirit is saying. The theological error at the root of this mad reform, which will necessarily lead to the weakening of all forms of authority and even to the annihilation of the Church, is a false conception of the Holy Spirit and His mission. The Third Person of the Holy Trinity proceeds from the Father and the Son. In all things, He acts in accordance with Jesus Christ, according to the laws and progress of evangelisation, always carried out and governed by Him and the Heads of the Church – that is, the hierarchy – invested with His power. Thus the visible, historical, hierarchical work of Christ has become, by His Will, the support, the framework, the sign and the sacrament of the invisible work of the Holy Spirit, Whom He has sent to the Church and to none other.

On the contrary, for Pope Francis, as for John Paul II, the ‘Spirit’ is absolutely autonomous. Capable of all sorts of ‘surprises’, “He often shatters our expectations to create something new that surpasses our predictions and negativity.”● This is how the Church is left to the arbitrariness of her Pastors, to their worldly ambitions, to a ‘Spirit’, that of Satan. And so it is with the ‘missionary transformation’ preached by Pope Francis.

... ‘OPEN TO EVERYONE’.

In the apostolic constitution Predicate Evangelium (Art. 4), on the reform of the Roman Curia (2022), Francis writes:

“The reform of the Curia demands attention to, and appreciation for, yet another aspect of the mystery of the Church. In her, mission and communion are so closely united that we can say that the purpose of mission is precisely that of ‘making everyone know and live the new communion that the Son of God made man has introduced into the history of the world.’●”

According to John Paul II, this “new communion” is the union of all people with Christ and with each other, in the Holy Spirit, as a result of the Incarnation and Redemption. This communion is already real, already acquired, all that remains is to “make it known and lived by everyone”. This is the purpose of “mission.”

And, “every Christian is a missionary to the extent that he or she has encountered the love of God in Christ Jesus,” and “does not need much time or lengthy training to go out and proclaim that love.” (Evangelii Gaudium Art. 120) Take note of this, however: “the Church will have to initiate everyone – priests, religious and laity – into this ‘art of accompaniment’ which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5).” (Evangelii Gaudium Art. 169) This evokes what Pope Francis calls: “Personal accompaniment in processes of growth,” which consists of absolute respect for the other person’s conscience, so that he can move forward freely on his path to maturity, under the guidance of a God Who is gracious, patient and Who loves us unconditionally, “just as we are.”● The Church must therefore, like Jesus, “look upon humanity with mercy”, and welcome anyone who asks, just as he is, and then “each person meets God on his own path, within the Church.”● This is how Pope Francis justifies his slogan: “The Church open to everyone, everyone, everyone!”

But who is currently being prevented from entering the Church?

Fiducia Supplicans clearly answers this question. It is a matter of abandoning the fundamental principles of revealed morality, so that these divine commandments, which our contemporaries reject, are no longer an obstacle to universal ‘communion’ in the love of God.

Pope Francis draws on the authority of Paul VI’s encyclical Ecclesiam Suam. The Church needs to “makes herself a conversation” with the modern world, in order to respond to the “new cultural and pastoral challenges that are emerging.”● He gives this ‘reformism’ its full force and puts it into action. To oppose Fiducia Supplicans, we therefore need to question the fundamental principle of the Second Vatican Council, namely the necessary and ongoing reform of the Church to adapt her to the modern world. Our Father criticised this principle as early as 1951, when he denounced Father Congar’s work, Vraie et fausse réforme dans l’Église, to the Holy Office. Pope Francis quoted this book in his opening speech of the ‘synodal process’ on October 9, 2021.

Let us look specifically at how the Holy Father justifies this reform.

THE ‘KERYGMATIC’
PRETEXT OUSTING TRADITION.

“In today’s world of instant communication and occasionally biased media coverage, the message we preach runs a greater risk of being distorted or reduced to some of its secondary aspects. In this way certain issues which are part of the Church’s moral teaching are taken out of the context which gives them their meaning. The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ’s message.” (Evangelii Gaudium, Art. 34)

Is this not to say, with a very Jesuitical prudence, that the World, to which God’s infinite love must be proclaimed, is criticising the Church for the rigidity of her moral doctrine, her ‘homophobia’, her defence of the indissolubility of the marriage bond, etc.? So many secondary aspects that mask the heart and essence of the Gospel message? So we must first present to the people of our time “the heart of the Gospel. In this basic core, what shines forth is the beauty of the saving love of God made manifest in Jesus Christ Who died and rose from the dead.” (Evangelii Gaudium Art. 36, quoted in Fiducia Supplicans) This is the “kerygma”, this essential announcement “which needs to be the centre of all evangelising activity and all efforts at Church renewal.” (Evangelii Gaudium Art. 164)

“And it becomes clear that Christian morality is not a form of stoicism, or self-denial, or merely a practical philosophy or a catalogue of sins and faults. Before all else, the Gospel invites us to respond to the God of love Who saves us, to see God in others and to go forth from ourselves to seek the good of others.” (Evangelii Gaudium Art. 39)

Is that all? Yes, nothing more! Let people simply understand ‘that they are loved and saved just as they are’, ‘that they have to go forth from themselves to work for the good of others’; there is no need to ask anything more of them, especially not to forsake their faults or their sins, which are covered by works of brotherhood, and moreover by an infinite Mercy granted unconditionally by a God burning with love for His creature.

“Certain customs not directly connected to the heart of the Gospel may be beautiful, but they no longer serve as means of communicating the Gospel. We should not be afraid to re-examine them. At the same time, the Church has rules or precepts which may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people’s lives. Saint Thomas Aquinas pointed out that the precepts which Christ and the apostles gave to the people of God ‘are very few.’ Citing Saint Augustine, he noted that the precepts subsequently enjoined by the Church should be insisted upon with moderation ‘so as not to burden the lives of the faithful’ and make our religion a form of servitude, whereas ‘God’s mercy has willed that we should be free.’ This warning, issued many centuries ago, is most timely today. It ought to be one of the criteria to be taken into account in considering a reform of the Church and her preaching which would enable it to reach everyone.” (Evangelii Gaudium Art. 43)

The plan for reform is therefore well established. The moral requirements defined by the Church over the centuries under the inspiration of the Holy Spirit (the true Spirit!), which are so many barriers, so many ramparts of the City of God, are likely to be abolished, on the pretext that they have not been defined in detail by Christ and the Apostles.

In his apostolic exhortation C’est la Confiance, published on October 15, 2023 to mark the 150^th anniversary of the birth of Saint Thérèse of Lisieux, the Holy Father made a timely reminder of the distinction between the ‘heart of the Gospel,’ which is the unum necessarium, the one thing necessary, and the rest of the “teachings or norms of the Church”, which are less “urgent and foundational.” It would seem that this reminder was the sole purpose of this exhortation, published in the middle of a synodal session, a few months before the publication of Fiducia Supplicans.

Consequently, “a missionary heart is aware of these limits and makes itself ‘weak with the weak, everything for everyone’ (1 Co 9:22). It never closes itself off, never retreats into its own security, never opts for rigidity and defensiveness. It realises that it has to grow in its own understanding of the Gospel and in discerning the paths of the Spirit, and so it always does what good it can, even if in the process, its shoes get soiled by the mud of the street.” (Evangelii Gaudium Art. 45) The sinner is thus abandoned to his personal mediocrity, dissuaded in advance from converting, believing, adoring, hoping, loving, which are undoubtedly the virtues that the Holy Father is referring to as the sinner’s “own security” or “rigidity and defensiveness.” Yet they are virtues that can attract, conquer and urge the soul of poor sinners to convert. No, it is better to put all that aside, even if it means “getting their shoes soiled by the mud of the street”.

This was not the order that Our Lord gave concerning those who refused to convert: “Whenever you enter a town and they do not receive you, go into its streets and say, ‘Even the dust of your town that clings to our feet [the mud of the street], we wipe off against you; nevertheless know this, that the Kingdom of God has come near.’ I tell you, it shall be more tolerable on that Day for Sodom than for that town.” 1 Lk 10:10-12)

‘EUCHARISTIC HOSPITALITY’
WITH A VIEW TO FRATERNITY.

Now it is possible that the Holy Father will not limit himself to authorising blessings for couples of the same sex.

“A Church which ‘goes forth’ is a Church whose doors are open (...), so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door. There are other doors that should not be closed either. Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the Sacraments be closed for simply any reason. This is especially true of the Sacrament which is itself “the door”: Baptism. The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak. These convictions have pastoral consequences that we are called to consider with prudence and boldness. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems.” (Evangelii Gaudium nos. 46-47)

This warning would be understandable if the Church, stifled by a narrow Jansenist propensity, were hindering access to the Sacraments and Communion by a strict ‘pastoral customs’ policy. But who still remembers that you have to be in a state of grace to receive Communion?

In fact, this passage from Evangelii Gaudium reveals the Holy Father’s desire to open ‘Eucharistic hospitality’ to everyone, in order to finally achieve universal ‘communion’. Paul VI had already allowed sacrilegious Communions for ecumenical purposes. Our Father indignantly reproached him for it:

“I told them at the Holy Office, and I shall go on saying it whatever happens, that no one in the world, Bishop or Cardinal, Angel or even the Pope himself, has any right whatever to give the Sacrament of the living to those who are spiritually dead, the Sacrament of the physical Body of Christ to those who do not belong to his visible Mystical Body. […] I repeat: no authority on earth has the right to admit to our Eucharistic ‘Communion’ those who are not – not as yet – members of the ‘Catholic communion.’ As the first Pope in history to have allowed and vulgarised this, are you not guilty of dissidence, of effecting a break with the ‘unity of direction’, in other words, of schism?”●

On November 15, 2015, while visiting the Evangelical Lutheran ‘Church’ in Rome, Pope Francis responded to a question from Protestant Anke de Bernardinis married to a Roman Catholic, who claimed to be suffering from not being able partake together with her husband “in the Lord’s Supper.” She asked: “What more can we do to reach communion on this point?”

Pope Francis replied: “I don’t know how to answer [...]. We have the same Baptism [...]. There are some questions that can only be answered by being honest with oneself, and what little theological ‘lights’ I possess allows me to reply: it’s the same here, it’s up to you to decide. A pastor friend of mine said to me: ‘We believe that the Lord is present there. He is present. You believe that the Lord is present. So what is the difference?’ – ‘Well, there are explanations, interpretations...’ Life is greater than explanations and interpretations. Always refer to Baptism: ‘One faith, one baptism, one Lord,’ as Saint Paul tells us, and take the outcome from there. I would never dare give permission to do this because I do not have the authority. One Baptism, one Lord, one faith. Speak with the Lord and go forward. I do not dare say more.”

Then, in the apostolic exhortation Amoris lætitia of March 19, 2016, on “Love in the Family,” Pope Francis comes to speak of ‘irregular unions.’ “Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end. [351] Discernment must help to find possible ways of responding to God and growing in the midst of limits.”

In note [351] we read: “In some cases, it may also involve the help of the sacraments. That is why, ‘I want to remind priests that the confessional must not be a torture chamber but rather an encounter with the Lord’s mercy.’ (Evangelii Gaudium Art. 44) I would also stress that the Eucharist ‘is not a prize for the perfect but a powerful medicine and nourishment for the weak’ (Evangelii Gaudium Art. 47).”

We see here how the Holy Father quotes the ambiguous statements of Evangelii Gaudium at the appropriate time when the reform contained in embryo in this ‘programmatic’ apostolic exhortation is to be implemented. This passage of Amoris Leatitia was understood by all as a slackening of the discipline of the sacraments because it grants access to Holy Communion to remarried divorcees. In the current context of immorality within the Church herself, it is more a question of opening up to the world than encouraging the conversion of sinners.

On June 29, 2022 the Apostolic Letter Desiderio desideravi on the liturgical formation of the People of God was published. Pope Francis evokes in touching terms the mercy of the Eucharistic Heart of Jesus. “No one had earned a place at that Supper. All had been invited. Or better said: all had been drawn there by the burning desire that Jesus had to eat that Passover with them […]. Nonetheless, His infinite desire to re-establish that communion with us that was and remains His original design, will not be satisfied until every man, from every tribe, tongue, people and nation ([#41]{{Ap 5:9}}), shall have eaten His Body and drunk His Blood.” (Art. 4)

Here again, this ‘mercy’ rings false. “The world still does not know it, but everyone is invited to the supper of the wedding of the Lamb (Ap 19:9). To be admitted to the feast all that is required is the wedding garment of faith which comes from the hearing of His Word (cf. Rm 10:17). The Church tailors such a garment to fit each one with the whiteness of a garment bathed in the blood of the Lamb. (cf. Ap 7:14).”

Is “the wedding garment of faith” really “tailored to fit each one”? Is not there just one Faith, which is “unchanged, unchangeable, and non-negotiable by reason of its divine perfection”?

I wrote in 2022: “Here Pope Francis reveals the thought that governs this entire long Apostolic Letter: ‘We must not allow ourselves even a moment of rest, knowing that still not everyone has received an invitation to this Supper or knowing that others have forgotten it or have got lost along the way in the twists and turns of human living.’

“Missing from this list are those who knowingly refuse to accept this invitation, who are singled out and severely condemned by Jesus in the Gospel parable (Mt 22:1-14). Today we are repeating this refusal, even though we have been Catholics and French from father to son for fifteen centuries, and we no longer go to the wedding feast of the Lamb on Sundays. This is what haunted our Father. However, Pope Francis continues his unanimist chimera, quoting himself from Evangelii Gaudium Art. 27: ‘I dream of a missionary option that is capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures [whether Catholic or not!] can be suitably channelled for the evangelisation of today’s world rather than for her self-preservation. [The Pope uses this term to refer to the defence of the Catholic Faith, which was formerly the responsibility of the Holy Office, abolished by Pope Paul VI.] I want this so that all can be seated at the Supper of the sacrifice of the Lamb and live from Him’ knowing that ‘every reception of Communion of the Body and Blood of Christ was already desired by Him in the Last Supper.’ (nos. 5 and 6)”●

We now understand that it is in fact a question of “transforming” the conditions of access to Holy Communion, with a view to “the evangelisation of today’s world”. This Apostolic Letter is so ambiguous that a Brazilian bishop was able to use it to give Communion to a Muslim. This happened on August 28, 2023 in Londrina, during the funeral Mass for Cardinal Geraldo Majella Agnelo. Bishop Geremias Steinmetz of this diocese gave the Body of Our Lord to Sheikh Ahmad Mahairi, who left without consuming the Sacred Host.

In response to scandalised Catholics, Bishop Steinmetz put forward three arguments. Firstly, he personally ensured that Sheikh Mahairi had indeed consumed the Body of Christ. He then cited the Vatican II declaration Nostra Ætate, which states that “the Church regards Muslims with esteem” (Art. 3). Finally, he recalled “what Pope Francis teaches us in his latest document on the liturgy Desiderio desideravi: No one had earned a place at that Supper. All had been drawn there by the burning desire that Jesus had to eat that Passover with them. [...] For our part, the possible response – which is also the most demanding asceticism – is, as always, that surrender to this love, that letting ourselves be drawn by Him. Indeed, every reception of Communion of the Body and Blood of Christ was already desired by Him in the Last Supper,’ wrote Pope Francis.”

And the fact is that Pope Francis has done nothing to condemn this sacrilege, or to refute this interpretation of his teaching.

During his trip to Fatima on May 12 and 13, 2017, he had said: “I want to be a prophet and a messenger to wash the feet of all men at the same table that unites us.” In all his messages and speeches during this dramatic pilgrimage, it was clear that the Holy Father was claiming to bring a more universal, broader, more ‘merciful’ salvation than the Covenant in the Immaculate Heart of Mary, revealed at Fatima.

In fact, by claiming to “wash the feet of all men,” the Holy Father is not talking about baptising them; in any case, he is no longer making the Sacrament of Baptism a condition of salvation.

I commented: “But then, with what bread does he intend to feed ‘at the same table that unites us’ those whose feet he has merely washed? For it cannot be the bread of the Eucharist, the spiritual food for the baptised alone. Or does he intend to extend ‘Eucharistic hospitality’ to everyone?

“In that case, I understand his lax attitude towards remarried divorcees! And his deaf opposition to the reparatory devotion of the First Saturdays, which we ask him in vain to recommend, even though Our Lady of Fatima, in Pontevedra, laid down as a condition of salvation.”●

Once again, we see the stark contrast between the ‘mercy’ of Pope Francis and the merciful plan of the Sacred Hearts of Jesus and Mary revealed at Fatima. In giving Communion to these three innocent children, the Angel precursor said: “Eat and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men. Make reparation for their crimes and console your God.” Our God wants to save sinners who outrage Him in the Sacrament of His Body, by asking fervent, loving souls to receive Communion with love, devotion and a spirit of reparation. In the same way, the outrages committed against the Immaculate Heart of Mary are repaired by the Communion of fervent souls, previously purified by Confession, and aroused to the spirit of reparation by meditation on the mysteries of the Rosary. Such is the Merciful will of our God.

Pope Francis, on the other hand, on the grounds of divine mercy and “God’s dream” of establishing fraternal communion between all men, is abusing his pontifical authority to bring Jesus the Host down into sinful souls, who offend Him with their vices and defilement.

CONCLUSION

THE IMMACULATE HEART OF MARY
WILL BRING ABOUT THE COUNTER-REFORMATION...

On May 26, 2003, towards the end of John Paul II’s pontificate, Sister Lucy saw the Blessed Virgin in tears, as her superior, Mother Marie Celine, reported: “I was with her in the lower choir in order to photograph her next to the statue of the Immaculate Heart of Mary, which had been offered to us a short while before. When the photo had been taken, Sister Lucy continued to look at the statue. I did not disturb her… Turning towards me, she said to me with distress: ‘Our Lady is weeping.’”●

These silent tears echo the complaint of our Heavenly Mother in Pontevedra on December 10, 1925: “Behold, My daughter, My Heart surrounded by thorns with which ungrateful men pierce Me at every moment by their blasphemies and their ingratitude. You at least try to console Me.”

The worst forms of ingratitude are those of the Supreme Pontiffs who, since Pius XI, have refused to embrace devotion to the Immaculate Heart of Mary, with the exception of John Paul I. Through them, our Heavenly Father wishes to save men, the whole Church and the whole world. As punishment for such insubordination, Our Lord has abandoned these Pontiffs to their errors, their ambitions and their illusions. In their pride, they wanted to reform the Church: she is now “half in ruins”, and well on the way to total ruined. The flame of charity no longer burns in hearts, the Truth is no longer taught, and souls, left to their own devices, are falling into the clutches of the Devil and marching into Hell. This is the cause of Our Lady’s immense sorrow: “So numerous are the souls that the justice of God condemns for sins committed against Me, that I have come to ask for reparation.” (Tuy, June 13, 1929)

So, the first and principal ‘mission of evangelisation and conversion’ to be carried out in the very heart of a Church bedevilled by the apostasy of her pastors and by the worst disorders that are its consequence, is to sympathise with the sorrow of our Divine Mother, then, to console Her, obey Her requests, in particular by praying much for the Holy Father, so that he will finally establish in the Church the devotion of reparation to the Immaculate Heart of Mary.

Rather than issuing ‘dubia’ on moral questions, the urgent, capital task, at a time when God is clearly going to chastise the earth with a new world war, is to get the Holy Father to submit to the will of Heaven, thus obtaining the gift of Peace, and the graces necessary to return to the true religion. At the end of his second Book of Accusations, our Founder, Father George de Nantes, demonstrated that the teaching of John Paul II and of the Second Vatican Council radically contradicted the message of Our Lady of Fatima. He accused the Holy Father of not wanting to submit to Our Lady’s demands, and begged him to do so at last, for the salvation of the world. If Pope Francis’ opponents invoked the Immaculate Heart of Mary and truly placed themselves at Her service, their combat would be blessed by Heaven.

... FOR A RESTORATION BY A THIRD VATICAN COUNCIL.

As we study the thought of Pope Francis, we see the devastating effects that the teachings of the Second Vatican Council, the Progressivism of Paul VI and above all the Gnosticism of John Paul II have had on minds and hearts, and at the same time we admire the timeliness of our Father’s analyses. He kept abreast of the conciliar reformation, understood all that was taking place and foresaw all that would result, at the very moment when the texts were being discussed. In this way, he saved us from the illusion of John Paul II’s and Benedict XVI’s superficial traditionalism that blinded a good number of Catholics to the venom of their teachings, the bad consequences of which Pope Francis are now bringing to fruition.

It is pointless to criticise Pope Francis’ moral liberalism in the name of John Paul II’s teachings. The obsessive exaltation of human freedom, human dignity and God’s unconditional Love for His creature, which is the hallmark of the Wojtylian Gnosis, has led a whole generation of theologians to demand full moral licence. Having shaken the foundations of the faith in the name of an unbridled cult of man, John Paul II then had no problem extinguishing the fire that he himself had lit by denying moral licence to them, in order to keep the Church within the limits of a ‘wise’ reformism. He therefore opposed these theologians with a series of encyclicals that had no effect on the deluge of corruption that ravaged the Church before his eyes, but, like a new Luther, he did not deny any of his errors, which these ‘Anabaptists’ used and are still using today to explain, excuse and finally justify homosexuality, the marriage of priests, remarried divorcees, etc.●

In pursuing the work of our Father, we must continue to denounce the clearly heretical doctrinal innovations contained both in the Acts of the Second Vatican Council and in the subsequent teachings of Paul VI, John Paul II, Benedict XVI and, today, those of Pope Francis. These are certainly ‘authentic’ teachings given in the name of the Church, but without the slightest guarantee of infallibility. It is our vocation as disciples of Father de Nantes to work for the triumph of the Immaculate Heart of Mary by calling for these errors to be condemned by a Third Vatican Council that will be a work of reparation and restoration of the Holiness and Unity of the Mystical Body of Christ.

The “barking of NATO at Russia’s door,” as Pope Francis puts it, becomes ever more threatening, inevitably leading our Nations towards a conflict of global proportions. We need therefore more than ever to pray and devote ourselves to the Immaculate Heart of Mary, so that the Holy Father in tears may fall at Her feet at the sight of “all those highways and roads and fields full of dead people with their blood pouring out, and others who are crying with hunger and have nothing to eat,” according to Jacinta’s vision.

“You are going to have much to suffer, but the grace of God will be your comfort.” – “In the world you will have much to suffer; but take courage, I have overcome the world.”

Brother Bruno of Jesus Mary