Apostate Bergoglio endorses World’s Religions as “Different Ways of Coming to God”

False pope unloads Masonic bilge…

Apostate Bergoglio endorses World’s Religions as “Different Ways of Coming to God”

On Oct. 5, 2021, the Jesuit apostate Jorge Bergoglio (“Pope Francis”) hosted the round-table meeting “Religions and Education: Towards a Global Compact on Education” at the Vatican. It was the latest installment in the false pope’s ongoing attempts to come up with a one-size-fits-all educational model that will adequately prepare the world for the eventual arrival of the Antichrist.

Before we look at the details, however, let’s first recall the two preceding episodes in that ominous Bergoglian saga:

When he speaks to an interreligious audience, Francis will always speak about religion in terms of the lowest common denominator. For instance, when he addresses an audience of both “Catholics” and Protestants, he will have no problem talking about our Blessed Lord and the Most Holy Trinity, yet he will leave out the Blessed Virgin. When the people he speaks to include Muslims and Jews as well, he will be happy to appeal to Moses, Abraham, or Noah but will make no mention of the Triune God. When even Buddhists or other pagans are part of the assembled spectators, then Francis will simply speak about “God”, the “Creator”, in the most generic terms possible. And when appealing to the non-religious, he is not ashamed to ask for “good vibes”.

At no point is this “Pope” ever genuinely interested in bringing those who are not Catholic to Catholicism, because he quite frankly believes that people can be saved in and by any religion — or even no religion at all, for even “good” atheists, in his view, are not barred from spending eternity with the very God whose existence they deny in this life!

Francis, in short, adapts the content of his message to the audience to which he is speaking. Different people get to hear a different “gospel.”

In his 2020 encyclical Fratelli Tutti, for example, he put his relativism on full display:

The Church esteems the ways in which God works in other religions [!], and “rejects nothing of what is true and holy in these religions. She has a high regard for their manner of life and conduct, their precepts and doctrines which… often reflect a ray of that truth which enlightens all men and women”. Yet we Christians are very much aware that “if the music of the Gospel ceases to resonate in our very being, we will lose the joy born of compassion, the tender love born of trust, the capacity for reconciliation that has its source in our knowledge that we have been forgiven and sent forth. If the music of the Gospel ceases to sound in our homes, our public squares, our workplaces, our political and financial life, then we will no longer hear the strains that challenge us to defend the dignity of every man and woman”. 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”.

(Antipope Francis, Encyclical Fratelli Tutti, n. 277; underlining added.)

Here Francis is securing the groundwork for the perverse idea that religion is not a matter of divinely revealed truth but of subjective personal conviction (“For us…”), whose true value is manifested in something about “relationship”, “encounter”, and “universal communion” — in other words, in making the temporal world a better place to live. For such an objective, however, no one needs the Incarnate Son of God (cf. 1 Jn 2:22), of course, or any kind of Divine Revelation — which is why he is not bothered by the fact that “[o]thers drink from other sources.”

Francis concludes his encyclical with two prayers: one for everyone (“A Prayer to the Creator”) and another for Novus Ordos and Protestants (“An Ecumenical Christian Prayer”). Take your pick! But more on all that later.

First, let’s have a look at Francis’ Oct. 5 powwow on “Religions and Education”, in which high-ranking representatives of sundry religions took part. Rome Reports has published a video clip to recap the event:

Since Francis’ approach to global education is not grounded in the Gospel but in the Naturalism and Indifferentism of the lowest common denominator of all religions, it is flawed at its very root.

The false pope outlines his educational philosophy as follows:

If we desire a more fraternal world, we need to educate young people “to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives” (Encyclical Fratelli Tutti, 1). The fundamental principle “Know yourself” has always guided education. Yet we should not overlook other essential principles: “Know your brother or sister”, in order to educate in welcoming others (cf. Encyclical Fratelli Tutti; Document on Human Fraternity, Abu Dhabi, 4 February 2019); “Know creation”, in order to educate in caring for our common home (cf. Encyclical Laudato Si’) and “Know the Transcendent”, in order to educate in the great mystery of life. We are concerned to ensure an integral formation that can be summed up in knowledge of ourselves, our brothers and sisters, creation and the Transcendent. We cannot fail to speak to young people about the truths that give meaning to life.

(Antipope Francis, Address to Participants in the Meeting “Religions and Education: Towards a Global Compact on Education”, Vatican.va, Oct. 5, 2021; underlining added.)

We notice, first of all, that Francis’ stated educational goal is that of a “more fraternal world”. In other words, it is about this temporal life as a natural end in itself, not about this life as the preparation for heavenly glory hereafter — which would require a genuinely Catholic education, as explained by Pope Pius XI in 1929:

It is therefore as important to make no mistake in education, as it is to make no mistake in the pursuit of the last end, with which the whole work of education is intimately and necessarily connected. In fact, since education consists essentially in preparing man for what he must be and for what he must do here below, in order to attain the sublime end for which he was created, it is clear that there can be no true education which is not wholly directed to man’s last end, and that in the present order of Providence, since God has revealed Himself to us in the Person of His Only Begotten Son, who alone is “the way, the truth and the life,” there can be no ideally perfect education which is not Christian education.

(Pope Pius XI, Encyclical Divini Illius Magistri, n. 7; underlining added.)

For that reason alone, it is evident that there can be no collaboration with other religions in the matter of education. While it may not always be possible to realize the ideal of education in all circumstances, one at least cannot do anything that vitiates or contradicts what is the true final and supernatural end of all education.

Now, in his Oct. 5 remarks Francis does throw a crumb to the generic “Transcendent”, whatever he may actually mean by it. It is a term in perfect conformity with his interreligious ideology, the ultimate, one might say, in lowest-common-denominatorism. What just about all religions have in common is that they all teach the existence of something that transcends the human person and the world of natural experience — and that is what the apostate Bergoglio has the gall to reduce the Holy Gospel to! He places the divinely-revealed Truth of the Son of God on a par with the “transcendent” lies and fables of false religions, which do not have their origin in God at all!

Two-thousand years ago, St. Paul asked rhetorically, “what fellowship hath light with darkness? And what concord hath Christ with Belial?” (2 Cor 6:14-15). Had Francis been around then, he would have answered, “Why, the Transcendent, of course! I reject nothing that is good and true about Satanic darkness!”

Remember when Bergoglio cranked out the following?

I call religion «an immanent transcendence», namely a contradiction. But the true religions are the development of the capacity that humanity has to transcend itself towards the absolute. The religious phenomenon is transcendent and it has to do with truth, beauty, goodness and unity. If there isn’t this openness, there is no transcendence, there is no true religion, there is idolatry.

(Antipope Francis; in Ulf Jonsson, “Interview With Pope Francis On the Occasion of His Apostolic Trip in Sweden”, La Civiltà Cattolica [Oct., 2016], p. 5; underlining added.)

What a load of Modernism!

There can be, and is, only one true religion: that revealed by Jesus Christ, also known as Roman Catholicism! All other religions are necessarily false. Only the true religion, precisely because it is the only religion revealed by God, possesses per se the capacity for transcendence to the Absolute, that is, the capacity for reaching God, attaining supreme happiness in the Beatific Vision. All other religions, being but the product of men or of demons, do not have that capacity per se.

In Pope Saint Pius X’s condemnation of Modernism, the holy Pope explained that one of the essential tenets of that infernal system is “vital immanence”, which for the Modernist is at the root of religion:

…Agnosticism is only the negative part of the system of the Modernists: the positive part consists in what they call vital immanence. Thus they advance from one to the other. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. But when natural theology has been destroyed, and the road to revelation closed by the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside of man himself. It must, therefore, be looked for in man; and since religion is a form of life, the explanation must certainly be found in the life of man. In this way is formulated the principle of religious immanence. Moreover, the first actuation, so to speak, of every vital phenomenon — and religion, as noted above, belongs to this category — is due to a certain need or impulsion; but speaking more particularly of life, it has its origin in a movement of the heart, which movement is called a sense. Therefore, as God is the object of religion, we must conclude that faith, which is the basis and foundation of all religion, must consist in a certain interior sense, originating in a need of the divine….

It may perhaps be asked how it is that this need of the divine which man experiences within himself resolves itself into religion? To this question the Modernist reply would be as follows: Science and history are confined within two boundaries, the one external, namely, the visible world, the other internal, which is consciousness. When one or other of these limits has been reached, there can be no further progress, for beyond is the unknowable. In presence of this unknowable, whether it is outside man and beyond the visible world of nature, or lies hidden within the subconsciousness, the need of the divine in a soul which is prone to religion excites — according to the principles of Fideism, without any previous advertence of the mind — a certain special sense, and this sense possesses, implied within itself both as its own object and as its intrinsic cause, the divine reality itself, and in a way unites man with God. It is this sense to which Modernists give the name of faith, and this is what they hold to be the beginning of religion.

(Pope Pius X, Encyclical Pascendi, n. 7)

When Francis, therefore, speaks of “the capacity that humanity has to transcend itself towards the absolute”, he is spouting pure Modernism, which St. Pius X called “the synthesis of all heresies” (Pascendi, n. 39)! Humanity, being fallen, does not have that capacity: “…neither shall corruption possess incorruption” (1 Cor 15:50). That is why man needed, and will always be dependent on, the Divine Redeemer! “For by grace you are saved through faith, and that not of yourselves, for it is the gift of God; not of works, that no man may glory” (Eph 2:8-9); “For there is one God, and one mediator of God and men, the man Christ Jesus: Who gave himself a redemption for all, a testimony in due times” (1 Tim 2:5-6).

Thus, in no wise is Francis’ reference to “the Transcendent” in his Oct. 5 talk a valid substitute for the Catholic teaching that all education must ultimately be directed to man’s supernatural end. Rather, it is a lousy Masonic counterfeit that works with any and all religions, which Francis considers all objectively equal anyway, or at least “more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule”, an idea Pope Pius XI condemned as “distorting the idea of true religion” and leading to complete apostasy (Encyclical Mortalium Animos, n. 2).

The fact that Francis speaks of “the Transcendent” as representing “the truths that give meaning to life”, all the while speaking to an interreligious audience, underscores the validity of our criticism. For each of the religions represented at that meeting obviously teach different “truths” to students; they simply have in common that in some fashion or another they speak about that which transcends the natural world. But for Bergoglio, that suffices to “give meaning to life”, because for him, life has no objectively true meaning that is discerned through reason and accepted by Faith — rather, life must be given meaning, and to that end, any religion will do!

Recall what the Jesuit apostate told an interviewer in July of 2013:

I think we need to foster a culture of encounter all around the world… all around the world, where everyone feels the need to give to mankind the ethical values that humanity needs and to defend this human reality.

In this regard, I think it’s important that we all work for each other, to eradicate egoism… work for each other according to the values of one’s own faith. Each faith has its own beliefs, but according to the values of one’s own faith, work for the other people. Let’s all get together to work for the others.

If there is a child that is hungry and has no education, what should matter to us is that he gets food and education. I don’t care if this education is given by Catholics, Protestants, Orthodox or Jews. What matters is that this child receives an education and ceases to be hungry. We all have to agree on that.

Nowadays the urgency is such that we cannot fight among ourselves at the expense of the other people.

First we have to work for our neighbor, and then we can have discussions about higher principles where each one of us expresses the reasons of our faiths, trying to reach mutual understanding.

(Source; underlining added.)

There we have it. For “Pope” Francis, man wasn’t definitely and objectively created to serve God in this world and be forever happy with Him in the next. That is just the “bonus plan” on which “believers” of different “faith traditions” happen to agree and which can serve as the basis for dialogue — it is merely a religious opinion for him, not certainty or fact. Welcome to Modernism!

God created human beings for the Beatific Vision. That is the supernatural purpose for which man exists, and any natural end is subordinated to it.

Bergoglio, on the other hand, has a different view of the purpose of humanity’s existence: There is a primary end, entirely natural, and that is for everyone to live in peace and harmony with each other and with the environment, by means of dialogue, encounter, mutual respect, altruism, self-restraint, freedom of conscience, and other “human values”. This end, according to Bergoglio’s ideology, is certain, factual, and has universal validity, hence is primary and must be embraced by all. But then there is also another goal, a quasi-supernatural end, which is something religious people believe in and that may be a good idea to embrace but that is not required because it is not factual or objectively and universally valid for all of humanity — it’s a mere matter of opinion, a matter of one’s “religious tradition”, and is open to debate. One is free to embrace it or not, hence it’s only secondary and subordinated to the primary end.

That is what is behind the “Transcendent” Francis mentions in his Oct. 5 interreligious education remarks. His view is the product of Modernism, Freemasonry, Sillonism, Naturalism, Liberalism. As such, it is wholly antithetical to the supernatural Roman Catholic Faith.

“As in the past”, the Jesuit apostate continues his address, “so also in our day, with the wisdom and humanity of our religious traditions, we want to be a stimulus for a renewed educational activity that can advance universal fraternity in our world” (italics added). Here we see confirmed what we just explained: Francis is not interested in educating people in such a way that they may eventually attain the Beatific Vision, the last end for which God created man in the first place. Rather, Bergoglio’s goal is entirely temporal and mundane: harmonious living together in this passing world; and to reach that goal, he is more than happy to sacrifice the objective truth and universal validity of the Holy Gospel of Jesus Christ — placing it on an equal footing with “the wisdom and humanity of our religious traditions”!

Next, Francis takes things a step further and makes his apostasy even more explicit. Having dethroned the Gospel and demoted it to the status “human wisdom” — in which manner “truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself” (Pope Pius VII, Apostolic Letter Post Tam Diuturnas) — he proclaims unabashedly that in the many world religions we find a positive “richness of different ways of coming to God”:

If in the past, our differences set us at odds, nowadays we see in them the richness of different ways of coming to God and of educating young people for peaceful coexistence in mutual respect. For this reason, education commits us never to use God’s name to justify violence and hatred towards other religious traditions, to condemn all forms of fanaticism and fundamentalism, and to defend the right of each individual to choose and act in accordance with his or her conscience.

(Antipope Francis, Address to Participants in the Meeting “Religions and Education: Towards a Global Compact on Education”, Vatican.va, Oct. 5, 2021; underlining added.)

“Different ways of coming to God!” How much more anti-Christ can it get? “Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me” (Jn 14:6); “Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved” (Acts 4:12).

These are infallible, divinely-revealed truths! Does Bergoglio believe in them? No, he does not. At best, these are for him the subjective convictions of some “religious traditions” — while “others drink from other sources.”

Recall that during his visit to Abu Dhabi, United Arab Emirates, in early February of 2019, Francis had proclaimed the frightful blasphemy that the diversity of religions is in fact positively willed by God Himself:

Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives.

(Antipope Francis and Grand Imam Ahmad Al-Tayyib, “A Document on Human Fraternity for World Peace and Living Together”, Vatican.va, Feb. 4, 2019)

That was more than two years ago, and Francis is now gradually unfolding all of the detestable content that is contained implicitly in that heavily-loaded blasphemous and apostate statement.

Attempts have been made to explain the obvious meaning of this evil statement away, but to no avail:

Francis’ Abu Dhabi heresy is compatible with his subsequent proclamation, even more outrageous, that religious differences between people are necessary:

I thank the members of different religious confessions who have joined us, and those who do not belong to any particular religious tradition. Thank you for encouraging one another to live and celebrate today the challenge of peace as the family that we are. You are experiencing that all of us are necessary: with our differences, we are all necessary. Our differences are necessary.

(Antipope Francis, Address at Interreligious Meeting with Youth in Maputo, Vatican.va, Sep. 5, 2019; underlining added.)

So now we see how far the ecumenical and interreligious errors of the Second Vatican Council have already developed. What began in the 1960s with the disastrous half-truth that “[t]he Catholic Church rejects nothing that is true and holy in these [non-Christian] religions” (Declaration Nostra Aetate, n. 2), has now unfolded itself into a full-blown endorsement of these false religions precisely as such, as supposed “necessary” gifts from God that reflect His Wisdom! What an utter perversion not only of divinely-revealed Truth but even of reason!

Francis’ constant euphemistic references to “other religious traditions” underline his Naturalist and egalitarian understanding of religion. In 1832, Pope Gregory XVI harshly condemned Religious Indifferentism, the “perverse opinion … that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained” (Encyclical Mirari Vos, n. 13).

Francis goes far beyond that, however, for in his ideology the salvation of the soul is not even the goal and indeed of no serious concern. What he seeks, as we saw earlier this year, is, like the Communists, a Naturalist “heaven on earth”:

In January 2016, Francis brazenly flaunted his apostasy in the first episode of his monthly “Pope Video”, in which he featured a Buddhist, a Jew, a “Christian”, and a Muslim, proclaiming their shared belief in “love” and their commitment to “dialogue”. In what was his clearest show of apostasy at the time, Francis had the gall to proclaim: “Many think differently, feel differently, seeking God or meeting God in different ways. In this crowd, in this range of religions, there is only one certainty we have for all: we are all children of God” (underlining added).

So it looks like there is one certainty Francis rigidly clings to after all, and of course it’s one that isn’t even true, at least not in a supernatural sense: “We are all children of God” is a lie, for all of us are “by nature children of wrath, even as the rest” (Eph 2:3), for which reason we must be born again, supernaturally, in baptism: “Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God” (Jn 3:5); “For you are all the children of God by faith, in Christ Jesus. For as many of you as have been baptized in Christ, have put on Christ” (Gal 3:26-27).

That is why Christ became incarnate: “But as many as received him, he gave them power to be made the sons of God, to them that believe in his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (Jn 1:12-13). Christ came to earth to redeem us from being children of wrath so that we could become the children of God and attain eternal life after death! For “not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed” (Rom 9:8).

Yet that is a message Francis, if he ever tells it at all, only shares with those who already believe it anyway, for example, those who gather to hear his “catechesis” at his weekly general audience. Professed non-Christians gets to hear endless drivel about encounter, mutual respect, listening, horizons, relationships, open hearts, the mystery of the other, and what ever else he dreams up from day to day at the service of a Naturalist world order in which anyone is king but Christ (cf. Jn 19:15), and in which Masonic “Liberty, Equality, Fraternity” replace supernatural Faith, Hope, and Charity.

With all of the Vatican’s ongoing efforts to “make the world a better place”, often in lockstep with the specific goals determined by the United Nations, it is clear that Francis and his pack of apostates, heretics, and infidels are “troubled about many things: but one thing is necessary” (Lk 10:41-42), namely, to save our souls. As our Blessed Lord said, “seek ye first the kingdom of God and his justice, and all these things shall be added unto you” (Lk 12:31). The false pope does not seek the kingdom of God, he seeks the kingdom of man. Worse yet, he conflates the kingdom of man with the kingdom of God, because for him, man is God, in a sense.

It is, of course, entirely legitimate and also quite important to seek peace and good, fraternal relations among peoples and nations. However, these things can never be sought at the expense of the supernatural Gospel! Neither, of course, do they need to be sought in contradiction to the Gospel, for it is through the conversion of individuals, tribes, and nations to Christ, the “Prince of Peace” (Is 9:6), that temporal blessings are assured. As Pope Pius XI taught, “in doing all we can to bring about the re-establishment of Christ’s kingdom, we will be working most effectively toward a lasting world peace” (Encyclical Ubi Arcano Dei Consilio, n. 49).

The root cause of human strife and dissession, indeed of all human unhappiness, is sin — and sin is a supernatural matter. It follows, therefore, that what is needed is a supernatural remedy — not endless dialogue, interreligious prayer meetings, common declarations, encounters with the “other”, human fraternity, ecumenical soup kitchens, sustainable development, or some “global compact” for anything.

The supernatural remedy in question, of course, is divine grace, which comes to us, first of all, through Faith in Jesus Christ and His Gospel: “For the law was given by Moses; grace and truth came by Jesus Christ” (Jn 1:17). Christ merited for us the supernatural grace we need to overcome all of our sins and faults, to practice virtue, and to rise even to the loftiest heights of sanctity: “Be you therefore perfect, as also your heavenly Father is perfect” (Mt 5:48). It is a long and arduous road, but it alone leads to salvation: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Mt 16:24); “How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” (Mt 7:14).

In “preaching a charity without faith, very accommodating to unbelievers,” Francis incurs the condemnation of Pope St. Pius X, who pointed out that such a false theology “unfortunately opens the way to eternal ruin for all” (Allocution Accogliamo Colla Più Viva Compiacenza, Apr. 17, 1907). Indeed, “there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness” (Pius X, Apostolic Letter Notre Charge Apostolique).

More on Francis’ false religion of human fraternity can be found in the following links:

Efforts to usher in a kind of paradise on earth as man’s ultimate end are nothing new, of course.

Pope Pius XII addressed these forlorn attempts in his inaugural encyclical, released shortly after the beginning of World War II. Unlike Bergoglio, who supports such efforts as long as they are open to “the Transcendent”, this last true Pope (for the time being) corrected the utopian illusions of the secularists with genuine supernatural doctrine:

But let us leave the past and turn our eyes towards that future which, according to the promises of the powerful ones of this world, is to consist, once the bloody conflicts of today have ceased, in a new order founded on justice and on prosperity. Will that future be really different; above all, will it be better? Will treaties of peace, will the new international order at the end of this war be animated by justice and by equity towards all, by that spirit which frees and pacifies? Or will there be a lamentable repetition of ancient and of recent errors?

To hope for a decisive change exclusively from the shock of war and its final issue is idle, as experience shows. The hour of victory is an hour of external triumph for the party to whom victory falls, but it is in equal measure the hour of temptation. In this hour the angel of justice strives with the demons of violence; the heart of the victor all too easily is hardened; moderation and farseeing wisdom appear to him weakness; the excited passions of the people, often inflamed by the sacrifices and sufferings they have borne, obscure the vision even of responsible persons and make them inattentive to the warning voice of humanity and equity, which is overwhelmed or drowned in the inhuman cry. “Vae victis, woe to the conquered.” There is danger lest settlements and decision born in such conditions be nothing else than injustice under the cloak of justice.

No, Venerable Brethren, safety does not come to peoples from external means, from the sword which can impose conditions of peace but does not create peace. Forces that are to renew the face of the earth should proceed from within, from the spirit.

Once the bitterness and the cruel strifes of the present have ceased, the new order of the world, of national and international life, must rest no longer on the quicksands of changeable and ephemeral standards that depend only on the selfish interests of groups and individuals. No, they must rest on the unshakable foundation, on the solid rock of natural law and of Divine Revelation. There the human legislator must attain to that balance, that keen sense of moral responsibility, without which it is easy to mistake the boundary between the legitimate use and the abuse of power. Thus only will his decisions have internal consistency, noble dignity and religious sanction, and be immune from selfishness and passion.

For true though it is that the evils from which mankind suffers today come in part from economic instability and from the struggle of interests regarding a more equal distribution of the goods which God has given man as a means of sustenance and progress, it is not less true that their root is deeper and more intrinsic, belonging to the sphere of religious belief and moral convictions which have been perverted by the progressive alienation of the peoples from that unity of doctrine, faith, customs and morals which once was promoted by the tireless and beneficent work of the Church. If it is to have any effect, the reeducation of mankind must be, above all things, spiritual and religious. Hence, it must proceed from Christ as from its indispensable foundation; must be actuated by justice and crowned by charity.

The accomplishment of this task of regeneration, by adapting her means to the altered conditions of the times and to the new needs of the human race, is an essential and maternal office of the Church. Committed to her by her Divine Founder, the preaching of the Gospel, by which is inculcated to men truth, justice and charity and the endeavor to implant its precepts solidly in mind and conscience, is the most noble and most fruitable work for peace. That mission would seem as if it ought to discourage by its very grandeur the hearts of those who make up the Church Militant. But that cooperation in the spread of the Kingdom of God which in every century is effected in different ways, with varying instruments, with manifold hard struggles, is a command incumbent on everyone who has been snatched by Divine Grace from the slavery of Satan and called in Baptism to citizenship of the Kingdom of God.

And if belonging to it, living according to its spirit, laboring for its increase and placing its benefits at the disposition of that portion of mankind also which as yet has no part in them, means in our days having to face obstacles and oppositions as vast and deep and minutely organized as never before, that does not dispense a man from the frank, bold profession of our Faith. Rather, it spurs one to stand fast in the conflict even at the price of the greatest sacrifices. Whoever lives by the spirit of Christ refuses to let himself be beaten down by the difficulties which oppose him, but on the contrary feels himself impelled to work with all his strength and with the fullest confidence in God. He does not draw back before the straits and the necessities of the moment but faces their severity ready to give aid with that love which flees no sacrifice, is stronger than death, and will not be quenched by the rushing waters of tribulation.

It gives Us, Venerable Brethren, an inward strength, a heavenly joy, for which We daily render to God Our deep and humble thanks, to see in every region of the Catholic world evident signs of a spirit which boldly faces the gigantic tasks of our age, which with generous decision is intent on uniting in fruitful harmony the first and essential duty of individual sanctification, and apostolic activity for the spread of the Kingdom of God. From the movement of the Eucharistic Congresses furthered with loving care by Our predecessors and from the collaboration of the laity formed in Catholic Action towards a deep realization of their noble mission, flow forth fountains of grace and reserves of strength, which could hardly be sufficiently prized in the present time, when threats are more numerous, needs multiply and the conflict between Christianity and anti-Christianism grows intense.

…

What torrents of benefits would be showered on the world; what light, order, what peace would accrue to social life; what unique and precious energies would contribute towards the betterment of mankind, if men would everywhere concede to the Church, teacher of justice and love, that liberty of action to which, in virtue of the Divine Mandate, she has a sacred and indisputable right! What calamities could be averted, what happiness and tranquillity assured, if the social and international forces working to establish peace would let themselves be permeated by the deep lessons of the Gospel of Love in their struggle against individual or collective egoism!

There is no opposition between the laws that govern the life of faithful Christians and the postulates of a genuine humane humanitarianism, but rather unity and mutual support. In the interests of suffering mankind, shaken to the depths both materially and spiritually, We have no more ardent desire than this: that the present difficulties may open the eyes of many to see Our Lord Jesus Christ and the mission of His Church on this earth in their true light, and that all those who are in power may decide to allow the Church a free course to work for the formation of the rising generation according to the principles of justice and peace.

…

Accordingly We, as representatives on earth of Him Who was proclaimed by the Prophet “Prince of Peace” (Isaias ix. 6) appeal to the rulers of the peoples, and to those who can in any way influence public life, to let the Church have full liberty to fulfill her role as educator by teaching men truth, by inculcating justice and inflaming hearts with the Divine Love of Christ.

While the Church cannot renounce the exercise of this, her mission, which has for its final end to realize here below the Divine plan and to “re-establish all things in Christ, that are in heaven and on earth” (Ephesians i. 10), her aid, nonetheless, is shown to be indispensable as never before, now that sad experience teaches that external means and human provisions and political expedients of themselves bring no efficacious healing to the ills which affect mankind.

Taught precisely by the sad failure of human expedients to stave off the tempest that threatens to sweep civilization away, many turn their gaze with renewed hope to the Church, the rock of truth and of charity, to that Chair of Peter from which, they feel, can be restored to mankind that unity of religious teaching and of the moral code which of old gave consistency to pacific international relations.

(Pope Pius XII, Encyclical Summi Pontificatus, nn. 79-86, 92-93, 95-97; underlining added.)

Such are the words of a genuine Roman Pontiff, a true Vicar of Christ!

Contrast this magnificent and eminently supernatural message, rooted in Divine Revelation, with the endless Naturalist-Indifferentist drivel of “Pope” Francis and the entire Vatican II Sect about encounter, dialogue, human dignity, fraternity, interreligious collaboration, etc., and the fundamental and irreconcilable difference between these two approaches becomes obvious.

Alas, for a short while the true Catholic Church has been eclipsed by a Masonic counterfeit church, the fruit of that “dreadful and never-ending conspiracy against the very body of Christ, which is the Church”, denounced by Pope Pius VI (Bull Auctorem Fidei, prologue).

Let us turn to Our Lady’s Holy Rosary, to which the month of October is dedicated, as the heavenly remedy to deliver us from this evil!

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