LONG LIVE CHRIST THE KING OF NATIONS! For the Social Reign of Christ.

 

THE FRATERNITY EXPLAINS TO THE POPE THE MEANING OF EPISCOPAL CONSECRATIONS: "WE WANT TO SEW THE ROBE OF CHRIST, NOT TEAR IT."

Just hours after the episcopal consecrations held on July 1st in Écône, Fr. Davide Pagliarani, Superior General of the Society of Saint Pius X, responded with a highly respectful letter to Pope Leo XIV explaining their meaning.

Fr. Pagliarani expressed his "deepest" gratitude for the Pope's paternal gesture in the letter and explained the Fraternity's sincere desire to serve the Church: "It seems to us that it is precisely our duty to do everything possible to sew the robe of Christ, torn by forces and pressures incompatible with an authentically Catholic spirit." The Fraternity does not see itself as one who tears, but as one who tries to repair.

The superior of the SSPX also invoked the case of thousands of souls who, he affirms, have recovered their faith and religious practice thanks to the apostolate of the Society, and asked the Pope to let his pastoral heart be "sensitive to this very particular situation." He closed the letter with a note of almost intimate hope: "For some time now I have been praying to Saint Rita for the present situation. I have seen in the election of an Augustinian Pope a sign of hope. I am certain that the saint will intercede. It is never too late."

Father Pagliarani noted that "One day, all the difficulties between the Holy See and the Society will be resolved. A gesture of understanding on the part of Your Holiness, far from harming unity, can only demonstrate to the world and to all Christians your concern for unity and your paternal kindness."

Below is the full text of the letter to the Pope, in which the SSPX emphasizes that the consecrations are not intended as a rupture but are an act that it believes will benefit and was necessary for the Catholic Church:

The Superior General

To His Holiness

Pope Leo XIV

Ecône, June 30, 2026

Most Holy Father:

I sincerely thank you for the letter you kindly sent me.

I was deeply moved by your paternal concern.

For a long time, I have long desired the opportunity to meet with Your Holiness to express to you personally our sincere desire to serve the Church. Unfortunately, that opportunity has not arisen.

I only ask that you consider the authenticity of this intention, which is in no way fictitious. Paradoxically, in the current circumstances, it seems to us a necessary duty to do everything possible to mend the garment of Christ, torn by forces and pressures incompatible with a truly Catholic spirit.  I simply ask that you consider the authenticity of this intention before making a decision regarding the Society of Saint Pius X. It is not too late.

Far be it from us to separate ourselves from the Roman Church; on the contrary, we wish to serve her through extraordinary means, as one helps a mother going through a serious difficulty who needs particular assistance that not everyone understands. But I am certain that the Holy Father could understand.

The Holy See has already demonstrated its ability to understand very complex situations and to grant the necessary time.

I humbly ask you to take the necessary time for this discernment.

If my words are not enough, I would ask you to reflect on two very simple facts. First, the Society was already declared schismatic in 1988, for reasons and under circumstances entirely analogous to the present ones; and yet, after so many years, we are speaking like a father to his son.  His Holiness paternally exhorts me to avoid a schism that, theoretically, has already occurred. Does Your Holiness not believe that this very attitude of yours, for which I am so grateful, constitutes proof that the Fraternity is neither schismatic nor hostile to the Church?

Secondly, some years ago, the Holy See entrusted two bishops of the Church with the mission of dialoguing with the Priestly Fraternity St. Pius X: Mons.  Vitus Huonder, then Bishop of Coira, today deceased, and Mons.  Athanasius Schneider, Auxiliary Bishop of Astana.  Both, after taking the necessary time to discern, recognized the deeply Catholic spirit of the Fraternity and testified to it publicly.

But, above all, allow me to address Your Holiness on behalf of the thousands of souls who have rediscovered the Catholic faith and religious practice through the apostolate of the Fraternity.  It is a fact that his predecessors took note of.  These souls have no greater desire than to attain salvation by this instrument which Providence has placed at their disposal.  They have suffered and they are sincere.  I am sure that his fatherly heart as a universal Shepherd will be sensitive to this particular situation.  One day, all difficulties between the Holy See and the Brotherhood will be resolved.  A gesture of understanding on the part of Your Holiness, far from harming unity, will only be able to manifest before the world and before all Christians his concern for unity and his fatherly kindness.

I leave all this to your consideration.  I renew my prayer for Your Holiness.

For a long time, even before his election, I have been entrusting the current situation to Santa Rita.  I saw in the election of an Augustinian Pope a sign of hope.  I am sure the Saint will intercede.  It's never too late.

I beseech Him to grant us His blessing.

I gladly take this opportunity to reiterate Your Holiness, very devout in the Lord.

Don Davide Pagliarani

THE HAPPINESS THAT CANNOT FIT WITHIN "PRIDE". St. Thomas Aquinas and What "Gay Pride" Cannot Give to the Soul

 

By Oscar Méndez Oseguera

June once again offers us the public spectacle of "Pride": streets, flags, music, slogans, institutions, brands, and public authorities united under a single celebration. This is no longer a marginal phenomenon or merely the demonstration of a particular social group; it has become a true civil liturgy of late modernity. The calendar does more than commemorate; it educates. It does more than organize dates; it proposes symbols. It does more than allow crowds to march; it teaches society what it should look at, what it should celebrate, and what it should call freedom.

For this reason, Christians should not remain on the surface of the phenomenon. The issue here is not to judge the dignity of persons, but rather to examine the adequacy of a cultural promise of happiness. So-called gay pride, considered as the spiritual sign of an age, claims that human beings are liberated when they transform their desires into a public identity. St. Thomas compels us to ask whether such an operation can give the soul the peace that is born only from the order established by virtue.

The question, therefore, is not whether "Pride" has achieved visibility. That is obvious. The question is whether visibility is enough for happiness; whether public recognition can replace virtue; whether an identity founded upon desire can give the soul the rest that is attained only when the appetites are ordered toward the true good.

Before proceeding further, it is necessary to clarify a few terms. When the word "anthropology" is used here, it does not refer to the academic discipline that studies cultures, peoples, or customs. Rather, it refers to something more fundamental and decisive: an understanding of the human person. Every culture possesses an anthropology, even if it never explicitly states it. Every legal system presupposes one. Every educational system transmits one. Every public demonstration proclaims one. To declare what should be celebrated in humanity is, in effect, to declare what one believes the human person to be.

It is equally important to clarify the word "appetite." In the classical tradition, appetite does not refer merely to bodily hunger. It signifies every interior inclination toward something perceived as desirable: pleasure, affection, power, recognition, rest, companionship, possession, revenge, tenderness, domination, belonging. Human beings are filled with appetites because they are filled with movements toward goods, whether real or merely apparent. The moral problem does not arise because human beings desire; it arises because they can desire wrongly, they can desire in a disordered manner, and they can mistake a partial good for their ultimate good.

This is something everyone knows, even before opening the works of St. Thomas. No one educates a child by telling him that all of his impulses are equally good. No one calls surrendering to anger "freedom." No one calls addiction "fulfillment." No one believes that a lie becomes noble simply because someone feels it intensely. No one considers revenge to become justice merely because the offended person desires it with all his heart. There are desires that must be governed because not everything that arises within us perfects us.

This common intuition is the gateway to the thought of St. Thomas. The Christian tradition does not artificially invent an opposition to desire; rather, it recognizes that human desire requires form, measure, and direction. The stable disposition by which our inclinations are ordered toward the good is called virtue.

Virtue is not a decorative word. Nor is it merely outwardly good behavior. Virtue signifies an interior strength brought into order. It is a habitual perfection of the soul that enables a person to act well—not through passing enthusiasm, but with stability. The virtuous person is not someone who lacks passions, temptations, or wounds. Rather, he is one who refuses to allow them to occupy the throne. His greatness does not consist in being free from struggle, but in knowing toward what end that struggle must be directed.

Here we arrive at the decisive point: St. Thomas does not begin moral theology by asking what a person feels, but by asking toward what end a person must be directed in order to be happy. His first great moral question is not what is permitted or forbidden, but what constitutes the ultimate end of the human person. Every agent acts for an end. Every human being seeks something he regards as good. Every human being—even when mistaken—desires, in one way or another, to be happy.

Yet precisely because human beings desire happiness, they can also be mistaken about what happiness truly is.

They may seek it in pleasure and remain empty. They may seek it in applause and remain restless. They may seek it in fame only to discover that fame cannot quiet the soul. They may seek it in wealth, in power, in social approval, in absolute independence, in mastery over their own bodies, or in the reinvention of their own identity. They may even mistake happiness for what merely offers relief, intensity, or protection against an ancient wound.

This is the truth our age finds difficult to accept: sincere desire does not guarantee the true good.

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The modern world has been taught to believe that authenticity consists in affirming whatever one feels. Yet psychological sincerity is not sufficient for moral rectitude. A desire may be sincere and still fail to lead toward the good. An inclination may be intense and yet fail to bring order to the soul. An identity may be defended with great passion and still be incapable of giving peace.

The question of "gay pride," considered as a cultural phenomenon, must be situated precisely at this point. It is not merely a demand for civil tolerance. Nor is it simply the pursuit of respect in the face of genuine humiliations or concrete injustices. Its deeper claim is something else: that a particular form of desire reveals the identity of the person and that this identity ought to be publicly celebrated as a path to liberation.

St. Thomas would ask: Liberation toward what?

For not every liberation truly liberates. Some chains are broken so that a person may walk toward the good, while others are broken only to deliver him into the hands of another master. Desire without virtue appears to be freedom while it tears down limits; afterward it reveals itself as a tyrant once it no longer allows the soul to rest. Disordered passion requires no external prison: it is enough for a person to learn to call it "me."

Here we encounter one of the gravest operations of modernity: transforming desire into identity. As long as desire remains simply desire, it can be examined, educated, ordered, purified, overcome, or elevated. But once desire becomes identity, every correction appears to be an act of aggression. If a person says, "This is something I experience," he can still ask what ought to be done about it. But if he says, "This is who I am," then every call to order seems like a denial of his very person.

This transformation alters the entire moral life. What was once the proper matter of virtue becomes untouchable. What could once be judged by reason is shielded from all judgment. What was once to be ordered toward a higher good is now presented as the very center of human dignity. Inclination ceases to be something a person experiences and becomes that by which he seeks to define himself completely.

Here lies the decisive substitution: virtue is replaced by identity.

Virtue asks: Does this desire lead me toward the good?

Modern identity asks: Does this desire express who I am?

Virtue asks: Should this inclination be brought into order?

Modern identity answers: This inclination must be recognized.

Virtue asks: What perfects the human person?

Modern identity answers: That the individual be affirmed in his own self-perception.

Yet self-perception does not create truth. The mere fact that someone perceives himself in a particular way is not enough to make that perception the ultimate measure of reality. We recognize this in every other area of life. The proud person perceives himself as superior. The resentful person sees himself as an absolute victim. The envious imagine themselves to be champions of justice. The addict believes himself to need precisely what destroys him. The angry person feels entitled to wound others. No reasonable person would argue that such perceptions ought to govern the moral life simply because they are deeply felt.

The point is not to equate different realities as though they were identical. Rather, it is to establish a principle: the human person is not perfected merely by obeying everything he feels. He requires a criterion higher than his own interior impulses. He needs reason. He needs virtue. He needs truth.

For this reason, human nature must not be understood as a rigid, merely biological, or brutal concept. Here, nature means that the human person is not an indeterminate substance capable of assuming any form whatsoever without consequence. He possesses a structure. He possesses powers. He possesses ends. His intellect is made for truth. His will is made for the good. His body is not a mute object but an integral part of his personal being. His freedom exists not to invent the good arbitrarily, but to adhere to it.

When a culture denies this, it does not liberate the human person.

It leaves him without a map.

And a person without a map does not become freer.

He becomes easier to manipulate.

If there is no human nature, then only the will remains.

If there is no objective good, then only preference remains.

If there is no virtue, then only subjective authenticity remains.

If there is no ultimate end, then only partial projects remain—projects that promise much and deliver little.

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Modern pride belongs within this same logic. It tells man: do not seek a standard outside yourself; affirm what you feel. Do not ask whether your desire ought to be ordered; make it your name. Do not accept that your life has a received end; construct yourself according to your own will. Do not admit that virtue may require renunciation; call every limit violence.

The result appears liberating, yet it impoverishes. For man is not set free when every desire is authorized. He is set free when he becomes capable of rightly willing the good. Freedom is not merely the absence of obstacles. Nor is it the ability to do whatever one wishes with oneself. True freedom is the interior mastery that enables one to choose what perfects the human person. Whoever cannot resist his passions is not free, even if no one outside prevents him from acting.

For this reason, chastity—so incomprehensible to the contemporary imagination—is not a gloomy denial of love. It is a lofty form of freedom. It is not hatred of the body, but the defense of the body against its reduction to a mere instrument. It is not contempt for affection, but the safeguarding of affection lest it degenerate into possession. It is not the sterility of the heart, but the education of desire so that one may love without devouring.

Contemporary culture has become so successful that almost no one is able to understand this anymore. It has identified limits with repression, norms with hatred, virtue with trauma, nature with oppression, and mercy with unconditional affirmation. In doing so, it has deprived man of one of the noblest possibilities of his existence: to struggle against himself for the sake of a greater good.

For there are struggles that do not destroy a man; they ennoble him. There are renunciations that do not impoverish; they purify. There are limits that do not imprison; they save. There are acts of obedience that do not humiliate; they bring order. There are wounds that should not become identities, but should instead be opened to a higher hope.

Here the word "mercy" must recover its Christian meaning. Mercy does not consist in confirming a person at the precise point of his disorder. Neither does it consist in humiliating him because of that disorder. Rather, it consists in loving him so deeply that he is never reduced to it. False mercy says, "You are what you desire; celebrate it." True mercy says, "You are more than what you desire; bring it into right order."

There are real sufferings in many human lives. It would be unjust to deny this. There is loneliness, abandonment, mockery, rejection, broken families, distorted affections, early wounds, sincere searching, and painful confusion. No one who thinks as a Christian can turn such suffering into an occasion for contempt. Yet neither can he accept that compassion consists in canonizing the wound.

A wound is not healed by turning it into a flag. An inclination is not brought into order by declaring it sovereign. Suffering is not redeemed by transforming it into an ideology. Human pain deserves truth, companionship, patience, justice, and grace—not a civil liturgy that tells it it no longer needs healing but only celebration.

This is why pride cannot give what it promises. It can offer visibility, but visibility is not truth. It can offer belonging, but belonging is not communion. It can offer recognition, but recognition is not virtue. It can offer legal protection, but legal protection is not beatitude. It can provide language, but language does not change the nature of things. It can provide celebration, but celebration cannot substitute for the peace of the soul.

Crowds may fill the avenues. Music may cover, for a few hours, the unrest within. Flags may color the city. Institutions may repeat their formulas of support. Corporations may turn the cause into a marketing campaign. The calendar may bestow civic solemnity upon what an age chooses to celebrate.

But after every march comes silence.

After every slogan, the soul remains.

After every celebration, one question still endures:

Am I happy?

Not: Am I visible?

Not: Am I applauded?

Not: Am I recognized by the law?

Not: Do I belong to a group?

Not: Do I possess words with which to name my desire?

Not: Have I learned how to defend myself?

The more serious question is this:

Does my soul rest in the good?

St. Thomas would answer that the soul does not find rest in the affirmation of itself, but in the possession of the true good. It does not rest when the world confirms its desires, but when its desires are rightly ordered. It does not rest when it transforms its wounds into its identity, but when those wounds no longer govern it. It does not rest when it proclaims absolute autonomy, but when it recognizes its ultimate end.

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The culture of pride says, "Accept yourself."

St. Thomas would say, "Order yourself toward the good."

The culture of pride says, "Affirm your desire."

St. Thomas would say, "Discern whether that desire perfects you."

The culture of pride says, "Make your inclination your name."

St. Thomas would say, "Do not confuse what you experience with that for which you were created."

The culture of pride says, "Peace will come when everyone celebrates you."

St. Thomas would say, "Peace will come when your faculties rest under the order of reason and grace."

That is the irreducible difference.

Either man possesses a nature and an end, or he is nothing more than material for self-construction.

Either desire must be ordered toward the good, or the good itself must be redefined according to desire.

Either virtue perfects freedom, or freedom consists in emancipation from every virtue.

Either mercy leads man toward the truth, or it becomes nothing more than the emotional affirmation of what leaves him incomplete.

Our age has preferred a mercy without truth—a mercy that accompanies but does not call, that embraces but does not raise up, that listens but does not correct, that avoids every immediate wound at the cost of abandoning man to a deeper one. It is a comfortable compassion because it refuses to bear the cost of speaking the truth.

True mercy is more demanding because it loves more deeply. It is not satisfied that a person be recognized by the world; it desires that he be reconciled with the good. It is not content that he cease to be rejected; it desires that he cease to be divided within himself. It does not offer pride as an anesthetic; it offers virtue as a path.

Here we return to the significance of this month and its marches. When a society publicly celebrates pride, it is not merely celebrating people who desire not to be humiliated. It is celebrating an idea: that man finds freedom when his desire is recognized as identity, and his identity becomes a source of pride.

That idea deserves to be examined.

It is not enough to repeat that it is inclusive, modern, compassionate, or inevitable.

One must ask whether it is true.

Above all, one must ask whether it is capable of making man happy.

For there are apparent happinesses.

There are forms of relief that are not fulfillment.

There are kinds of belonging that are not communion.

There are forms of recognition that are not peace.

There are identities that, though they appear emancipating, become prisons.

A person believes he has escaped an external oppression only to discover, too late, that he has become enclosed within an interior definition.

He is no longer permitted to say, "This is happening to me."

He is expected instead to say, "This is who I am."

He is no longer offered a vocation.

He is handed a label.

He is no longer proclaimed a call to conversion.

He is assigned a sense of belonging.

Christianity, however, does not reduce man to his label.

It does not reduce the soul to its wound.

It does not reduce a life story to its dominant inclination.

It does not identify dignity with self-affirmation.

On the contrary, it proclaims that the human person is a rational creature, ordered toward the good, capable of virtue, wounded by sin, in need of grace, and called to a happiness that infinitely surpasses every sensible satisfaction or political recognition.

For this reason, there is a happiness that cannot fit within pride.

It cannot fit because pride bends back upon itself, whereas true happiness requires going out of oneself toward the good.

It cannot fit because pride must constantly assert itself, whereas true happiness must be received.

It cannot fit because pride renders the wound untouchable, whereas true happiness begins when the wound consents to cease governing.

It cannot fit because pride makes desire into a closed identity, whereas virtue opens the soul toward its proper end.

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The final word, then, should not be hatred.

It should be a warning.

Not a bitter warning, but a grave one; directed not against persons, but against the falsehood that confines them.

You are not your desire.

You are not your inclination.

You are not your wound.

You are not the slogan your age has given you.

You are not the flag beneath which you learned to defend yourself.

You are not the political name assigned to your sorrow.

You are a creature called to the good, capable of virtue, in need of grace, and ordered toward a happiness that cannot be manufactured in the streets, decreed by law, or attained through the public celebration of one's own fragility.

Pride may fill the avenues.

It may gather multitudes.

It may win over institutions.

It may color the civic calendar.

It may persuade everyone to repeat the slogans of the age.

But it cannot give the soul what is born only when desire ceases to rule and consents to be brought into right order.

Only then does freedom cease to be noise.

Only then does desire cease to be a tyrant.

Only then does identity cease to be a prison.

Only then does the soul no longer need pride as a defense.

Only then can peace begin.

GOD'S ORIGINAL DESIGN: Gen. I, 27

 TO ALL CATHOLICS WHO CELEBRATE THE "RAINBOW"

It seriously offends God to glorify and promote sin. It damages divine honor and constitutes a real sin to promote this subculture that generates behaviors that we know by natural law and divine revelation to be gravely immoral. It is extremely sad to see that, due to a "trend" or "sympathy," many Catholics join in these kinds of demonstrations (in favor of this lifestyle), whether in person or through social media.

The Christian attitude impels us to seek the eternal salvation of all. For this, it is necessary to call evil evil and sin sin, so that all sinners, of every kind, may abandon the life of sin and be able to attain a true spirit of freedom as children of God and, ultimately, eternal life.

May the Lord give us His light to understand the true meaning of human love and sexuality, amidst the darkness that looms over our culture and our time!

Time is precious, don't waste it. Use the life God gives you wisely. You will be judged by your actions.

 

MEMORARE Fray Luis de Granada, O.P. (1504-1588)

Do not let your protection forsake me,
do not let your mercy fail me,
do not let your memory forget me.

If you, Lady, leave me, who will sustain me?

If you forget me, who will remember me?

If you, who are Star of the Sea
and guide of the wayward, do not enlighten me, where will I end up?

Do not let me be tempted by the enemy,
and if I am tempted, do not let me fall,
and if I fall, help me to rise.

Who called to you, Lady, that you did not hear him?

Who asked of you, that you did not grant it?

The abortionist doesn't know how to respond.

Watch the video on Facebook (click here):

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They didn't love each other, they didn't know each other, they only possessed each other.

"The problem with many marriages today is that they were never engaged, they were lovers. They never got to know each other, they didn't plan, they didn't dream, they didn't build together, they were never honest or transparent, they just acted, presenting everything as 'nice.'

They never loved each other, they only desired each other...and even possessed each other. They weren't engaged, they were lovers, each owning the other.

Without a true engagement, a marriage will never work."

Fr. Fernando Cerero Ugarte

TO ASK FOR A GOOD DEATH

O powerful patron of humankind, protector of sinners, safe haven of souls, effective help to the afflicted, comforting solace to the destitute, glorious Saint Joseph! The last moment of my life is bound to arrive.

My soul will perhaps agonize terribly, tormented by the memory of my sinful life and my many transgressions; the passage to eternity will be exceedingly difficult; the devil, my enemy, will attempt to fight me fiercely with all the power of hell, so that I may lose God eternally.

My strength in the natural realm will be nonexistent: I will have no one to help me in the human realm; from now until then, I invoke you, my father; I take refuge in your patronage; assist me in that moment so that I may not lack faith, hope, and charity.

When you died, your Son and my God, your wife and my Lady, drove away the demons so that they would not dare to attack your spirit. For these favors and for those bestowed upon you during your life, I ask you to drive away these enemies, so that I may end my life in peace, loving Jesus, Mary, and you, Saint Joseph. Amen.

Source: Poco y Católico

ARTICLE BY MONSIGNOR FULTON J. SHEEN, PROPHETICALLY WRITTEN IN 1948

[Satan] will establish a counter-church, which will be the ape of the [Catholic] Church… It will have all the notes and characteristics of the Church, but in reverse and emptied of its divine content. We are living in the days of the Apocalypse. The two great forces—the Mystical Body of Christ and the Mystical Body of the Antichrist—are beginning to draw battle lines for the catastrophic conflict. The false prophet will have a religion without a cross. A religion without a world to come. A religion to destroy religions. There will be a false church.

The Church of Christ, the Catholic Church, will be one; and the false prophet will create the other. The false church will be worldly, ecumenical (in every sense, even with pagans), and global. It will be a loose federation of churches and religions, forming some kind of global association. A world parliament of churches.  It will be emptied of all divine content; it will be the mystical body of the Antichrist. The Mystical Body on earth today will have its Judas Iscariot, and he will be the false prophet.

The Antichrist will not be called that; otherwise, he would have no followers. He will not wear red stockings, nor vomit sulfur, nor carry a trident, nor wave a tail with an arrow like Mephistopheles in Faust. This masquerade has helped the devil convince men that he does not exist. When no one recognizes him, he exerts more power. God has defined Himself as "I am who I am," and the Devil as "I am who I am not."

Nowhere in Sacred Scripture do we find a description for the popular myth of the Devil as a jester dressed as the first "red" in the world. Rather, he is described as a fallen angel, as "the prince of this world," whose business is to tell us that there is no other world.

His logic is simple: if there is no heaven, there is no hell;  If there is no hell, then there is no sin; if there is no sin, then there is no judge; and if there is no judgment, then evil is good, and good is evil. But above all these descriptions, Our Lord tells us that he will be so like Himself that he would deceive even the elect, and certainly no devil ever seen in picture books could deceive even the elect.

How will he come in this new age to gain followers for his religion? The pre-communist Russian belief is that he will come disguised as the great humanitarian; he will speak of peace, prosperity, and abundance, not as a means to lead us to God, but as ends in themselves.

The third temptation, in which Satan asked Christ to worship him and all the kingdoms of the world would be his, will become the temptation to have a new religion without the Cross, a liturgy without a world to come, a religion to destroy religion, or a politics that is a religion, that gives to Caesar what is God's.  Amidst his apparent love for humanity and his fervent pronouncements on freedom and equality, he will harbor a great secret that he will tell no one: he will not believe in God. He will establish his dictatorship.

Because his religion will be fraternity without the fatherhood of God, it will deceive even the elect. He will establish a counter-church that will be the ape of the Church, because he, the Devil, is the ape of God. It will have all the marks and characteristics of the Church, but in reverse and emptied of its divine content. It will be a mystical body of the Antichrist that in all its outward aspects will resemble the mystical body of Christ.

Monsignor Fulton J. Sheen, 1948.

Modernist heresy leads us toward this false religion and this false church.

THE JOURNEY

“Life is your ship, not your home,” said Saint Thérèse of Lisieux, and with this phrase she invited us to reflect on the transient nature of our earthly existence. Life, according to this metaphor, is like a ship in which we sail, a journey full of experiences, lessons, and challenges. We should not become too attached to this world, since our true home, the final destination to which we are called, is heaven. This thought encourages us to live with hope and purpose, reminding us that our ultimate goal is union with God in eternity, and that all our actions and decisions should be directed toward that transcendent end.

And there she was… the Mother of Jesus.

And where she is, there is peace, joy, and security.

And there she was, with her watchful and charitable gaze, solicitous and loving.

The newlyweds and their guests joyfully enjoyed the festivities of that wedding day.

Meanwhile, she made sure that nothing was lacking in the joy of that simple celebration.

And with what discreet solicitude, with what loving prudence, she carries out her duties!

The wine will run out; she foresees it.

But she is not content with merely foreseeing it.

Her heart is moved; how can she allow the joy of those simple newlyweds to be disturbed, and how can she let the embarrassment of their lack of foresight shame them? No! And she solicitously seeks the remedy for that need.

Her Son is there.

She knows his heart very well.

And she approaches, discreet and loving: "Vinum non habent": They have no wine.

Jesus's response seems negative at first glance. But it isn't.

Mary is so certain that she has been heard that, without waiting, she orders the servants: "Do whatever he tells you."

And the miracle happens, at Mary's request, and the water is turned into wine.

Abundant, delicious, exquisite wine, the best of the feast.

The need has been met, and with such discretion that even the master of the banquet hasn't noticed what has happened.

Oh Mary! Where you are, nothing can be lacking.

You are the all-powerful intercessor. And your word hastens the hour of Jesus's miracles.

That is why my trust in you can have no limits.

It is enough to open my heart, and let the emptiness within it appear;  I lack humility, and I lack charity toward my brothers and sisters, and I lack sincerity with myself, and I lack love for my God, and I lack…

Yet you see all these shortcomings, all these miseries. And your heart is moved. And you ask your Son for me.

Your prayer reaches all things. That is why my shortcomings do not discourage me, nor does the immense emptiness in my heart overwhelm me. You want to fill that emptiness and remedy these miseries.

But you want me to cooperate to the best of my meager strength.

And to me, as to the servants at Cana, you also say: “Do whatever He tells you.”

At Cana, the servants filled the jars with water.

I will offer the water of my tears, which is all I have.

That is enough. And let it fill my poor heart to the brim.

Those tears will be transformed.

And the wine of joy, of peace, of trust, will fill my heart.

Alberto Moreno S.I.
BETWEEN HIM AND ME

The voice of Saint Catherine of Siena, which challenged the bishops of her time, is perfectly applicable to our reality.

 "LET NOT THE SEVERE WORD OF TRUTH BE ADDRESSED TO YOU WHEN SHE SAID: 'CURSED BE YOU FOR BEING SILENT'".

From the depths of the centuries, the cry of Saint Catherine addressed to bishops and cardinals who silently witness the slaughter of souls perpetrated today with their complicit silence...

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"[…]Poor me! Poor me! My wretched soul! Open your eyes and look carefully at the perversity of death that has entered the world, and especially into the Holy Church, the mystical body of Jesus.

Poor me! May your heart and soul burst at the sight of so many offenses committed against God! See, Father, that the devil, the infernal wolf, kidnaps men, the sheep that feed in the garden of the Holy Church; and there is no one who moves to snatch them from his mouth. The shepherds sleep in their self-love, in the same greed and filth;  And they are so drunk with pride that they sleep and don't even feel themselves, even though they see that the devil, the infernal wolf, is stealing the life of grace from them and even from those entrusted to them. They don't care: and all this is due to the perversity of their self-love. How dangerous self-love is in bishops, priests, and the people entrusted to them!

You are a bishop; if you have self-love, you do not correct the defects you see in those entrusted to you: because if you love yourself for yourself, you fall into human respect, and therefore you do not intervene to correct. If you loved yourself for God's sake, however, you would not fear human respect; courageously, with a strong heart, you would correct the defects, and you would not remain silent or pretend not to see.

Dearest Father, I want you to be free from self-love.  I beg you to live so that the Truth will not address you with that stern, reproachful word, when it said: "Cursed be you, because you remained silent."

Woe to me! Be silent no longer! Cry out with a hundred thousand tongues! I see that, through silence, the world is in ruins, and the holy Church, the Bride of Jesus, has become all pale and no longer has her color, because her blood has been sucked from her: the blood of Jesus, given to us by grace and not to satisfy a debt, is stolen by evil shepherds through pride for their own gain, taking away the glory that should be God's and giving it to themselves. They steal with simony, selling the gifts and graces given to us by grace, at the price of the blood of the Son of God. […]".

Saint Catherine of Siena, Letter 16, To a Bishop

THERE CAN BE NO BETTER ADVICE

 

CLOTHING IS FOR COVERING, NOT FOR SUGGESTING OR DISPLAYING

"...The good of our soul is more important than bodily well-being; and we must prefer the spiritual welfare of our neighbor to the comforts of our body...

If a certain type of clothing constitutes a grave and imminent occasion of sin, and endangers the salvation of your soul and that of others, it is your duty to abandon it..."

Pope Pius XII

 

THE MEANING OF DOGMAS CAN NEVER CHANGE OR CONTRADICT IT

The First Vatican Council, in the Constitution Son of God, Chapter 4, proclaimed:

“The doctrine of faith which God revealed was not presented as a philosophical discovery to be perfected by human ingenuity, but handed down as a divine deposit to the Bride of Christ to be faithfully guarded and infallibly declared. Therefore, that meaning of the sacred dogmas which Holy Mother Church declared once and for all must be maintained in perpetuity, and one must never depart from that meaning.”

Then, in Canon 3 on Faith and Reason, it decrees: “If anyone asserts that, after the dogmas have been established by the Church, a meaning different from that which the Church understood and understands should ever be attributed to them according to the progress of knowledge, let him be anathema.”

FATIMA

Pope Pius XII: “I am concerned about the messages of the Blessed Virgin to Lucia of Fatima. This persistence of Mary regarding the dangers that threaten the Church is a divine warning against the suicide of altering the Faith in her Liturgy, in her Theology, in her soul… I have heard around me innovators who want to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject her vestments, and make her feel remorse for her historical past.

A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaited them. Like Mary Magdalene who wept before the empty tomb, they will ask, ‘Where have they taken Him?’” (Pope Pius XII, quoted in Monsignor Roche, Pius XII Devant)  l’Histoire, pp. 52-53).

THE WISDOM OF PEMÁN

A clear and sound conscience

is the treasure I desire;

 I ask for nothing and expect nothing

 for tomorrow.

 I neither pursue glory, 

 nor does foolish ambition trouble me; 

 And upon being born each morning,

 I ask only of God

a clean house to shelter me,

 fresh bread to eat, a book to read, 

and a Christ to pray to;

 for he who strives and toils

 finds nothing that fulfills him, 

 and he who needs the least

 has more than he who has the most. 

 José María Pemán

ALL EYES

"Mary is all eyes, compassionate towards us and ready to help us. Saint Epiphanius calls Mary 'the one with many eyes'; she who is all eyes to see and help those in need. A man possessed by a demon was being exorcised, and when the exorcist asked him what Mary was doing, the possessed man replied: 'She goes down and goes up.' He meant that this most benign Lady does nothing other than descend to earth to bring graces to humankind and ascend to heaven to obtain divine favor for our supplications. Saint Andrew Avellino rightly calls the Virgin the administrator of Paradise, who is constantly engaged in obtaining mercy, imploring graces for all, both the just and the sinners. 'The Lord has his eyes on the righteous' (Psalm 33:16). But the Lady's eyes, says Richard of Saint Lawrence, are turned both towards the just and towards sinners. And this is because Mary's eyes are a mother's eyes, and a mother does not..."  "Look only to prevent your child from falling, but also, having fallen, to help him up."

Saint Alphonsus Liguori

THE TRADITIONAL HOLY MASS, THE MASS THAT SANCTIFIED MILLIONS OF PEOPLE FOR MANY CENTURIES

For centuries before 1970, this was how Mass was celebrated throughout the world, the same Mass that nourished the souls of saints and sinners for centuries. The priest stood before the altar with the people, offering a sacrifice to God, present in the Blessed Sacrament reserved in the tabernacle. With the exception of the homily, the Mass was sung, chanted, or spoken entirely in Latin.

⚜️This is the Mass where St. Joseph of Cupertino was seen levitating.

⚜️This is the Mass that St. Gregory the Great inherited, developed, and solidified.

⚜️This is the Mass that Saint Thomas Aquinas celebrated, lovingly wrote about, and to which he contributed (composing the Proper Mass and the Office for the Feast of Corpus Christi).

⚜️This is the Mass that Saint Louis IX, King of France, attended three times a day.

⚜️This is the Mass that Saint Philip Neri had to withdraw from before celebrating, because it easily led him into an ecstasy that lasted for hours.

⚜️This is the Mass that was first celebrated on the shores of America by Spanish and French missionaries, such as the North American Martyrs.

⚜️This is the Mass that priests secretly said in England and Ireland during the dark days of persecution, and this is the Mass that Blessed Miguel Pro Juárez risked his life to celebrate before being captured and martyred by the Mexican government.

⚜️This is the Mass that Blessed John Henry Newman said he would celebrate every waking moment of his life if he could.

⚜️This is the Mass that Father Frederick Faber called "the most beautiful thing this side of heaven."

⚜️This is the Mass that great artists such as Evelyn Waugh, David Jones, and Graham Greene loved so much, and whose loss they mourned with sorrow and alarm.

⚜️This is the Mass so revered that even non-Catholics like Agatha Christie and Iris Murdoch came to its defense in the 1970s.

P. MURR DIXIT

 

UNITY IS NOT ABOVE TRUTH

“The great danger that threatens Catholics today, and a large part of the hierarchy, is the desire to reconcile things that are irreconcilable… Some, in fact, do not realize that by declaring, ‘We must abandon the Catholic ghetto and adopt a more positive attitude toward the world,’ they open the door to the devil, who leads them to no longer see the irreconcilable and endless contrast between the spirit of Christ and the spirit of the world… Unity is not above truth.”

Dietrich von Hildebrand

PARENTS ARE RESPONSIBLE FOR THE PURITY OF THEIR CHILDREN.

Parents must watch over and nurture the purity of their children from a very young age, so that they acquire shame and honesty, and are modest in their speech, manners, and dress. It is the responsibility of parents to prevent their children from acquiring bad habits in this area, even if they do not understand the wrongness of their actions, because later it will be difficult for them to free themselves from vice.

Parents, take care of your children. Let us see what Pius XII says: “Unfortunately,” says the Pope, “it sometimes happens that Christian parents, with such care in the education of a son or daughter, always keeping them away from dangerous pleasures and bad company, suddenly see their children, at 18 or 20 years of age, victims of miserable and scandalous falls: the good seed they sowed has been ruined by the weeds.

Who was the enemy of humankind who caused so much harm?”  “What happened,” the Pope continued, “was that in that same home, in that little paradise, the tempter, the cunning enemy, stealthily entered and found there the corrupting fruit to offer to innocent hands. A book left by chance on the father’s table was what destroyed the faith of his baptism in the son; a novel abandoned on the sofa or in the bedroom by the mother was what obscured the purity of her first communion in the daughter.”

The weeds can enter by leafing through magazines or newspapers found around the house; through television, through a news segment the child happened to see. Parents, guard the souls of your children. Please keep them away from the internet, tablets, and iPads, where they can access practically anything. They already see so much evil outside the home. May they at least find purity and virtue within it, beginning with the example of their parents.

What good is it to gain the whole world if we lose our soul?  What value is there in the instant and fleeting satisfaction that causes us to lose heaven, deserve hell, and crucify Our Lord anew? Trusting in God, distrusting ourselves, with firm resolve, let us be chaste and pure according to our state in life.

Declaration of Catholic Faith to the Pope by the SSPX.

May 14, 2026, Menzingen. In a powerful letter, the Society of Saint Pius X has presented a declaration of Catholic faith to Pope Leo XIV.

The document, signed by Father David Pagliarani, reaffirms the pillars of Tradition in the face of modern errors that undermine morality.

The declaration is clear: the Catholic Church is the only path to salvation, and the Mass is a sacrifice, not merely a meal.

Furthermore, it defends the social reign of Jesus Christ and categorically rejects any changes to sexual morality or blessings outside the natural order.

This text seeks to confirm the faithful in the unchanging Roman Catholic faith, emphasizing that unity is only possible through shared truth.

A firm stance that marks the future of traditionalist dialogue in the Church and that deserves not only a response from His Holiness Leo XIV, but also the acceptance of an interview with Father Pagliarani before July to discuss the authorization of episcopal consecrations. If dialogue is to be practiced with everyone, it should also be practiced with those who share the same faith.

The full text follows:

Declaration of Catholic Faith addressed to His Holiness Pope Leo XIV by Fr. Davide Pagliarani Superior General of the Priestly Society of Saint Pius X 

 Most Holy Father, 

 For more than fifty years, the Society of Saint Pius X has endeavoured to set before the Holy See a matter of conscience in the face of the errors that are destroying Catholic faith and morals. Regrettably, all the discussions entered into have remained without result, and none of the concerns expressed have received any truly satisfactory response. 

 For more than fifty years, the only solution truly considered by the Holy See has appeared to be that of canonical sanctions. To our great regret, it seems to us that canon law is thus being used, not to confirm in the Faith, but to lead away from it. 

 In the text that follows, the Society of Saint Pius X is glad to express to You, filially and sincerely, its devotion to the Catholic Faith, concealing nothing, either from Your Holiness or from the Universal Church. 

 The Society places this simple Declaration of Faith in Your hands. It seems to us to correspond to the minimum indispensable to be in communion with the Church, and to truly call ourselves Catholics and, consequently, your sons. 

 We have no other desire than that of living and being confirmed in the Roman Catholic Faith. 

 “Thus, remaining firmly rooted and established in the true Catholic Faith, strive always to be worthy ministers of the divine Sacrifice and of the Church of God, which is the Body of Christ. 

 For, as the Apostle says: ‘all that is not of faith is sin’,1 schismatic and outside the unity of the Church.”2 

 DECLARATION OF CATHOLIC FAITH 

 In the Name of Our Lord Jesus Christ, divine Wisdom, the Word Incarnate, Who willed one sole religion, Who rendered the Old Covenant definitively null and void, Who founded one sole Church, Who triumphed over Satan, Who conquered the world, Who remains with us until the end of time and Who shall come again to judge the living and the dead. 

 He, the perfect Image of the Father, the Son of God made man, was appointed the sole Redeemer and Saviour of the world through the Incarnation and the voluntary offering of the Sacrifice of the Cross. Our Lord satisfied divine justice by shedding His Most Precious Blood, and it is in that Blood that He established the New and Eternal Covenant, abolishing the Old. He is therefore the sole Mediator between God and men and the sole way to come to the Father. Only he who knows Him knows the Father. 

 By divine decree, the Most Holy Virgin Mary has been directly and intimately associated with the entire work of Redemption; to deny this association — in the terms received from Tradition — is therefore to alter the very notion of Redemption as willed by divine Providence. 

 There is only one Faith and one Church by which we may be saved. Outside the Roman Catholic Church, and without the profession of Faith that she has always taught, there is neither salvation nor remission of sins. 

 Consequently, every man must be a member of the Catholic Church in order to save his soul, and there is but one baptism as the means of being incorporated into her. This necessity concerns the whole of humanity without exception and embraces without distinction Christians, Jews, Muslims, pagans, and atheists. 

 The mandate received by the Apostles, to preach the Gospel to every man and to convert every man to the Catholic Faith, remains binding until the end of time and responds to the most absolute and most pressing necessity in the world. “He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.”3 Therefore, to renounce the fulfilment of this mandate constitutes the gravest of crimes against humanity. 

 The Roman Church alone possesses simultaneously the four marks that characterize the Church founded by Jesus Christ: Unity, Holiness, Catholicity, and Apostolicity. 

 Her unity flows essentially from the adherence of all her members to the one true Faith, faithfully preserved, taught, and handed down by the Catholic hierarchy throughout the centuries. 

 The denial of even a single truth of the Faith destroys faith itself and renders radically impossible all communion with the Catholic Church. 

 The only possible path to restoring unity among Christians of different confessions consists in the urgent and charitable appeal addressed to non-Catholics to profess the one true Faith within the one true Church. 

 The Catholic Church can in no way be regarded or treated on an equal footing with a false form of worship or a false church. 

 The Roman Pontiff, the Vicar of Christ, is the sole possessor of supreme authority over the whole Church. He alone directly confers on the other members of the Catholic hierarchy jurisdiction over souls. 

 “The Holy Ghost was not promised to the successors of Peter that they might make known, by His revelation, a new doctrine, but that, by His assistance, they might inviolably keep and faithfully expound the revelation transmitted by the Apostles, that is, the Deposit of the Faith.”4 

 To a unique Faith there corresponds a unique form of worship, the supreme, authentic, and perfect expression of that same Faith. 

 The Holy Mass is the perpetuation in time of the Sacrifice of the Cross, offered for many and renewed upon the altar. Although offered in an unbloody manner, the Holy Sacrifice of the Mass is essentially expiatory and propitiatory. No other form of worship offers perfect adoration. No other form of worship that is not ordered to it is pleasing to God. No other means is sufficient for the sanctification of souls. 

 Consequently, the Holy Sacrifice of the Mass can in no way be reduced to a mere commemoration, to a spiritual meal, to a sacred assembly celebrated by the people, to the celebration of the Paschal mystery without sacrifice, without satisfaction of divine justice, without expiation of sins, without propitiation, and without the Cross. 

 The help afforded to souls by the Sacraments of the Catholic Church is sufficient in every circumstance and in every age to enable the faithful to live in a state of grace. 

 The moral law contained in the Decalogue and perfected in the Sermon on the Mount is the only one practicable for obtaining the salvation of souls. Every other moral code — founded, for example, on respect for creation or on the rights of the human person — is radically insufficient to sanctify and save souls. In no way can it replace the one true moral law. 

 Following the example of St. John the Baptist, true charity obliges us to warn sinners and never to renounce the means necessary to save their souls. 

 He who eats the Body of Our Lord and drinks His Blood whilst in a state of sin eats and drinks his own condemnation, and no authority can alter this law contained in the teaching of St. Paul and in Tradition. 

 Sins of impurity that are against nature are of such gravity that they always and in every circumstance cry to God for vengeance, and are radically incompatible with every form of authentic Christian love. Such a ‘lifestyle’ can therefore in no way be recognized as a gift from God. A couple practising this vice must be helped to free themselves from it, and can in no way be blessed — formally or informally — by ministers of the Church. 

 The submission of institutions and nations, as such, to the authority of Our Lord Jesus Christ flows directly from the Incarnation and the Redemption. Therefore, secularism of institutions and nations constitutes an implicit denial of the divinity and universal kingship of Our Lord. 

 Christendom is not a mere historical phenomenon, but the only order willed by God among men. 

 It is not for the Church to conform herself to the world, but for the world to be transformed by the Church. 

 It is in this Faith and in these principles that we ask to be instructed and confirmed by Him Who has received the charism to do so. With the help of Our Lord, we would rather die than renounce them. It is in this immutable Faith that we desire to live and die, in the hope that it may give way to the direct vision of the immutable eternal Truth. 

 Menzingen, 14 May 2026, on the Feast of the Ascension of Our Lord 

 Davide Pagliarani