The Pope Said It

 

They are plotting the ruin of the Church from within.

 

INTERNAL ENEMIES

  “We no longer face adversaries ‘in sheep’s clothing’ within our own house, but rather declared and brazen enemies who, having struck a pact with the Church’s principal foes, are determined to destroy the Faith (…) They wish to renew it, as if it were consumed by decrepitude; they wish to expand and adapt it to the World and its progress and comforts, as if it stood opposed not merely to the frivolity of some, but to the well-being of society.” 

 Saint Pius X. *Sacrorum Antistitum*

OUR LADY OF THE BASEMENT

By Óscar Méndez Casanueva

"Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven" (Mt 18:3-4).

There are images that vanish from altars but never from the heart. They are cast aside by an iconoclastic modernism that strips the faithful and their churches of their sacred images—seeking to make them resemble Lutheran sanctuaries—and drains the House of God of its sacred character, transforming it into something akin to a bare Protestant hall. Unnoticed by anyone, these images end up relegated to a corner, gathering dust amidst broken pews, old candelabras, and forgotten boxes. It is an iconoclastic attempt to alter a people's faith and devotion, transforming their very identity and memory by severing the bond with what had nourished their faith for years.

Yet, sacred images possess a mysterious capacity to wait. They do not wait for applause or accolades; they wait for the return of the one who once learned to pray in their presence.

I think of that old statue of the Virgin I used to gaze upon every Sunday as a child. Before her, I learned the Hail Mary, confided my earliest fears, and gave thanks for my first joys. Years passed. Then came the rush of life, changes, moves, and inevitable absences. When I returned to my childhood church as an adult, the image was gone from the altar. When I asked about her, someone replied indifferently: "She’s downstairs, in the basement."

Descending those stairs felt almost like a parable. There, among objects that seemed to have lost all utility, I found the sweet Virgin of my childhood. Dust covered her mantle; the paint was worn; a star was missing.  Yet her face remained the same: serene, maternal, welcoming. There was not the slightest trace of reproach for so many years of abandonment. It seemed to say what it had always said: "Here I am—I am your mother."

I fell to my knees before Her, my eyes clouded with tears, and relived the feelings of my childhood: that steadfast faith, that infinite trust in the Mother, that immense tenderness she awakened in me. And I remembered that I must become like a child again to one day enter the Kingdom.

That iconoclastic onslaught of modernist heresy speaks not only of a religious image; it speaks of us, too. We often relegate to an inner "basement" the very things that once gave meaning to our existence: the simple prayers of childhood, trust in God, the peace of a silent church, the devotion learned from our parents or grandparents. We do not destroy these things; we simply let them get buried under our worries, successes, and disappointments.

But the Virgin possesses a patience that only a mother can have. She does not abandon the child who drifts away. She waits. And when that child, many years later, decides to seek her out, he discovers that She has not changed. The whole world may have changed; modernism may have tainted the faith of many without them even realizing it; the heart may be wearier; life may have left its scars. Yet She remains with the same smile, the same gaze, and the same readiness to welcome the one who returns, reminding us that the deposit of faith is immutable—it does not change or transform according to the times or prevailing tastes. The faith remains the same, just as She remains the same.

There are churches that hold great artistic treasures. Sometimes they are found hidden in a corner or a basement, where an ancient image continues to remind us that true love does not depend on the spotlight. The Virgin will always remain our Mother. Always the same. Always unchanged.

Perhaps we should all, at some point, descend into the "basement" of our memory.  There, amidst memories we thought long forgotten, that first gaze of Mary still awaits us. And perhaps we shall discover, with deep emotion, that it was never She who lost sight of us; it was we who ceased seeking her.

Lady, conqueror of heresies, vanquish the modernist heresy and pray for us, that we may fully regain that vivid faith, that love, and that trust we once placed in you during our childhood. May our Catholic faith remain steadfast despite the world's attempts to undermine it, so that we may remain faithful to Christ until the end of this life.

THE CAUSE OF THE WORST CRISIS THE CHURCH HAS EVER FACED

His Holiness Pius IX warned:

“Catholic liberalism is one foot in truth and one foot in error; one foot in the Church and one foot in the world, one foot with me and one foot with my enemies… What afflicts your country and prevents it from deserving the blessings of Heaven is the confusion of principles. I will speak the word and I will not remain silent: what I fear most for you is not those wretches of the Commune, veritable demons escaped from hell, but Catholic liberalism, that fatal system that always dreams of reconciling two impossible things: the Church and the Revolution. I have already condemned it, but I would condemn it forty times more if necessary. Yes, I say it again because of the love I have for you; yes, this balancing act is what can end up destroying religion among you.”

(Pope Pius IX, Address to the Catholics of France, June 18, 1871).

Saint Pius X also pointed out this great danger:

"Liberal Catholics are wolves in sheep's clothing. And for this reason, the priest, the true priest, must reveal to the people entrusted to his care their dangerous snares and their evil aims."

(Saint Pius X, Address of September 5, 1894, as Cardinal).

We now quote an interview given by Cardinal Ratzinger to Vittorio Messori in November 1984. Regarding the challenges facing the Church at Vatican II, he said:

"The problem of the 1960s was that of acquiring the best values ​​resulting from two centuries of 'liberal' culture. In fact, these are values ​​that, although born outside the Church, can find their place, purified and corrected, in its worldview. That is what has been done."

This clearly shows the strong influence of liberalism and modernism within the Church in the 1960s (and long before); of wheat already influenced and contaminated by the tares. It is the nefarious influence of Maritain. That quote negates the radical condemnation of the papal magisterium of ALL liberalism.

The Commonitorium of St. Vincent of Lérins (a Father of the Church) teaches:

"It belongs to Catholics to preserve the deposit of the holy Fathers, to condemn impious novelties, and, as the Apostle has said time and again, to pronounce anathema (condemnation) upon anyone who proclaims a doctrine different from that received (Gal. 1:9). From this it follows that every Catholic who desires to prove that he is a legitimate son of our Mother the Church must adhere to the holy Faith of our Fathers, cling to it, and die for it. He must also detest impious novelties, hate them, combat them, and persecute them."

The First Vatican Council made it clear that the Magisterium's role is not to innovate, purify, or Christianize the errors of the world, but to preserve and explain the faith received:

“The Holy Spirit was not promised to the successors of Peter so that they might teach new doctrines, but so that they might religiously guard and faithfully expound the revelation handed down by the Apostles.”

Is it clear what the core and cause of the errors that are currently growing like weeds within the Church and causing the worst crisis in its history are?

But the time will come when the Lord will separate the weeds from the wheat, so we must remain faithful to the true faith and to the Catholic Church He founded.

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

WHERE HAVE THEY LED IT?

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 its Liturgy, in its Theology, in its very soul... I have heard around me innovators who want to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject its vestments, and make it feel remorse for its 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."  As Mary Magdalene wept at the empty tomb, they will ask, “Where have they taken him?”” 

(Pope Pius XII, quoted in Mons. Roche, Pius XII Devant l’Histoire, pp. 52-53).

José Antonio Ortega: “THE ACCEPTANCE AND NORMALIZATION OF SIN IS INTOLERABLE IN THE CHURCH”

A video has recently gone viral in which a young man from Seville confronts a Dominican priest, calling him a traitor, while he was presiding over a Mass for the LGBTQ+ community at the Church of Santa María la Real in Seville. We contacted the young man, who reflected on the incident.

Could you briefly describe the circumstances surrounding the events?

The association “ICHTYS,” which organizes events, workshops, and “welcoming” Masses for the LGBTQ+ community, held a Mass on November 15th at the Church of Santa María la Real. This same church, just a week earlier, denied funeral rites to young victims of communist and socialist terrorism, which is against the Code of Canon Law.

A group of disaffected young people from the Orate group approached the church to see exactly what the event was about (it wasn't very clear whether it was a Mass, a talk, etc.). Indeed, confirming our suspicions, it was an event welcoming the LGBTQ+ community, but not with the intention of enlightening them with the light of Christ and his Gospel, nor of converting them. Rather, it was clearly intended to perpetuate their sin and allow them to continue living in it proudly.

Upon discovering it was a Mass, the young people planned to take action at the end. However, given the numerous liturgical abuses and the farcical spectacle we were witnessing, during the Prayer of the Faithful, when parishioners could share (with the priest's approval) personal petitions (each more lengthy and heretical than the last), I decided to intervene, seizing the opportunity to rebuke the priest for his disloyalty to both Christ and his ministry.  Of course, we couldn't endure that disgrace for another second, and that's why we decided to act immediately (not waiting until the end of Mass) and then leave the church.

Why did you so strongly denounce the LGBT advocacy coming from some sectors of the Church?

The acceptance and normalization of sin is intolerable in the Church. Would anyone imagine an altar draped with a flag supporting abortion? Frankly, as soon as I learned that this event or Mass was going to take place, I didn't hesitate for a second about my intentions. I believe that the LGBT infiltration and the spread of gender ideology, consequences of an increasingly modernist Church, is one of the main problems we face today, and it must be addressed immediately. We only have to look at Northern Europe and see the German bishops.

Spain, “hammer of heretics, cradle of Saint Ignatius, light of Trent…”, that same Spain, that same Spanish Church cannot be allowed to prostitute itself or sell itself to the world and worldliness for thirty pieces of silver.

Why is it essential that Catholics react to the whitewashing of sin?

Christ, given the opportunity, did not hesitate for a second to proclaim the Truth, to take up the whip and use it in the Temple against all the Jews who entered it. This is the attitude that every Catholic should have in the face of these shameful acts and barbarities. If anyone thinks that in these cases dialogue and peaceful, democratic resolution are the way to go… they have chosen the wrong religion. Our religion is defended with the sword and a Rosary in hand, not with the “hippie” Catholicism that modernists want to sell us.

The apostles had the same attitude, who, despite being persecuted and threatened with death by the Jews, continued preaching the Gospel regardless of the consequences.

We have a legion of saints and martyrs behind us who impassively observe our actions. We must rise to the occasion, and let me be clear, that cannot be achieved with lukewarmness and foolishness.

Did you expect such a reaction to your complaint and for the video to go viral?

I expected it to appear in some newspapers and go viral on social media, but certainly not that it would be on the news, that major television channels would contact me to appear live (which, of course, we refuse to do), and that it would make headlines in dozens of renowned national newspapers.

Have you received many expressions of support?

Many: hundreds and thousands of expressions of support both online and in person. Expressions of support from friends, acquaintances, and parishioners and priests from all over the world who simply saw the video and contacted me to congratulate me.  These expressions of support fill me with hope and make me think that some resistance still remains within the Church… now all that remains is for decisive action to be taken, and if possible, for it not to be the laity who have to teach sound doctrine to priests and bishops.

On the other hand, have you endured insults and threats?

Just like with praise, I've also received hundreds and thousands of insults, threats, social and media pressure, etc. As you can imagine, I couldn't care less what these people say, especially because: 1) they're wrong; 2) they haven't set foot in a church since their First Communion.

Would you like to add or clarify anything?

I encourage all readers, especially younger ones, to take a step and actively collaborate with groups like Orate that defend Hispanic and Church Tradition. I also encourage you to take the step and actively participate in the patriotic organization you deem most appropriate. What will you tell your children when they ask you what you were doing while Spain, Europe, and the Church were rotting away?

By Javier Navascués

Source: InfoCatólica

BEWARE OF HERETICAL NEWS

 

FOR ETERNAL ROME

“…Let the Priest capable of preaching go to the limits of his power to preach, to absolve sins, and to celebrate the True Mass. Let the Sister teacher go to the limits of her grace and power to form girls in the Faith, good morals, purity, and literature. Let every Priest and layman, every small group of laymen and Priests who have authority and power over a small stronghold of the Church and Christianity, go to the limits of their possibilities and powers. Let the leaders and pupils of such strongholds know each other and be in contact with each other. Let each stronghold, protected, defended, trained, and directed in its prayers and songs by a royal authority, become as much as possible a fortress of holiness. This is what will guarantee the continuation of the True Church and effectively prepare for its renewal when it is God's good time.

“Thus, we must not be afraid, but pray with all confidence and exercise without fear, according to the  Tradition and, in the sphere that corresponds to us, the power we have, thus preparing us for the happy time when Rome will once again be Rome (the eternal Rome) and the Bishops will be Bishops (acting as genuinely Catholic Bishops).

Fr. Roger-Thomas Calmel. Brief Apology for the Church of Always.

THE FRUITS OF SIX DECADES OF "POST-CONCILIAR SPRING" WITHOUT CORRECTING THE CAUSES. THE ONLY SOLUTION: A RETURN TO THE TRADITION OF THE CHURCH, WHICH WILL ALWAYS BE LIFE-GIVING AND YOUTHFUL.

 

Don Rodrigo Ruiz Velasco y Barba recently published this very interesting article:

"The Debacle of the Religious." I take the essential data from historian Francisco José Fernández de la Cigoña, who in turn takes them from the Pontifical Yearbook (2025):

Jesuits: In 1965 there were 36,038; in 2024 there were 13,995.

Salesians: In 1967 there were 22,810; in 2024 there were 13,605.

Franciscans: In 1963 there were 27,136; in 2024 there were 11,984.

Benedictines: In 1963 there were 12,131 monks; in 2024 there were 6,382.

Capuchins: In 1963 there were 15,849 friars; in 2024 there were  9,794.

Dominicans: In 1963, there were 10,150; in 2024, there were 5,369.

Lazarists: In 1969, there were 6,284; in 2024, there were 3,033.

Augustinians: In 1967, there were 4,548; in 2024, there were 2,340.

Augustinians of the Assumption (Assumptionists): from 1,967 in 1966; in 2024, there were 962.

Carthusians: In 1967, there were 602; in 2024, there were 272.

Clerics of St. Viator: There were 1,968 in 1967; in 2024, there were 374.

Somascans: In 1959, there were 360; in 2024, there were  533.

Theatines: There were 164 in 1973; in 2024 there will be 171.

Claretians: There were 4,128 in 1966; in 2024 there will be 2,966.

Oblates of Mary Immaculate: There were 7,890 in 1966; in 2024 there will be 3,478.

Jerome Friars: There were 35 in 1974; in 2024 there will be 7.

Augustinian Recollects: There were 1,580 friars in 1967; in 2024 there will be only 929.

Overall, from 153,640 who were once friars, we have dropped to 76,194 in recent times. The reduction is around 50%, in a much more populated world (more than double the population in 1967). Calles will be  Congratulations (perhaps in hell*), but he was wrong: the way to achieve that goal was not open persecution."

*NOTE ON CATHOLICITY: There are those who claim that Plutarco Elías Calles died repentant and confessed.

NOT EVERYONE FIT IN THE TRUTH

The church is not an inn of affection, but the threshold of eternal judgment

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I. THE MODERN DOGMA OF INCLUSION

There are phrases that, because they are endearing, become dangerous. “There is room in this Church for everyone,” it is said with a sweet vinegar smile, like someone offering peace in exchange for doctrine, or mercy without the price of conversion. It is a phrase that sounds like the gospel, but it is not. Or rather, it is an apocryphal gospel: good news for ears tired of the cross, but not for souls seeking to be saved.

Because no, not everyone fits in the Truth, and this is not an arbitrary exclusion, but an affirmation of reality. The Truth is not an elastic room where all ideas can be accommodated, nor a democratic dining room where everyone brings their spiritual recipe. The Truth is a Person—Jesus Christ—and only those who convert enter. Not those who accommodate, not those who assert themselves, not those who demand to fit in without giving up.

The Church is universal, but not relativist. Catholic, but not chaotic. It embraces all who wish to cease to be what they were without Christ. It does not accept conditions: only souls who, falling, cry out to be lifted up. But today, as if we were on a television set, the Church is intended to be the stage for reconciliations without tears, weddings without sacraments, blessings without obedience, and heavens without hell.

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II. FEELING WITHOUT JUDGMENT: THE CULT OF EMOTION

The modern soul does not seek to be redeemed: it seeks to be validated. It does not want to hear: "your sins are forgiven," but: "your sins are not sins." It is an emotional liturgy, where conscience is replaced by consent, and fraternal correction is confused with symbolic violence. If you tell it the truth, it is offended. If you offer it a cross, it demands a sofa.

And so we have created a "pastoral ministry of welcome" where welcoming is synonymous with surrender, and tenderness has become the sacramental form of surrender. But charity without truth is the cruelest of lies, and tenderness without form is the mother of disorder.

Saint Thomas taught that truth is adaequatio rei et intellectus: the adequacy of the mind to the thing. Postmodern sentimentalism, however, demands the opposite: that the thing be adapted to the emotion of the moment. And so we have replaced the Logos with the like, doctrine with empathy, and penitence with applause.

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III. THE CHURCH AS A HOSPITAL FOR SOULS, NOT AS A HOSPITAL FOR ERROR

The analogy we like to repeat—and which is true in itself—is that the Church is a hospital. But not a hospital like those of today, where the patient imposes the diagnosis. It is not a spiritual self-help clinic. It is rather a field hospital under the banner of the cross, where the doctor is Christ, and the treatment is grace, not tolerance.

The Church welcomes those who arrive broken, but heals them with the surgery of truth, not with a compassionate pat on the back. The wounded are welcomed, but their wound is not flattered. For if the leper is told that leprosy is part of his identity, he is denied the cure and condemned with sweet words.

And there are those who quote "come to me, all of you," as if Christ had said: "and remain as you are." But they forget that after the embrace comes the imperative: "Go, and sin no more." The Church is not a place where all doctrines fit: it is where false doctrines die, burned by the light of faith.

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IV. THE CHURCH DOESN'T EXCLUDE PEOPLE, IT EXCLUDES LIES

Whoever says the Church excludes has not understood its heart. The Church does not exclude anyone because of their history, their wounds, their sin, their past. But it does reject heresies, errors, and pacts with lies.

The confusion arises when one believes that every idea has the right to citizenship in the Catholic soul. But the Church is not a marketplace of opinions: it is the custodian of a sacred deposit. It does not administer consensus; it guards mysteries. It does not debate its identity: it proclaims it.

Therefore, not all ideas fit into the Church, just as not all poisons fit into a healthy body. It is not that dialogue is denied: it is that the truth is denied as a matter of opinion. There is a difference between evangelizing and negotiating.

⸻

V. A MOTHER WHO CORRECTS, A TEACHER WHO TEACHES

The image of the Church as a mother is true, but dangerous if separated from the other: that of a teacher. Because a mother who only embraces, but does not teach, raises orphans of the soul. And a teacher who does not correct, perpetuates error.

Mary is the Mother of Mercy, yes, but she is also the Seat of Wisdom. And her tenderness is full of clarity, and her sweetness does not adulterate the truth. Does a mother who sees her son walking toward the abyss remain silent for fear of hurting him?

The Church is sweet as the song of the Magnificat, but sharp as the words of John the Baptist. She is the cradle of converts and the executioner of idols. She is the mother of repentant sinners and the sworn enemy of justified sin.

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VI. ALL ARE CALLED, NOT ALL RESPONSE

Christ died for all, yes. But not all want to live for Him. Christ's blood was shed for all, but not all desire to be washed clean. And here lies the modern tragedy: God's love is expected to be effective without freedom, and salvation is automatic without struggle.

God wants all to be saved, but He saves no one by force. And the Church, His bride, cannot lie to the world by telling it that it is already saved, without repentance or conversion. True inclusion does not mean allowing everything, but calling everyone to the Truth, whatever the cost.

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VII. IN THE CHURCH, THERE IS NO PLACE FOR WHAT CONTRADICTS THE TRUTH

There is no place here for sentimentalisms that deny reason, nor for emotions that canonize error. There is no place for justified sins, nor for ideologies disguised as compassion. There is no place for those who believe that to love is to silence, or that to teach is to exclude.

Because the Church cannot contradict itself. And Truth cannot be denied without ceasing to be. Here comes the firmest principle of all philosophy, proclaimed by Aristotle: "It is impossible for something to be and not to be at the same time and under the same consideration." The same doctrine cannot be true and false. The same conduct cannot be virtue and sin. The same teaching cannot be Catholic and heretical.

And if this is true for logic, how much more so for faith, which touches the eternal? The Church cannot teach that what was sin yesterday is virtue today. She cannot declare blessed what God has called disorder. She cannot call pastoral care what is, strictly speaking, a betrayal of the Gospel.

The Church is not here to adapt, but to faithfully proclaim the Truth that does not contradict itself, that does not change with the winds of the century, that does not become flexible so as not to cause discomfort. Christ died for all, yes. But not all want to live for Him. Christ's blood was shed for all, but not all desire to be washed clean. And here lies the modern tragedy: God's love is expected to be effective without freedom, and salvation is automatic without struggle.

God wants all to be saved, but He saves no one by force. And the Church, His bride, cannot lie to the world by telling it that it is already saved, without repentance or conversion. True inclusion does not mean allowing everything, but calling everyone to the Truth, whatever the cost.

⸻

VII. IN THE CHURCH, THERE IS NO PLACE FOR WHAT CONTRADICTS THE TRUTH

There is no place here for sentimentalisms that deny reason, nor for emotions that canonize error. There is no place for justified sins, nor for ideologies disguised as compassion. There is no place for those who believe that to love is to silence, or that to teach is to exclude.

Because the Church cannot contradict itself. And Truth cannot be denied without ceasing to be. Here comes the firmest principle of all philosophy, proclaimed by Aristotle: "It is impossible for something to be and not to be at the same time and under the same consideration." The same doctrine cannot be true and false. The same conduct cannot be virtue and sin. The same teaching cannot be Catholic and heretical.

And if this is true for logic, how much more so for faith, which touches the eternal? The Church cannot teach that what was sin yesterday is virtue today. She cannot declare blessed what God has called disorder. She cannot call pastoral care what is, strictly speaking, a betrayal of the Gospel.

The Church is not here to adapt, but to faithfully proclaim the Truth that does not contradict itself, that does not change with the winds of the century, that does not become flexible so as not to cause discomfort. She is a mother, yes, but a mother who forms. And she is a mother precisely because she teaches.

Therefore, not all ideas fit here. Not all spirits fit here. There is no room here for the logic of the world. Because there is no room here for anything that contradicts the Incarnate Word.

The door is open to all people, but closed to error. The Church does not exclude people, but it does reject everything that denies the Logos, because in Him is the truth, and outside of Him there is only confusion, contradiction, and death.

Yes, in this Church there is room for all...

all those who humbly seek the truth that saves, not the truth that flatters; the truth that burns, not the truth that lulls.

Because in this Church there is no room for all voices,

but there is room for all hearts that surrender to the one Word.

OMO

POOR MUTE SHEPHERDS, THEY WILL BE JUDGED SEVERELY BY GOD

 

BEWARE OF MODERNIST HERESY! POPE SAINT PIUS X WARNED US THAT IT WAS THE SUM OF ALL HERESIES

 

THE VICENTIAN PRINCIPLE: BEACON OF FAITHFULNESS AND GUARDIANSHIP OF THE ETERNAL FAITH

“In the Catholic Church, we must take the utmost care to hold fast to what has been believed everywhere, always, and by everyone.”

— St. Vincent of Lerins, Commonitorium

St. Vincent of Lerins’ declaration is not just a theological formula; it is a hymn to the stability of the faith amidst the storms of history. This principle not only guides the intellect in doctrinal discernment but also touches the heart of the believer with the certainty that by remaining faithful to what has always been believed, we walk in the light of eternal Truth.

It is not merely a technical rule or a pragmatic tool; it is a manifestation of the very nature of the Christian faith, an echo of God’s love, which does not change and cannot be betrayed. This article delves into the dimensions of this principle, not merely to describe it but to explore its scope, foundation, strength, and beauty.

I. THE VICENTIAN PRINCIPLE: NATURE AND DIMENSION

In his Commonitorium, St. Vincent of Lerins offers us a criterion for distinguishing true doctrine from heresies:

“True faith is that which has been believed everywhere, always, and by everyone.”

This principle has three fundamental dimensions, which are not merely descriptive but express the very nature of revealed Truth.

1. UNIVERSALITY (UBIQUE)

True faith must be accepted throughout the Church, without regional or cultural exceptions. This does not imply superficial uniformity but an essential unity in faith.

St. Thomas Aquinas reinforces this point by teaching that the truth of faith is catholica because it is not limited by space or time but belongs to the fullness of Christ’s Mystical Body:

“The Catholic faith is one because it is meant to unite all men in the same revealed Truth.”

2. ANTIQUITY (SEMPER)

True faith is not a recent invention or a reinterpretation of what has already been received; it is a continuous testimony from the Apostles. Antiquity is not measured merely in chronological terms but in its uninterrupted connection to apostolic Tradition.

St. Augustine expressed this clearly:

“That which is truly Catholic is not new, but what has always been believed from the beginning.”

3. CONSENSUS (AB OMNIBUS)

True faith is that which has been accepted by the entire body of the Church, not by an intellectual elite or an isolated group. This consensus reflects the sensus fidelium, the supernatural instinct of the faithful guided by the Holy Spirit.

St. Leo the Great strongly affirmed:

“What has been believed by God’s people from the beginning cannot be doubted, for in it resounds the voice of Christ who lives in His Church.”

II. THE SCOPE OF THE VICENTIAN PRINCIPLE

The Vicentian principle does not only have doctrinal application but encompasses the entire life of the Church: liturgy, morality, and spirituality.

1. IN DOCTRINE: AN INCORRUPT FAITH

The principle ensures that any legitimate doctrinal development must be consistent with what has been received. Blessed John Henry Newman stated:

“Authentic development does not alter the substance of the faith but unfolds and clarifies it. Any contradiction with the ancient is a sign of corruption.”

2. IN LITURGY: A FAITH THAT PRAYS

Liturgy is the visible expression of the faith. The Vicentian principle ensures that any liturgical reform must be in continuity with Tradition. St. Pius V declared when promulgating the Tridentine Mass:

“Nothing should be added to what has been transmitted to us, for what has been consecrated by Tradition needs no correction.”

3. IN MORALITY: AN ETERNAL LAW

Christian morality is not a flexible ethical system but an expression of Divine Law. St. Francis de Sales remarked:

“The love of God does not change, nor does His law. What was holy yesterday remains holy today and will be for all eternity.”

III. THE VICENTIAN PRINCIPLE AS A RESPONSE TO HERESIES

Throughout history, the Vicentian principle has been an essential criterion for refuting heresies and preserving the faith.

1. THE ARIAN CRISIS

St. Athanasius defended the consubstantiality of the Son with the Father by appealing to the Church’s consensus:

“We do not preach something new, but what the Church has always believed: that the Son is of the same essence as the Father.”

2. PELAGIANISM

St. Augustine refuted Pelagius by demonstrating that the doctrine of grace is part of the deposit of faith:

“Grace is not an addition but the foundation of our faith, received from Christ Himself.”

3. THE DIVINE MOTHERHOOD

At the Council of Ephesus, St. Cyril of Alexandria defended Mary as Theotokos, showing that this truth is rooted in Tradition:

“What we say of Mary, we say of Christ, for she is the Mother of the Incarnate Word.”

IV. THE VICENTIAN PRINCIPLE IN THE RELATIONSHIP BETWEEN LEX ORANDI AND LEX CREDENDI

The Catholic faith is not only professed in words but lived and expressed through liturgical prayer. This inseparable link between lex orandi (the law of prayer) and lex credendi (the law of faith) is a direct manifestation of the Vicentian principle: what has always been believed has always been prayed. The liturgy is a living testimony to the continuity of faith.

1. LITURGY AS AN EXPRESSION OF TRUTH

St. Vincent of Lerins does not only refer to doctrine in its conceptual form but also to its expression in the Church’s life. Liturgy, as the highest public act of worship to God, reflects and guards the deposit of faith.

2. LEX ORANDI, LEX CREDENDI: A VITAL RELATIONSHIP

The principle lex orandi, lex credendi affirms that how we pray reflects and forms our faith. If the Church’s prayer deviates from Tradition, the faith itself can be endangered.

3. LITURGY AS A TESTIMONY OF TRADITION

Continuity in liturgy ensures that the faith remains rooted in its apostolic source. Radical changes in liturgical expressions can obscure essential truths. Dom Prosper Guéranger noted:

“The liturgy is living Tradition because it radiates what the Church has always believed.”

V. CONCLUSION: A CALL TO SUPREME FAITHFULNESS

The Vicentian principle is not just a theological norm; it is a hymn to eternal Truth, a tribute to the fidelity of Christ, who promised that the gates of hell would not prevail against His Church.

St. Vincent expressed it masterfully:

“True faith does not need novelty, for in it shines the light of eternity.”

This principle challenges us to be guardians of Truth with clear minds and burning hearts, trusting that by remaining faithful to what has always been believed, we walk toward the God who never changes.

OMO

BIBLIOGRAPHY

1. St. Vincent of Lerins. Commonitorium. Classic translations.

2. St. Thomas Aquinas. Summa Theologiae.

3. St. Augustine. De Doctrina Christiana.

4. St. Leo the Great. Sermons and Dogmatic Letters.

5. Blessed John Henry Newman. Essay on the Development of Christian Doctrine.

6. St. Pius X. Pascendi Dominici Gregis and Breviary liturgical reforms.

7. St. Athanasius. Writings against Arianism.

8. St. Cyril of Alexandria. Dogmatic Letters.

9. St. Francis de Sales. Introduction to the Devout Life.

10. St. Pius V. Quo Primum.

11. Dom Prosper Guéranger. The Liturgical Year and other traditional liturgical texts.

THE LUTHERAN-MODERNIST EMOTIONALISM: ITS DESTRUCTIVE IMPACT ON FAITH AND CHRISTIAN ORDER

 

INTRODUCTION

Emotionalism, understood as the disordered exaltation of subjective experience in religious life, has deep roots in Luther’s doctrinal rupture and is consolidated through modern philosophies inspiring theological modernism. This phenomenon not only corrupts the faith but also disintegrates the social and political order founded on Christian principles. This article examines the destructive impact of emotionalism on spiritual, doctrinal, and political spheres, and proposes a restoration based on Catholic Tradition.

LUTHERAN EMOTIONALISM AND RELIGIOUS SUBJECTIVISM

Luther’s Protestant rupture marked a radical dissociation between faith and reason. By proclaiming sola fide and sola scriptura, Luther reduced faith to a subjective act of personal trust, detached from good works, sacramental mediation, and the Church’s authority.

The rejection of the objectivity of faith and the replacement of ecclesial authority with private interpretation of Scripture established a religious subjectivism that fragmented the doctrinal and social unity of Christendom. In this model, salvation is based solely on a “feeling of trust” rather than adherence to revealed truths lived within the Church.

In the political sphere, the Lutheran rupture subordinated religion to temporal power, fostering the rise of the modern state and the progressive secularization of society. This process stripped political order of its divine foundation and led to the proliferation of ideologies based on human autonomy.

MODERNISM AS THE HEIR OF LUTHERAN EMOTIONALISM

Modernism, defined as the tendency to reinterpret faith according to modern philosophical principles, is a direct continuation of the religious subjectivism initiated by Luther. Like Protestantism, modernism turns faith into a personal experience detached from objective truth, opening the door to relativism.

The main characteristics of modernism include the exaltation of individual religious experience as the criterion of truth, the denial of the immutability of dogmas, and the subordination of divine Revelation to human consciousness. From this perspective, dogma is no longer the expression of an eternal truth but a symbolic construction evolving with human needs.

These ideas have weakened the Church’s authority and introduced profound doctrinal confusion. Objective and supernatural faith is replaced by an anthropocentric sentimentalism that seeks to please man rather than glorify God.

THE POLITICAL CONSEQUENCES OF EMOTIONALISM AND MODERNISM

Emotionalism and modernism affect not only faith but also the social and political order. Religious subjectivism extends into the legal and political spheres, promoting the dissolution of a system based on natural and divine law.

In the legal realm, these currents foster a legislative relativism where laws are governed by the changing will of majorities, rather than seeking the common good according to universal principles. This has contributed to the destruction of natural community bonds such as family, parishes, and nations.

The anthropocentrism inherent in modernism denies God’s sovereignty in the political sphere and favors the establishment of a secular order centered on man. This secularization process has stripped society of its transcendent dimension, leading to the dominance of materialism and utilitarianism.

PROPOSAL FOR RESTORATION BASED ON TRADITION

To counteract the destructive impact of Lutheran-modernist emotionalism, a return to the immutable principles of Catholic Tradition is necessary.

First, it is essential to restore the spiritual and doctrinal unity of the Church, reaffirming the authority of the Magisterium and fidelity to traditional teaching. The Catholic faith cannot be adapted to the trends of the modern world but must be lived and defended in its integrity.

Second, the political and legal order must be re-founded on natural and divine law, recognizing that all legitimate authority comes from God. Laws must be oriented toward the common good and conform to objective truth.

Finally, the reconstruction of Christendom requires a collective effort to restore a social order where Christ is recognized as King. This ideal is not a utopia but the foundation upon which true Christian civilization was built.

CONCLUSION

Lutheran-modernist emotionalism has wreaked havoc both in the Church and in society. Its exaltation of subjectivity destroys objective faith and disintegrates the political order based on Christian principles. The solution to this crisis does not lie in adapting to the spirit of the world but in returning to the sources of Tradition.

Only a return to natural law, perennial doctrine, and the sovereignty of Christ can restore the order destroyed by subjectivism and relativism. True reform is one that, in the words of the saints, seeks to “restore all things in Christ.”

OMO

BIBLIOGRAPHY

1. Pascendi Dominici Gregis (1907).

2. Commonitorium, St. Vincent of Lérins.

3. Summa Theologiae, St. Thomas Aquinas.

4. Cornelio Fabro, entry “Modernism” in the Enciclopedia Cattolica.

5. Ernst von Lasaulx, Über die Verfassungsformen der Kirche.

6. Miguel Ayuso, El estado en su laberinto.

THE «CHURCH» OF LIES, FROM BIRTH TO GRAVE

By Miguel Ángel Yáñez.

«The double-minded man shall not dwell in my house, and the liar shall not endure in my presence». From the Book of Psalms, 100-7.

Lies permeate everything around us today, they have penetrated [...] the faithful. Very little, very little, is saved from the downpour, it would seem that we live in a gigantic bubble from which it is impossible to escape. There exists a church of lies [the false church that the Holy Scripture warns us about] that today is overwhelmingly opposed to the Church of Truth.

As soon as a child is born, many lie in front of their children, when parents and/or godparents swear before the most sacred thing to educate and guard the Faith of the infant... without having the slightest intention of doing so, and with the sole purpose of using the sacred temple and the ceremony as a prelude to a private party for the presentation of their new child. In case there was any doubt, the priest had already previously taught us about the new Baptism, no original sin, it is a welcome party.

As soon as they teach us to pray they lie to us, showing us an Our Father in which the very words of Jesus Christ have been falsified... could there be greater audacity?

They deceive us when we go to catechism, instructing us in a Christianity alien to Catholic truth, to authentic sacramental life and to moral obligations... replacing it with a vague humanist and historical teaching of Christ, with no moral obligations. Of course, there is a thousand nonsense that is not lacking, from painting boats, doing theatre, to reminding us of urban planning and being "good" to the environment, but the children end up not even knowing how to make an act of contrition. Meanwhile, the parents completely wash their hands without assuming that it is not the "catechist", but that they are the main ones responsible for forming their children in a Christian way.

They lie to us at our first communion, when many parents take their children to catechism, not out of interest in them being catechized, but as a mere formality so that the priest on duty allows them to celebrate the beginning of their little "coming out" party... hours and hours preparing invitations and not a single one to see what education the child has. After communion, he does not appear again in the Church. A round of applause for consistency!

They cheat us in all kinds of "Catholic" groups, parish groups, choirs, prayer groups, renewal groups, communities... where in the end everything is encouraged, except a true sacramental and moral life in accordance with the traditional doctrine of the Church, and where the proper adoration and respect for the "weakest", the Eucharistic Jesus, is not promoted.

They falsify courtship when parents do not teach the values ​​of Christian commitment, and reduce everything to the search for perfect physical, economic and character attributes, but excluding spirituality and Christian values, tolerating, approving and applauding all the obvious immoralities that their children commit before their very eyes… parents apostatize to justify their children's apostasy.

They lie to us when we get married, selling us marriage as an open bar of concupiscence, where children are an object to be studied and dissected, rejecting full dedication and trust in God's Plan… responsible parenthood.

They mock us when we go to Mass, attending a ceremony in which the sacrificial reality of the Holy Mass has been camouflaged, concealed, hidden, to make us believe that it is a dinner of fraternal prayer… they want to sell us sugar wrapped in a packet of salt.

They deceive us with doctrine, when they try to pass off as Catholic what is nothing more than pure apostasy…

The Society does not only try to deceive us, but to make us lie, when they want us to call a man a woman, to call a woman a man, to call sodomy an orientation, to call the abnormal and aberrant normal and an option.

We are forced to agree with deception, when we have to dissimulate, remain silent, not say anything so as not to offend, the flood of nonsense, apostasies, immoralities and irrational acts that we never stop seeing in almost everything and everyone around us: concubinage, adultery, divorce, immorality, abortions, playing with embryonic life…

They deceive us even when we die, when they tell everyone who attends our funeral that we are already in heaven, when most likely, in the best of cases, we are in purgatory waiting for someone to pray for us to relieve us… but nobody does it, because a heartless man in a chasuble has taken it upon himself to tell everyone that it is not necessary, since I am saved.

They lie to us from birth to death and, what is worse, they try to force us to lie. They want us to believe that we live in a fairy tale, when it is a horror story, although wrapped in a giant smile. But do not forget, we cannot lie to God. He is filming the movie of our lives, in very slow motion, with all kinds of details, and He will ask us to account not only for what we have done, but for what we have failed to do... and say.

Who is not complicit in this great lie to a greater or lesser extent? The crisis of the Church and of society is, above all, a crisis of Saints, of brave people.

He who is without sin, let him cast the first stone.

BE CAREFUL! BE VERY CAREFUL!

 

SHE HAD ALREADY WARNED US: TERRIBLE SINNERS ENTERING INTO RELIGIOUS ORDERS

“The rulers will all have the same plan, which will be to abolish and make all religious principles disappear to replace them with materialism, atheism, spiritism, and all sorts of vices. 

Those who are at the head of religious communities should beware of the people they are to receive, because the devil will use all his malice to introduce into sin religious orders, so that disorders and love of carnal pleasures will be spread throughout the earth.”

Our Lady of La Salette

MONSTROUS ERRORS OF MODERNISM: BENEDICT XV

Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil […] Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way."

Benedicvt XV, Ad Beatissimi, 1-11-1914

Labels: Benedict XV, Modernist heresy