To comment please open your gmail account or use my email address, FB Messenger or X. Please note that unless authorised, FB comments will not be posted on this page.
 |
| Buenos Aires: an entire wall in Avenida de Mayo plastered with anti-Tucho posters asking for Tucho's removal for “the good of the Church” with a QR code link to an heretical homily |
So the Pretender Pope Leo XIV is in Argentina. He was confronted there with an entire wall in Buenos Aires’ Avenida de Mayo plastered with posters demanding the removal from his post of 'Cardinal' Vincent Fernandez, "for the good of the Church".
Commonly known as 'Tucho', Cardinal Fernandez is an impostor who poses as a prince of the Church and head of the Dicastery for the Doctrine of the Faith.
In that capacity, charged by 'Pope Leo XIV' with safeguarding Catholic doctrine and dogma, one year ago Fernandez had the egregious impudence to strip the Mother of God of her titles "CoRedemptrix" and "Mediatrix of All Graces". Argentina obviously took that abominable insult badly. So did faithful Catholics throughout the rest of the world.
Another anniversary which the traditional Church would prefer to forget or better, expunge altogether from her escutcheon, was the 40th commemoration of John Paul II's disastrous, falsely ecumenical gathering at Assisi. In recorded remarks to the international ecumenical gathering there, Prevost ('Leo XIV') proclaimed that “peace” must be man’s “guiding star” while not once mentioning the name of Jesus Christ, the Trinity, or the Blessed Virgin Mary.
That sounds suspiciously like idolatry. It's certainly impudence which surpasses Fernandez' for literally infernal cheek. The blame for lack of peace must be laid squarely at Leo's door as pretender to the papacy, and at the door of the successive popes who failed to obey the Blessed Virgin Mary's request at Fatima OVER A HUNDRED YEARS AGO, for the Consecration of Russia to Her Immaculate Heart, in accord with the bishops of the world.
Circle the wagons! Confronted by constant persecution of the Catholic religion and of Christ and His Mother by the impostor Prevost and his 'defender of the Faith' Fernandez, the Society of St Pius X (FSSPX) has galloped to the rescue of the Church, and her holy Mother Mary. Superior General Don Davide Pagliarani reminds us that she has another title: "Exterminatrix of all Heresies" in an eloquent defence of her prestige, and an exposition of the true faith which reads rather like the papal documents Catholics enjoyed before the blight of the Second Vatican Council descended on the Church.
One can't help but compare the letter below from Pagliarani, in praise of the Most Holy Virgin Mary, to the turgid prose of 'Tucho' Fernandez in his wretched Mater Populi Fidelis.
 |
| Insert: Pope Pius XII |
“Rejoice, O Virgin Mary, for thou alone hast crushed all heresies in the whole world.”
The Most Holy Virgin Mary crushes heresies because her maternal mission consists in leading souls to the Divine Life by leading them to Jesus Christ, the Truth incarnate. Heresy, by corrupting the knowledge of God and of Christ, strikes supernatural life at its very source. She who has received the mission of communicating this life to souls must therefore also preserve them from that which destroys it: error and falsehood.
To crush heresies is thus, for Mary, to defend in intellects the Truth of her Son, so as to keep souls united to Him.
Dear faithful, friends, and benefactors,
The Spirit of Assisi and of Mater Populi Fidelis
Forty years ago, Pope John Paul II convened representatives of all religions in Assisi for a day that would leave a profound mark on souls and become the disastrous paradigm of a whole series of ecumenical meetings which would be repeated down the years.
The oldest among us perhaps remember one particularly significant episode: a group of pilgrims from southern Italy had arrived in Assisi carrying a statue of Our Lady of Fatima, without quite understanding what was about to take place… They were turned away by the meeting organizers because the presence of this statue would have hampered the smooth running of the scheduled ceremonies.
One year ago, on 4 November 2025, the Dicastery for the Doctrine of the Faith published a text that provoked numerous reactions, since it explicitly asked the Christian people, in reference to the Most Holy Virgin Mary, to avoid using the titles of Co-Redemptrix and Mediatrix of All Graces.
These titles are now considered inappropriate, inaccurate, and, above all, unsuited to expressing Catholic dogma adequately as it is now conceived and revisited.
This disastrous text, devastating both in its content and in its inevitable pastoral consequences, will nevertheless have produced, indirectly, one positive effect: that of bringing back into the light the importance of formulas and titles.
Indeed, the Modernist outlook, which tends to reduce the act of faith to a personal and intimate experience of God, leads to contempt for formulas, on the pretext that faith cannot be reduced or circumscribed by the use of concrete, ‘technical’ expressions, which are structurally incapable of expressing a lived experience.
We would therefore like to take advantage of the sad anniversary of the interreligious meeting in Assisi and of the publication of Mater Populi Fidelis to meditate on a very beautiful title which the liturgy attributes to the Most Holy Virgin Mary: she who, alone, crushes all heresies. “Rejoice, O Virgin Mary, for thou alone hast crushed all heresies in the whole world.”
How is such a title to be justified? For what reason does the Church, even in her liturgy, intend to offer us such an image of Mary? At first sight, this title seems to have no direct link either with Mary’s divine Motherhood or with her perpetual virginity.
To measure the beauty and depth of this title, and to grasp its full import, we must go back to the very source of supernatural life: the life of God, which it pleases Him to communicate to souls through grace. It is in this light that we shall be able to understand the unique place of the Most Holy Virgin Mary, in whom this participation in the Divine Life attains an incomparable fullness.
What is the Divine Life?
Let us do a little theology and seek to enter, for a few moments, into eternity. The Divine Life is the simplest thing there is; yet this very simplicity is so profound that we cannot grasp it fully.
“The Divine Life is nothing other than an act of contemplation and love by which God, contemplating Himself at once as supreme Truth and as supreme Good, enjoys Himself perfectly.”
In eternity, God performs a single, unique act: He constantly contemplates Himself. He contemplates His Being, He contemplates its infinite perfection — for such is His Being: infinitely perfect. This contemplation of His supreme Being constitutes His very life: if God did not live thus, He would, quite simply, no longer be God.
Now, this infinite perfection which He contemplates, He contemplates perfectly: His divine intellect contemplates His divine Being and grasps it entirely, in a single act of contemplation, perfectly true and always identical to Himself. Thus, in knowing His divine Being perfectly, He contemplates Himself as supreme Truth. 1
And, furthermore, in contemplating Himself as supreme Truth, God also contemplates Himself as supreme Good. Indeed, the True and the Good designate one and the same reality, considered under two different aspects. 2 If God is supreme Being and supreme Truth, He is therefore also, necessarily, the supreme Good. And in this contemplation of Himself as supreme Good, God loves Himself perfectly. Were it otherwise, God would no longer be God.
In short, the Divine Life is nothing other than an act of contemplation and love by which God, contemplating Himself at once as supreme Truth and as supreme Good, enjoys Himself perfectly.
Now, although He is thus self-sufficient, God has freely chosen to communicate something of His Being and perfection to others. Indeed, goodness is naturally inclined to communicate itself to others, to give itself. In the case of God, supreme Goodness, this free gift of Himself outside Himself has had creatures as its object; and in particular certain creatures to whom God will communicate not only something of His Being and perfection, but something of His very life.
God communicates His life to souls by making Himself known
With these fundamental premises laid down, it is easy to understand that, in order to communicate to a soul a certain participation in His Divine Life, God begins by making something of Himself known to it. It is precisely in order to make it live, to make it share in that contemplation of Himself which constitutes His own life, that God ‘reveals Himself’ under the veil of faith.
The soul enlightened by faith can know God and, knowing Him, can love and serve Him. This is why faith is necessary. Indeed, it is impossible to love the Good and to adhere to it if that Good is not known first. No one loves or desires what he does not know.
This Revelation will not limit itself to making us know God’s perfections. It will make us penetrate further into the intimacy of His life, by unveiling to us a mystery which our reason, left to itself, could never have discovered: this unique Divine Life is that of three distinct Persons, the Father, the Son, and the Holy Ghost.
“It is precisely in order to make it live, to make it share in that contemplation of Himself which constitutes His own life, that God ‘reveals Himself’ under the veil of faith.”
In the life of the Holy Trinity, the Father, in knowing Himself, eternally begets His Word, the perfect expression of the divine Truth, “the brightness of his glory, and the figure of his substance” (Heb. 1:3). The Son is therefore this Word, in Whom the Father is reflected and expresses the eternal Truth. And from the Father and the Son proceeds eternally the Holy Ghost, subsistent Love.
It is in this Trinitarian life that God wishes us to participate. It is from this desire to sanctify souls that proceed, therefore, the progressive Revelation of the Old Testament and, above all, its crowning in the coming on earth of the Word of God, supreme Truth incarnate. God having become man, whoever contemplates Our Lord contemplates, through His humanity, God Himself: “he that seeth me seeth the Father also” (John 14:9); and, by this knowledge of the Father through the Son, he gains access to eternal life: “Now this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
This point is crucial: knowledge of Our Lord, the Word made flesh, has become the necessary means here below of knowing God intimately. It is through the humanity of the incarnate Word, and only through it, that men can gain access to the Trinitarian life and contemplate God: “No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him” (John 1:18); and consequently, “we have seen his glory, the glory as it were of the only begotten of the Father, full of grace and truth” (John 1:14).
Of course, God makes Himself known without the slightest possibility of error: if, impossibly, God made Himself known while mixing some error with the Truth, He would make the sanctification of souls impossible. That said, faith always retains an element of obscurity: on this earth, we know God through a veil. This veil will be lifted in eternity, where the knowledge proper to faith will give way to the Beatific Vision: our supernatural knowledge of God will thus pass from an imperfect mode to a perfect one; faith precedes vision and exists to prepare us for it and lead us to it.
“Knowledge of Our Lord, the Word made flesh, has become the necessary means here below of knowing God intimately.”
If, then, God sanctifies souls and makes them live by the means we have just described in broad strokes, what must be the degree of knowledge of this supreme Truth in the soul of the Most Holy Virgin Mary?
We shall see that this contemplation of the Truth in Mary corresponds firstly to her degree of fullness of grace, secondly to her divine Motherhood, and finally to her particular mission as universal Mediatrix, which entails the charge of communicating to all souls the intimate knowledge of her Son, true God and true man.
The contemplation of the Truth in Mary, full of grace
Quite evidently, Mary’s holiness entails in her a degree of contemplation of the True that is unimaginable to any of us. Indeed, preserved from original sin and its wounds, she runs no risk of error. There is in her intellect no kind of illusion, no erroneous or hasty judgement. No disordered passion comes to trouble or obscure in her the perception of the true. Her contemplation of the Truth meets with no obstacle.
But above all, her purity confers on her intellect an unequalled capacity to penetrate eternal truths, a capacity further strengthened by the presence in her soul, to an unimaginable degree, of the supernatural gifts of the Holy Ghost: the gifts of understanding and wisdom in particular enable her to contemplate the divine Truths to a higher degree than the Seraphim and Cherubim. She is the Seat of Wisdom.
By reason of her fullness of grace, her soul thus finds itself in an absolutely privileged and unique situation. Sin and error would be two realities that would hinder, in one way or another, her perfect contemplation and, consequently, her perfect union with God and her holiness. And just as her soul cannot be touched, not by the slightest shadow of sin, nor even by the slightest imperfection, so too her intellect cannot be touched by the slightest shadow of error.
This perfect adherence of Mary to the Truth allows us to understand likewise the incomparable perfection of her freedom. “The truth shall make you free” (John 8:32): never has this saying of Our Lord found such perfect fulfilment in a pure creature as in His Mother. For true freedom does not consist in the possibility of turning away from the good, but in the capacity to move within it without hindrance.
No inclination to sin hindering her will, and her knowledge of the Truth and her adherence to the Good being without obstacle, her freedom itself attained a unique perfection. Far from diminishing her free will, her impeccability gave her, in the words of Fr. Garrigou-Lagrange, “full liberty in the order of moral goodness, with no inclination to evil”. 3 Her freedom was thus, like that of her divine Son, a most pure image of the freedom of God.
The Mother of God, contemplative of the incarnate Word
 |
We must bear in mind that the contemplation of which we speak, because it is a means by which God communicates His own life, is not limited to observing and admiring the truths contemplated: this contemplation itself gradually transforms souls according to the model of what they contemplate.
In other words, through Christian contemplation, God progressively assimilates souls and transforms them into the image of Jesus Christ. It is in this precise sense that St. Paul teaches that “the just man liveth by faith” (Rom. 1:17).
The soul which, more than any other, has constantly lived under the influence of faith in the contemplation of Our Lord is that of the Most Holy Virgin Mary. For the unique and singular capacity of the Immaculate to penetrate the True through contemplation does not rest solely on the incomparable gifts she has received, which dispose her to an intuitive capacity superior to that of the angels.
Another element, just as important, places her in an absolutely privileged position: her direct and unique relationship with the humanity of Our Lord Jesus Christ, by reason of her divine Motherhood.
“The Most Holy Virgin Mary is all the more intimately united to the very object of her contemplation in that this incarnate Word is truly her Son and she is truly His Mother.”
Let us not forget that this humanity, united to the Word, is the means by which the Father chose to accomplish the fullness of Revelation. And the Most Holy Virgin Mary is all the more intimately united to the very object of her contemplation in that this incarnate Word is truly her Son and she is truly His Mother.
This closeness is brought to an absolutely incomparable degree by the fact that the humanity of Our Lord, in its material element, is supplied exclusively by the Most Holy Virgin Mary. Consequently, there has never existed, and there will never exist in history, a deeper affinity between a mother and her son than that which unites Mary and Jesus.
Without fear of exaggeration, we can here draw a rather striking parallel between the eternal generation of the Word and the generation of Our Lord in time. Just as the Father, in eternity, in contemplating the Word, says to Him: “This day have I begotten thee” (Ps. 2:7) — where ‘this day’ signifies eternity itself — so Our Lady, in contemplating Our Lord, can say to Him ceaselessly: “I am Thy Mother, I have begotten Thee in time.” Paraphrasing the Creed, St. Leo the Great sums up the unique affinity between the humanity of Our Lord and Mary with a very beautiful and rather original expression: “consubstantial with His Mother” (Sermon 30, 6).
Moreover, for thirty years, Mary had before her eyes this humanity united to the Word, like a divine window, wide open before her soul. We all know that Our Lord wished to spend thirty years of His life in obscurity in order to make us grasp the primacy of the contemplative life over the active life. But a second reason, just as profound, illuminates those long years at Nazareth: to give Mary the leisure to contemplate, in an unequalled intimacy, the incarnate Word of Whom she was the Mother.
Why? Certainly so that she might be ever more sanctified and transformed into His image. But also so that, nourished by the contemplation of the Truth made flesh, she might then be able to make the Church live by it.
Mary communicates to souls the life she has received
Indeed, this incomparable knowledge of the incarnate Word was not destined to remain the personal privilege of the Virgin Mary. The fullness of grace she received was also ordered to her mission as universal Mediatrix: she who received Christ and gave Him to the world remains associated, in complete dependence on her Son, in communicating to souls the fruits of Redemption.
Consequently, since supernatural life begins here below with the knowledge of God under the veil of faith, it is first and foremost in this domain that Mary’s mediation is exercised. Having known Jesus Christ as no other creature has, she begets her children to the life of faith: she introduces souls to the knowledge of her Son, strengthens them in the Truth that He reveals, and teaches them to penetrate its mysteries ever more deeply.
“Her vocation is not only to be a model of Christian life, but also to be the Mother who communicates this life to souls and protects it in its development.”
Our Lady was thus to communicate to the infant Church not only the fruit of her contemplation but, in a certain sense, the very exercise — we might say the method — of that contemplation, which was destined to constitute the interior principle of the Church’s life. Indeed, whether spiritual, liturgical, or doctrinal, the Church’s activity always comes down to one and the same act of contemplation, whose purpose is to sanctify souls and prepare them for the Beatific Vision. Our Lady was to become, in this perspective, the archetype of the Christian soul.
But Mary’s maternal mission does not stop there: because its aim is to give birth to faith in souls, she cannot remain indifferent to the need to defend the Truth. Charged with leading souls to Life by leading them to her Son, she must also preserve them absolutely from whatever obscures their knowledge of Jesus Christ and turns them away from Him. For error in this domain, by interposing itself between the intellect and the divine Truth, strikes supernatural life at its very source.
Error is the enemy of contemplation and, consequently, of sanctification
It is important to fully grasp the necessity of contemplation as the foundation of the spiritual life. In the modernist conception, the act of faith is reduced essentially to an interior and personal experience of God abstracted, in practice, from the external content of Revelation: such a conception renders incomprehensible and useless everything we have just described.
“Charged with leading souls to Life by leading them to her Son, she must also preserve them absolutely from whatever obscures their knowledge of Jesus Christ and turns them away from Him.”
Let us illustrate this difficulty with a concrete example. If I no longer believe, in clear and unequivocal terms, that the holy Mass is the renewal of the Sacrifice of the Cross made present on the altar, my contemplation and my perception of this sacrament will be altered. As a result, my manner of praying, of celebrating Mass, or of attending it will change as well.
In the long run, my conception of the Sacrifice of the Cross itself will also change, because the act which renews it will have been, in a certain way, distorted in its significance and in my comprehension of it. Finally, the very concept of Redemption will be transformed, especially in its expiatory and propitiatory dimension.
The same mechanism is found whenever a revealed truth is obscured or weakened: contemplation is affected, and then Christian life itself. In fact, this corresponds to what has happened in the universal Church with the new Mass.
And the example could easily be extended to the loss of faith in the Kingship of Christ and in His imprescriptible public rights, or again in the absolute necessity of going through Our Lord in order to be saved, giving rise today to the widespread practice of a harmful ecumenism.
 |
| Sisters of the FSSPX at their 33rd house in Warners, Syracuse, US |
Mother of our souls, the Virgin Mary is fundamentally anti-ecumenical
It thus appears clearly that the Most Holy Virgin Mary, archetype of the Christian soul and Mother of supernatural life, abhors error as she abhors sin. Her vocation is not only to be a model of Christian life, but also to be the Mother who communicates this life to souls and protects it in its development.
From what must she protect it? From everything that obstructs, wounds, or destroys it: heresy and sin. We then understand more deeply what it means to crush the head of the Serpent, of him who is “a murderer from the beginning” (John 8:44) and the enemy of Life. Where Satan spreads death through falsehood and sin, Mary protects life by leading souls to the Truth and to grace.
To crush the head of the Serpent is therefore also to destroy his lies: all those errors that prevent souls from knowing the divine Truth in its fullness, from contemplating its Beauty, and from preparing to possess it eternally. For Satan pursues, through all his works, one and the same design: to separate the intellect from the Truth in order to separate the soul from God.
In no way can the Most Holy Virgin tolerate that her Son, the Truth incarnate, be considered as one path among others to the Father; in no way could she tolerate that Truth and error be treated on an equal footing in the name of human dignity and of a false freedom to choose between true and false. No one is more aware than Our Lady that to let souls choose between Jesus and Barabbas would mean deceiving and despising them.
No one like Our Lady can make his own Our Lord’s response to the Jews: “This is the work of God, that you believe in him whom he hath sent” (John 6:29). She is associated in this work in a unique way as Mother of God: it is by her that the Son sent by the Father enters the world.
This is why she is the missing voice at ecumenical meetings: she is inconvenient; she cannot be invited. She is the bearer of a message incompatible with the spirit of Assisi: the inflexible reminder of the exclusive rights of Christ the King, her Son, over all souls — in other words, the rights of the Truth in the face of error, and the prerogatives of the Church in the face of other religions. If she could speak up there, she would necessarily remind men, as Mother and Queen, that they are faced with a choice: “Either my Son or the others!”
“To crush the head of the Serpent is therefore also to destroy his lies.”
This is why, among the most beautiful and glorious titles that the liturgy — and therefore the Church — attributes to Mary, there is this: “She who alone crushes all heresies”. This title is admirably fitting for her who received the mission and the means to bring forth in us the Divine Life — Our Lord Himself — and to lead us to holiness.
It is therefore she alone who, in the present confusion of a triumphant Modernism, can obtain that our souls be preserved from error and indifference — the latter being sometimes that which leads to error, sometimes that which flows from it: the ripest and most pernicious fruit of the spirit of Assisi. It is Our Lady alone who can lead intellects back to the eternal Truth, and convert them by enabling them to know God and to adore Him “in spirit and in truth” (John 4:24).
It is she alone, finally, who can restore to the men of the Church the zeal of the popes, martyrs, and confessors, ready to do anything to defend the Catholic Faith and to manifest to the world its purity: a reflection, in time and in history, of the very purity of the eternal Truth.
God bless you.
1 The truth is the perfect conformity of the intellect to the reality which it knows. The power of God’s intellect is infinite, as is the reality to which it is applied: the Being of God Himself. For this reason, God is supreme Truth
2 The True is Being as known by the intellect; the Good is Being as desired or possessed by the will.
Please pray for all those mentioned above, and for the Church
No comments:
Post a Comment