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Posted on 10/05/2026 1:34:48 PM PDT by ebb tide
The Church as founded by Christ listens only to God, not to man, but the Bishop of Rome has a different idea. Pope Leo has said that he wants the Church to be an “open house” that “listens without judging.” In his prayer video for October 2026, he said:
“May your Church be an open house, a safe space where everyone has a place — a community that accompanies and never excludes; that listens without judging; and that draws near without fear.”
Unfortunately, Leo has erred again. This is not said to criticize the papacy, which we embrace, but to simply say the truth in Christ. The Church is not an “open house” for the errant but it is the House of God where the Creator Himself dwells around the clock in full Body and Spirit. Christ is the Just Judge who will come to “judge the living and the dead” (Apostles Creed), but it appears that Rome has forgotten this. While on earth Christ constantly Judged and pointed out the difference between good and evil to enable his representatives to do the same in their ministry. As Christ said, “Judge just judgment” (John 14:15).
The clergy indeed are bound to judge the evils of homosexuality, feminism, and heresy and to expel those who hold to these abominations. If St. Paul ordered the incestuous man to be banned from the Church how much more would he command that homosexuals and feminists be banned?
The Church Should Listen to the World?
When Leo says that the Church should ‘listen without judging,’ he is saying that those in authority (priests) should listen to the laity, including homosexuals and heretics, when they seek recognition for their cause. Not so. It is the errant who must listen to the priests (provided the priests are tradition-minded). Christ never listened to the people but he rather corrected and instructed them, so the clergy must reflect this in their ministry. To not correct and admonish the sinner is to deprive him of pastoral care. It is uncharitable.
Leo says the Church should be “a safe space where everyone has a place” but the Church is for Catholics only, not for outsiders. And that’s official Church teaching. It’s dogma!
And how can the Church be a “safe place” when there are hordes of heretics and homosexuals overrunning the place? This puts the faithful in danger of spiritual seduction (and the other kind too). And who has put these LGBTQ offenders in key strategic positions but Leo and his predecessor?
He says that people should be able to “draw near without fear,” but any Catholic, regardless of his sins, is given the chance to fearlessly “draw near” if he humbly consents to go to confession. God is waiting for him with an open and gentle heart, but if he refuses to confess and renounce his sins he has everything to fear. The hierarchy has been beguiled to think that God accepts us as we are, but God only accepts us as we are when what we are is what he made us to be – the dedicated sons and daughters of God (1 Thess: 4:3).
Are today’s clergy what God wants them to be?
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Ping
Our Lady of the Sacred Heart — “A Seeker Church”. ROFL! Who ever thought?
Word substution to make clarity clear ----
"Jesus Should be an 'Open House' who 'Listens Without Judging'."Or....
"Heaven Should be an 'Open House' that 'Listens Without Judging'."
“a community that accompanies and never excludes; that listens without judging; and that draws near without fear.” Well he’s a bit of a poet anyway.
Take away Judgement and you don’t have a religion. The demonrat religions are nothing but judging.
Prevost is a true False Prophet.
That “listen without judging” of course does not apply to traditional Catholics or those who revere the old Latin Mass. Unfortunately, Pope Leo is another Leftist like Pope Francis.
I didn’t think anyone could be worse than Francis.
Something positive:
Divine Mercy Chaplet w/ Pope Saint John Paul II
https://youtu.be/-Qxut9XxTbQ?si=qexnWhXZVLxTDyuM
I prefer Our Lady’s Rosary. Have you heard of it?
And for your further edification:
Pope Pius X - 1910
To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili,especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
The requirement of all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries to take this oath was dropped by guess who?
Paul VI, the Father of the Conciliar, now the Synodal, Church.
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