"Pope" Leo XIV - Bp. Donald Sanborn 05-18-25
Download MP3In the name of the father and of the son and of the holy ghost. Amen.
Bp. Donald Sanborn:Today, I would like to speak to you about Leo the fourteenth. It's important that that you understand certain things about him and also some of the reaction to him. The Novus Ordo conservatives, as we call them, are in ecstasy and euphoria over the fact that they think of him as some kind of a Catholic.
Bp. Donald Sanborn:They recently recently said that marriage excuse me, that the civil power should promote family life which consists of a stable union between man and woman. Well, that was just so wonderful for them because he did not support sodomy. And here, do we have to rejoice that someone who is supposedly a Roman pontiff does not support sodomy? Is that where we are? So they're all in in ecstasy that he said that.
Bp. Donald Sanborn:In fact, he left out the fact that he that a valid marriage is what is a family. Not people who are stably united. You could say that about people living in con concubinage or in an invalid marriage where there's divorce and remarriage. That's a stable union. But it is not a family because a valid marriage is not present there.
Bp. Donald Sanborn:So it is he chooses his words very, carefully, I notice. And he is more intelligent than Bergoglio was, and he's smoother and more cautious than Bergoglio was. And I think that he's giving an impression of a certain amount of, you might say conservatism. It's all false. He is a thoroughgoing modernist, understand that.
Bp. Donald Sanborn:And just to I want to give you a little background. My sermon might be a little long today, but I think this is important. A little background on modernism in general. It started actually with the Renaissance. See, the idea of modernism is that the modern world has become something quite different from the medieval world.
Bp. Donald Sanborn:And therefore, the church must conform itself to this modern world, to what we call modernity, in order to survive. So there has to be a transformation of Catholicism retaining always the same institution. So the institution survives but the religion in it is all changed and it is in constant evolution. That is the modernist idea. That as people change and their attitudes change, their customs and morals change, the church must change with them.
Bp. Donald Sanborn:You must understand that. And so with every modernist pope that is elected, we think, well, what is he going to do to the church? That was never true before Vatican two. There was never any question of changing anything essential in the Catholic church. You wouldn't even think about it.
Bp. Donald Sanborn:It's not like a political party where the Democrats get in and the Republicans get in. This is all new, and I just want you to be aware of that. So the Renaissance emphasized man without original sin, man as man. See, without original sin, without having to order his life in such a way as to look forward to the next life and to suffer here in union with our Lord on the cross. That was embedded in the minds of the medieval people.
Bp. Donald Sanborn:But the renaissance threw that off. With time, you had in the sixteen hundreds and seventeen hundreds, the problem of unbelief. You had the Protestant Reformation which instilled in people's minds subjectivism. You see, free examination of the scriptures. So you take up the scriptures and you decide by the inspiration of the holy ghost what it means.
Bp. Donald Sanborn:Well, you know what happened that there are so many people, there are as many holy ghosts so to speak as there are people, as there are protestants because each one believes something different. And so that led to a subjectivism, that is it doesn't matter what you believe. Your dogmas don't matter. What matters is that you have a certain sentiment about God, a certain hope and trust in God. That's faith for the protestants.
Bp. Donald Sanborn:That became embedded in Catholic Europe, embedded. Then you had the period of unbelief where people who were thinking, especially in England, people who were intelligence thought, well, Protestantism doesn't make any sense and it doesn't. So they actually fell into a deism where God is someone who created the world and then he has no care of it and we have no care of him. He has like, in a sense, he wound up the clock and walked away. And so we don't have to conform ourselves to morality and his laws.
Bp. Donald Sanborn:He doesn't care. That's known as deism. George Washington was a famous deist and many of the other eighteenth century people involved in the American independence were deists. It all came from England. And that went to Catholic France during the eighteenth century, and you had Voltaire and others who actually made who sort of spread it out more, you might, and developed it.
Bp. Donald Sanborn:Then came the French Revolution where you had the dethronement of Christ in a Catholic country. The establishment of religious liberty and religious indifferentism. Religious liberty meaning this, that it the state will not the state will be completely indifferent to whatever religion you want. And and this is extolled as something very wonderful and great. As a matter of fact, it is condemned by the Roman Catholic church.
Bp. Donald Sanborn:Our Lord came to teach the truth. He said to Pilate, when Pilate said, art thou a king? He said, thou sayest it, I for this was I born and for this was I did I come into the world in order to witness under the truth. So he is a king of truth and as Cardinal Biot, a famous anti modernist theologian from the time of Saint Pius the tenth said, what kind of God would not require us to believe the religion that he has revealed? So the idea that you have a right to believe whatever you want in regards to religion is totally false and it is a dethronement of Christ.
Bp. Donald Sanborn:Then you had, as a result of that, the secular state, the indifferent state, the state that is completely lay and in the sense that it has no religion whatsoever. And that was very typical in Europe where all the states eventually became secularized. And also the promotion of freedom of speech and freedom of the press, which again are held up as great things. There is a true freedom of the press and a true freedom of speech, and as much as it is legitimate to say true things that other people may disagree with, but error has no rights. It's Pope Pius the twelfth that said that.
Bp. Donald Sanborn:Error has no rights and therefore the church has always condemned freedom of speech in the sense that you can say whatever you please. You could blaspheme our blessed lady and and our blessed lord if you want under freedom of speech. That is condemned by the Roman Catholic church as well freedom of of the press that you can print whatever you please. But these are things that are entrenched now in modern in modernity, what we call modernity. So you have to understand that about modernism.
Bp. Donald Sanborn:Then came in the nineteenth century with Darwin evolutionism, another ingredient in this ugly and and very distasteful cake known as modernity. Another ingredient in there. Liberal Protestantism in the nineteenth century where, they said, everyone has an experience of God within himself, but we know him differently and we express him differently. That was Schleiermacher in the eighteen twenties, eighteen thirties. So that came in and that eventually, affected many Catholics, Catholic theologians.
Bp. Donald Sanborn:That idea that that religion is something entirely interior, that there is no external revelation, no revelation that is proposed by means of dogma in the Catholic church. It's all interior. It's what you feel. It's what you think. So then in the Catholic church, so the the Catholic church always opposed this modernity.
Bp. Donald Sanborn:It saw it as hostile to Catholic civilization, to the Catholic church itself, was constantly condemning it and opposing it. But the modernists came along and said, well, the church won't survive unless it adapts to the modern world. So you had the emphasis on the religious experience, that is dogma doesn't matter. Doesn't matter whatever you feel about God is true for you. And this is also due to the rise of what we call subjectivism, that something can be true for you, but it's not true for me.
Bp. Donald Sanborn:See, that's subjectivism. It comes from the famous philosopher, Immanuel Kant, but he was only really expressing something that was commonly held at the time. So the religious experience fits perfectly into that. I have my experience of God and you have yours. That's a a a capital principle of modernism.
Bp. Donald Sanborn:Evolution of dogma, called by Saint Pius the tenth, a heresy and a monstrous error. And that is that dogma, as I told you, must change as the human race changes in its attitudes. Alright? Ecumenism, which is the obvious conclusion because if we all have the right to believe whatever we want, and dogma is not objective, and it evolves, well then we should all just get together with some common denominator like World Council of Churches, Christ is the Lord. But everything else is up to you, you can believe whatever you want.
Bp. Donald Sanborn:That is ecumenism. And ecumenism is the enemy of dogma. The enemy of dogma. Because you cannot insist that somebody believe something they are not willing to believe. So you can't say to the protestant, you must become a Catholic in order to be saved.
Bp. Donald Sanborn:You can't say that because as Vatican two says, non catholic religions are means of salvation. So why become a Catholic? And then you have the the part of modernism is that the church is at the service of mankind. See, not the church does not exist for them for the salvation of souls, but is it is at the service of mankind, world peace. See, that's why you see their concerns about immigration and climate.
Bp. Donald Sanborn:Bergoglio was practically incapable of saying anything pious. It was always something about the Palestinians or the Israelis or some sort of conflict someplace. And yes, while the church would only want always want to see peace, nonetheless, that is not its primary function. Its primary function is the salvation of souls, the preaching of the gospel, saying of mass, the distribution of the sacraments. It is not to worry about climate and certainly it has no place to dictate the governments concerning their laws, concerning immigration.
Bp. Donald Sanborn:It is not the place of the Catholic church to do that. My kingdom is not of this world, our Lord said to Pilate. And there are many reasons for immigration laws. When we want a priest for example to come into this country and work here, we have to pay lawyers a lot of money to process them and it takes years and years. Bishop Fleis just became an American just the other day.
Bp. Donald Sanborn:But we started with him about eight years ago. And then, father Savedra told me his brother could not get a visa three times from the embassy in Mexico. Why? Because they felt that he didn't have a reason to return to Mexico. So if you this is how difficult it is.
Bp. Donald Sanborn:The laws are very, very strict. And so and there's reason for that. The the church has no business telling telling nations that they should open their doors to immigrants. But see, the idea is social gospel. The church is here to make earth a paradise.
Bp. Donald Sanborn:So you have to understand this about the modernists. And then, its goal is dogma less humanitarianism. So you get rid of the dogmas. Dogmas don't matter. They don't count.
Bp. Donald Sanborn:And the church has this role to make the earth a better place in which to live. And so Vatican two is was the embracing of modernity. Instead of the church's constant opposition to modernity, it flipped with Vatican two, and now it is embracing modernity. All of these things that I just explained to you. And there are four great heresies in Vatican two.
Bp. Donald Sanborn:The first is making a distinction between the church of Christ and the Catholic church. That is a heresy. They are one and the same thing. There is no big church of Christ and then the Catholic church. That's the first heresy.
Bp. Donald Sanborn:Collegiality, which is the democratization of the church, which is absolutely important for them to dethrone the pope and make him something like a British monarch, some sort of overseer and great white father. Ecumenism, where it says false religions are a means of salvation, that is a heresy. There is no means of salvation except the Roman Catholic church. And religious liberty, which is the primary primacy of conscience over revelation. God revealed the religion.
Bp. Donald Sanborn:He died on the cross. He came down to us to witness under the truth. All humanity must accept that truth. Religious liberty says you have a right to reject that. That's a blasphemy.
Bp. Donald Sanborn:Blasphemous heresy. Always condemned by the Roman Catholic church. So the the famous priest in the nineteenth century, Lamanet, who ended up apostatizing, he said that the church must seek the temporal happiness of mankind. It cannot be concerned about the salvation of souls. So that's how far back it goes.
Bp. Donald Sanborn:It has deep, deep roots. So, I'll and I'll give you some examples of this from this Leo 14. He said, brothers and sisters, I would like that our first great desire he said this just today in Rome. First great desire before a united church, a sign of unity and communion which becomes 11 for a reconciled world. Again, he wants unity in the church for a purpose of some worldly peace.
Bp. Donald Sanborn:Everything is ordered to that. He says, it is never a question of capturing others by force, by religious propaganda, or by means of power. Instead, it is always and only a question of loving as Jesus did. A religious propaganda, it is true that the church never wants to force anyone to be a Catholic. Religious propaganda, that word that word comes from the the congregation that was founded in the nineteenth century, believe, or eighteenth century, they propaganda fide.
Bp. Donald Sanborn:That means the congregation for the propagation of the faith in English. It became a bad word because Goebbels, the Nazi minister, who was a Catholic or raised a Catholic anyway, took it for his promulgation of Nazi ideas and it was known as propaganda because he knew the term. And now it has sort of a bad meaning. But for him to use it that way as if what is religious propaganda except the preaching of the gospel? Going out and teaching all men as as as our blessed Lord said, what how is that different?
Bp. Donald Sanborn:And remember Bergoglio said, proselytism is solemn nonsense. Proselytism means you go and you say to a non catholic, you are in the wrong religion, you need to convert to the catholic faith. And expose to him the reasons why he should convert. That is proselytism. That is the propagation of the faith.
Bp. Donald Sanborn:The church has always, done that. It went all over the world, India and Japan, Saint Francis Xavier in order to bring people to the faith because the faith is a source of salvation. He's saying none of that. It's by love that we're going to convert people. And this love is not a supernatural charity.
Bp. Donald Sanborn:There is no supernatural charity without supernatural faith. Saint Pius the tenth again, back in shortly after his election in nineteen o three was talking to the cardinals and he said there is an idea of charity without faith. That there can be some sort of love that is some way going to unite people and be pleasing to God that is without faith. And he said, charity without faith is a monstrous error because you can't have the church is not held together by first of all, it is held together by faith primarily primarily. It is also held together by supernatural charity.
Bp. Donald Sanborn:Supernatural. Both faith and charity are supernatural virtues infused by God. That is not something natural. Natural love will never get you to heaven. You do not go to heaven for being naturally good.
Bp. Donald Sanborn:You go to heaven for being supernaturally good by means of supernatural faith, supernatural hope, and supernatural charity. He said, for our part, we want to be a small leaven of unity, communion, and fraternity within the world. It's always the world. We want to say to the world with humility and joy, look to Christ, come closer to him. Notice he doesn't say embrace the Catholic faith.
Bp. Donald Sanborn:Welcome his word that enlightens and consoles. Listen to his offer of love and become his one family. In one Christ, we are one. Now watch. This is the path to follow together among ourselves but also with our sister Christian churches.
Bp. Donald Sanborn:In other words, heretical churches. Heretical groups, they're not even churches. Just groups of heretics, the Lutherans and the Episcopalians, our sister Christian churches. They're not sister Christian churches. They're not even churches, there's one church.
Bp. Donald Sanborn:With those who follow other religious paths, Islam, Buddhism, and with those who are searching for God. No religion but searching for God. With all women and men, notice the the order there, with all women and men of goodwill. In order to build a new world where peace reigns. This is perfect modernism.
Bp. Donald Sanborn:The church at the service of of a worldly improvement. Perfect modernism. I just want to point that out to you because he is a sugar coated modernist. He is smoother than John Paul two and smoother than Ratzinger. Don't be deceived by this man.
Bp. Donald Sanborn:He's thoroughly modernist. He said, with the light and strength of the holy spirit, let us build a church founded on God's love, a sign of unity, a missionary church that opens its arms to the world, proclaims the word, allows itself to be made restless, restless by history and becomes a leaven of harmony for humanity. The same theme all the time. The church at the service of humanity as if it's going to make a better world. It is not here to make a better world.
Bp. Donald Sanborn:Together as one people, as brothers and sisters, let us walk towards God and love one another. No mention of Catholic faith. Just a love fest of naturalism. He said, no one is exempted from striving to ensure respect for the dignity of every person, especially the most frail and vulnerable from the unborn to the elderly, from the sick to the unemployed, citizens and immigrants alike. So the reason for our morality with regard to these people is the dignity of every person.
Bp. Donald Sanborn:Abortion is wrong not because of the dignity of some person, but because it is against the law of God, it is murder of an innocent child and you go to hell for it. It is not because of the dignity of the of some person. Do you think that a young girl kinda contemplating an abortion would say, well, maybe I shouldn't have one because the of the dignity of man? Do really think that she would be in some way turned away from from that because of the dignity of man. This is all naturalism.
Bp. Donald Sanborn:He said, it is the responsibility of government leaders to work to build harmonious and peaceful civil societies. This can be achieved above all by investing in the family founded upon a stable union between a man and a woman. And I already told you about that. Stable human stable union can mean a lot of things. Valid matrimony, even among protestants, are valid marriages.
Bp. Donald Sanborn:Valid matrimony, that is a family. Otherwise, you have people living together and they have merely offspring, but that's not a family. And I'll leave you, excuse me, I'll leave you with something Saint Pius the tenth said. He said, strange indeed and both sad and terrifying are are the audacity and rashness of spirit of men who call themselves Catholic and dream of founding a society anew in such conditions and of establishing upon earth independently of the Catholic church. And he had no idea what would happen to the Catholic church.
Bp. Donald Sanborn:So really, he means independently of the Catholic faith. The reign of justice and love. So they want the reign of justice and love independently of the Catholic faith. That's that's that's Leo. With the with the help of all who come of whatever religion or none at all, with or without beliefs, provided only that they are prepared to forget that which divides them.
Bp. Donald Sanborn:Straight out of the modernist textbook. The religious and philosophical beliefs and to concentrate on what unites them, A generous idealism and certain moral forces of whatever origin. It is frightening the result of such promiscuity of labor. The beneficiary of such cosmopolitan social action can only be a democracy which is neither Catholic nor Protestant nor Jewish. A religion more universal than the Catholic church uniting all men thus finally become brothers and comrades in quote, the reign of God unquote.
Bp. Donald Sanborn:This is what he says about that. To work no longer for the church, but for mankind, and that's in quotes. This he says, is organized apostasy. In the name of the father, and of the son, and of the holy ghost. Amen.
Creators and Guests
