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Tag Archives: Pope Pius XII

August 13th, 2017

Nye Bevan: An Unlikely Defender of the Assumption

No amount of cajolery, and no attempts at ethical or social seduction, can eradicate from my heart a deep burning hatred for the Tory Party. So far as I am concerned they are lower than vermin.

Aneurin Bevan, architect  of the British National Health Service.

When I was about eight years old, the British Labour  Party won a landslide victory in the general election of 1945. The defeated Conservatives comforted themselves by making the most of Nye Bevan’s intemperate remark quoted  above. In their next propaganda initiative, any new recruit to the Tory youth movement would receive the title Vermin; anyone who brought in 10 new members was a Vile Vermin; and if anyone obtained 100 new recruits he would become a Very Vile Vermin.

At Mass today the celebrant—by no means a loony Leftie—paid Aneurin Bevan quite a compliment.  Although Bevan hadn’t an ounce of religion in him, said Father, he had defended the dogma of the Assumption before a group of Protestant MPs—whether Tory or Labour I don’t know—in the House of Commons bar. (As you know, we will be celebrating  the Feast of the Assumption this coming Tuesday.)  The MPs had been criticising  Pope Pius XII for his recent solemn declaration that on her death the Blessed Virgin had been received body an soul into heaven. I presume they felt it was both unbiblical and an obstacle to the ecumenical movement which was just then beginning to gather steam.

Nye Bevan told these MPs that if Jesus was the kind of person they believed Him to be, He would surely have wanted to pay His Mother the greatest honour possible, so the declaration by Pope Pius XII was entirely reasonable.

This will be the last blogpost I will be sending for the next week or two.







June 20th, 2017

Courage, Clarity and Collegiality

I see that the Four Cardinals, having had no reply to their dubia about Amoris Laetitia have asked for an audience with Pope Francis. I hope he agrees, but I’m not holding my breath.

Fr Hunwicke has a very helpful blogpost, in which he points out that “collegiality” did not wait to be invented by Vatican II.  In the 1950s Pope Pius XII wrote to every Catholic bishop to ask whether he believed in the Assumption of Our Lady, and whether he considered it opportune for the dogma to be defined. The positive response to both questions was overwhelming.

More than a year has passed since the emergence of the divisive and poorly drafted document called Amoris laetitia. In this time, many Bishops and  episcopal conferences have issued guidelines making clear that nothing has changed since S John Paul II in Familiaris consortio, and Pope Benedict XVI in Sacramentum Caritatis, reemphasised the Church’s immemorial discipline: ‘remarried’ divorcees who will not repent of their adultery and undertake either to separate or at least to try, with the help of God’s grace, to cohabit chastely, exclude themselves from the Sacraments during the time of their impenitence.

A few conferences and Bishops have issued statements understood as meaning that the thusly impenitent may, by virtue of Amoris laetitia, receive the Sacraments. Yet other conferences, such as that in England and Wales, have been manifestly unable to agree among themselves. It is clear that the Universal Episcopate is not united behind a ‘German’ interpretation of Amoris laetitia. Very far from it.

In the context of the Unity of the Una Catholica and of the collegial nature of the Universal Episcopate, cum et sub Petro, the time has surely come for this ‘dialogue’ to be moved to a new stage. Manifestly, if we are to persist with the embarrassing notion that we belong to one Church with one Teaching about the Eucharist and the Sacrament of Holy Matrimony, steps must be taken to move in the direction of coherence, harmony, and united witness. The idea that someone who is excluded from the Sacraments by his own impenitent rejection of the Gospel needs only to walk across the border between Poland and Germany, or from one American diocese to another, to be welcomed enthusiastically as a communicant in good standing, is obviously a profoundly unCatholic absurdity which needs speedily to be resolved.

The time has surely come for the Four Cardinals who intervened last year with their Dubia to revisit the question. And the time for Bishops, Successors of the Apostles according to the teaching of Leo XIII and of Vatican II and not mere vicars of the Roman Pontiff, to speak with courage, clarity and unanimity. And for clergy, laity, and academics to do the same. Remember that, at the height of the Arian Crisis, it was not among the Bishops or even in Rome that the Faith was most conspicuously preserved and defended.

Fr H. adds that parrhesia, boldness in witnessing to the Truth—a virtue which was once  incessantly on the lips of the current occupant of the Roman See—is still an obligation for all faithful Catholics. And as he says,  the more people speak boldly, the more difficult it will be for individuals to be put under unsympathetic pressure.

July 13th, 2016

Drop This Luther Nonsense, Pope Urged

At the end of my last post I said I’d be telling you more about the Roman Forum symposium held at Lake Garda earlier this month. If you’ve been following this blog for more than a year you may recall that the 2015 symposium issued a respectful but firm appeal to Pope Francis to end the disasters   which have been plaguing the Church for the past half century.

If the Holy Father ever saw this appeal—which I very much doubt—he has  taken no notice whatever. It’s just been more of the same, only even worse. The pantomime is to culminate in October, when the Pope is to meet pro-sodomy, pro-abortion pseudo-bishops to celebrate the 500th anniversary of the shipwreck of Christendom by Martin Luther, who was, we are now expected to believe, right all along about “justification”.

The  second Lake Garda statement, issued at the end of this year’s symposium, deplores what it calls the “Catholic” apotheosis of Luther. It appeals to Pope Francis, as the successor of the great  popes of the Catholic Reformation that fought against the horrors of 1517,  to abandon this  misguided attempt to masquerade what Luther and his “freedom” actually wrought.  Here is the statement in full.

Our civilization is so sick that even the best efforts to prop up its few tottering remnants manifest the pathetic illness that has step by step brought the entire structure crumbling down. The disease in question is a wilful, prideful, irrational, and ignorant obsession with “freedom”. But this is a malady that gained its initial effective entry into Christendom in union with the concept of the natural world as the realm of “total depravity”.

It is crucially important that we recognize both the ultimate responsibility of this wilful liberty for the destruction of our Christian and Classical culture as well as the role played by the idea that “incarnated” it historically in our midst. This is so for two reasons. The first is in order that we may attempt seriously to rid ourselves of their monstrous influence over our own minds, souls, and bodies. The second is because a massive attempt to masquerade the truth regarding their real character and practical alliance is being mounted in conjunction with the 500th anniversary of Martin Luther’s devastating appearance on the public scene in 1517—and this for the sake of maintaining their nefarious impact upon believers and delivering the Faith its coup de grace as a meaningful social force.

1517 is not the source of our woe—any more, for that matter, than was 1962 with the opening of the Second Vatican Council. In both cases spiritual, intellectual, political, and social diseases that had already long hovered about the Camp of the Saints had by those dates finally coalesced, and were ready for injection into the lymphatic system of Catholic Christendom as one “mega malady”.

All of these disorders ultimately reflected a revulsion over the need for the individual and his entire environment to be corrected, perfected, and transformed under the Kingship of Christ: with the aid of faith, grace, and reason on the one hand, and social authority, both supernatural and natural, on the other. Anyone in 1516 looking for a simple explanation for why he should reject such aids thus had available to him an embarrassment of errors from a myriad of sources indicating that he could do so; and that relying upon his own unguided feelings and will was the pathway to pleasing God.

Nevertheless, the conflicted mind of the Late Middle Ages clearly needed a figure with the talent and rhetorical venom of a Luther effectively to inject this mega malady into Christendom. Christian man was too aware of the reality of sin to leap directly into an adulation of individual wilfulness. Luther’s concept of the total depravity of the individual and the world in which he lived gave Everyman the apparently pious excuse for succumbing to the obsession with liberty that was required. After all, a recognition of man’s total depravity seemed to foster such a humble recognition of each believer’s personal need to rely solely on God’s grace to save him; of his need to affirm that “freedom” from “enslavement” to the “despotism” of a Law built upon both Faith and Reason that permitted escape from a “hopeless” and ultimately spiritually “arrogant” attempt to bend his individual, lifelong workaday thoughts and actions into conformity with the commands of Christ.

It proved to be quite easy over the course of a couple of generations for this negative definition of “liberty”—a “freedom” from the supernatural and natural Law—to be transformed, in the Enlightenment, into the means for a positive new and redemptive order of things. In short, it did not take long for the freedom of depraved man in depraved nature from the restraints of a supposedly impossible Law—in the name of an openness to unmerited grace—to be seen as the providential tool for moulding unbridled human thoughts and actions into the building blocks of a new Age of Gold. In other words, the more that a freedom from restraints actually ensured that the sinful passions of mankind were all released in order to allow flawed individuals to became truly totally depraved, the more that same depravity was now looked upon as something intrinsically good, and even pleasing in the eyes of God. Unfortunately, this logical but sick development of “freedom” has not assured the “dignity of man”. Rather, it has led to nothing other than the triumph of the strongest irrational and materialist wills.

Sad to say, it seems absolutely certain that many of our ecclesiastical leaders are turning 2016-2017 into a year-long paean to the errors of Martin Luther and what the great English Church Historian, Philip Hughes, tells us lay behind them for centuries: “all those anti-intellectualist, anti-institutional forces”; “all the crude, backwoods, obscurantist theories bred of the degrading pride that comes with chosen ignorance; the pride of men ignorant because unable to be wise except through the wisdom of others”. (A History of the Church, Sheed & Ward, 1949, III, 529).

In face of this chorus of undeserved praise, it is our duty as loyal Catholics is to do three things:

First of all, to steel ourselves against the contradictory and tragically self-destructive lies that this adulation of Luther and Company’s irrational and wilful principles—what Hughes calls their “five hundred year fling” (Ibid.)—actually fosters in practice.

Secondly, to hammer home to others the anti-Catholic and unnatural misery, both spiritual and purely human, that such errors have inevitably caused.

And, finally, to beseech our Holy Father—the successor to St. Peter as well as to the great popes of a vibrant and seriously Catholic Reformation that fought against the horrors emerging from 1517—to abandon this misguided attempt to masquerade what Luther and his “freedom” wrought. For what they truly wrought was ultimately nothing other than what Richard Gawthrop identifies as that “Promethean lust for material power that serves as the deepest common drive behind all modern Western cultures”. (Pietism and the Making of Eighteenth Century Prussia, Cambridge, 1993, p. 284).

Saints Cyril and Methodius, pray for us!

The Roman Forum was founded by the late Dietrich von Hildebrand, described by Pope Pius XII as “the 20th century Doctor of the Church”, and hailed by Pope St John Paul II as one of the great ethicists of the past century. The forum’s first task was to defend  the encyclical Humanae Vitae against its modernist critics. Its Director is Dr John Rao, Associate Professor of History at St John’s University, New York. The Board of the Forum includes philosophers, lawyers, economists and journalists.



February 22nd, 2016

Francis and Paul, Nuns and Contraceptives

I bet you were as puzzled as I was by that remark of Pope Francis on the plane back from Mexico:
“Paolo VI – il grande! – in una situazione difficile, in Africa, ha permesso alle suore di usare gli anticoncezionali per i casi di violenza.” … Paul VI – the Great! – in a difficult situation in Africa, permitted sisters to use contraceptives for cases of violence.

Fr John Zuhlsdorf, in his blog What Does the Prayer Really Say, gets to the truth of the matter:

I’ve heard this before. I never believed it.

Years ago on the COL Forum (which I ran) we had a discussion about this.  One of the staffers tried to dig up the old files.  In the meantime he  sent this information.  It was not originally written in English, so I touched it up here and there… but not very much.

This reads like a soap opera, on the one hand.  It reads like a vicious campaign of lies and disinformation designed to confuse the faithful and undermine the Church, on the other.

The urban legend (lie) is now so common that even high-ranking churchmen cite it as if it happened.   They aren’t lying, per se.  They are passing on something that isn’t true but that they think is true… even if it really doesn’t pass the smell test.

This whopper doesn’t pass the smell test.  Paul VI told nuns they could use contraceptives… riiiiight?

You decide.

My emphases and comments.

So far, I was unable to retrieve the COL Forum thread on this urban legend about Bl. Paul VI and contraception for nuns in Africa, but I had some notes stored and then idiocies about our Holy Faith have the ability to switch on my memory neurons to combat mode,  like yelling Saracens would do to a Templar knight who had been fasting and praying for a good fight the whole Quattuor Tempora of Lent.

You can search any archive, google any keyword, ask any historian or moralist, all you will be served with is old articles of pro-contraception authors repeating this story either with no supporting references or with no other evidence than references to older articles saying that Rome had OK’d contraception for endangered nuns in Africa at some point.

Notice, the more you go back in time, the more “Paul VI” becomes, more vaguely, “Rome”. Dig deep enough and you will find that Rome” turns out to be just an article published, you guessed it, in Rome, precisely by the magazine Studi Cattolici, n° 27, in the year of our Salvation 1961. Title: “Una donna domanda: come negarsi alla violenza? Morale esemplificata. Un dibattito” (A woman asks, how to subtract oneself from violence? Exemplified morals. A debate).

Yes, I can hear you yelling at the monitor. Paul VI ascended to the Throne of Peter only in 1963.

And now I want somebody to tell me, with a straight face, that St. John XXIII allowed contraception.  Above all, I want them to show me where and when he did it.

Back to the article. The authors were 1) Msgr. Pietro Palazzini, later a bishop and a Cardinal but back then a respected moral theologian and the Secretary of the Sacred Congregation for the Council, 2) Professor Francis Xavier Hurth, S.J., of the Pontifical Gregorian University, and 3) Msgr. Ferdinando Lambruschini of the Pontifical Lateran University (later Archbishop of Perugia).

Long and verbose story short, in that article Palazzini and Lambruschini explore a possible application of the “principle of the double effect” to the case of rape, where a legitimate end is pursued and the probable evil consequence is unintended.  [NB: Double-effect!]

Fr. Hurth attempts an elaboration of Aquinas’ concept of genus moris and genus naturae where the moral status of an act can be different depending on its spiritual and physical characteristics. In fairness, I’ll note that, back then, chemical contraception was a relatively new subject. Tonsured moralists were unlikely to be all that familiar with the science and the physiology involved and it will take until 1968 to hear an authoritative pronouncement on this specific subject, the reviled Humanae Vitae. And it came from that same Paul VI who is said to have allowed contraception, if only by way of exception.

That’s all.

No, really, there is nothing else.

The opinion of three moralists in a magazine, attempting to offer, I repeat, an opinion on a complex matter, gets quoted loosely and ad nauseam by other moralists and journalists and becomes “Rome” and later “Paul VI”.

They will tell you that that article legitimized the concept of “lesser evil”. Leaving aside the fact that we can never choose evil, no matter the scale of it, the fact is that in 1957 Palazzini had co-edited a widely used manual where the following is said (I quote a 1962 English edition of this manual):

“To choose the lesser of two evils is permissible [NB] if the lesser evil is not in itself a moral evil (sin), but a purely physical evil or the omission of something good or indifferent, from which in a specific case an accidental bad effect will follow, less serious, however, than that which another course would provoke” (Ludovico Bender OP, in Dictionary of Moral Theology, Ed. Roberti, Francesco, Palazzini Pietro. Transl. by H. Yannone. Westminster, MD: Newman, 1962).

Now, I am no moral theologian but contraception is in fact a moral evil in itself (see Humanae Vitae 16) and not a “purely physical evil”, much less “something good or indifferent”. Case closed.

Not many outside Italy know, however, that Cardinal Palazzini was asked about this matter years later, and precisely in the ‘90s when another such myth was concocted, had seen that the Paul VI-Congo nuns version was losing credibility.  I am talking about the John Paul II-Bosnia nuns myth.

Those of us old enough will remember that during the Balkan wars articles begun to be published about “the Pope” or “Rome” authorizing nuns in Bosnia to take the pill in war zones. Palazzini is quoted in an article on that paper sewer some call La Repubblica which seems to have taken the place once occupied by the Osservatore Romano lately (OTOH, natura abhorret vacuum). The article was published on March 5, 1993.

Translated title: “The pill? Forbidden also for missionary nuns at risk of rape”.

Palazzini explains that all they were trying to do was to explore the possibility of actions aimed at preventing a pregnancy after a rape and before conception, supposing that possibility existed, in ways that have nothing to do with taking the pill for weeks for fear of a potential rape. So “Rome” (read: the author of an old article) denies having ever said that contraceptives are OK in certain circumstances.

[QUAERITUR] But what was this new article about and why were they interviewing Palazzini after 30 years?

Bear with me.

There had been stories of women raped in Bosnia (nihil sub sole novi).  Fr. Bergamaschi, a Franciscan friar, had accused St. John Paul II of hypocrisy because the Great Pole had reaffirmed the constant teaching of the Church on contraception to the point of exhorting raped women to keep their babies but, according to Bergamaschi, had also authorized nuns to take the pill.  So journalists began to ask questions. [Agere sequitur esse.]

With the typically half-horrified and half-snarky tone, the reporterette of La Repubblica has to write that the Vatican is in fact unwavering in its position on contraceptives, even in the case of rape. The inhumanity! She quotes the then vice-director of the Press Office of the Holy See, Fr. Piero Pennacchini. His words:

“The Holy See never issued texts authorizing women religious to make use of contraceptives, even if they run the risk of being raped”. “I know of no official document by the Holy See on this”.

Disappointed, the journalist evokes Fr. Efrem Tresoldi, a missionary who says that he doesn’t know the extent of the phenomenon. “Surely” there is “talk” of contraceptives among missionaries. “Certainly” some nuns have been told to make use of contraceptives, says Tresoldi.  So, there are disloyal confessors or superiors of religious orders who tell nuns to act contrary to the doctrine of the Church.

OK Father, and what else is new?  [Not much.]

Above all, since when are disloyal members of religious orders “the Pope”, or “Rome”? [When it fits.]

Unsatisfied, the reporterette turns to a missionary nun (she couldn’t find one from Bosnia so she asks one who had been in Africa for 12 years. Says the missionary nun: “Personally I have never heard of contraceptive pills”, “but there has been certainly the risk of (sexual) violence for many of us who lived though the great African upheavals. I don’t know if other sisters have been advised to take precautions”.

Back to Tresoldi, we are told that, of course, there is no official pronouncement, but that’s because John Paul II and his merciless minions are hypocrites who tell nuns to take the pill in secret even while they tell lay women to accept their fate and keep the baby.

That’s when the Repubblica hack turns to Card. Palazzini, hoping to save the day with the lies of 30 years ago.

A few months after this article and others of the same kind, in July 1993 the Jesuit magazine Civiltà Cattolica (surprise!) [NOT] published what to this day remains the “doctrinal” foundation to the John Paul II- Bosnia nuns version of the myth: G. Perico, Stupro, Aborto e Anticoncezionali, volume III, Quaderno 3433, 3 luglio 1993.

Search all you want, this stream of the myth always goes back to this article.  [It sounds almost like the way all myths about Pius XII and the Jews go back to one source, a play in 1963, and that source was cobbled up by the KGB in a campaign of disinformation.]

No need to summarize it. Go read it if you want. I did.

He harkens back to the 1961 article and moves from there. [Surprise.] As happened with the Palazzini, Hurth and Lambruschini article, and even more given the firepower of the media of 30 years later, Perico’s piece sparkled lively discussions among moral theologians on the subject of contraception. Fine. But that’s not the point. That point is that they have nothing, not one thing they can come up with to support the notion that Paul VI or John Paul II ever allowed contraception, when the facts, the known and easily accessible, official, constant and binding pronouncements of the Church show the exact contrary.

Discussions are NOT the teaching of the Church.

Off-the cuff-remarks are NOT the teaching of the Church.

This is why on my bended knees I beg you all, Fathers, check your facts and, in John Wayne’s immortal words:

“Talk low, talk slow, and don’t talk too much”.

So: Who is going to tell Pope Francis that he should stop doing these stupid, self -indulgent mid-air Press conferences? They are doing enormous damage to the credibility of Holy Mother Church.

BTW, that last paragraph is  Stramentarius, not Father Zed.


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October 12, 2015

Airliner Popes

I know I’ve been giving you rather a lot of the Thoughts of Fr Hunwicke recently, but here’s another cracker.  I found it a very great help when trying to make sense of the Synod—and indeed of the whole present pontificate.

Despite the rhetoric that some prelates employ in the rather trying euphoria which follows a Papal Conclave, we have no divine assurance whatsoever that any Pope since S Peter ever has been or is “God’s choice”. Even as a corporate collegium, the Cardinal electors are not protected in their prudential decisions. That would be an absurd dogma. I will not insult my readers by inserting here a history lesson about ‘bad popes’ (google ‘Marozia’ or ‘Pornocracy’) except to say that we can find more whole-hearted moral evil in quite a number of First Millennium popes than in the titillating iniquities of an occasional Renaissance libertine. Popes, needless to say, are protected from defining heretical propositions ex cathedra; but they are not vi ipsius muneris necessarily good or wise or nice men. (In 1559, Papa Caraffa was mad, bad, and nasty, had done a great deal to sabotage the Catholic cause in England, and Archbishop Hethe of York said more or less that in the House of Lords. But he and the other English diocesans, by God’s grace, refused, at great personal cost, the orders of Bloody Bess to break communion with Rome.) Moreover, vi ipsius muneris, popes are not even protected against being heretics or expressing heresy (google Liberius, Honorius, and John XXII); only against  defining heresy ex cathedra. As Cardinal Pell made clear about a year ago, a small number of popes has been very, very good; a small number very, very bad; and the overwhelming majority somewhere or other in between.

Nor is a world-wide personality cult of the Roman Pontiff required by Catholic Dogma. Such a cult might, indeed, be a corruption of the Petrine Office, and indicate too much influence within the Church of the modern, Media-driven cult of the ‘celebrity’, so characteristic of our global village. Perhaps it is not a coincidence that the first glimmerings we had of this cult were during the 1930s, the decade of the Nuremburg rallies, the decade also when Cardinal Pacelli (later Pius XII, but then Secretary of State) enjoyed displaying his charisma by going on foreign, even world-wide, tours and became known as il vice-Papa, il Cardinale volante. I wonder if these circuses have disadvantages as well as advantages. Papa Ratzinger obviously loathed doing them, but went through it all out of a sense of duty: I wonder how much the strain sapped his strength. Even Madonna seems to do them less.

It was, moreover, Papa Pacelli who appears to have started the silly game of having babies handed up to him while swaying along in his Gestatorial Chair (I would be interested if anybody could falsify this tentative suggestion by finding videoclips of popes earlier than him indulging in this insanitary game … so unhealthy, isn’t it? … you never know what diseases these poor children might pick up from a pope … after all, in the reception at the airport, the Sovereign Pontiff will quite possibly have shaken hands with some extremely unsavoury politicians … I wouldn’t have wanted some pope putting his hands anywhere near one of my children or grandchildren after he had been shaking hands with … er … um … )

We need to clear out of the way the fawning superstition that faithful, obedient Catholics, episcopal, clerical, or lay, are supposed to regard whoever happens currently to be the bishop of Rome as some sort of god-like superman who never makes mistakes and is above all criticism (until he dies or abdicates … when, of course, the vermin all emerge from the bilge of the Barque of S Peter and squeal like demented sirens). When a newly appointed bishop says that he will strive to be a “worthy representative of Pope Francis [or Pope Anybody]”, the sycophantic fool needs to be taught that bishops (according to the teaching of Leo XIII, not to mention Vatican II) are NOT Romani Pontificis vicarii, but Apostolorum successores. We need to do what we can to educate our obtuse Media to abandon their conviction that the Catholic Church is some sort of Stalinist dictatorship in which a throw-away, off-the-cuff remark made by one man in an airliner might constitute the discarding of the teachings of millennia. Indeed, I wish the last two pontiffs had not started these wretched airliner interviews.

If invited to drink a toast to our beloved Holy Father Pope Francis the Roman Pontiff and Vicar of S Peter, I will stand up and hold my head high and enthusiastically do exactly that.

But I will drink a toast to the Catholic Roman Church, and to Holy Tradition, first.

September 23, 2015

Dude, it’s not about the shoes……..

Hilary White, the Canadian pro-life journalist, ruminates on the papal visit to Cuba and the United States.

Hey y’all,…
Remember that time when Pope Pius XII used to constantly say such insane and incomprehensible and kinda heretical-sounding things all the time—off the cuff-like so no one could really call him on it—and the rumours went around all the time that he wasn’t really the pope and he ditched all the traditional symbols of his office like living in the Apostolic Palace and refused to wear the pope-stuff and then he appointed a public pederast to run his household and refused to bless people because they might get offended by Christianity and then his hand-picked subordinates started publicly demanding that the Church either change or ignore the words of Christ in the Gospels because nobody liked Him any more and then Pius just sat there saying nothing and didn’t correct them or fire them or issue clarifications and then instead stood up on the loggia and got on TV and told everybody what great theologians they were and then he fired the guy who objected to it and then started chumming around with Hitler and Stalin and told the Jews and the people in the Gulags that that torture and starvation and extra-judicial arrests and getting beaten and murdered by the secret police were really good for them because Jesus said “Blessed are the poor” even though He really didn’t and then when Pius misquoted Scripture all the time even in official documents and implicitly denied the Divinity of Christ by repeatedly denying the miracles in the Gospels and then when his cardinals and bishops started saying that if he kept on this way there would be a giant catastrophic schism in the Church and he just kept on doing it and never even responded…?
Oh, and remember that time when his predecessor Pius XI resigned in the middle of a giant clerical homosexual-abuse scandal but didn’t give up the papal name or papal whites and went on calling himself Pius XI and lived in the Vatican and sometimes issued letters and stuff under his papal name and then it was revealed that a group of ultra-progressive cardinals at the Conclave had decided they needed Pacelli because they knew he would give them what they wanted and went around campaigning to get him the votes even though that would have invalidated the election?

Remember that?
Oh, and remember when the uproar and outrage caused by his behaviour resulted in him having to make a public statement that he wasn’t really either an anti-pope or the Antichrist?
Me neither.

“Maybe I have given an impression of being a little bit to the left,” the pope admitted. “But if they want me to recite the Creed, I can!”
Pope Francis said a cardinal “who is a friend” was telling him about an older Catholic lady, “a good woman, but a bit rigid,” who had questions about the description of the Antichrist in the Book of Revelation and if that was the same thing as an “anti-pope.”
“‘Why are you asking,’ the cardinal said. ‘Well, I am sure Pope Francis is the anti-pope.’
“‘Why do you say that?’
“‘Well, because he renounced the red shoes, which are so historic,’” the pope said the woman responded.

People have all sorts of reasons to think, “he’s communist or he’s not communist,” the pope said.

Actually, yeah. Yeah, I think I would like you to recite the Creed. Often. That would be a good thing for a pope to do now and then.
I think, in fact, that from now on if you just recited the Creed every time you saw a microphone in your face, that might be good.