Pope Francis’ latest attempts to dismantle Catholicism and the Night Adorer devotion

Fr. Matteo and the Night Adorers of 1929 indeed found themselves in a much more admirable position when it came to the Catholicity of their pope, Pope Pius XI.

Young Woman Praying in Church by Jules Breton (Wikimedia Commons)

Almost a year ago a kind old Catholic lady from a neigbouring parish, helped a few of us to introduce Fr. Matteo Crawley-Boevey’s Night Adorer devotion in our parish.

We usually get together on the first Wednesday of the month, light a multitude of candles in what serves as our adoration chapel for the evening, play Gregorian Chant, and burn some incense to set a reverent mood.

The devotion itself is beautiful and dates back to 1929. It is a call for reparation and what I find interesting is that many of the problems and sins that the devotion addresses persist today, albeit in worse incarnations.

The devotion consists of a “conversation” between Jesus and the adorers, with one person reading the Jesus parts and the adorers responding. (I will post a link to the “script”).

A large swathe of the devotion consists of Jesus expressing his sadness over Catholics’ disrespect and disobedience towards the pope. Every time we reached these parts pangs of guilt beset me. The reason is obvious if you have read more than one Radical Fidelity article: I am extremely critical of the current pope, episcopate, and clergy in general. This article is not about whether we can criticise a pope (I have covered that here) or even whether Pope Francis is a legitimate pope (I am currently too scared to tackle this subject publicly, although I do have my suspicions….) but rather about some questions that arose during the devotion last night.

I never stopped to consider who the pope was during the time Fr. Crawley-Boevey developed the devotion and thought it would be interesting to investigate and juxtapose him against our current Holy Father.

But first a bit of history about the devotion.

The Night Adorer devotion, established by Fr. Crawley-Boevey, is a significant spiritual movement in Catholicism, focusing on the adoration of the Sacred Heart of Jesus during the night hours. This devotion emerged as a response to the challenges faced by the Church and society, emphasizing reparation, spiritual vigilance, and the centrality of the Sacred Heart.

Origins and Context

Fr. Crawley-Boevey, a member of the Congregation of the Sacred Hearts of Jesus and Mary, was born in Peru in 1875. He grew up in a deeply religious environment, which laid the foundation for his lifelong dedication to the Sacred Heart. His priesthood coincided with a period of intense societal change, marked by secularism and challenges to the Church’s influence. Recognizing the need for spiritual renewal, Fr. Matteo sought to revive and deepen the devotion to the Sacred Heart.

The inspiration for the Night Adorer devotion came during a period of illness and convalescence. Fr. Matteo experienced a profound spiritual awakening, realizing the necessity of nocturnal adoration as a form of reparation for the sins of the world and a way to draw individuals closer to the love of Christ. This devotion was particularly significant in addressing the spiritual neglect and moral decay he perceived in society.

Development and Spread

The Night Adorer devotion officially began in the early 20th century. Fr. Matteo encouraged laypeople to dedicate specific hours during the night to adore the Sacred Heart of Jesus in the Eucharist. The practice was rooted in the belief that night hours, often associated with darkness and sin, could be transformed into a time of grace and spiritual warfare.

The devotion quickly spread, initially gaining traction in Latin America and eventually reaching Europe and other parts of the world. Fr. Matteo’s charisma, along with his tireless preaching and writing, played a crucial role in popularizing the movement. His efforts culminated in the establishment of the League of the Sacred Heart, which organized and coordinated Night Adoration activities globally.

Correspondence with Pope Pius XI

Fr. Matteo’s devotion to the Sacred Heart and his Night Adorer movement drew significant attention from the highest levels of the Church. His correspondence with Pope Pius XI played a pivotal role in legitimizing and promoting the devotion. Pope Pius XI, deeply committed to the Sacred Heart, supported Fr. Matteo's initiatives, recognizing their potential to rekindle the faith and foster spiritual renewal.

In their letters, Fr. Matteo shared his vision and experiences, while Pope Pius XI offered guidance, encouragement, and official approval. The Pope’s endorsement not only validated Fr. Matteo’s efforts but also facilitated the spread of the Night Adorer devotion within the broader Church. This papal support underscored the importance of Eucharistic adoration and reparation in the face of increasing secularism and moral challenges.

The correspondence reflected a shared understanding of the need for spiritual vigilance and a collective response to the challenges of the time. Pope Pius XI’s Apostolic Letter Miserentissimus Redemptor, which emphasized reparation to the Sacred Heart, resonated deeply with the principles of the Night Adorer devotion and further strengthened its theological foundation.

Core Principles and Practices

The Night Adorer devotion is built on several core principles:

Reparation: Central to the devotion is the concept of making amends for the sins and ingratitudes committed against the Sacred Heart of Jesus. Night Adorers offer their prayers and sacrifices as a form of atonement.

Vigilance: The practice emphasizes spiritual vigilance, echoing Christ’s exhortation to his disciples to "watch and pray." This vigilance is seen as a way to guard against the moral and spiritual dangers of the world.

Intimacy with Christ: Night Adoration fosters a deep, personal relationship with Jesus, focusing on His sacrificial love as manifested in the Eucharist.

Communal and Individual Prayer: While the devotion can be practiced individually, it often involves community participation, with adorers taking turns throughout the night to ensure continuous adoration.

Fr. Matteo’s efforts were recognized by the Church, and he received support from several Popes, including Pope Pius XI and Pope Pius XII. His writings and teachings on the Sacred Heart continue to influence Catholic thought and practice.

Here are some of the difficult parts of the devotion with regard to the pope that I initially struggled with.

(The voice of Jesus, pleading):

“Atoning soul, listen to Me with a loving, docile heart, for I must confide to you something very great which superficial Christians are not capable of understanding. But first of all invoke My Mother; say with fervor a Hail Mary in order that My words may penetrate with divine light into your heart. Hail Mary. . . .

Tell Me, dear child, do you love with a great love and venerate with great devotion, My august Vicar, the Pope? Have you realized that, after Mary, the Pope is the greatest gift of My Sacred Heart?

Through Mary Immaculate I gave Myself to the world; through My infallible Vicar I make known to it My Will and My law. He is a never-failing proof of My love; he is My oracle and My voice. He is My right hand and My divine power here on earth, and so it shall be until the end of the world. I have placed in his heart My Divine Heart — therefore is he Father and Pontiff!

The Holy Ghost hovers over him as over the Apostles in the Cenacle, and My Mother, through My special commission, watches over him as My Prime Minister and Vicar.

Although I am silent in the tabernacle, I speak in the Vatican in exile; in both I am always your Lord and King.

Oh, what sorrow that so many children of My Church offend Me cruelly by offending the Pope; it is I Myself Whom they wound when they boldly indulge in mad criticism against him.

And more, when they refuse to heed his counsels and cast aside his norms, it is I Whom they are disobeying, for if he is the mouthpiece I am the Voice.

But what shall I say of those who would dare outrage his person, which is Mine? That a child of My own should strike My face, which is that of the Pontiff of Rome!

Pray and make reparation, for I assure you that there are many who are damning themselves in this hurricane of rebellion. Think how I have invested My Vicar with full authority to bind and loose, to guide and govern, to prescribe and prohibit in My name.

All power has been conferred on him. I assure you of this, My beloved adorer: many, very many are the souls who find themselves on the brink of an abyss because they are not submissive to the Successor of Peter.

Look at that innumerable host of wretched women whose immodest dress My Vicar has condemned over and over again, but who, in their disobedience and rebellion, continue to sow the seed of scandal. Shall I have to curse them? And there you have those men, puffed up with pride, who on their own account have set themselves up as masters and doctors over Christian Society without any other claim than that of their self-conceit, for they know full well that on no one, absolutely no one, have I conferred infallible power save on the Pope, the Bishop of Rome. Shall I, likewise, have to curse them?

And how many others there are who do not accept the pronouncements of My Vicar except insofar as it pleases them or suits their fancy to do so; who interpret his definite decisions in their own fashion and refuse obedience according to the Catholic spirit.

If you but knew, beloved soul, how I am wounded by such an attitude, so un-Catholic because so lacking in filial respect and humility. How many griefs and what deceptions I receive, where you least imagine, in this grave and delicate matter!

You who desire to make reparation, restrain these souls on such a dangerous downward path — perhaps the most dangerous of all — and give Me the glory and joy of seeing the Supreme Pontiff deeply loved and respected, filially obeyed and venerated. For you must know and make known that whosoever honors and loves him honors Me, and by this filial love enraptures My Heart!”

Dear Reader, I think you can see what the problem is. Everything expressed here by Fr. Matteo’s Jesus is true and good and does direct us towards how we should love, respect, and obey the Pope…IF he is CATHOLIC!

So, Fr. Matteo and the Night Adorers of 1929 indeed found themselves in a much more admirable position when it came to the Catholicity of their pope, Pope Pius XI, and I would argue that my pangs of guilt were misguided.

Pope Pius XI, born Achille Ratti on May 31, 1857, served as the 259th Pope from 1922 until his death in 1939. His pontificate is marked by significant contributions to the Church and the broader global community. His tenure was characterized by his steadfast commitment to promoting social justice, combating totalitarian regimes, and reinforcing the spiritual authority of the Church.

Pope Pius XI was deeply rooted in orthodox Catholic theology, emphasizing the importance of adhering to the traditional teachings of the Church. His encyclicals often reaffirmed core Catholic doctrines, especially in the face of modern challenges such as secularism, socialism, and totalitarianism. He consistently defended the authority of the Church and the primacy of spiritual over temporal matters.

For example, in his encyclical Mortalium Animos (1928), Pius XI emphasized the importance of maintaining doctrinal purity and rejected the idea of religious indifferentism—the belief that all religions are equally valid paths to salvation. He firmly stated that true Christian unity could only be achieved by returning to the one true Church, the Catholic Church.

Pius XI's traditional approach was also evident in his views on social and moral issues. He upheld the sanctity of marriage and the family, condemning divorce, contraception, and other practices he saw as threats to the traditional family structure. In his encyclical Casti Connubii (1930), he reaffirmed the Church's teachings on marriage, emphasizing the indissolubility of the marital bond and the procreative purpose of marriage.

On economic and social matters, while Pius XI was progressive in advocating for social justice, his solutions were grounded in traditional Catholic social teaching. His encyclical Quadragesimo Anno (1931) called for a return to a Christian social order that respected the dignity of the individual, the rights of private property, and the importance of solidarity and subsidiarity.

Pope Pius XI was a staunch defender of the Church’s authority in both spiritual and temporal affairs. His negotiation of the Lateran Treaty in 1929 was a testament to his commitment to securing the Church's independence and influence in the modern world. He sought to preserve the Church's autonomy while ensuring it could continue its spiritual mission without interference from secular authorities.

Pope Pius XI's pontificate was marked by a strong adherence to traditional and orthodox Catholic values. He upheld the Church's teachings on doctrine, morality, and social issues, while also engaging with the challenges of the modern world. His legacy reflects a balance between maintaining the Church’s timeless truths and addressing the evolving needs of society through the lens of those truths.

Ahem… fast forward to 2025 and Jorge Mario Bergoglio, or then Pope Francis.

Never mind Pope Francis’ denial of Christ as the only Way, his general ambiguity on moral matters, his pro-LGBTQ stance, his campaigning for the divorced and remarried to commit sacrilege by receiving communion, or his attempts to dismantle the traditional mechanisms of the Church’s hierarchy through synodality, let’s just take a look at three of his latest papal actions and you decide whether we can afford him the honours a CATHOLIC pope deserves.

First up the little matter of the recent appointment of Cardinal McElroy as the Archbishop of Washington, probably the most important position in the Catholic Church in the US.

Cardinal Robert W. McElroy has been a highly problematic figure (unless of course, you are the idiot from the leftist woke anti-Catholic online publication Where Peter Is or alphabet-loving “Fr.” James Martin) within the Catholic Church, eliciting criticism for several grave reasons. His progressive stances on key theological and moral issues have stirred significant controversy, particularly among those who adhere to traditional Catholic doctrine. Adding to this, accusations regarding his handling of the scandal surrounding former Cardinal Theodore McCarrick have further intensified the criticism.

One of the central criticisms of Cardinal McElroy revolves around his approach to moral theology, especially regarding issues like sexual morality, divorce, and remarriage. Traditional Catholics have been particularly concerned about his interpretations of Amoris Laetitia, Pope Francis' apostolic exhortation on love in the family. McElroy's openness to allowing divorced and civilly remarried Catholics to receive the Eucharist, under certain conditions, has been viewed as a departure from long-standing Church teaching. Critics argue that this undermines the indissolubility of marriage and could lead to doctrinal confusion.

Cardinal McElroy’s stance on LGBTQ+ issues has also drawn ire from traditionalists. He has advocated for greater inclusion of LGBTQ+ individuals in the Church, emphasising pastoral care over strict adherence to traditional moral teachings. His position that the Church should be more welcoming and less judgmental towards LGBTQ+ individuals has been seen by some as compromising the Church's teachings on the nature of marriage and sexuality.

McElroy’s political engagements, particularly his vocal support for immigration reform and his criticism of certain political figures and policies, have also been contentious. His political activism is overly aligned with progressive social agendas, potentially detracting from the Church's spiritual mission. His emphasis on social justice issues has been rightly critiqued for downplaying other doctrinal matters.

Another point of criticism has been his strong advocacy for environmental issues, particularly his support for Pope Francis' encyclical Laudato Si’. While environmental stewardship is a component of Catholic teaching, McElroy's emphasis on this area as disproportionate, diverting attention from more pressing spiritual concerns.

Perhaps most serious and disturbing has been the accusation that Cardinal McElroy was involved in protecting former Cardinal Theodore McCarrick, who was laicised after revelations of sexual abuse. Critics allege that McElroy, along with other Church leaders, was aware of McCarrick’s misconduct but failed to take appropriate action. This accusation has led to significant backlash, with traditional Catholics arguing that it represents a grave failure of moral leadership and a betrayal of the Church’s duty to protect the faithful.

Fundamentally, traditional Catholics are wary of what they perceive as McElroy’s undermining of the hierarchical and doctrinal stability of the Church. His calls for a more synodal and inclusive Church, which emphasises dialogue and decentralization, are seen as potentially weakening the authority of the Magisterium. Critics argue that this could lead to a dilution of Catholic identity and teaching, fostering a relativistic approach to doctrine.

Yet despite all of the above, Pope Francis promotes the clearly un-Catholic and heretical McElroy, which is quite indicative of his own fidelity to the Catholic faith.

At more or less the same time (7 January) the McElroy news broke, more discouraging news for Traditionalists was reported from further afield, when Bishop Dominique Rey, long regarded as a stalwart of traditional Catholic values, resigned at the request of Pope Francis, signaling a pivotal shift in the leadership of the Diocese of Fréjus-Toulon.

This development has left many traditional Catholics disheartened, as Bishop Rey was widely known for his steadfast commitment to orthodoxy, the promotion of vocations, and a deep dedication to evangelisation.

Under his leadership, the diocese became a beacon for those drawn to traditional liturgical practices, fostering numerous vocations and revitalising parish life through a focus on the sacraments and robust catechesis. Bishop Rey's embrace of both the traditional Latin Mass and the newer liturgical forms showcased his inclusive approach, aiming to unite different streams of Catholic worship within the diocese.

Moreover, his efforts in supporting new religious communities and encouraging lay participation in the mission of the Church were particularly noteworthy. His initiatives aimed at addressing contemporary challenges, such as secularism and the erosion of Christian values in society, further solidified his reputation as a shepherd deeply invested in the spiritual and moral renewal of his flock.

Yes, a heretic out to destroy Catholicism gets promoted to the highest echelons, while a faithful bishop upholding the faith is forced to resign. Is Pope Francis defending the faith? Me thinks not.

And finally, before you decide whether the call in Fr. Matteo’s devotion applies to Pope Francis, this little bit of anti-tradition news.

“In a historic move, Pope Francis has appointed a nun, Sister Simona Brambilla, as prefect of the Dicastery for Institutes of Consecrated Life, highlighting his ongoing push to increase female leadership in the Vatican,” reported LifeSite News on 6 January.

The appointment of Sister Simona Brambilla as prefect of the Dicastery for Institutes of Consecrated Life raises significant concerns regarding canon law, Church tradition, and the established hierarchy.

Canon law, specifically Canon 129, reserves the exercise of governance within the Church to those who have received sacred orders. Traditionally, this governance role, particularly in leading dicasteries, has been the domain of bishops and cardinals, who embody the apostolic succession and the clerical hierarchy established by Christ through His apostles. The role of a prefect, involving authoritative decision-making in ecclesiastical matters, traditionally presupposes the sacramental ordination that women, according to Church teaching, cannot receive.

Furthermore, the tradition of the Church has consistently emphasized the distinct and complementary roles of men and women. While women have profoundly influenced the Church through various forms of ministry, leadership roles in governance have been reserved for the ordained clergy. This reservation is not a mere disciplinary norm but is rooted in theological understanding of the nature of priesthood and ecclesiastical authority.

Pope Francis’s appointment, while aiming to foster greater inclusion, challenges these long-standing structures and interpretations. It risks blurring the clear delineations that have historically guided the Church’s governance and could lead to confusion regarding the nature of ecclesiastical authority and the roles appropriate to different states of life within the Church. (I highly recommend that my valued readers read Dr. Martin Grichting’s article for deeper insights on this specific travesty)

The verdict?

Can I honour, respect, and obey the papacy of Pope Francis in the way the Night Adorer devotion calls for, or that a Pope of the stature of Pius XI commanded? Sadly no.

Will I continue to pray for Pope Francis's repentance and conversion to Catholicism?

Without fail.

Ave Christus Rex!

Recognise and Resist!

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