The National Catholic Register, a flagship organ of the conciliar sect occupying the Vatican, publishes a blog post by senior editor Amy Smith celebrating a recipe for “Messy Josephs”—a banal sloppy joe concoction attributed to Millie Prevost, mother of the current usurper “Pope” Leo XIV (Robert Prevost)—and linking it to the hospitality of St. Martha. The article quotes extensively from the antipope’s recent homily, which frames the Gospel account of Martha and Mary as a call to balance “contemplation and action,” while citing the Protestant television series The Chosen as a source for the saint’s menu. This piece exemplifies the neo-church’s reduction of the supernatural Faith to a naturalistic “theology of home,” replacing the regnum Christi and the Unbloody Sacrifice with bourgeois domesticity and culinary nostalgia.
The Usurper’s Voice: Legitimizing the Antipope as Spiritual Father
The article’s theological center of gravity is not St. Martha, nor the Gospel, but the words of “Pope Leo”—Robert Prevost, the manifest heretic and apostate who sits upon the Chair of Peter in the structures of the abomination of desolation. Smith quotes him at length:
“Martha and Mary remind us that listening and service are two complementary attitudes that enable us to open ourselves and our lives to the blessings of the Lord. Their example invites us to reconcile contemplation and action, rest and hard work, silence and the bustle of our daily lives with wisdom and balance, always taking Jesus’ charity as our measure, his Word as our light, and his grace as our source of strength, which sustains us beyond our own capacity (cf. Phil 4:13).”
This citation functions as an implicit recognitio of the usurper’s magisterial authority. By treating his homily as authoritative spiritual direction, the Register confirms its allegiance to the paramasonic structure erected since 1958. A manifest heretic cannot be Pope. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” Prevost, a disciple of the Vatican II revolution, a promoter of false ecumenism, religious liberty, and the new sacramental rites, is ipso facto severed from the Mystical Body. To quote him as “Pope” is to participate in the great delusion (operationem erroris) foretold by St. Paul (2 Thess 2:10-11). The Register’s “senior editor” offers not the sensus Catholicus but the sensus conciliaris—the spirit of the world baptized in holy water.
Protestant Television as Exegetical Authority: The Chosen Replaces the Fathers
In a staggering display of the conciliar sect’s doctrinal vacuity, Smith writes: “St. Martha’s culinary creations revolved around peaches, honey and homemade bread (and maybe some lemon and mint, if the internet is correct) on The Chosen.” A Protestant television drama—produced by evangelicals, devoid of sacramental theology, and rife with historical invention—is cited as a source for the life of a Saint. The Fathers of the Church, the Glossa Ordinaria, the Catena Aurea of St. Thomas Aquinas, the sermons of St. Augustine on St. Martha (whom the antipope also cites, but only to sanitize her labor into mere “caring for others”)—all are discarded in favor of a streaming series. This is the fruit of the “hermeneutic of continuity”: the Faith is no longer handed down by Tradition (traditio) but curated by algorithms and pop-culture. St. Pius X condemned this modernist propensity in Pascendi Dominici Gregis: “Under the guise of more serious criticism and in the name of historical method, they aim at such a development of dogmas as appears to be their corruption.” Here, the hagiography is corrupted by Hollywood.
The “Theology of Home”: Naturalism Masquerading as Piety
The article’s tagline—”hospitality theology of home st. martha cooking”—reveals the heretical core of the neo-church’s spirituality. There is no “theology of home” in Catholic doctrine; there is only the Theology of the Cross, the Theology of the Mass, the Theology of the Kingship of Christ. Pius XI, in Quas Primas (1925), thundered: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed… the entire human society had to be shaken, because it lacked a stable and strong foundation.” The Register offers “Messy Josephs” as the foundation. St. Martha’s “servant’s heart” is stripped of its supernatural finality—her service was to Christ the Lord, recognizing Him as the Messias (Jn 11:27)—and reduced to a generic “hospitality” that feeds “a crowd.” The article states: “Gathering around the table is a blessing we should all make time for — whether it’s Messy Josephs or your family’s go-to or a new recipe that’s being served.” This is pure naturalism. The “table” that matters is the Altar of the Most Holy Sacrifice. The “food” that saves is the Bread of Angels (Panis Angelicus), not ground beef in ketchup. The Syllabus of Errors (Pius IX, 1864) condemns the proposition: “The teaching of the Catholic Church is hostile to the well-being and interests of society” (Error 40). The conciliar sect inverts this: it makes the Church servant of society’s “well-being” by blessing its sloppy joes.
The “Catholicized” Name: Mockery of the Holy Name
Smith describes the dish as “a Catholicized name for sloppy joes.” This phrase encapsulates the sacrilegious trivialization of the sacred. To “Catholicize” a greasy sandwich by renaming it after the Foster Father of Our Lord, St. Joseph, is the linguistic equivalent of the Novus Ordo “table fellowship” replacing the Holy Sacrifice. It is the abominatio desolationis in the domestic sphere. St. Joseph is the Terror of Demons, the Patron of the Universal Church, the Guardian of the Virgin. He is not a mascot for a cafeteria lunch. The Second Commandment forbids taking the Name of the Lord in vain; by extension, the names of the Saints are not branding tools for culinary kitsch. This is the “democratization of the sacred” condemned by Pius XII in Mediator Dei: the liturgy and the saints are dragged down to the level of the commonplace to make them “accessible,” rendering them profane.
St. Augustine Distorted: The “Duty of Caring” vs. The One Thing Necessary
The antipope’s homily, approvingly cited, quotes St. Augustine: “Who is exempt from the duty of caring for others? Who can rest from these tasks? Let us try to carry them out with charity and in such a way that none will be able to find fault with us.” This is a deliberate truncation. Augustine’s sermon on Martha and Mary (Sermon 103) concludes with the Saint’s insistence that Martha’s labor is temporary, Mary’s choice is eternal: “Martha, Martha, thou art careful, and art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her” (Lk 10:41-42). The conciliar “pope” and his Register mouthpiece erase the eschatological tension. They preach a Gospel without the Cross, without the unum necessarium, without the regnum Dei which demands the total renunciation of self (Lk 14:33). They transform the Saint’s rebuke of anxiety into a mandate for “balance” and “wellness.” This is the “auto-demolition of the Church” Paul VI inadvertently confessed: the Faith is dissolved into humanitarianism.
The Symptomatic Level: The Neo-Church as a Cooking Club
This article is not an anomaly; it is the modus operandi of the conciliar sect. Having abandoned the Missale Romanum of St. Pius V for the fabricated Novus Ordo Missae; having abandoned the Syllabus for Dignitatis Humanae; having abandoned the Kingship of Christ for the “dialogue” with the world—the only “authority” left to the neo-church is the authority of the recipe card. The “senior editor” holds a master’s in journalism and writes of Jane Austen; she knows nothing of the Summa Theologiae, the Canons of Trent, the Quas Primas, the Cum ex Apostolatus Officio. The Register, like the entire paramasonic structure, is a Potemkin village: it has the façade of Catholicism (words like “Pope,” “Saint,” “Catholic,” “blessing”) but the interior is hollowed out by Modernism. It feeds the faithful “Messy Josephs” because it has lost the Keys to the Kingdom (Mt 16:19) and the Power to consecrate the Host. “You were redeemed not with corruptible gold or silver… but with the precious blood of Christ” (1 Pet 1:18-19), Pius XI reminds us in Quas Primas. The Register redeems its readers with ketchup and tater tots.
Conclusion: Return to the Immutable Tradition
The integral Catholic Faith knows no “theology of home” apart from the domus Dei, the Church Militant, whose law is the lex credendi expressed in the lex orandi of the Tridentine Mass. St. Martha’s feast (July 29) in the true Calendar is not an occasion for sloppy joes but for the Collect: “Praesta, quaesumus, omnipotens Deus: ut, beatae Martha Virginis intercedentibus meritis, tuae pietatis munera prosequamur…” (Grant, we beseech Thee, Almighty God, that through the interceding merits of blessed Martha the Virgin, we may pursue the gifts of Thy pity…). The gifts of God’s pity are grace, the Sacraments, the Crown of Glory—not a “quick and satisfying main meal.” The structures occupying the Vatican are the synagoga Satanae (Apoc 2:9). Their “pope” is an antipope. Their “saints” (Kolbe, Newman, Wojtyla, Kowalska) are fabrications of a false canonization process. Their “theology” is sentimentality. Non est hic Christus, neque ibi (Mt 24:23). Christ reigns only where the Mass of Ages is offered, where the Syllabus is believed, where the Kingship of Christ is proclaimed over nations and kitchens alike. Rex Regum et Dominus Dominantium (Apoc 19:16)—not the “Pope” of the Messy Josephs.
Source:
I Made Pope Leo’s Mom’s ‘Messy Josephs’ Recipe — and Why I Appreciate St. Martha (ncregister.com)
Date: 29.07.2026