The National Catholic Register, a flagship publication of the conciliar sect occupying the Vatican, publishes a feature celebrating the 19th-century conversions of General Joseph Warren Revere and his son Paul Revere — descendants of the Revolutionary War patriot — as if their entry into the post-conciliar structures constitutes a triumph of the Faith. The article, penned by Joseph Pronechen, a writer who authored Fruits of Fatima — Century of Signs and Wonders, glorifies humanitarian activism and artistic endeavors while maintaining a studious silence on the supernatural life of grace, the necessity of the true Mass, and the sede vacante that has persisted since 1958. This is not hagiography; it is the manufacture of a counterfeit sanctity designed to legitimize the neo-church.
The Conciliar Sect’s Propaganda Organ Masquerades as Catholic Journalism
The source alone condemns the content. The National Catholic Register operates under the authority of the usurping antipopes — currently “Leo XIV” (Robert Prevost) — and functions as a primary instrument for the dissemination of the novus ordo religion. Its very name is a usurpation: there is nothing “National” or “Catholic” about a publication that promotes religious liberty, false ecumenism, and the Masonic-inspired Fatima apparatus. The author, Joseph Pronechen, reveals his modernist credentials explicitly by his authorship of a book extolling Fatima, which the theological dossier [FILE: False Fatima Apparitions] exposes as a “Masonic ‘psychological operation’ against the Church” involving “ritualistic 200-year cycles” (1717, 1917, 2017) and a “disinformation strategy” orchestrated through the isolation of Lucia and the concealment of the Third Secret. A writer who promotes Fatima cannot be a Catholic journalist; he is a propagandist for the abomination of desolation.
Reduction of Conversion to Naturalistic Philanthropy and Cultural Accomplishment
The article’s portrayal of the Revere converts is a textbook example of the hermeneutic of secularization. General Revere’s conversion is framed through “brooding over the severe losses his regiment suffered” and an “impulse, or rather inspiration, to become a Catholic” — a purely psychological, emotive motive devoid of fides qua creditur, the theological virtue of faith infused by God. The younger Paul Revere is lauded not for heroic virtue or martyrdom, but for “quiet, philanthropic work,” founding a hospital, and assisting a “parish school’s dramatic club.” Father Flynn’s eulogy explicitly states: “But his benevolence was not confined to his Church or creed. It was in the broadest sense catholic.” This is the language of naturalism condemned by Pius IX in the [FILE: The Syllabus Of Errors Pope Pius IX – 1864], propositions 56-58: “Moral laws do not stand in need of the divine sanction… The science of philosophical things and morals… may and ought to keep aloof from divine and ecclesiastical authority… No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” The article presents a “Catholicism” reduced to humanitarian NGOs and community theater — the cult of man foretold by Pius XI in [FILE: Encyclical Quas Primas – PIUS XI 11.12.1925] as the fruit of “secularism of our times, so-called laicism.”
Silence on the True Mass, the True Priesthood, and the Vacant See
Nowhere does the article mention the Most Holy Sacrifice of the Mass, the Unbloody Sacrifice of Calvary, offered by a validly ordained priest. The “baptism” and “Holy Communion” received by General Revere in 1862 at the Baltimore cathedral were administered by Father Henry Benedict Coskery, a priest of the then-true Church — but the article uses this historical fact to legitimize the current sacramental simulacra of the neo-church. The younger Revere’s “faithfulness” is measured by his “allegiance and loyalty” to a parish structure that, by 1901, was already infiltrated by the modernist virus condemned by St. Pius X in [FILE: Lamentabili sane exitu – St. Pius X and the Holy Office – 1907] (propositions 52-55, 64-65). Today, that same parish — Assumption of the Blessed Virgin Mary in Morristown — operates under the “bishop” of the Paterson diocese, a subject of the antipope, offering the novus ordo “table of assembly” which “violates the theology of the propitiatory sacrifice” and constitutes idolatry. The article’s omission of the sede vacante is not oversight; it is the suppressio veri essential to the conciliar narrative.
The Byzantine Catholic Shrine: A Monument to False Ecumenism
The article opens with a 200-year-old bell, cast by Joseph Revere (son of the patriot), now hanging at the “Byzantine Catholic Mary Undoer of Knots Shrine” in Arizona. This detail is deliberate. The “Byzantine Catholic” structures are integral to the neo-church’s false ecumenism — the “ecumenism project” identified in [FILE: False Fatima Apparitions] as “imprecise formulation ‘conversion of Russia’ (without specifying Catholicism) opens the way to religious relativism… legitimize dialogue with schismatic Orthodoxy.” The title “Mary Undoer of Knots” is a modernist devotion popularized by the arch-modernist Bergoglio (“Francis”), rooted in a baroque painting, not Tradition. A bell cast by a Protestant’s son, moved to a shrine promoting a novel Marian title under schismatic-but-“united” auspices, perfectly symbolizes the conciliar religion: syncretism masquerading as unity.
The Theological Impossibility of “Conversion” to the Neo-Church
From the perspective of integral Catholic theology — the sole criterion anchored in the Magisterium before 1958 — a “conversion” to the post-conciliar structures is impossible. One cannot convert to a non-entity. The [FILE: Defense of Sedevacantism] establishes, citing St. Robert Bellarmine, Wernz & Vidal, and Canon 188.4 of the 1917 Code, that “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head… deprived ipso facto of his personal jurisdiction even before any declaratory sentence.” The line of antipopes from John XXIII onward has publicly professed the heresies of religious liberty (Dignitatis Humanae), false ecumenism (Unitatis Redintegratio), and collegiality (Lumen Gentium), thereby “defecting from the Catholic faith” (Cum ex Apostolatus Officio). The “Church” the Reveres entered in the 19th century was the Catholic Church; the structure claiming its identity today is the Church of the New Advent, a paramasonic structure. To celebrate their historical conversion as a validation of the current sect is the fallacy of equivocation — using “Catholic” in two utterly distinct senses.
Pius XI’s Kingship of Christ vs. the Article’s Kingdom of Man
[FILE: Encyclical Quas Primas – PIUS XI 11.12.1925] declares: “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society… The state must leave the same freedom to the members of Orders and Congregations… The annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.” The article presents the exact opposite: a “Catholic” life defined by “philanthropic work,” “community involvement,” and “broadest sense catholic” benevolence — humanitarianism without the King. General Revere’s trompe-l’oeil of the doxology “Praise God from whom all blessings flow” is reduced to a decorative artifact in a museum (Fosterfields Living Historical Farm), stripped of its liturgical and sacrificial context. This is the laicism Pius XI condemned: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The article is a celebration of that destruction.
Conclusion: A Counterfeit Sanctity for a Counterfeit Church
The National Catholic Register article is not a record of grace; it is a fabrica falsi — a manufactured narrative designed to convince the faithful remnant that the neo-church produces saints. It uses the blood of the true Church’s past (the 1862 conversions) to transfuse life into the corpse of the conciliar present. It promotes a “Fatima” apologist, ignores the sede vacante, reduces the Faith to philanthropy, and showcases a syncretic shrine. Extra Ecclesiam nulla salus. The true Church, perennis et invisibilis, endures in the catacombs of Tradition, served by valid bishops and priests who reject the conciliar revolution. The Reveres of 1862 and 1876 entered that Church. Their descendants in the neo-church have apostatized. The Register knows this; its silence is its confession.
Source:
Paul Revere Became Catholic (The Patriot’s Great-Grandson, That Is) (ncregister.com)
Date: 03.08.2026