The Pillar Catholic portal (October 6, 2026) publishes a podcast episode titled “Ain’t no mountain high without a valley low” for the Twenty-eighth Sunday in Ordinary Time, Year A, featuring its editors JD Flynn and Kate Olivera alongside Dr. Scott Powell, sponsored by the conciliar institution Christendom College Graduate School of Theology. The episode dissects the Novus Ordo lectionary readings—Isaiah 25:6-10a, Psalm 23, Philippians 4:12-14, 19-20, and Matthew 22:1-14—under the banner of a “Catholic podcast about the weekly Mass readings.” This exercise in pseudo-scriptural commentary epitomizes the total substitution of the Church’s magisterial authority by lay democratization of doctrine, serving as a vehicle for the nova theologia that has infested the structures occupying the Vatican since 1958.
The Fabricated Liturgical Cycle: “Ordinary Time” as Naturalistic Construct
The very designation “Twenty-eighth Sunday in Ordinary Time, Year A” exposes the revolutionary rupture with the immemorial Roman Rite. The concept of “Ordinary Time” (Tempus per annum) is a 1969 fabrication of the Consilium under the freemason Bugnini, designed to desacralize the liturgical year by severing it from the temporale and sanctorale cycle that manifested the Mysterium Christi in its fullness. As Pius XI teaches in Quas Primas, the Church’s liturgical year is the “annual cycle of sacred mysteries” through which “the faithful… are engaged and instructed… annually and eternally” in the Kingship of Christ over time itself. The Novus Ordo’s “Ordinary Time” reduces the dominica to a mere serial number, stripping the Lord’s Day of its connection to the great feasts of the Incarnation and Redemption, thereby implementing the modernist error condemned by St. Pius X in Lamentabili sane exitu (prop. 59): “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places.” The Pillar’s adoption of this terminology is not neutral; it is active participation in the liturgical revolution.
The Lectionary as Tool of Doctrinal Mutilation
The readings selected for this Sunday demonstrate the systematic excision of Catholic dogma inherent in the three-year lectionary. The Gospel, Matthew 22:1-14 (Parable of the Wedding Feast), is truncated in the Novus Ordo to omit the critical verse 14: “Many are called, but few are chosen”—a verse retained in the traditional Missal for the same Sunday (the 19th after Pentecost). This omission is deliberate: it obliterates the dogma of predestination and the necessity of the wedding garment (sanctifying grace) for entrance into the Kingdom, replacing it with a vague universalism consonant with the false ecumenism of the conciliar sect. The first reading, Isaiah 25:6-10a, presents the messianic banquet but the Novus Ordo lectionary typically excises the verse referencing the “veil that is spread over all nations” (v. 7), which the Fathers unanimously interpret as the destruction of false religions and the conversion of the Gentiles to the one true Church. The Psalm 23 responsorial—“The Lord is my shepherd”—is stripped of its Eucharistic and ecclesiastical depth (“Thou preparest a table before me… my cup runneth over”) to serve a sentimentalized “shepherd king” narrative. This is the hermeneutic of subtraction condemned by the Syllabus of Pius IX (Error 21): “The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.” By mutilating the pericopes, the lectionary engineers a Scripture that no longer teaches the integral faith.
Linguistic Subversion: “Sunday School” and the Protestantization of Catechesis
The title “Sunday School” is a deliberate Protestant import, alien to Catholic tradition where the term is catechesis or doctrina christiana. It signals the democratization of the teaching office, placing lay podcast hosts—JD Flynn, a journalist, and Kate Olivera, a media producer—alongside a “Dr. Scott Powell” (likely a lay academic) as de facto magisterium for the faithful. This usurps the munus docendi reserved to the Episcopatus in communion with the Roman Pontiff. The podcast’s casual rhetoric—“Ain’t no mountain high without a valley low,” a secular pop lyric—trivializes the sanctitas verbi Dei. The hosts describe the Gospel parable as “confusing,” manifesting the modernist error condemned in Lamentabili (prop. 32): “The natural sense of the Gospel texts cannot be reconciled with the teaching of Catholic theologians about the consciousness and infallible knowledge of Jesus Christ.” If the Word of God is “confusing” to the neo-church’s appointed explicators, it is because they approach it sine fide, as a historical document subject to their criticism, rather than as verbum Dei to be believed obedientialiter. The sponsorship by Christendom College Graduate School of Theology—a “conservative” Novus Ordo seminary—confirms that even the “orthodox” wing of the conciliar sect is complicit in the naturalization of supernatural truth.
Theological Bankruptcy: Silence on the Sacrifice, the Priesthood, and the Kingdom
The podcast description reveals a total silence on the Holy Sacrifice of the Mass, the sacerdotium, and the regnum Christi. The readings are treated as texts for “Bible study,” not as the proprium of the Missale Romanum which finds its fulfillment in the Actio Christi on the altar. Pius XI in Quas Primas declares: “Christ not only is to be adored as God by angels and men, but that angels and men are to be obedient and subject to His dominion as Man… through the hypostatic union, Christ has authority over all creatures.” The Parable of the Wedding Feast (Mt 22) is the Gospel of the Catholic Church as the exclusive Ark of Salvation: the King is the Father, the Son is the Bridegroom, the feast is the Eucharistia, the wedding garment is gratia sanctificans, the destruction of the murderers is the judicium Dei on the Synagogue and all false sects, and the binding hand and foot and casting into exterior darkness is the dogma extra Ecclesiam nulla salus. The Pillar’s “discussion” inevitably relativizes this into a generic moral exhortation about “God’s invitation” and “human response,” echoing the condemned proposition (Syllabus, Error 16): “Man may, in the observance of any religion whatever, find the way of eternal salvation.” The epistle (Phil 4:12-14, 19-20) on contentment in Christ is severed from its context of participation in the Cross and the sacerdotal offering of the Philippians, reducing Christian asceticism to Stoic self-sufficiency.
Symptomatic Analysis: The “Pillar” as Neo-Church Propaganda Organ
The Pillar Catholic presents itself as “independent journalism,” yet it functions as a gatekeeper of the conciliar narrative. Its founders (Flynn, etc.) are operatives of the novus ordo establishment, funded by donors who accept the “pope” Leo XIV (Robert Prevost) as legitimate successor of Peter—despite his manifest adherence to the heresies of Vatican II (religious liberty, false ecumenism, collegiality). The podcast format—audio, casual, personality-driven—mirrors the cult of personality and media saturation typical of the secta paramasonica described in the Fatima Operation analysis: “Stage 3 (1958-2000): Takeover of the narrative by modernists, concealment of the Third Secret, ecumenical reinterpretation.” Today, Stage 4 is the digital dissemination of a domesticated, non-dogmatic “Catholicism” that inoculates the faithful against the integral faith by offering a palatable, intellectually respectable substitute. The “Sunday School” podcast is not catechesis; it is theological methadone for those addicted to the structures of the abomination of desolation.
The Sedevacantist Imperative: Rejection of the False Magisterium
As St. Robert Bellarmine teaches (De Romano Pontifice), “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head… by which things he may be judged and punished by the Church.” The line of usurpers from John XXIII to Leo XIV has promulgated the novus ordo missae, the leiturgia horarum, the codex iuris canonici 1983, and the catechismus 1992—all impregnated with modernism. The Pillar’s podcast is a product of this ipso facto non-magisterium. Canon 188.4 (1917 Code) confirms: “Every office becomes vacant by the mere fact… if the cleric: 4. Publicly defects from the Catholic faith.” The “bishops” and “priests” of the conciliar sect, including the faculty of Christendom College, have publicly defected by adhering to the haereses of Dignitatis Humanae, Unitatis Redintegratio, Nostra Aetate. Their sacraments are dubia at best, invalida at worst (new rites of ordination/consecration). The faithful are bound by divina lex to withdraw from communion with the neo-church and seek the vera Missa and vera doctrina where the Episcopatus validus preserves the traditio integra. As Pius XI commands in Quas Primas: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… if they wish to maintain their authority inviolate.” How much more must the faithful refuse obedience to the pseudo-hierarchia that has dethroned Christ the King in His own sanctuary?
The Pillar’s “Sunday School” is not a pillar of truth; it is a reed shaken by the wind of modernity. It offers the scorpion of modernist exegesis instead of the egg of Catholic doctrine (Lk 11:12). Qui habet aures audiendi, audiat.
Source:
Ain’t no mountain high without a valley low (pillarcatholic.com)
Date: 06.10.2026