Francis: Apostle of Antichrist
Part Three
by Thomas A. Droleskey
Antichrist is not going to proclaim who he is, at least not at first. He is not going to give us his "calling card," if you will.
Whenever it is the Antichrist does arrive, however, his apostles in the world today are gathering Catholics and non-Catholics alike in the "holding arrival" for his ultimate arrival, not discounting the possibility, of course, that has been mentioned by at a least a few Catholics in the past few days, namely, that Jorge Mario Bergoglio is the Antichrist.
Whether or not the world's "pope" is the Antichrist, he is the very antithesis of Our Blessed Lord and Saviour Jesus Christ as he distorts, corrupts, misrepresents and just flatly lies about Our Lord's Sacred Teaching and the very Divine Constitution of Holy Mother Church.
Catholics throughout the world, having been "softened up" by the false liturgical rites and false doctrines and condemned pastoral practices of conciliarism, are "ready" for a "pope" who has told us in his own words that Catholic doctrine is less important than his own false conception of Our Lord's ineffable mercy. Most Catholics in the world are utterly incapable of understanding, no less accepting, that Catholic doctrine, which comes from Christ the King Himself and has been transmitted to us by Holy Mother Church under the infallible guidance and protection of God the Holy Ghost, can never conflict with God's mercy.
VIII. Spinning for Francis, Apostle of Antichrist
How sad it is that even there are many "conservative" and at least some "traditionally-minded" Catholics as of yet attached to the structures of the counterfeit church of conciliarism who are permitting themselves to parrot their "pope's" belief that "this is a time for mercy" without calling sinners to repentance. Some of these Catholics are tripping all over themselves to prove that they "get it" and as they serve as Jorge Mario Bergoglio/Francis's ready sycophants in the latter's advance of everything that is quite literally anti-Christ.
Although much quoted on this site in the past, it is nevertheless useful once again to turn to Father Frederick William Faber's explanation in The Dolors of Mary (also known as The Foot of the Cross) that to truly love God is to hate what he hates, sin, especially, the sin of heresy. Please take the time to re-read the passage below as one will see in it a perfect and stunningly clear description of Jorge Mario Bergoglio/Francis's abhorrence of those who hate heresy and call it by its rightful name:
The love of God brings many new
instincts into the heart. Heavenly and noble as they are, they bear no
resemblance to what men would call the finer and more heroic
developments of character. A spiritual discernment is necessary to their
right appreciation. They are so unlike the growth of earth, that they
must expect to meet on earth with only suspicion, misunderstanding, and
dislike. It is not easy to defend them from a controversial point of
view; for our controversy is obliged to begin by begging the question,
or else it would be unable so much as to state its case. The axioms of
the world pass current in the world, the axioms of the gospel do not.
Hence the world has its own way. It talks us down. It tries us before
tribunals where our condemnation is secured beforehand. It appeals to
principles which are fundamental with most men but are heresies with us.
Hence its audience takes part with it against us. We are foreigners,
and must pay the penalty of being so. If we are misunderstood,
we had no right to reckon on any thing else, being as we are, out of our
own country. We are made to be laughed at. We shall be understood in
heaven. Woe to those easy-going Christians whom the world can
understand, and will tolerate because it sees they have a mind to
compromise!
The love
of souls is one of these instincts which the love of Jesus brings into
our hearts. To the world it is proselytism, there mere wish to add to a
faction, one of the selfish developments of party spirit. One while the
stain of lax morality is affixed to it, another while the reproach of
pharisaic strictness! For what the world seems to suspect least of all
in religion is consistency. But the love of souls, however apostolic, is
always subordinate to love of Jesus. We love souls because of Jesus,
not Jesus because of souls. Thus there are times and places when
we pass from the instinct of divine love to another, from the love of
souls to the hatred of heresy. This last is particularly offensive to
the world. So especially opposed is it to the spirit of the world, that,
even in good, believing hearts, every remnant of worldliness rises in
arms against this hatred of heresy, embittering the very gentlest of
characters and spoiling many a glorious work of grace. Many a
convert, in whose soul God would have done grand things, goes to his
grave a spiritual failure, because he would not hate heresy. The
heart which feels the slightest suspicion against the hatred of heresy
is not yet converted. God is far from reigning over it yet with an
undivided sovereignty. The paths of higher sanctity are absolutely
barred against it. In the judgment of the world, and of worldly
Christians, this hatred of heresy is exaggerated, bitter, contrary to
moderation, indiscreet, unreasonable, aiming at too much, bigoted,
intolerant, narrow, stupid, and immoral. What can we say to defend it? Nothing which they can understand. We had, therefore, better
hold our peace. If we understand God, and He understands us, it is not
so very hard to go through life suspected, misunderstood and unpopular. The
mild self-opinionatedness of the gentle, undiscerning good will also
take the world's view and condemn us; for there is a meek-loving
positiveness about timid goodness which is far from God, and the
instincts of whose charity is more toward those who are less for God,
while its timidity is searing enough for harsh judgment. There
are conversions where three-quarters of the heart stop outside the
Church and only a quarter enters, and heresy can only be hated by an
undivided heart. But if it is hard, it has to be borne. A man
can hardly have the full use of his senses who is bent on proving to the
world, God's enemy, that a thorough-going Catholic hatred of heresy is a
right frame of mind. We might as well force a blind man to
judge a question of color. Divine love inspheres in us a different
circle of life, motive, and principle, which is not only not that of the
world, but in direct enmity with it. From a worldly point of view, the
craters in the moon are more explicable things than we Christians with
our supernatural instincts. From the hatred of heresy we get to another
of these instincts, the horror of sacrilege. The distress caused by
profane words seems to the world but an exaggerated sentimentality. The
penitential spirit of reparation which pervades the whole Church is, on
its view, either a superstition or an unreality. The perfect misery
which an unhallowed touch of the Blessed Sacrament causes to the
servants of God provokes either the world's anger or its derision. Men
consider it either altogether absurd in itself, or at any rate out of
all proportion; and, if otherwise they have proofs of our common sense,
they are inclined to put down our unhappiness to sheer hypocrisy. The
very fact that they do not believe as we believe removes us still
further beyond the reach even of their charitable comprehension. If they
do not believe in the very existence our sacred things, how they shall
they judge the excesses of a soul to which these sacred things are far
dearer than itself? (Father Frederick William Faber, The Foot of the Cross, published originally in England in 1857 under the title of The Dolors of Mary, republished by TAN Books and Publishers, pp. 294.)
No matter the disgusting, reprehensible spin that others would like to put on it as they are draw more and more into the web of Antichrist, the fact remains that the comments made by Jorge Mario Bergoglio/Francis in the interview he gave to "Father" Antonio Spadoro, the editor of La Civiltà Cattolica on behalf of America Magazine and other Jesuit publications worldwide, are exactly those described by Father Frederick William Faber as belonging to a soul who derides those who hate heresy and call it by its proper name.
There is no need to "discern" what "Pope" Francis "really meant to say" in his interview with Antonio Spadoro. He has told us in his own words what he believes. He has done so consistently in the past six months. For any Catholic who attempts to write about Jorge Mario Bergoglio/Francis's words and deeds by seeking to project into his mind what they believe he meant is to ignore the plain weight of evidence he has given us that, yes, Francis Really, Really Means It, Boys and Girls. How can anyone spin for a man who says that the Catholic Church is "widowed" and is "searching" for her Divine Bridegroom, "hoping to meet Him," while admitting that his thoughts, such as they are, come into his head randomly (see "Who Today Will Presume To Say She Is Widowed?").
It is shameful for any Catholic to seek to spin for an apostle of Antichrist, especially when one considers how plainly Jorge Mario Bergoglio/Francis has spoken and the boldness with which he has acted.
IX. Francis, the Apostle of False Mercy
It must be stated clearly that Jorge Mario Bergoglio/Francis is an apostle of false mercy, one that that makes it a sin to call a sinner to repentance, that it is enough just to "love" a sinner and to make him feel "welcomed" by offer him a warm embrace of compassion and understanding. This, too, is clearly the work of Antichrist.
Jorge Mario Bergoglio/Francis has absolutely no concept of the horror of personal sin, which is why he can treat of it so dismissively, so casually. Far from his Modernist mind, so filled with the Jesuit revolutionary slogans and cliches he learned in the 1960s and put into practice in the 1970s and constitute the only way he can communicate about what he misrepresents as the Catholic Faith, are the following words of Saint Alphonsus de Liguori, the founder of the Congregation of the Most Holy Redeemer, the Redemptorists, and the Patron Saint of Moral Theologians:
Beloved Christians, of all the goods
of nature, of fortune, and of grace, which we have received from God, we
are not the masters, neither can we dispose of them as we please; we
are but the administrators of them; and therefore we should employ them
according to the will of God, who is our Lord. Hence, at the hour of
death, we must render a strict account of them to Jesus Christ, our
Judge. "For we must all be manifested before the judgment seat of
Christ, that every one may receive the 'proper things of the body as he
hath done, whether it be good or evil"--II. Cor., v. 10. This is the
precise meaning of that "give an account of thy stewardship",
in the gospel of this day. "You are not," says St. Bonaventure, in his
comment on these words, "a master, but a steward over the things
committed to you; and therefore you are to render an account of them". I
will place before your eyes to-day, the rigour of this judgment, which
shall be passed on each of us on the last day of our life. Let us
consider the terror of the soul, first, when she shall be presented to the Judge; secondly, when she shall be examined; and thirdly; when she shall be condemned.
First point. Terror of the souls when she shall be presented to the Judge.
1. "It is appointed unto men once to
die, and, after this, the judgment"--Heb., ix. 27. It is of faith that
we shall die, and that, after death, a judgment shall be passed on all
the actions of our life. Now, what shall be the terror of each of us,
when we shall be at the point of death, and shall have before our eyes
the judgment which must take place the very moment the soul departs from
the body? Then shall be decided our doom to eternal life, or to eternal
death. At the time of the passage of their souls from this life to
eternity, the sight of their past sins, the rigour of God's judgment,
and the uncertainty of their eternal salvation, have made the saints
tremble. St. Mary Magdalene de Pazzi trembled in her sickness, through
the fear of judgment; and to her confessor, when he endeavoured to give
her courage, she said, Ah, father, it is a terrible thin to appear before Christ in judgment. After spending many years in penance in the desert, St. Agatho trembled at the hour of death, and said: What shall become of me when I shall be judged? The venerable Father Louis de Ponte was seized with such a fit of
trembling at the thought of the account which he should render to God,
that he shook the room in which he lay. The thought of judgment inspired
the venerable Juvenal Ancina, Priest of the Oratory, and afterwards the
Bishop of Saluzzo, with the determination to leave the world. Hearing
the Dies Irae sung, and considering the terror of the souls when
presented before Jesus Christ, the Judge, he took, and afterwards
executed, the resolution of giving himself entirely to God.
2. It is the common opinion of
theologians, that, at the very moment and in the very place in which the
soul departs from the body, the divine tribunal is erected, the
accusation is read, and the sentence is passed by Jesus Christ, the
Judge. At this terrible tribunal each of us shall be presented, to give
an account of all our thoughts, of all our words, and of all our
actions. "For we must all be manifested before the judgment seat of
Christ, that every one may receive the proper things of the body,
according as he heath done, whether it be good or evil"--II. Cor., v.
10. When presented before an Earthly judge, criminals have been seen to
fall into a cold sweat through fear. It is related of Piso, that, so
great and insufferable was the confusion which he felt at the thought of
appearing as a criminal before the senate, that he killed himself. How
great is the pain of a vassal, or of a son, in appearing before an angry
prince or an enraged father, to account for some crime which he has
committed! Oh! how much greater shall be the pain and confusion of the
soul in standing before Jesus Christ enraged against her for having
despised him during her life! Speaking of judgment, St. Luke says, "Then
they shall see the Son of Man"--Luke, xxi. 27. They shall see Jesus
Christ as man, with the same wounds with which he ascended into Heaven.
"Great joy of the beholders!" says Robert the Abbot, "great terror of
those who are in expectation!" These wounds shall console the just, and
shall terrify the wicked. In them sinners shall see the Redeemer's love
for themselves, and their ingratitude to him.
3. "Who," says the Prophet Nahum,
"can stand before the face of his indignation?--i. 6. How great, then,
shall be the terror of a soul that finds himself in sin before this
Judge, the first time she shall see him, and shall see him full of
wrath! St. Basil says that she shall be tortured more by her shame and
confusion than by the very fire of Hell. "Horridior quam ignis, erit
udor". Philip the Second rebuked one of his domestics for having told a
lie. "Is it thus", said the kin to him, "you deceive me?" The domestic,
after having returned hom, died of grief. The Scripture tells us, that
when Joseph, reproved his brethren, saying, "I am Joseph, whom you sold",
they were unable to answer for fear, and remained silent. "His brethren
could not answer him, being struck with exceeding great fear"--Gen.,
xlv. 3.Now, what answer shall sinners make to Jesus Christ when he shall
say to them: I am your Redeemer and your Judge, whom you have so much
despised? Where shall the miserable beings fly, says St. Augustine, when
they shall see an angry Judge above, Hell open below, on one side their
own sins accusing them, and on the other devils dragging them to
punishment, and their conscience burning them within? "Above shall be an
enraged Judge; below a horrid chaos; on the right, sins accusing him;
on the let, demons dragging him to punishment; within, a burning
conscience. Whither shall a sinner, beset in this manner, fly?" Perhaps
he will cry for mercy? But how, asks Eusebius Emissenus, can he dare to
implore mercy, when he must first render an account of his contempt for
the mercy which Jesus Christ had shown to him? "With what face will you
who are to be first judged for contempt of mercy, ask for mercy?" But
let us come to the rendering of the accounts.
Second point. Terror of the soul when she shall be examined.
4. As soon as the soul shall be
presented before the tribunal of Jesus Christ, he will say to her: "Give
an account of thy stewardship": render instantly an account of thy
entire life. The Apostle tells us, that to be worthy of eternal glory,
our lives must be found conformable to the life of Jesus Christ. "For
whom he foreknew, he also predestinated to be made conformable to the
image of his Son;...them he has also glorified"--Rom., viii.. 29, 30.
Hence St. Peter has said, that in the judgment of Jesus Christ, the just
man, who has observed the divine law, has pardoned enemies, has
respected the saints, has practised chastity, meekness and other
virtues, shall scarcely be saved. "The just man scarcely shall be
saved." The Apostles adds: "Where shall the ungodly and the sinner
appear?"--I. Pet. iv., 18. What shall become of the vindictive and the
unchaste, of blasphemers, and slanderers? What shall become of those
whose entire life is opposed to the life of Jesus Christ?
5. In the first place, the Judge
shall demand of sinners an account of all the blessings and graces which
he bestowed upon them in order to bring them to salvation, and which
they have rendered fruitless. He will demand an account of the years
granted to them that they might serve God, and which they have spent in
offending him. "He hat called against me the time"--Lam., i. 15. He will
then demand an account of their sins. Sinners commit sins, and
afterwards forget them; but Jesus Christ does not forget them: he keeps,
as Job says, all our iniquities numbered, as it were in a bag. "Thou
has sealed up my iniquities, as it were in a bag"--Job, xiv. 17. And he
tells us that, on the day of accounts, he will take a lamp to scrutinize
all the actions of our life. "And it shall come to pass at that time,
that I will search Jerusalem with lamps"--Soph., i. 12. The lamp, says
Mendoza on this passage, penetrates all the corners of the house--that
is, God will discover all the defects of our conscience, great and
small. According to St. Anselm, an account shall be demanded of every
glance of the eyes. "Exigitur usque ad ictum oculi". And, according to
St. Matthew, of every idle word. "Every idle word that men shall speak,
they shall render an account for it on the day of judgment"--Matt., xii.
36.
6. The Prophet Malachy says, that as
gold is refined by taking away the dross, so on the day of judgment, all
our actions shall be examined; and every defect which may be discovered
shall be punished. "He shall purify the sons of Levi, and shall refine
them as gold"--Mal. iii. 3. Even our justices--that is, our good words,
confessions, communions, and prayers--shall be examined. "When I shall
take a time, I will judge justices"--Ps., lxxiv. 3. But, if every
glance, every idle word, and even good works, shall be judged, with what
rigour shall immodest expressions, blasphemies, grievous detractions,
theft, and sacrileges be judged? Alas! on that day every soul shall, as
St. Jerome says, "see to her own confusion, all the evils which she has
done. "videbit unusquisque quod fecit."
7. "Weight and balance are judgments
of the Lord"--Prov., xvi. 11. In the balance of the Lord, a holy life
and good works make the scale descend; but nobility, wealth, and
science, have no weight. Hence, if found innocent, the peasant, the
poor, and the ignorant, shall be rewarded. But the man of rank, of
wealth, or or learning, if found guilty, shall be condemned."Thou art
weighted in the balance", said Daniel to Balthassar, "and art found
wanting"--Dan., v. 27. "Neither his gold, nor his wealth", says father
Alvares, "but the king alone was weighed."
8. At the divine tribunal, the poor
sinner shall see himself accused by the Devil, who, according to St.
Augustine, "will recite the words of our profession, and will charge us
before our face with all that we have done, will state the day and the
hour in which we sinned"--Con. jud., tom. VI. He will recite the words
of our profession; that is, he will enumerate the promises which we have
made to God, and which we afterwards violated. He will charge us before
our face; he will upbraid us with all our wicked deeds, pointing to the
day and hour in which they were committed. And he will, as the same
saint says, conclude his accusation by saying: "I have suffered neither
stripes nor scourges for this man." Lord, I have suffered nothing for
this ungrateful sinner, and to make himself my salve, he has turned his
back on thee, who hast endured so much for his salvation. He, therefore,
justly belongs to me. Even his angel-guardian will, according to
Origen, come forward to accuse him, and will say" I have laboured so
many years for his salvation; but he has despised all my admonitions.
"Unusquisque angelorum perhibet testimonium, quot annis circa eum
laboraverit sed ille monita sprevit"--hom., lxvi. Thus, even friends
shall treat with contempt the guilty soul. "All her friends have
despised her"--Lamen., i. 2. Her ver sins shall, says St. Bernard,
accuse her. "And they shall say: You have made us; we are your work; we
shall not desert you"--Lib., Medit., cap. ii. We are your offspring; we
shall not leave you; we shall be your companions in Hell for all
eternity.
9. Let us now examine the excuses
which the sinner will be able to advance. He will say, that the evil
inclinations of nature had drawn him to sin. But he shall be told that,
if concupiscence impelled him to sins, it did not oblige him to commit
them; and that, if he had recourse to God, he should have received from
him grace to resist every temptation. For this purpose Jesus Christ has
left us the sacraments; but, when we do not make use of them, we can
complain only of ourselves. "But," says the Redeemer, "now they have no
excuse for their sin"--John, xv. 22. To excuse himself, the sinner shall
also say, that the Devil tempted him to sin. But, as St. Augustine
says, "The enemy is bound like a dog in chains, and can bite only him
who has united himself to him with a deadly security." The Devil can
bark, but cannot bit, unless you adhere and listen to him. Hence the
saint adds: " See how foolish is the man whom a dog loaded with chains
bites". Perhaps he will advance his bad habits as an excuse; but this
shall not stand; for the same St. Augustine says, that though it is
difficult to resist the force of an evil habit, "if any one does not
desert himself, he will conquer it with the divine assistance". If a man
does not abandon himself to sin, and invokes God's aid, he will
overcome evil habits. The Apostle tells us, that the Lord does not
permit us to be tempted beyond our strength. "God is faithful, who will
not suffer you to be tempted above that which you are able."--I. Cor.,
x. 13.
10. "For what shall I do", said Job,
"when God shall rise to judge me? and when he shall examine, what shall I
answer him?"--Job., xxxi. 14. What answer shall the sinner give to
Jesus Christ? How can he, who sees himself so clearly convicted, give an
answer? He shall be covered with confusion, and shall remain silent,
like the man found without the nuptial garment. "But he was
silent"--Matt., xxii. 12. His very sins shall shut the sinner's mouth.
"And all iniquity shall stop her mouth"--Ps., cvi. 42. There, says St.
Thomas of Villanova, there shall be no intercessors, to whom the sinner
can have recourse. "There, there is no opportunity of sinning; there, no
intercessor, no friend, no father shall assist". Who shall then save
you? Is it God? But how, asks St. Basil, can you expect salvation from
him whom you have despised? "Who shall deliver you? Is it God, whom you
have insulted?"--S. Bas., Or. 4, de Pen. Alas, the guilty soul that
leaves this world in sin, is condemned by herself before the Judge
pronounces sentences. Let us come to the sentence of the Judge.
Third point. Terror of the soul when she shall be condemned.
11. How great shall be the joy of a
soul when, at death, she hears from Jesus Christ these sweet words:
"Well done, good and faithful servant; because thou hast been faithful
over a few things, I will place thee over many things. Enter into the
joy of thy Lord"--Matt., xxv. 21. Equally great shall be the anguish and
despair of a guilty soul, that shall see herself driven away by the
Judge with the following words: "Depart from me, you cursed, into
everlasting fire"--verse 41. Oh! what a terrible thunderclap shall that
sentence be to her! "O how frightfully", says the Carthusian, "shall
that thunder resound!" Eusebius writes that, the terror of sinners at
hearing their condemnation shall be so great, that, if they could, they
would die again. "The wicked shall be seized with the terror at the
sight of the Judge pronouncing sentence, that, if they were not
immortal, they should die a second time" But, brethren, let us, before
the termination of this sermon, make some reflections which will be
profitable to us. St. Thomas of Villanova says, that some listen to
discourses on the judgment and condemnation of the wicked, with as
little concern as if they themselves were secure against these things,
or as if the day of judgment were never to arrive for them. "Heu quam
securi haec dicimus et audimus, quasi nos non tangeret haec sententia,
aut quasi dies haec nunquam esset venturus!" Cone. i., de Jud. The saint
then asks: Is it not great folly to entertain security in so perilous
an affair? "Quae est ista stulta securitas in discrimine tanto?" There
are some, says St. Augustine, who, though they live in sin, cannot
imagine that God will send them to Hell. "Will God" they say, "really
condemn us?" Brethren, adds the saint, do not speak thus. So many of the
damned did not believe that they should be sent to Hell; but the end
came, and, according to the threat of Ezechiel, they have been cast into
that place of darkness. "The end is come, the end is come. . . and I
will send my wrath upon thee, and I will judge thee"--Ezec., vii. 2, 3.
Sinners, perhaps vengeance is at hand for you, and still you laugh and
sleep in sin. Who will not tremble at the words of the Baptist, "for now
the axe is laid to the root of the trees. Every tree, therefore, that
doth not yield good fruit, shall be cut down and cast into the
fire"?--Matt., iii. 10. He says, that every tree that does not bring
forth good fruit, shall be cut down, and cast into the fire: and he
promises that, with regard to the trees, which represent sinners, the
axe is already laid to the roots--that is, the chastisement is at hand.
Dearly beloved brethren, let us follow the counsel of the Holy
Ghost--"Before judgment, prepare thee justice"--Eccl., xviii. 19. Let us
adjust our accounts before the day of accounts. Let us seek God, now
that we can find him; for the time shall come when we will wish, but
shall not be able to find him. "you shall seek me and shall not find
me"--John, vii. 36. "Before judgment," says St. Augustine, "the Judge
can be appeased, but not in judgment". By a change of life, we can now
appease the anger of Jesus Christ, and recover his grace; but when he
shall judge, and find us in sin, he must execute justice, and we shall
be lost. (Saint Alphonsus de Liguori, Sermon for the Eighth Sunday after Pentecost.)
This is not the mind of the counterfeit church of conciliarism, which is why there references to sin, to evil, to a God Who judges us, to the possibility of eternal damnation have been eradicated from even the Latin editio typica of the Protestant and Masonic Novus Ordo liturgical service. And thus it is that the teaching of Saint Alphonsus de Ligouri on the Particular Judgment, which is nothing other than a simple statement of pure, unadulterated Catholic truth, is far, far from the Modernist mind and revolutionary heart of Jorge Mario Bergoglio/Francis.
It is very telling that the conciliar liturgical service, which boasts of containing almost the entirety of Sacred Scripture in its lectionary which boasts of a containing almost every passage of Sacred Scripture in
its triennial cycle of Sunday readings and its biennial cycle of
weekday readings except for the following verses, twenty-four to thirty-two, of the first
chapter of Saint Paul the Apostle's Epistle to the Romans:
Wherefore God gave them up to the desires of
their heart, unto uncleanness, to dishonour their own bodies among
themselves. Who changed the truth of God into a lie; and worshipped and
served the creature rather than the Creator, who is blessed for ever.
Amen.
For this cause God delivered them up to shameful
affections. For their women have changed the natural use into that use
against which is their nature.
And in like manner, the men also, leaving the
natural use of the women, have burned in their lusts one towards
another, men with men working that which is filthy, and receiving in
themselves the recompense which was due to their error.
And as they liked not to have God in their
knowledge, God delivered them up to a reprobate sense, to do those
things which are not convenient; being filled with all iniquity, malice,
fornication, avarice, wickedness, full of envy, murder, contention,
deceit, malignity, whisperers, detractors, hateful to God, contumelious,
proud, haughty, inventors of evil things, disobedient to parents,
foolish, dissolute, without affection, without fidelity, without mercy.
Who, having known the justice of God, did not
understand that they who do such things are worthy of death; and not
only they that do them, but they also that consent to them that do
them. (Romans 1: 24-32)
Jorge Mario Bergoglio/Francis's "outreach," if it can be called that, to those who identify themselves by a tendency to the commisison of perverse sins against nature manifests itself in his adopting the very language of the homosexual collective, including the words "gay" and "gay couples. There are no such things as "gay people." There are no such things as "gay couples." There is no such thing as "gay marriage." There is no such
thing as "homophobia." These are all made up to create a special
category of people that does not exist in the eyes of the Most Blessed
Trinity and then to stigmatize anyone and everyone as a "hater" who
condemns the sin of Sodom as hateful to Him.
The only basis for human self-identification is that
God has given each man a rational, immortal soul created in His very
image and likeness, and that His Co-Equal and Co-Eternal Divine Son, Our
Blessed Lord and Saviour Jesus Christ, died on the wood of the Cross in
atonement for human sins in order to redeem it. Catholics, of all,
people, of course, are supposed to understand this.
Ever the revolutionary, Jorge Mario Bergoglio/Francis
has adopted the language of the homosexual collective, whose members
are filled with bitter anger and hatred at anyone who dares to criticize
their "lifestyles" as they are, whether or not they realize it, in
rebellion against the very nature that God has implanted within them and
have thus done what all revolutionaries do to justify themselves before
men: to do violence to language in order to cloud supernatural and
natural truth with a fog of irrationality and sentimentality.
It is shameful that one conciliar official after another has adopted this language, thereby conceding that one can identify
himself on the basis of the inclination to and/or the commission of
perverse sins against nature and the Sixth and Ninth Commandments and
that civil society and must treat such self-identification as a
legitimate basis for social interaction and legal protection under
various "civil rights" statutes and ordinances.
Then again, obviously, many conciliar officials, not a
few of them afflicted with perversity themselves, have gone of their
way created, fostered and promote a culture that has sustained and
propagated the entire agenda of homosexual collective, including
"marriage" and, quite importantly, persecuting anyone who criticizes
sodomy for what it is. There has been the systematic recruitment,
retention and promotion of homosexuals through the nooks and crannies of
the conciliar structures, including its hierarchy, such as it is, and
within parishes, schools, universities, colleges, seminaries,
professional schools, religious houses and houses of so-called
"spiritual formation." I suggest that those who have any doubt about
this fact should consider the massive amount of documented evidence that
Mrs. Randy Engel amassed in The Rite of Sodomy.
Thus it is that the counterfeit church of
concilairism, reflecting its "openness to the
world" and its falsehoods, has bought into the ideology of the
homosexual collective by building it
into programs that are taught to presbyters, teachers and children,
doing so with an special application to "touching" and expressions of
"affection" when the problem of clergy abuse that has exploded into full
public view in the past twelve years now has been caused by the
creation of an entire environment that is friendly to perversity. Jorge
Mario Bergoglio/Francis is simply saying, therefore, what he has been
conditioned to say by the whole rotten ambiance of conciliarism, and he wants his false acceptance of the "gay agenda" to spread universally in his false church. This is not "mercy." This is the work of an apostle of Antichrist.
Yes, Saint Paul the Apostle wrote of shameful affections.
Jorge Mario Bergoglio/Francis speaks of "gay people" who need mercy. God's mercy, however, is extended only to repentant sinners, not to those who identify themselves on the basis of their shameful affections and/or who celebrate publicly their sins and expect others to do so lest anyone who dares to reject their "lifestyle" be labeled as a "homophobe" and a "bigot."
Jorge Mario Bergoglio/Francis is not "naive" about the homosexual agenda. He simply believes that we have to find people "where they are" and then show them "mercy." Our Blessed Lord and Saviour Jesus Christ, however, called sinners to repentance, not to celebrate their shameful affections.
By speaking as he did to Antonio Spadoro about the necessity of focusing on issues other than the chemical and surgical assassination of the innocent preborn and "gay marriage" in order to show a false compassion that is of the devil and his Antichrist, not of Christ the King, as the "welcome mat" that he wants extend to those who are unrepentant sinners assures them that there is no need whatsoever to reform their lives, that God loves now and for all eternity just they are. It is clear that Jorge Mario Bergoglio/Francis believes in the heresy of "universal salvation."
The "welcoming mat" for those steeped in unspeakably wretched sins against the Sixth and Ninth Commandments has been extended for decades now in various conciliar parishes such as the Jesuit-run Church of Saint Francis Xavier in the Greenwich Village section of the Borough of Manhattan of the City of New York, New York, and Most Holy Redeemer Church in San Francisco California, and Saint Joan of Arc Church in Minneapolis, Minnesota, and, Saint Brigid's Church, Westbury, Long Island, New York, and, among numerous others, Saint Paul the Apostle Church on the Upper East Side of the Borough of Manhattan. Although these are the ones about which I have occasion to write in the past twenty years or so, a fuller listing can be found at U.S. Homosexual Activist Website Provides List of ‘Gay Friendly’ Catholic Parishes, (The list found at Lifesite News identifies the parish in Westbury, New York, as named after Saint Bridget of Sweden. this is in correct as the parish is named after Saint Brigid of Kildare. I know. Remember, I am a Long Islander by birth and by earthly attachment.)
The pastors of these churches have not sought and are not seeking to lead homosexuals away from their sins as some of them have permitted their parishes to walk in the hideous displays of shameful affection that go by the label of "Gay Pride Parades" each June, the very month of the Most Sacred Heart of Jesus.
Given the fury of excitement created by the recently published Jorge Mario Bergoglio interview, it would be good to contrast his offer of false mercy to sinners whose conversion is as unimportant to him as that of Protestants and the Orthodox and Jews and Mohammedans and those wonderful, peace-loving Buddhists or atheists, with the teaching of Catholic saints, including Pope Saint Pius V..
The only basis for human self-identification is that
God has given each man a rational, immortal soul created in His very
image and likeness, and that His Co-Equal and Co-Eternal Divine Son, Our
Blessed Lord and Saviour Jesus Christ, died on the wood of the Cross in
atonement for human sins in order to redeem it. Catholics, of all,
people, of course, are supposed to understand this.
Ever the revolutionary, Jorge Mario Bergoglio/Francis
has adopted the language of the homosexual collective, whose members
are filled with bitter anger and hatred at anyone who dares to criticize
their "lifestyles" as they are, whether or not they realize it, in
rebellion against the very nature that God has implanted within them and
have thus done what all revolutionaries do to justify themselves before
men: to do violence to language in order to cloud supernatural and
natural truth with a fog of irrationality and sentimentality.
It is shameful that one conciliar official after another has adopted this language, thereby conceding that one can identify
himself on the basis of the inclination to and/or the commission of
perverse sins against nature and the Sixth and Ninth Commandments and
that civil society and must treat such self-identification as a
legitimate basis for social interaction and legal protection under
various "civil rights" statutes and ordinances.
Then again, obviously, many conciliar officials, not a
few of them afflicted with perversity themselves, have gone of their
way created, fostered and promote a culture that has sustained and
propagated the entire agenda of homosexual collective, including
"marriage" and, quite importantly, persecuting anyone who criticizes
sodomy for what it is. There has been the systematic recruitment,
retention and promotion of homosexuals through the nooks and crannies of
the conciliar structures, including its hierarchy, such as it is, and
within parishes, schools, universities, colleges, seminaries,
professional schools, religious houses and houses of so-called
"spiritual formation." I suggest that those who have any doubt about
this fact should consider the massive amount of documented evidence that
Mrs. Randy Engel amassed in The Rite of Sodomy.
Thus it is that the counterfeit church of
concilairism, reflecting its "openness to the
world" and its falsehoods, has bought into the ideology of the
homosexual collective by building it
into programs that are taught to presbyters, teachers and children,
doing so with an special application to "touching" and expressions of
"affection" when the problem of clergy abuse that has exploded into full
public view in the past twelve years now has been caused by the
creation of an entire environment that is friendly to perversity. Jorge
Mario Bergoglio/Francis is simply saying, therefore, what he has been
conditioned to say by the whole rotten ambiance of conciliarism.
Saint Peter Damian's Book of Gommorha explained the detestable nature of the sin of Sodom, something that Mrs. Engel made clear in The Rite of Sodomy:
According to Damian, the vice of sodomy "surpasses the enormity of all others," because:
"Without fail, it brings death to the body and destruction to the soul.
It pollutes the flesh, extinguishes the light of the mind, expels the
Holy Spirit from the temple of the human heart, and gives entrance to
the devil, the stimulator of lust. It leads to error, totally removes
truth from the deluded mind ... It opens up hell and closes the gates of
paradise ... It is this vice that violates temperance, slays modesty,
strangles chastity, and slaughters virginity ... It defiles all things,
sullies all things, pollutes all things ... This vice excludes a man
from the assembled choir of the Church ... it separates the soul from
God to associate it with demons. This utterly diseased queen of Sodom
renders him who obeys the laws of her tyranny infamous to men and odious
to God... She strips her knights of the armor of virtue, exposing them
to be pierced by the spears of every vice ... She humiliates her slave
in the church and condemns him in court; she defiles him in secret and
dishonors him in public; she gnaws at his conscience like a worm and
consumes his flesh like fire. ... this unfortunate man (he) is deprived
of all moral sense, his memory fails, and the mind's vision is darkened.
Unmindful of God, he also forgets his own identity. This disease erodes
the foundation of faith, saps the vitality of hope, dissolves the bond
of love. It makes way with justice, demolishes fortitude, removes
temperance, and blunts the edge of prudence. Shall I say more?"
No, dearest St. Peter Damian, I think not.
Like every saint before him, and every saint that will ever come after
him, St. Peter Damian exhorts the cleric caught in the vice of sodomy
to repent and reform his life and in the words of the Blessed Apostle
Paul, "Wake up from your sleep and rise from the dead, and Christ will
revive (enlighten) you." (Eph 5:14) In a remarkable affirmation of the
Gospel message, he warns against the ultimate sin of despairing of God's
mercy and the necessity of fasting and prayer to subdue the passions:
"... beware of drowning in the depths of despondency. Your heart should
beat with confidence in God's love and not grow hard and impenitent, in
the face of your great crime. It is not sinners, but the wicked who
should despair; it is not the magnitude of one's crime, but contempt of
God that dashes one's hopes."
Then, in one of the most beautiful elocutions on the grandeur of
priestly celibacy and chastity ever written, Damian reminds the wayward
cleric or monk of the special place reserved in Heaven for those
faithful priests and monks who have willingly forsaken all and made
themselves eunuchs for Christ's sake. Their names shall be remembered
forever because they have given up all for the love of God, he says.
One of the very interesting historical sidebars to Damian's treatise
is that he made no preference to the popular practice of distinguishing
"notorious" from "non-notorious" cases of clerical immorality--a policy
which can be traced back to the 9th century and the canonical reforms on
ecclesiastical and clerical discipline by the great German Benedictine
scholar and Archbishop of Mainz, Blessed Maurus Magnentius Rabanus
(776?-856). Under this policy, the removal of clerics found guilty of
criminal acts including sodomy, depended on whether or not his offense
was publicly known, or was carried out and confessed in secret.
In cases that had become "notorious," the offending cleric was
defrocked and/or handed over to the secular authorities for punishment.
But if his crime was known only to a few persons such as his confessor
or religious superior, the offending cleric was privately reprimanded,
served a penance and then was permitted to continue at his post, or
transferred to a similar post in a different diocese. Given the
aggressive and predatory nature of the vice of sodomy, it is highly
likely that such a policy contributed to, rather than inhibited,
sodomical practices among clerics and religious between the mid-800s and
the early 1000s. In any case, it was unlikely that Damian, who openly
expressed his condemnation of too lenient canonical regulations related
to the punishment of clerical sodomites and was so judicious in
preserving the integrity of the priesthood and religious life, would
have approved such a policy.
Saints are realists, which is no doubt why St. Peter Damian
anticipated that his "small book" which exposes and denounces homosexual
practices in all ranks of the clergy including the hierarchy, would
cause a great commotion in the Church. And it did.
In anticipation of harsh criticism, the holy monk puts forth his own
defense as a 'whistle-blower'. He states that his would-be critics will
accuse him of "being an informer and a delator of my brother's crimes,"
but, he says, he has no fear of either "the hatred of evil men or the
tongues of detractors."
Hear, dear reader, the words of St. Peter Damian that come thundering
down to us through the centuries at a time in the Church when many
shepherds are silent while clerical wolves, some disguised in miters and
brocade robes, devour its lambs and commit sacrilege against their own
spiritual sons:
"... I would surely prefer to be thrown into the well like Joseph who
informed his father of his brothers' foul crime, than to suffer the
penalty of God's fury, like Eli, who saw the wickedness of his sons and
remained silent. (Sam 2:4) ... Who am I, when I see this pestilential
practice flourishing in the priesthood to become the murderer of
another's soul by daring to repress my criticism in expectation of the
reckoning of God's judgement? ... How, indeed, am I to love my neighbor
as myself if I negligently allow the wound, of which I am sure he will
brutally die, to fester in his heart? ... "So let no man condemn me as I
argue against this deadly vice, for I seek not to dishonor, but rather
to promote the advantage of my brother's well-being. "Take care not to
appear partial to the delinquent while you persecute him who sets him
straight. If I may be pardoned in using Moses' words, 'Whoever is for
the Lord, let him stand with me.' (Ezek 32:26)"
As he draws his case against the vice of clerical sodomy to a close,
St. Peter Damian pleads with another future saint, Pope Leo IX, urging
the Vicar of Christ to use his office to reform and strengthen the
decrees of the sacred canons with regard to the disposition of clerical
sodomites including religious superiors and bishops who sexually violate
their spiritual sons.
Damian asks the Holy Father to "diligently" investigate the four forms
of the vice of sodomy cited at the beginning of his treatise and then
provides him (Damian) with definitive answers to the following questions
by which the "darkness of uncertainty" might be dispelled and an
"indecisive conscience" freed from error:
1) Is one who is guilty of these crimes to be expelled irrevocably from holy orders?
2) Whether at a prelate's discretion, moreover, one might mercifully be allowed to function in office?
3) To what extent, both in respect to the methods mentioned above and
to the number of lapses, is it permissible to retain a man in the
dignity of ecclesiastical office?
4) Also, if one is guilty, what degree and what frequency of guilt should compel him under the circumstances to retire?
Damian closes his famous letter by asking Almighty God to use Pope Leo
IX's pontificate "to utterly destroy this monstrous vice" that a
prostrate Church may everywhere rise to vigorous stature." (Mrs. Randy
Engel, The Rite of Sodomy, pp. 53-55)
Does Jorge Mario Bergoglio/Francis want to destroy this monstrous vice?
Hardly.
He wants to befriend those who attracted to it and to see it "mainstreamed" in society, which is pretty much a fait accompli these days (see, for example, Irreversible By Means Merely Human).
By contrast, consider how Pope Leo IX responded to the report presented to him by Saint Peter Damian:
The approximate date that
Damian delivered the Book of Gomorrah to Pope Leo IX is generally held
to be the second half of the first year of the pontiff's reign, i.e.,
mid-1049, although some writers put the date as late as 1051. We do
know, absolutely, that the Pope did respond to Damian's concerns, as
that response in the form of a lengthy letter (JL 4311; ItPont 4.94f.,
no.2) is generally attached to manuscripts of the work.
Pope Leo IX opens his letter to "his beloved son in Christ, Peter the
hermit," with warm salutations and a recognition of Damian's pure,
upright and zealous character. He agrees with Damian that clerics,
caught up in the "execrable vice" of sodomy "verily and most assuredly
will have no share in his inheritance, from which by their voluptuous
pleasures they have withdrawn. " Such clerics, indeed profess, if not in
words, at least by the evidence of their actions, that they are not
what they are thought to be," he declares.
Reiterating the category of the four forms of sodomy that Damian
lists, [59] the Holy Father declares that it is proper that by "our
apostolic authority" we intervene in the matter so that "all anxiety and
doubt be removed from the minds of your readers".
"So let it be certain and evident to all that we are in agreement with
everything your book contains, opposed as it is like water to the fire
of the devil," the Pope continues. "Therefore, lest the wantonness of
this foul impurity be allowed to spread unpunished, it must be repelled
by proper repressive action of apostolic severity, and yet some
moderation must be placed on its harshness," he states.
Next, Pope Leo IX gives a detailed explanation of the Holy See's authoritative ruling on the matter.
In light of divine mercy, the Holy Father commands, without
contradiction, that those who, of their own free will, have practiced
solitary or mutual masturbation or defiled themselves by interfemoral
coitus, but who have not done so for any length of time, nor with many
others, shall retain their status, after having "curbed their desires"
and "atoned for their infamous deeds with proper repentance".
However, the Holy See
removes all hope for retaining their clerical status from those who
alone or with others for a long time, or even a short period with many,
"have defiled themselves by either of the two kinds of filthiness which
you have described, or, which is horrible to hear or speak of, have sunk
to the level of anal intercourse."
He warns potential critics, that those who dare to criticize or attack
the apostolic ruling stand in danger of losing their rank. And so as to
make it clear to whom this warning is directed, the Pope immediately
adds, "For he who does not attack vice, but deals with it lightly, is
rightly judged to be guilty of his death, along with the one who dies in
sin."
Pope Leo IX praises Damian for teaching by example and not mere words,
and concludes his letter with the beautiful hope that when, with God's
help, the monk reaches his heavenly abode, he may reap his rewards and
be crowned, "Ö in a sense, with all those who were snatched by you from
the snares of the devil."
Clearly, on the objective immorality of sodomical acts, both Damian
and Pope Leo IX were in perfect accord with one another. However, in
terms of Church discipline, the pope appears to have taken exception
with Damian's appeal for the wholesale deposition of all clerics who
commit sodomical acts. I say, appears, because I believe that even in
the matter of punishing known clerical offenders, both men were more in
agreement than not.
Certainly, Damian, who was renown for his exemplary spiritual
direction of the novitiates and monks entrusted to his care, was not
unaware of certain mitigating circumstances that would diminish if not
totally remove the culpability of individuals charged with the crime of
sodomy.
For example, as with
certain clerical sex abuse cases that have come to light today involving
the Society of St. John and the Legionaries of Christ, which the Holy
See has yet to investigate, some novices or monks may have been forced
or pressured by their superiors to commit such acts. No doubt, it is
circumstances such as these that prompted Pope Leo IX to use the term,
"who of his own free will" in describing a cleric guilty of sodomy. Also
among the four varieties of sodomy Damian discusses in his treatise, he
states that interfemoral and anal coitus are to be judged more serious
than solitary or mutual masturbation.
All in all, what this writer found to be most remarkable about
the pope's letter to Damian, was the absolutist position Pope Leo IX
took concerning the ultimate responsibility of the offending cleric's
bishop or religious superior. If the latter criticized or attacked this
apostolic decree, he risked losing his rank! Prelates who fail to
"attack vice, but deal lightly with it," share the guilt and sentence of
the one who dies in sin, the pope declared. (Mrs. Randy Engel, The Rite of Sodomy, pp. 57-58)
That horrible crime, on account of which corrupt and obscene
cities were destroyed by fire through divine condemnation, causes us
most bitter sorrow and shocks our mind, impelling us to repress such a
crime with the greatest possible zeal.
Quite opportunely the Fifth Lateran Council [1512-1517] issued this
decree: "Let any member of the clergy caught in that vice against nature
. . . be removed from the clerical order or forced to do penance in a monastery"
(chap. 4, X, V, 31). So that the contagion of such a grave offense may
not advance with greater audacity by taking advantage of impunity, which
is the greatest incitement to sin, and so as to more severely punish
the clerics who are guilty of this nefarious crime and who are not
frightened by the death of their souls, we determine that they should be
handed over to the severity of the secular authority, which enforces
civil law.
Therefore, wishing to pursue with the greatest rigor that which we have
decreed since the beginning of our pontificate, we establish that any
priest or member of the clergy, either secular or regular, who commits
such an execrable crime, by force of the present law be deprived of
every clerical privilege, of every post, dignity and ecclesiastical
benefit, and having been degraded by an ecclesiastical judge,
let him be immediately delivered to the secular authority to be put to
death, as mandated by law as the fitting punishment for laymen who have
sunk into this abyss. (Pope Saint Pius V, Horrendum illud scelus, August 30, 1568.)
Death, not "brotherhood" and
"mainstreaming" for the sake of "inclusivity," was what Pope Saint Pius
V, faithful to the teaching of Saint Paul the Apostle in his Epistle to
the Roman cited above, believed should be imposed on the clergy as well
as the laity who were caught in "such an execrable crime" that caused
him "such better sorrow" shocked his papal mind as he sought to "repress
such a crime with the greatest possible zeal."
Jorge Mario Bergoglio/Francis and others in the conciliar structures want to provide "brotherhood" and "acceptance."
Just a slightly different
approach, wouldn't you say?
A true pope understood the horror of such a
detestable sin on the part of the clergy and sought to administer
punishment to serve as a medicinal corrective for other priests and to
demonstrate to the laity the horrific nature of such a moral crime.
A
false "pope"seeks to appear as an agent of mercy when he is actually an apostle of eternal death.
Mind you,
I am not suggesting the revival of this penalty in a world where it
would not be understood and where the offender would be made a "martyr"
for the cause of perversity, only pointing out the fact that the Catholic Church teaches that clerics and others in ecclesiastical authority who
are guilty of serious moral crimes are deserving of punishment, not
protection, by their bishops. Such is the difference yet again between
Catholicism and conciliarism.
It is shameful that anyone would seek to provide a cover for a man who has such disregard for the honor and glory and majesty of the Most Blessed Trinity and who seeks to indemnify sinners in the name of what is nothing other than a false mercy.
X. Francis the Reformer
The shameful spinning in behalf of Jorge Mario Bergoglio/Francis in the wake of his interview with Antonio Spadoro has thus far ignored the false "pontiff's" program for "reform" of the curia, which he calls an instrument of "censorship."
In other words, Jorge Mario Bergoglio/Francis believes that the pathetic "discipline" that has been meted out by various conciliar dicasteries has inhibited the "creativity" of the local "episcopal conferences" to meet the "needs of the people" in full accord with the "vision" of the "Second" Vatican Council, which includes defining in a "new way" the exercise of the "Petrine Ministry."
Here is what Bergoglio/Francis said in his interview with Antonio Spadoro:
The dicasteries of the Roman Curia are at the service of the pope and the bishops,” he says. “They must help both the particular churches and the bishops’ conferences. They are instruments of help. In some cases, however, when they are not functioning well, they run the risk of becoming institutions of censorship. It is amazing to see the denunciations for lack of orthodoxy that come to Rome. I think the cases should be investigated by the local bishops’ conferences, which can get valuable assistance from Rome. These cases, in fact, are much better dealt with locally. The Roman congregations are mediators; they are not middlemen or managers.”
On June 29, during the ceremony of the blessing and imposition of the pallium on 34 metropolitan archbishops, Pope Francis spoke about “the path of collegiality” as the road that can lead the church to “grow in harmony with the service of primacy.” So I ask: “How can we reconcile in harmony Petrine primacy and collegiality? Which roads are feasible also from an ecumenical perspective?” (A Big Heart Open to Antichrist.)
In other words--and this is for those of you who want to "stay and fight" in the trenches of Mindanao, letter-writing campaigns to the conciliar-occupied Vatican are wastes of time, not that most of these efforts haven't been wastes of time up to now, that is.
What Jorge Mario Bergoglio/Francis said to Antonio Spadoro about "censorship is directly contrary to the Catholic Faith as it is the obligation of the Roman Pontiff to assure Its integrity and purity free from any stain of error or diminution.
Pope Pius IX promulgated the [First] Vatican Council's Decree on the Constitution of the Church, July 18, 1870, that puts the lie to the heresy of "episcopal collegiality's" devolution of power to the local conciliar "bishops" and their national "episcopal conferences" that Bergoglio/Francis believes should be implemented even more fully than before, yes, to the point of ending what he considers to be "Roman censorship" when it is the duty of the Holy See to safeguard the integrity of the Holy Faith from all error:
8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.
9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Pope Pius IX, Vatican Council, Session Three, July 18, 1870.)
Jorge Mario Bergoglio does not believe this. His very beliefs have been anathematized by a true ecumenical council of the Catholic Church, whose bishop-fathers were guided by the infallible protection of the very Third Person of the Most Blessed Trinity, God the Holy Ghost.
So much for the belief of this hideous man's spin doctors that he, Bergoglio/Francis, "cares" about doctrine. He does not. Jorge Mario Bergoglio/Francis propagates a false religion with false beliefs.
Moreover, Jorge Mario Bergoglio/Francis used his interview with Antonio Spadoro to emphasize yet again the "need" to "redefine" the "Petrine Ministry," something that he has done several times in the past six months and has become standard fare for the conciliar "popes" dating back to Karol Wojtyla/John Paul II's formal articulation call for it in Ut Unum Sint, May 25, 1995:
The pope responds, “We must walk together: the people, the bishops and the pope. Synodality should be lived at various levels. Maybe it is time to change the methods of the Synod of Bishops, because it seems to me that the current method is not dynamic. This will also have ecumenical value, especially with our Orthodox brethren. From them we can learn more about the meaning of episcopal collegiality and the tradition of synodality. The joint effort of reflection, looking at how the church was governed in the early centuries, before the breakup between East and West, will bear fruit in due time. In ecumenical relations it is important not only to know each other better, but also to recognize what the Spirit has sown in the other as a gift for us. I want to continue the discussion that was begun in 2007 by the joint [Catholic–Orthodox] commission on how to exercise the Petrine primacy, which led to the signing of the Ravenna Document. We must continue on this path.”
I ask how Pope Francis envisions the future unity of the church in light of this response. He answers: “We must walk united with our differences: there is no other way to become one. This is the way of Jesus.” (A Big Heart Open to Antichrist.)
Once again, ladies and gentlemen, especially for those of you still attached to the conciliar structures who believe Jorge Mario Bergoglio/Francis to be a true and legitimate successor of Saint Peter, the "unofficial" Ravenna Document, October 13, 2007, carries "official" weight in the minds of conciliar officials, including the now-retired Joseph Ratzinger/Benedict XVI, who referenced it several times, and his successor from Argentina. Anyone who attempts to dismiss the weight of such "unofficial" documents is being intellectually dishonest, a crime that is compounded further by seeking to mislead others about the extent to which a "pope" they seek to indemnify has defected from the Catholic Faith.
Papal Primacy is absolute. It is entirely irreformable. It is of Our Blessed Lord and Saviour Jesus Christ Himself.
The [First] Vatican Council stated this immutable doctrine very clearly:
1. And so, supported by the clear witness of Holy Scripture, and adhering to the
manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general
councils, we promulgate anew the definition of the ecumenical Council of Florence [49],
which must be believed by all faithful Christians, namely that the Apostolic See and the
Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of
blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church
and father and teacher of all Christian people.
To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend,
rule and govern the universal Church.
All this is to be found in the acts of the ecumenical councils and the sacred canons.
2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses
a pre-eminence of ordinary power over every other Church, and that this jurisdictional
power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of
whatever rite and dignity, both singly and collectively, are bound to submit to this power
by the duty of hierarchical subordination and true obedience, and this not only in matters
concerning faith and morals, but also in those which regard the discipline and government
of the Church throughout the world.
3. In this way, by unity with the Roman Pontiff in communion and in profession of the
same faith , the Church of Christ becomes one flock under one Supreme Shepherd [50].
4. This is the teaching of the Catholic truth, and no one can depart from it without
endangering his faith and salvation. (Pope Pius IX, Vatican Council, Session Three, July 18, 1870.)
It is impossible to "re-define" Papal Primacy, to which the Greeks submitted freely in the First Millennium, whose true history has been deconstructed and misrepresented the revolutionary historical revisionists of conciliarism.
Pope Leo XIII provided a true history of how was Holy Mother Church governed before the Greek Schism of 1054.
First of all, then, We cast an affectionate look
upon the East, from whence in the beginning came forth the salvation of
the world. Yes, and the yearning desire of Our heart bids us conceive
and hope that the day is not far distant when the Eastern Churches, so
illustrious in their ancient faith and glorious past, will return to the
fold they have abandoned. We hope it all the more, that the distance
separating them from Us is not so great: nay, with some few exceptions,
we agree so entirely on other heads that, in defense of the Catholic
Faith, we often have recourse to reasons and testimony borrowed from the
teaching, the Rites, and Customs of the East.
The Principal subject of contention is the Primacy of the Roman Pontiff. But
let them look back to the early years of their existence, let them
consider the sentiments entertained by their forefathers, and examine
what the oldest Traditions testify, and it will, indeed, become evident
to them that Christ's Divine Utterance, Thou art Peter, and upon this
rock I will build My Church, has undoubtedly been realized in the Roman
Pontiffs. Many of these latter in the first gates of the Church were
chosen from the East, and foremost among them Anacletus, Evaristus,
Anicetus, Eleutherius, Zosimus, and Agatho; and of these a great number,
after Governing the Church in Wisdom and Sanctity, Consecrated their
Ministry with the shedding of their blood. The time, the reasons, the
promoters of the unfortunate division, are well known. Before the day
when man separated what God had joined together, the name of the
Apostolic See was held in Reverence by all the nations of the Christian
world: and the East, like the West, agreed without hesitation in its
obedience to the Pontiff of Rome, as the Legitimate Successor of St.
Peter, and, therefore, the Vicar of Christ here on earth.
And, accordingly, if we refer to the beginning of the dissension, we
shall see that Photius himself was careful to send his advocates to
Rome on the matters that concerned him; and Pope Nicholas I sent his
Legates to Constantinople from the Eternal City, without the slightest
opposition, "in order to examine the case of Ignatius the Patriarch with
all diligence, and to bring back to the Apostolic See a full and
accurate report"; so that the history of the whole negotiation is a
manifest Confirmation of the Primacy of the Roman See with which the
dissension then began. Finally, in two great Councils, the second of
Lyons and that of Florence, Latins and Greeks, as is notorious, easily
agreed, and all unanimously proclaimed as Dogma the Supreme Power of the
Roman Pontiffs.
We have recalled those things intentionally, for
they constitute an invitation to peace and reconciliation; and with all
the more reason that in Our own days it would seem as if there were a
more conciliatory spirit towards Catholics on the part of the Eastern
Churches, and even some degree of kindly feeling. To mention an
instance, those sentiments were lately made manifest when some of Our
faithful travelled to the East on a Holy Enterprise, and received so
many proofs of courtesy and good-will.
Therefore, Our mouth is open to you, to you all of
Greek or other Oriental Rites who are separated from the Catholic
Church, We earnestly desire that each and every one of you should
meditate upon the words, so full of gravity and love, addressed by
Bessarion to your forefathers: "What answer shall we give to God when He
comes to ask why we have separated from our Brethren: to Him Who, to
unite us and bring us into One Fold, came down from Heaven, was
Incarnate, and was Crucified? What will our defense be in the eyes of
posterity? Oh, my Venerable Fathers, we must not suffer this to be, we
must not entertain this thought, we must not thus so ill provide for
ourselves and for our Brethren."
Weigh carefully in your minds and before God the nature of Our
request. It is not for any human motive, but impelled by Divine Charity
and a desire for the salvation of all, that We advise the
reconciliation and union with the Church of Rome; and We mean a perfect
and complete union, such as could not subsist in any way if nothing else
was brought about but a certain kind of agreement in the Tenets of
Belief and an intercourse of Fraternal love. The True Union between
Christians is that which Jesus Christ, the Author of the Church,
instituted and desired, and which consists in a Unity of Faith and Unity
of Government.
Nor is there any reason for you to fear on that account that We
or any of Our Successors will ever diminish your rights, the privileges
of your Patriarchs, or the established Ritual of any one of your
Churches. It has been and always will be the intent and Tradition of
the Apostolic See, to make a large allowance, in all that is right and
good, for the primitive Traditions and special customs of every nation.
On the contrary, if you re-establish Union with Us, you will see how,
by God's bounty, the glory and dignity of your Churches will be
remarkably increased. (Pope Leo XIII, Praeclara Gratulationis Publicae, June 20, 1884.)
Jorge Mario Bergoglio/Francis believes in one old, tired, shopworn conciliar canard after another as he does not think, speak or act as a member of the Catholic Church. He thinks, speaks and acts as one who has no regard for what he considers to be the "past," but is actually the never-changing truth of the Catholic Faith.
He is an apostle of Antichrist.
XI. Conclusion
Only the delusional or those who are convinced that they have some further to "accomplish" within the conciliar structures.
The counterfeit church of conciliarism is a false church. Its "pontiffs" and "bishops" have given us a steady diet of apostasy, blasphemy and sacrilege over the course of the past fifty-five years.
Once again, Antichrist is not going to give his calling card. We are going to have to use the faculty of reason, guided by the sensus Catholicus and the clear teaching of the Catholic Church, to recognize who he his and who has done his bidding for him in advance of his coming.
This truth must be faced squarely by those who have thus far not given away everything (respect, friendships, outlets for the publication of articles, access to media appearances, personal financial security) by continuing to insist what is contrary to the Catholic Faith: that a heretic can sit on the Throne of Saint Peter.
Pope Pius IX reminded us that error cannot issue forth from the Catholic Church:
For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this See of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Savior to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren [60].
7. This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.
8. But since in this very age when the salutary effectiveness of the apostolic office is most especially needed, not a few are to be found who disparage its authority, we judge it absolutely necessary to affirm solemnly the prerogative which the only-begotten Son of God was pleased to attach to the supreme pastoral office.
9. Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, to the glory of God our savior, for the exaltation of the Catholic religion and for the salvation of the Christian people, with the approval of the Sacred Council, we teach and define as a divinely revealed dogma that when the Roman Pontiff speaks EX CATHEDRA, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable.
So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema. (Pope Pius IX, Vatican Council, Session Three, July 18, 1870.)
Presiding ex cathedra over a true and legitimate general council of the Catholic Church, Pope Pius IX explained that one must hold doctrines made ex cathedra as irreformable, and the doctrine of Papal Primacy, which has been taught by time immemorial, is thus irreformable.
Jorge Mario Bergoglio/Francis is a heretic. So have been his predecessors.
Pope Saint Pius X and Pope Pius XII both reminded us that those who treat lightly of the decrees of the Roman curial congregations and who view papal encyclical letters and pronouncements as non-binding as they are not issued ex cathedra that a Catholic is bound by such decrees and statements as are merely reiterations of what is contained in the Faith Itself, which is entirely irreformable:
8. They are free from all blame who treat lightly the
condemnations passed by the Sacred Congregation of the Index or by the
Roman Congregations. (Pope Saint Pius X, Lamentabili Sane, July 1, 1907.)
In his encyclical letter
"Providentissimus Deus," given on November 18, 1893, our predecessor,
Leo XIII, of immortal memory, after describing the dignity of Sacred
Scripture and commending the study of it, set forth the laws which
govern the proper study of the Holy Bible; and having proclaimed the
divinity of these books against the errors and calumnies of the
rationalists, he at the same time defended them against the false
teachings of what is known as the higher criticism, which, as the
Pontiff most wisely wrote, are clearly nothing but the commentaries of
rationalism derived from a misuse of philology and kindred studies. Our
predecessor, too, seeing that the danger was constantly on the increase
and wishing to prevent the propagation of rash and erroneous views, by
his apostolic letters "Vigilantes studiique memores," given on October
30, 1902, established a Pontifical Council or Commission on Biblical
matters, composed of several Cardinals of the Holy Roman Church
distinguished for their learning and wisdom, to which Commission were
added as consulters a number of men in sacred orders chosen from among
the learned in theology and in the Holy Bible, of various nationalities
and differing in their methods and views concerning exegetical studies.
In so doing the Pontiff had in mind as an advantage most adapted for the
promotion of study and for the time in which we live that in this
Commission there should be the fullest freedom for proposing, examining
and judging all opinions whatsoever, and that the Cardinals of the
Commission were not to reach any definite decision, as described in the
said apostolic letters, before they had examined the arguments in favor
and against the question to be decided, omitting nothing which might
serve to show in the clearest light the true and genuine state of the
Biblical questions under discussion. Only after all this had been done
were the decisions reached to be submitted for the approval of the
Supreme Pontiff and then promulgated.
After mature examination and the most
diligent deliberations the Pontifical Biblical Commission has happily
given certain decisions of a very useful kind for the proper promotion
and direction on safe lines of Biblical studies. But we observe
that some persons, unduly prone to opinions and methods tainted by
pernicious novelties and excessively devoted to the principle of false
liberty, which is really immoderate license and in sacred studies proves
itself to be a most insidious and a fruitful source of the worst evils
against the purity of the faith, have not received and do not receive
these decisions with the proper obedience.
Wherefore we find it necessary to declare
and to expressly prescribe, and by this our act we do declare and
decree that all are bound in conscience to submit to the decisions of
the Biblical Commission relating to doctrine, which have been given in
the past and which shall be given in the future, in the same way as to
the decrees of the Roman congregations approved by the Pontiff; nor can
all those escape the note of disobedience or temerity, and consequently
of grave sin, who in speech or writing contradict such decisions, and
this besides the scandal they give and the other reasons for which they
may be responsible before God for other temerities and errors which
generally go with such contradictions.
Moreover,
in order to check the daily increasing audacity of many modernists who
are endeavoring by all kinds of sophistry and devices to detract from
the force and efficacy not only of the decree "Lamentabili sane exitu"
(the so-called Syllabus), issued by our order by the Holy Roman and
Universal Inquisition on July 3 of the present year, but also of our
encyclical letters "Pascendi dominici gregis" given on September 8 of
this same year, we do by our apostolic authority repeat and
confirm both that decree of the Supreme Sacred Congregation and those
encyclical letters of ours, adding the penalty of
excommunication against their contradictors, and this we declare and
decree that should anybody, which may God forbid, be so rash as to
defend any one of the propositions, opinions or teachings condemned in
these documents he falls, ipso facto, under the censure contained under
the chapter "Docentes" of the constitution "Apostolicae Sedis," which is
the first among the excommunications latae sententiae, simply reserved
to the Roman Pontiff. This excommunication is to be understood as salvis
poenis, which may be incurred by those who have violated in any way the
said documents, as propagators and defenders of heresies, when their
propositions, opinions and teachings are heretical, as has happened more
than once in the case of the adversaries of both these documents,
especially when they advocate the errors of the modernists that is, the
synthesis of all heresies.
Wherefore we again and most earnestly
exhort the ordinaries of the dioceses and the heads of religious
congregations to use the utmost vigilance over teachers, and first of
all in the seminaries; and should they find any of them imbued with the
errors of the modernists and eager for what is new and noxious, or
lacking in docility to the prescriptions of the Apostolic See, in
whatsoever way published, let them absolutely forbid the teaching office
to such; so, too, let them exclude from sacred orders those young men
who give the very faintest reason for doubt that they favor condemned
doctrines and pernicious novelties. We exhort them also to take diligent
care to put an end to those books and other writings, now growing
exceedingly numerous, which contain opinions or tendencies of the kind
condemned in the encyclical letters and decree above mentioned; let them
see to it that these publications are removed from Catholic publishing
houses, and especially from the hands of students and the clergy. By
doing this they will at the same time be promoting real and solid
education, which should always be a subject of the greatest solicitude
for those who exercise sacred authority.
All these things we will and order to be
sanctioned and established by our apostolic authority, aught to the
contrary notwithstanding. (Pope Saint Pius X, Praestantia Scripturae, November 18, 1907.)
20. Nor must it be thought that what is expounded in Encyclical Letters does
not of itself demand consent, since in writing such Letters the Popes do not
exercise the supreme power of their Teaching Authority. For these matters are
taught with the ordinary teaching authority, of which it is true to say:
"He who heareth you, heareth me";[3] and generally what is expounded
and inculcated in Encyclical Letters already for other reasons appertains to
Catholic doctrine. But if the Supreme Pontiffs in their official documents
purposely pass judgment on a matter up to that time under dispute, it is obvious
that that matter, according to the mind and will of the Pontiffs, cannot be any
longer considered a question open to discussion among theologians. (Pope Pius XII, Humani Generis,
August 12, 1950.)
Jorge Mario Bergoglio is an apostle of Antichrist, and those who refuse to see this and who keep waiting for the "next outrage" to occur are simply continuing to accustom themselves to accept the falsehood that apostasy, heresy, blasphemy and sacrilege can be associated with a true Sovereign Pontiff. Such people are preparing to accept Antichrist himself without a qualm of conscience, and Jorge Mario Bergoglio/Francis is his poster-boy as to how to accomplish end in these our times.
Keep close, if possible, to Our Blessed Lord and Saviour Jesus Christ in His Real Presence in the Most Blessed Sacrament, if this is possible where you live.
Pray as many Rosaries each day as your state-in-life permits.
Offer all of the sufferings of the moment to the Throne of the Most Blessed Trinity as the consecrated slave of Christ the King through the Sorrowful and Immaculate Heart Mary, whose triumph will be manifest when will least expect it.
Immaculate Heart of Mary, triumph soon!
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saint Eustace and his Companions, pray for us.
Saint Thomas Villanova, pray for us.
Saint Mauritius, pray for us.
Appendix
A List of All Previous Articles About Jorge Mario Bergoglio/Francis That Have Been Published on this Website
Francis, The Talking Apostate, Francis The Lay Pope, Francis The Head Citizen Of The One World Ecumenical Church, Francis The Jansenist,Francis The Ostensibly Pious, Francis The Pagan, Francis The Feminist, Francis The Hun, Francis The Deceiver, Francis The Logician, Francis The Manichean, Francis The Blind, Francis The Illusionist, part one, Francis The Illusionist, part two, Francis The Illusionist, part three, Francis The Flexible, Francis The Insidious Little Pest, Jorge Mario Bergoglio And His Friend, Justin Welby, Francis And Other Judases Abound In Holy Week, Francis And The Commissars, Francis The Revolutionary And His Dollies, Please Help Francis The Ecumenist, Do Not Permit Yourselves To Be Snookered, Another Day In The Life Of An Antichrist, No Matter A Difference In Style, One In Modernist Mind and Heart, One Heretic Speaks, Another Listens, Modernism Repackaged as Newness, Standing Firm In Defense Of Gallicanism, "You, Sir, Are A Pharisee!", So Much For Christus Vincit, Christus Regnat, Christus Imperat, Francis Takes Us To Ding Dong School Of Apostasy, Phoning It In, Don't Worry, Jorge, We Don't Take You Seriously As A Catholic In The Slightest, So Much For The Sandro Magister "Photo Op" Theory, Francis Do-Right, Francis The Liturgist, Francis At The Improv, Relax, Jorge, You're Not The Pope, Francis The Obsessed, Francis The Anti-Campion, Two For The Price Of One, part one, Two For The Price Of One, part two, Incompetent To Teach Squat About The Catholic Faith, part one, Incompetent To Teach Squat About The Catholic Faith, part two, Incompetent To Teach Squat About The Catholic Faith, part three, Where Does One Begin? part one, Where Does One Begin? part two, Where Does One Begin? part three, Dispensing With The Last Pretenses Of Catholicism, Francis The Anti-Apostle, Francis The Syncretist, Francis The Sillonist, Francis The Apostate: From Revolution To Anarchy, Francis The Pied Piper of Antichrist, Francis Says ¡Viva la Revolución!, part one, Francis Says ¡Viva la Revolución!, part two, Francis Says ¡Viva la Revolución!, part three, Francis The Self-Caricaturist, Francis Says ¡Viva la Revolución!, part four, Recruited By Antichrist To Be His Apologist, part two ,Recruited By Antichrist To Be His Apologists, part three, Francis and Barry's Religion of Peace, Francis: The Latest In A Long Line Of Ecclesiastical Tyrants, Francis The Insane Dreamer, Rebel And Miscreant, Francis Really, Really Means It, Boys and Girls,
Conciliarism's Weapons of Mass Destruction, Conciliarism's Weapons Of Mass Destruction, part two, Conciliarism's Weapons of Mass Destruction, part three, Francis The Impure, Francis The Slayer of Straw Men, Francis, The Out-Of-Control And Uncontrollable Antipope, part one, Francis, The Out-of-Control and Uncontrollable Antipope, part two, What More Time Needs To Be Wasted On This Horrible Man?, Francis The Possessed, "Who Today Will Presume To Say She Is Widowed?", Everything's Just Fine, Jorge, Huh?, Francis: Apostle of Antichrist, part one.
