Francis The Anti-Apostle
by Thomas A. Droleskey
Jorge Mario Bergoglio/Francis has arrived in Rio de Janeiro, Brazil, for the commencement of the conciliar Woodstock that is known more popularly as World Youth Day.
It was interesting to watch the apostate's arrival in Rio de Janeiro yesterday, Monday, July 22, 2013, the Feast of Saint Mary Magdalene, as he rode alternately in a Fiat before switching to the PetrineMinisterMobile and then back to the Fiat. Not once during the time that I watched the interminable video of Bergoglio/Francis's arrival as it was stored on the website of Vatican Television did the anti-apostle give a blessing to those who stood along the motorcade. This is very interesting as it is, if you think about it, yet another calling card the devil himself that Bergoglio/Francis, who is a layman, not a true priest or a true bishop, no less a true Successor of Saint Peter.
Jorge Mario Bergoglio is thus truly Francis the Anti-Apostle as his very being radiates a hatred for all that is authentically Catholic. Indeed, having divested what most people in the work think is the papacy of the few remaining trappings of regal grandeur that have not been stripped away by his five predecessors who have headed the counterfeit church of conciliarism (see, for example, Whittling Away At The Last Catholic Bastion and No Matter A Difference In Style, One In Modernist Mind and Heart), Francis the Anti-Apostle basks in the alleged "spontaneity" that is prompted by his narcissistic desire to be "near the people." He was so "near the people" yesterday that his motorcade ran into ordinary traffic jams on the streets of Rio de Janeiro as the security forces there did not require the streets on which the "spontaneous" motorcade was to take place to be cleared of all other traffic.
(The only other time I remember seeing something like this was on Sunday, December 8, 1963, the Feast of the Immaculate Conception of the Blessed Virgin Mary, as my father was driving us back to Great Neck, New York, from the Borough of Manhattan in the City of New York, on the Long Island Expressway as President Lyndon Baines Johnson's motorcade passed by in the westbound lanes opposite us en route to former New York Governor and United States Senator Herbert Lehman's Talmudic funeral service. I said to my parents and brother, "Uh, why haven't they closed off traffic? Wasn't just sixteen days ago that Kennedy was killed in Dallas?" None of us could believe it. Actually, we found out later that the twenty-car motorcade was heavily guarded and that there were armed police officers stationed at underpasses and overpasses. And, much like Francis the Anti-Apostle, Johnson did something that surprised his security detail, veering off the planned itinerary after Lehman's funeral service to chat for ten minutes at the Waldorf-Astoria Hotel with former President Herbert Clark Hoover, who would die on October 20, 1964, at the age of ninety. Hey, folks, you get a lot of interesting information on this site--and most of you get it for nothing! Smile.)
Unlike a report that ran on the Catholic News Service site (see Crowds in Rio swarm pope, who wanted to be 'close to the people' ), the aerial view of the motorcade that was transmitted on Vatican Television showed only a few places where there were crowds of people. During most of the route, however, the crowds were no more than four or five deep, if that, which made it easier for those desiring to get close to the Fiat or PetrineMinisterMobile to do so. The security detail seemed to be unsure how to deal with the public at first until someone within their ranks decided to start pushing the well-wishers back to the sidewalk, although Francis the Baby-Kisser signaled for a child to be brought up to him now and again so that he could be kissed without being "blessed." It was quite a surreal sight.
Even more surreal, of course, is the whole purpose of his trip, which is to continue the "new evangelization" in behalf of his "Social Work First, Social Work Last, Social Work Only" brand of conciliarism.
One of his Latin American apologists, Ivan Esperanca Rocha, went so far as to say before Francis the Anti-Apostle's arrival that the Petrine Minister was not coming to Brazil in order to "proselytize" Protestants of the evangelical variety whose sects have made great inroads in the country, largely, of course, because of Catholics fed up with "Social Work First, Social Work Last, Social Work Only" conciliarism that goes by the more familiar name of "liberation theology." Here is part of what this Ivan Esperanca Rocha and another such apologist said:
Faustino Teixeira, a professor of religious sciences at the Federal University of Juiz de Fora in Minas Gerais state, indicated that the visit would carry the message of a fresh start.
"To stem the evangelical growth is not his goal. Francis is more of a pastor, more humble, more of a prophet who rediscovers the church of testimony, coherent with the fundamental values of the Gospel," said Teixeira.
This is in sharp contrast to a church which in the past decades had been characterized by "splendor, doctrinal hot air and seen as a repository of the single truth," he added.
During his week-long visit from Monday, the pontiff will tour a shantytown, a hospital that treats crack cocaine addicts and meet prison inmates.
He will also gather with some of the 1.5 million youths attending World Youth Day (WYD), a major Catholic festival. He wants to be seen as "the Pope of the people," sources close to the organizers said.
"The Pope is not coming to Brazil to proselytize," said Ivan Esperanca Rocha, an expert on religion at the state University of Sao Paulo.
His goal is to defend the "church's social vocation, return to the original church and strengthen the Catholic church." Some 123 million Brazilians identified themselves as Catholics in 2010 — 64.6 percent of the total population, compared with 91.8 percent in 1970, according to the latest census figures.
By contrast, evangelicals — capitalizing on deft use of their own television, radio, and social media networks — keep on growing.
With an extensive network of temples in which the faithful have a voice without needing to be ordained pastors, they grew from 5.2 percent of the population in 1970 to 22.2 percent or 42.3 million in 2010.
The Pope's message runs counter to what the evangelicals are proposing, said Rocha.
"The evangelical message is linked to results, wealth, success and the church of well-being" while the Pope champions the values of St. Francis of Assisi, the 13th century Italian Catholic friar whose name he borrowed and who led a simple life in defense of the poor and close to nature," he added.
In addition, the demands made by hundreds of thousands of Brazilians in nationwide street protests last month — better public services and an end to rampant corruption — "dovetail with the message of the Pope who will feel right at home," he noted.
Millions of Brazilians who claim to be Catholic do not practice or do so while at the same time following other religions — such as the Afro-Brazilian Candomble, Umbanda — or spiritualism. Religious syncretism is tolerated by a Catholic hierarchy eager to stem eroding support for its faith. (Francis the Anti-Apostle to Champion Simple, Caring Church in Brazil.)
No one who is sane and has been sent the graces by Our Lady to see the state of apostasy and betrayal in which we are living would think for a single moment that Francis the Anti-Apostle has gone to Brazil to make converts as false ecumenism strictly forbids such behavior. Individuals may seek out what they think is the Catholic Church on their own volition if they can complete their neighborhood "Rite of Christian Initiation for Adults" brainwashing program. Seek out converts? Ah, that's a no-no in the counterchurch of Francis the Anti-Apostle.
Religious syncretism is not only "tolerated" by the hierarchy of the counterfeit church of conciliarism. It is part of their daily lives as the Novus Ordo liturgical service is a bland of Protestantism and Judeo-Masonry. Syncretism is part of the doctrines, such as they are, of the conciliar church, which eschews Catholic doctrines in favor of a variety of condemned propositions. Syncretism is also a huge part of the pastoral praxis of the conciliar clergy, starting with Francis the Anti-Apostle, as they adopt the principles and practices of The Sillon and various naturalistic movements to spread a corrupted, heretical "gospel" that has nothing to do the Gospel of Our Blessed Lord and Saviour Jesus Christ.
Although Francis the Anti-Apostle may reject the false "gospel of prosperity" that is held dear to the hearts of the Churches of the Latter Day Demons of John Calvin in favor of his own false gospel of "Social Work First, Social Work Last, Social Work Only," he does believe that evangelicals have been "persecuted" by the Catholic Church, going so far as to ask "forgiveness" for this "persecution" in 2011, five years after he knelt down to receiving a "blessing from ministers of the devil who ply their trade in various Protestant sects:
Will Pope Francis be the one to bring about a Catholic revival, is the question on many people’s lips. In reality the situation is a little more complex than that: Bergoglio’s election was welcomed by many Latin American Evangelicals, in light of the cordial relations their communities had managed to maintain when Francis was still Archbishop of Buenos Aires. In the latest issue of Lausanne Global Analysis, the Lausanne Movement’s magazine, Argentinean Pentecostal pastor Norberto Saracco describes his ten-year relationship with the future Pope. He mentions a big surprise he had in 2006 when Bergoglio knelt down during a meeting of Pentecostal pastors and asked them to pray for him. “Two years ago, we evangelical pastors were invited to a Pentecost Sunday mass in the central cathedral. After finishing his homily, Cardinal Bergoglio addressed the crowd, telling how Catholics had persecuted evangelicals. He concluded by publically asking pardon,” the pastor said.
In the same issue, Lausanne Global Analysis published an article written by a young Brazilian Evangelical, Ludmila Ghil, who talks about Pope Francis’ visit to Brazil. “Will they feel threatened, or will they be open to dialogue? Ghil asked, referring to the young Brazilian evangelical leaders’ response to the Pope’s attempts at dialogue. As she recalls the mutual hostility between the two communities, the answer to her question seems to lean towards the second option: dialogue. One of her comments was particularly striking: Pope Francis, familiar with poverty issues in the global south, is expected to take this issue seriously. young evangelical leaders in Brazil should also strive to be agents of transformation. The younger generation is tired and ashamed of hearing stories of pastors involved in enrichment at the expense of the poor and oppressed,” Ghil wrote.
Her words show what real ground for comparison probably is: the contrast between Francis’ ideal of a “poor Church for the poor” and “prosperity theology”, a doctrine which spread from the U.S. to Brazil, where it is widely followed. The idea being that wealth is a blessing from God, a gift to those who are most faithful to His teaching. Self-proclaimed bishop Edir Macedo’s hugely powerful Igreja Universal do Reino de Deus church takes its inspiration from “prosperity theology”. This Pentecostal church owns the country’s second most popular national television network and champions Christianity as a success story (with big dividends paid out to its founders). (World Youth Day 2013 from a Pentecostal perspective.)
By seeking their unconditional conversion to true Church?
By a civil state in a Catholic country taking just measures to limit the public propagation of error that is hideous in the sight of the Most Blessed Trinity and harmful to the souls redeemed by the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross?
What is, though, truly remarkable about the supposed disparity between the evangelicals' "gospel of prosperity" and Francis the Anti-Apostle's "Social Work First, Social Work Last, Social Work Only" gospel is the former presumes the salvation of souls on the basis of the material benefits God has bestowed in this life and the latter presumes that all saved regardless of what they believe as long as they are doing good is that both stem from the same rotten source: the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolution and the rise of Judeo-Masonry.
It is useful, therefore, to call to mind the words of the late Dr. George O'Brien in this regard:
The thesis we have endeavoured to present in this
essay is, that the two great dominating schools of modern economic
thought have a common origin. The capitalist school, which,
basing its position on the unfettered right of the individual to do what
he will with his own, demands the restriction of government
interference in economic and social affairs within the narrowest
possible limits, and the socialist school, which, basing its position on
the complete subordination of the individual to society, demands the
socialization of all the means of production, if not all of wealth, face
each other today as the only two solutions of the social question; they
are bitterly hostile towards each other, and mutually intolerant and
each is at the same weakened and provoked by the other. In one respect,
and in one respect only, are they identical--they can both be shown to
be the result of the Protestant Reformation.
We have seen the direct connection which exists
between these modern schools of economic thought and their common
ancestor. Capitalism found its roots in the intensely individualistic
spirit of Protestantism, in the spread of anti-authoritative
ideas from the realm of religion into the realm of political and social
thought, and, above all, in the distinctive Calvinist doctrine of a
successful and prosperous career being the outward and visible sign by
which the regenerated might be known. Socialism, on the other
hand, derived encouragement from the violations of established and
prescriptive rights of which the Reformation afforded so many examples,
from the growth of heretical sects tainted with Communism, and from the
overthrow of the orthodox doctrine on original sin, which opened the way
to the idea of the perfectibility of man through institutions. But,
apart from these direct influences, there were others, indirect, but
equally important. Both these great schools of economic thought are
characterized by exaggerations and excesses; the one lays too great
stress on the importance of the individual, and other on the importance
of the community; they are both departures, in opposite directions, from
the correct mean of reconciliation and of individual liberty with
social solidarity. These excesses and exaggerations are the result of
the free play of private judgment unguided by authority, and could not
have occurred if Europe had continued to recognize an infallible central
authority in ethical affairs.
The science of economics is the science of men's
relations with one another in the domain of acquiring and disposing of
wealth, and is, therefore, like political science in another sphere, a
branch of the science of ethics. In the Middle Ages, man's ethical
conduct, like his religious conduct, was under the supervision and
guidance of a single authority, which claimed at the same time the right
to define and to enforce its teaching. The machinery for
enforcing the observance of medieval ethical teaching was of a
singularly effective kind; pressure was brought to bear upon the
conscience of the individual through the medium of compulsory periodical
consultations with a trained moral adviser, who was empowered to
enforce obedience to his advice by the most potent spiritual sanctions.
In this way, the whole conduct of man in relation to his neighbours was
placed under the immediate guidance of the universally received ethical
preceptor, and a common standard of action was ensured throughout the
Christian world in the all the affairs of life. All economic
transactions in particular were subject to the jealous scrutiny of the
individual's spiritual director; and such matters as sales, loans, and
so on, were considered reprehensible and punishable if not conducted in
accordance with the Christian standards of commutative justice.
The whole of this elaborate system for the
preservation of justice in the affairs of everyday life was shattered by
the Reformation. The right of private judgment, which had first been
asserted in matters of faith, rapidly spread into moral matters, and the
attack on the dogmatic infallibility of the Church left Europe without
an authority to which it could appeal on moral questions. The new
Protestant churches were utterly unable to supply this want. The
principle of private judgment on which they rested deprived them of any
right to be listened to whenever they attempted to dictate moral
precepts to their members, and henceforth the moral behaviour of the
individual became a matter to be regulated by the promptings of his own
conscience, or by such philosophical systems of ethics as he happened to
approve. The secular state endeavoured to ensure that dishonesty
amounting to actual theft or fraud should be kept in check, but this was
a poor and ineffective substitute for the powerful weapon of the
confessional. Authority having once broken down, it was but a single
step from Protestantism to rationalism; and the way was opened to the
development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Effects of the Reformation.)
The false gospels of prosperity on the one hand and social work on the other both have the same source as Catholicism and Catholicism alone is the sole foundation of personal and social order, something that Pope Saint Pius X made clear in Notre Charge Apostolique, August 15, 1910:
To reply to these fallacies is only too easy; for
whom will they make believe that the Catholic Sillonists, the priests
and seminarists enrolled in their ranks have in sight in their social
work, only the temporal interests of the working class? To maintain
this, We think, would be an insult to them. The truth is that the
Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the
conscience of Man; they have a social doctrine, and they have religious
and philosophical principles for the reconstruction of society upon new
foundations; they have a particular conception of human dignity,
freedom, justice and brotherhood; and, in an attempt to justify their
social dreams, they put forward the Gospel, but interpreted in their own
way; and what is even more serious, they call to witness Christ, but a
diminished and distorted Christ. Further, they teach these
ideas in their study groups, and inculcate them upon their friends, and
they also introduce them into their working procedures. Therefore they
are really professors of social, civic, and religious morals; and
whatever modifications they may introduce in the organization of the
Sillonist movement, we have the right to say that the aims of the
Sillon, its character and its action belong to the field of morals which
is the proper domain of the Church. In view of all this, the Sillonist
are deceiving themselves when they believe that they are working in a
field that lies outside the limits of Church authority and of its
doctrinal and directive power. . . .
We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they
wish to render just and perfect the labor laws and the relations between
employers and employees, thus causing a more complete justice and a
greater measure of charity to prevail upon earth, and causing also a
profound and fruitful transformation in society by which mankind would
make an undreamed-of progress. Certainly, We do not blame these efforts;
they would be excellent in every respect if the Sillonist did not
forget that a person’s progress consists in developing his natural
abilities by fresh motivations; that it consists also in permitting
these motivations to operate within the frame of, and in conformity
with, the laws of human nature. But, on the contrary, by ignoring the
laws governing human nature and by breaking the bounds within which they
operate, the human person is lead, not toward progress, but towards
death. This, nevertheless, is what they want to do with human
society; they dream of changing its natural and traditional foundations;
they dream of a Future City built on different principles, and they
dare to proclaim these more fruitful and more beneficial than the
principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the
utmost energy in these times of social and intellectual anarchy when
everyone takes it upon himself to teach as a teacher and lawmaker - the
City cannot be built otherwise than as God has built it; society cannot
be setup unless the Church lays the foundations and supervises the work;
no, civilization is not something yet to be found, nor is the New City
to be built on hazy notions; it has been in existence and still is: it
is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
By separating fraternity from Christian charity thus understood, Democracy, far
from being a progress, would mean a disastrous step backwards for civilization.
If, as We desire with all Our heart, the highest possible peak of well being for
society and its members is to be attained through fraternity or, as it is also
called, universal solidarity, all minds must be united in the knowledge of
Truth, all wills united in morality, and all hearts in the love of God and His
Son Jesus Christ. But this union is attainable only by Catholic charity, and
that is why Catholic charity alone can lead the people in the march of progress
towards the ideal civilization.
Finally, at the root of all their fallacies on social questions, lie the false
hopes of Sillonists on human dignity. According to them, Man will be a man truly
worthy of the name only when he has acquired a strong, enlightened, and
independent consciousness, able to do without a master, obeying only himself,
and able to assume the most demanding responsibilities without faltering. Such
are the big words by which human pride is exalted, like a dream carrying Man
away without light, without guidance, and without help into the realm of
illusion in which he will be destroyed by his errors and passions whilst
awaiting the glorious day of his full consciousness. And that great day, when
will it come? Unless human nature can be changed, which is not within the power
of the Sillonists, will that day ever come? Did the Saints who brought human
dignity to its highest point, possess that kind of dignity? And what of the
lowly of this earth who are unable to raise so high but are content to plow
their furrow modestly at the level where Providence placed them? They who are
diligently discharging their duties with Christian humility, obedience, and
patience, are they not also worthy of being called men? Will not Our Lord take
them one day out of their obscurity and place them in heaven amongst the princes
of His people? (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Jorge Mario Bergoglio/Francis is just the latest in a line of anti-apostles. Each successive leader of the counterfeit church of conciliarism gets bolder as more and more of the remaining bastions of Catholicism are knocked down and as more and more Catholics and non-Catholics alike become accustomed to eternally terminal niceness and bright smiles as the substitutes for "doctrinal certainty" and "fossilized liturgies." We are merely witnessing, incredibly enough as it seems, the gradual perfection of the degeneracy inherent in the evil that is conciliarism.
We must pray fervently this week to make reparation for the sacrilegious liturgies, the blasphemous words, the gross offenses against Holy Purity and decency and the descent into decadent music and dances that will continue characterize "World Abomination Day" 2013 as it has in the past.
None of this can come from the Catholic Church.
Not one little bit of this can come from the spotless and virginal Mystical Bride of Our Blessed Lord and Saviour Jesus Christ.
Remember always that this is the time from all
eternity that God has known that we would be alive. The graces He won
for us by the shedding of every single drop of His Most Precious Blood
on the wood of the Holy Cross and that flow into our hearts and souls
through the loving hands of Our Lady, she who is the Mediatrix of All
Graces, are sufficient for us to carry our crosses--be they personal or
social or ecclesiastical. Nothing we suffer in this passing, mortal
value of tears. is the equal of what one of our least Venial Sins caused
Our Lord to suffer in His Sacred Humanity during His Passion and Death
and caused Our Lady to suffer as our sins thrust those Seven Swords of
Sorrow through and through into Immaculate Heart.
Let us suffer well and with gratitude and with joy in
this time of apostasy and betrayal as the consecrated slaves of Our
Blessed Lord and Saviour Jesus Christ through the Sorrowful and
Immaculate Heart. Heaven awaits us if we walk our own little Via
Dolorosas without complaint? Isn't the possession of the glory of the
Beatific Vision of God the Father, God the Son and God the Holy Ghost
for all eternity in Heaven worth bearing with the sufferings of the
Isn't it time to pray a Rosary now?
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of the Rosary, pray for us.