June 14, 2013

Francis The Obsessed

by Thomas A. Droleskey

There is no delay for yet another protracted commentary on the simple fact that Jorge Mario Bergoglio/Francis is absolutely obsessed with the fact that a very tiny fraction of those who are attached to the structures of the counterfeit church of conciliarism desire to "go back" to the days of the "no church" that he believes "stifled" the work of the Third Person of the Most Blessed Trinity, God the Holy Ghost.

Jorge Mario Bergoglio/Francis appears to be compulsively obsessed with the "restorationists," hoping that he can insult them and disparage them enough to shame them into submission to the "freedom" that the "Second" Vatican Council and to the "magisterium" of the conciliar "popes"that has resulted in a "simpler" liturgy (see Francis The Jansenist) and in a "yes church" that follows the "spirit" in whichever direction it blows.

Bergoglio/Francis used his daily Ding Dong School Of Apostasy two days ago now, Wednesday, June 12, 2013, the Feast of Saint John of San Facundo within the Octave of the the Feast of the Most Sacred Heart of Jesus and the Commemoration of Saints Basilides, Cyrinus, Nabor and Nazarius, to warn yet again against the "temptation" of "turning back" even though all but an infinitesimally small number of Catholics attached to the conciliar structures like the new religion and have no intention of "turning back." Yet it is that Bergoglio/Francis seems happiest when he is knocking down the straw men who want to go back to the past:


Pope Francis addressed the two extremes that threaten the progress of the Church at mass Wednesday morning: Fear of any change to the status quo which stops the Church moving forward and a tendency to follow every change dictated by today’s culture, which he described as an ‘adolescent progressivism’ that risks ‘de-railing’ believers.

Instead, the way forward for the Church, as indicated by the Holy Spirit, is that of "freedom," in continuously discerning God’s will and, he added, rules which kill charisms should not be imposed. The problem and temptation, said Pope Francis, is that we cannot control the Holy Spirit.. Emer McCarthy reports: RealAudioMP3

The Pope’s homily centered around Jesus’ words in the Gospel of the day, (MT 5:17) " Do not think that I have come to abolish the law or the prophets." He said this Gospel passage which follows the Beatitudes is "an expression of the new law" which is more demanding than that of Moses. This law, the Pope added, is "the fruit of the Covenant" and cannot be understood without it. "This Alliance, this law is sacred because it brought the people to God." Pope Francis likened the "maturity of this law" to a " bursting bud that reveals a flower." Jesus "is the expression of the maturity of the law". The Pope noted that Paul speaks of two times "without breaking continuity" between the law of history and the law of the Spirit:

"The hour of the law’s fulfillment, is when the law reaches its maturity when it becomes the law of the Spirit. Moving forward on this road is somewhat risky, but it is the only road to maturity, to leave behind the times in which we are not mature. Part of the law’s journey to maturity, which comes with preaching Jesus, always involves fear; fear of the freedom that the Spirit gives us. The law of the Spirit makes us free! This freedom frightens us a little, because we are afraid we will confuse the freedom of the Spirit with human freedom. "

Pope Francis continued, the law of the Spirit, "takes us on a path of continuous discernment to do the will of God” and this can frighten us. The Pope warned that this fear "brings two temptations with it." The first, is to "go backwards" to say that "it’s possible up to this point, but impossible beyond this point" which ends up becoming "let’s stay here". This, he warned, "is the temptation of fear of freedom, fear of the Holy Spirit." A fear that "it is better to play it safe." Pope Francis then told a story about a superior general who, in the 1930’s, went around compiling a list of regulations for his religious, "a work that took years." Then he travelled to Rome to meet a Benedictine abbot, who, upon hearing all he had done, replied that in doing so he "had killed his Congregation’s charism", "he had killed its freedom" since "this charism bears fruit in freedom and he had stopped the charism”.

"This is the temptation to go backwards, because we are 'safer' going back: but total security is in the Holy Spirit that brings you forward, which gives us this trust - as Paul says - which is more demanding because Jesus tells us: “Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law”. It is more demanding! But it does not give us that human security. We cannot control the Holy Spirit: that is the problem! This is a temptation."

Pope Francis noted that there is another temptation: that of “adolescent progressivism”, that de-rails us. This temptation lies in seeing a culture and “not detaching ourselves from it”.

"We take the values of this culture a little bit from here, a little bit from there , ... They want to make this law? Alright let’s go ahead and make this law. Let’s broaden the boundaries here a little. In the end, let me tell you, this is not true progress. It is adolescent progressivism: just like teenagers who in their enthusiasm want to have everything and in the end? You slip up ... It’s like when the road is covered in ice and the car slips and go off track... This is the other temptation at the moment! We, at this moment in the history of the Church, we cannot go backwards or go off the track! "

Pope Francis concluded : the track "is that of freedom in the Holy Spirit that makes us free, in continuous discernment of God's will to move forward on this path, without going back and without going off-track". Let us ask the Lord for "the grace that the Holy Spirit gives us to go forward."

Mass was concelebrated by Cardinal João Braz de Aviz, accompanied by priests, religious and lay staff of the Congregation for Institutes of Consecrated Life. (Universal Public Face of Apostasy At Abominable Liturgical Service That Pleases Only The Devil: True progress is in trusting the Spirit.)

As noted three days ago in Francis The Blind, Jorge Mario Bergoglio/Francis is striving to position himself as a "reasonable" revolutionary, one who does not want to go "back" as do the poor "restorationists," steeped as they are in their Pelagianism, and one who does not want to go "off-track" as do the "ultra-progressives. There is a word that describes those who create such a false dichotomy: demagogue.

Far from being humble, Jorge Mario Bergoglio/Francis boasts on almost daily basis of his being a "reasonable" Catholic, a man who follows the "spirit" in complete fidelity to the "freedom" that the "spirit" brings to "move" with the times without becoming part of the times.

In other words, Jorge Mario Bergoglio/Francis is a stereotypical poster-child of 1960s Jesuit revolutionary, which is why this article could just have easily been called "Francis the Aged Hippie."

It is not for nothing that layman born in Argentina to Italian immigrant parents boasted on April 27, 2013, that he was responsible for starting the so-called "Catholic Charismatic Movement" in his native land:



On Saturday, Archbishop Rino Fisichella, president of the Pontifical Council for Promoting the New Evangelization, celebrated the Eucharist that ended the second day of the Rimini Fair of the 36th National Assembly of Catholic Charismatic Renewal. After the sign of the cross, Archbishop Fisichella gave an unexpected message, which was received with joy by the 15,000 present: an affectionate greeting from Pope Francis.

“Before beginning this celebration, I bring you a greeting. Before I left this morning, I was with Pope Francis, and I told him: “Holy Father, I have to leave soon. I’m going to Rimini where there are thousands upon thousands of faithful of the Charismatic Renewal: men, women and young people.” With a great smile, the Pope said: “Tell them that I love them very much!” Upon leaving the Holy Father, Archbishop Fisichella recounted, the Holy Father added: “Look, tell them that I love them very much because I was responsible for Charismatic Renewal in Argentina, and that’s why I love them very much.” (Fisichella: The Universal Public Face of Apostasy and Charismatic Renewal in Argentina.)

So much pride, so little time to dissect it all.

Keeping in line, however, with my newfound brevity, permit me to explain that the so-called "Catholic Charismatic Movement" is simply a manifestation of Protestant Pentecostalism, practiced with great fervor by the rabidly anti-Catholic Assemblies of God of which the disgraced "televangelist" Jimmy Swaggart was a "minister," that does away with the Sacred Deposit of Faith and thus the very Divine Constitution of the Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope, to substituted alleged individual and collective "inspirations" from the "spirit" for the immutable truths contained in the Sacred Scripture and Sacred (Apostolic) Tradition.

Those who are "slain by the 'spirit,'" of course, believe that they can speak in "tongues" even though they speak utter gibberish that is completely unintelligible. The true gift of tongues refers to those who can speak in one language and be understood in the languages of others, something that Saint Peter and the other Apostles did on Pentecost Sunday."

Pentecostalism has, of course, influenced the counterfeit church of conciliarism very directly through its allegedly Catholic variation, the so-called "Catholic Charismatic Renewal," sometimes referred to as the "Charismatic Movement," stressing the relationship of the "individual" to the "Holy Spirit," Who could guide believers in individual, personal ways by direct inspiration rather than through the direction of a bishop or a priest, no less by the Magisterium of the true Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope, the Catholic Church. Individuals can be "sanctified" directly by the "Holy Spirit" absent any reliance upon the Sacraments that Our Lord Himself instituted and entrusted exclusively to the Catholic Church for their valid administration according to her approved rites.

Pentecostalism is thus a false spirituality founded in emotionalism and religious indifferentism. It has been so from its inception. It remains so today, making of religious faith and practice a purely experiential reality that can never be understood or expressed intelligibly.

Pope Leo XIII was quite aware that this spirit of American "individualism" was infecting how Catholics in this country viewed Holy Mother Church, understanding quite correctly how this infection would spread over the course of time if the American bishops did nothing to check it by condemning it in no uncertain terms. This is one of the reasons that Pope Leo wrote his Apostolical Letter, Testem Benevolentiae Nostrae, January 22, 1899, to James Cardinal Gibbons, the Americanist Archbishop of Baltimore, Maryland, from October 3, 1877, to March 24, 1921. Pope Leo condemned the false spirit of Pentecostalism that he knew would undermine the integrity of the Catholic Faith over time:


But, beloved son, in this present matter of which we are speaking, there is even a greater danger and a more manifest opposition to Catholic doctrine and discipline in that opinion of the lovers of novelty, according to which they hold such liberty should be allowed in the Church, that her supervision and watchfulness being in some sense lessened, allowance be granted the faithful, each one to follow out more freely the leading of his own mind and the trend of his own proper activity. They are of opinion that such liberty has its counterpart in the newly given civil freedom which is now the right and the foundation of almost every secular state.

In the apostolic letters concerning the constitution of states, addressed by us to the bishops of the whole Church, we discussed this point at length; and there set forth the difference existing between the Church, which is a divine society, and all other social human organizations which depend simply on free will and choice of men. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)


In other words, one must open oneself up to the belief that there should be "liberty" within the Church to discuss "new" things in imitation of the falsehoods of the American founding itself. It is also to open oneself up to reject the hierarchical nature of the Church herself.

That is, a belief in American individualism and egalitarianism, each of which are false naturalistic principles having nothing to do with the Faith (the first individualist and egalitarian was Lucifer, after all), leads one down the path of the layman seeking equality in the sanctuary with the ordained priest, of the abolition of Communion rails, of standing for the reception of what purports to be Holy Communion, of the use of vulgar tongues, subject to all manner of change and misinterpretation and deconstruction and positivism, in the Sacred Liturgy, of the rejection of the magisterial authority of the Catholic Church as binding upon one's conscience at all times and in all things. And the rejection of the magisterial authority of the Catholic Church leads one open to adopting Protestant Pentecostalism as the means by which one "knows" about God, deluding himself into thinking that God the Holy Ghost is leading him individually on a new path that deviates from the one prescribed by the Catholic Church. There is thus a direct path from Americanism to the "Catholic Charismatic Renewal" of conciliarism--in all of the other "movements" that have sprung up like weeds in the past forty-three years since the close of the "Second" Vatican Council.

Pope Leo XIII, writing in Testem Benevolentiae Nostrae, explained how Americanism is connected with an individual's rejection of the Church's infallible teaching authority and of her very sanctifying offices, which are indispensable for the right ordering and sanctification of souls:

Coming now to speak of the conclusions which have been deduced from the above opinions, and for them, we readily believe there was no thought of wrong or guile, yet the things themselves certainly merit some degree of suspicion. First, all external guidance is set aside for those souls who are striving after Christian perfection as being superfluous or indeed, not useful in any sense -the contention being that the Holy Spirit pours richer and more abundant graces than formerly upon the souls of the faithful, so that without human intervention He teaches and guides them by some hidden instinct of His own. Yet it is the sign of no small over-confidence to desire to measure and determine the mode of the Divine communication to mankind, since it wholly depends upon His own good pleasure, and He is a most generous dispenser 'of his own gifts. "The Spirit breatheth whereso He listeth." -- John iii, 8.

"And to each one of us grace is given according to the measure of the giving of Christ." -- Eph. iv, 7.

And shall any one who recalls the history of the apostles, the faith of the nascent church, the trials and deaths of the martyrs- and, above all, those olden times, so fruitful in saints-dare to measure our age with these, or affirm that they received less of the divine outpouring from the Spirit of Holiness? Not to dwell upon this point, there is no one who calls in question the truth that the Holy Spirit does work by a secret descent into the souls of the just and that He stirs them alike by warnings and impulses, since unless this were the case all outward defense and authority would be unavailing. "For if any persuades himself that he can give assent to saving, that is, to gospel truth when proclaimed, without any illumination of the Holy Spirit, who give's unto all sweetness both to assent and to hold, such an one is deceived by a heretical spirit."-From the Second Council of Orange, Canon 7.

Moreover, as experience shows, these monitions and impulses of the Holy Spirit are for the most part felt through the medium of the aid and light of an external teaching authority. To quote St. Augustine. "He (the Holy Spirit) co-operates to the fruit gathered from the good trees, since He externally waters and cultivates them by the outward ministry of men, and yet of Himself bestows the inward increase."-De Gratia Christi, Chapter xix. This, indeed, belongs to the ordinary law of God's loving providence that as He has decreed that men for the most part shall be saved by the ministry also of men, so has He wished that those whom He calls to the higher planes of holiness should be led thereto by men; hence St. Chrysostom declares we are taught of God through the instrumentality of men.-Homily I in Inscrib. Altar. Of this a striking example is given us in the very first days of the Church.

For though Saul, intent upon blood and slaughter, had heard the voice of our Lord Himself and had asked, "What dost Thou wish me to do?" yet he was bidden to enter Damascus and search for Ananias. Acts ix: "Enter the city and it shall be there told to thee what thou must do."

Nor can we leave out of consideration the truth that those who are striving after perfection, since by that fact they walk in no beaten or well-known path, are the most liable to stray, and hence have greater need than others of a teacher and guide. Such guidance has ever obtained in the Church; it has been the universal teaching of those who throughout the ages have been eminent for wisdom and sanctity-and hence to reject it would be to commit one's self to a belief at once rash and dangerous.

A thorough consideration of this point, in the supposition that no exterior guide is granted such souls, will make us see the difficulty of locating or determining the direction and application of that more abundant influx of the Holy Spirit so greatly extolled by innovators To practice virtue there is absolute need of the assistance of the Holy Spirit, yet we find those who are fond of novelty giving an unwarranted importance to the natural virtues, as though they better responded to the customs and necessities of the times and that having these as his outfit man becomes more ready to act and more strenuous in action. It is not easy to understand how persons possessed of Christian wisdom can either prefer natural to supernatural virtues or attribute to them a greater efficacy and fruitfulness. Can it be that nature conjoined with grace is weaker than when left to herself?

Can it be that those men illustrious for sanctity, whom the Church distinguishes and openly pays homage to, were deficient, came short in the order of nature and its endowments, because they excelled in Christian strength? And although it be allowed at times to wonder at acts worthy of admiration which are the outcome of natural virtue-is there anyone at all endowed simply with an outfit of natural virtue? Is there any one not tried by mental anxiety, and this in no light degree? Yet ever to master such, as also to preserve in its entirety the law of the natural order, requires an assistance from on high These single notable acts to which we have alluded will frequently upon a closer investigation be found to exhibit the appearance rather than the reality of virtue. Grant that it is virtue, unless we would "run in vain" and be unmindful of that eternal bliss which a good God in his mercy has destined for us, of what avail are natural virtues unless seconded by the gift of divine grace? Hence St. Augustine well says: "Wonderful is the strength, and swift the course, but outside the true path." For as the nature of man, owing to the primal fault, is inclined to evil and dishonor, yet by the help of grace is raised up, is borne along with a new greatness and strength, so, too, virtue, which is not the product of nature alone, but of grace also, is made fruitful unto everlasting life and takes on a more strong and abiding character. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.) (Pope L:eo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)


Jorge Mario Bergoglio/Francis does not want to return to the "formality" of the "past."

Jorge Mario Bergoglio/Francis likes his clown liturgies.

Jorge Mario Bergoglio/Francis likes liturgies staged facing the people.

Jorge Mario Bergoglio/Francis just loves religious liberty and separation of Church and State even though both are responsible, proximately speaking, for the rise of so many socially accepted and institutionalized evils, including at the present time the possibility of child euthanasia laws in Belgium, a subject to be explored in a forthcoming commentary.

Jorge Mario Bergoglio/Francis loves being "blessed" by Protestants and coauthoring a book with a pro-abortion, pro-perversity Talmudic rabbi.

Jorge Mario Bergoglio just loves to "move with the spirit."

Unfortunately for Jorge Mario Bergoglio, the "spirit by which he "moves" is diabolical, and it is thus a diabolical spirit that drives him to be obsessed about those who want to go back to a "past" where Catholics understood that God and His Holy Truths are immutable, an immutability that was reflected in the transcendent glory, permanence, beauty and universality of the Immemorial Mass of Tradition that Our Blessed Lord and Saviour Jesus Christ taught to the Apostles in all of its essential elements between his Resurrection on Easter Sunday and His Ascension to His Co-Equal and Co-Eternal Father's right hand on Ascension Thursday.

Our Lady is our refuge for us sinners in this terrible sea of apostasy and betrayal. We know that the Church is divinely founded and maintained. We know that the jaws of Hell will never prevail against her. This does not mean that the devil is not going to win a few battles in our own daily lives and in the larger life of the Church Militant on earth. The final victory, however, belongs to the Sorrowful and Immaculate Heart of Mary. We must never forget this fact. While we must be concerned about the problems of the present moment, we must recognize as well that Our Lord has redeemed this moment in time and means to bring good out of the complete mess that we find ourselves in at the beginning of the Twenty-first Century.

Consecrated to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary with homes that are Enthroned to these Twin Hearts of matchless love, clinging to our true shepherds in the catacombs where no concessions are made to conciliarism or to its false shepherds, spending time on our knees before the Blessed Sacrament in prayer, praying as many Rosaries each day as our states-in-life permit, accusing ourselves weekly in the Sacred Tribunal Penance, making sure to livepenitentially,may we consider it our singular privilege to plant a few seeds for the restoration of the Catholic City, that is, of Christendom.

The Apostles did not know if there would be a first Christendom. We do not know if there will be a second one. Like the Apostles, however, we must do our work each day without looking for results and without ever being discouraged by hardships or failures or criticism or humiliations or rejections by family members and friends, remembering always that Our Lord and Our Lady, aided by the Patron of the Universal Church and the Protector of the Faithful, Saint Joseph, are with us and that there is nothing--as in absolutely nothing--that we can suffer in this life that is the equal of what one of our least Venial Sins caused Our Lord and His Most Blessed Mother to suffer as our Redemption was wrought for us during the Paschal Triduum.

Our goal must be singular: to do the work we are required to do here to save our souls by adhering to everything taught by the Catholic Church and maintaining ourselves in states of Sanctifying Grace so that we can be ready at all times to face the moment of our Particular Judgments and to be received into the loving hands of Our Lady, the Queen of Mercy, at the hour of our deaths as she presents us to her Divine Son as her own.

Immaculate Heart of Mary, pray for us now and at the hour our death.


Vivat Christus Rex! Viva Cristo Rey!

Our Lady of Fatima, 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.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Basil the Great, pray for us.

See also: A Litany of Saints.


© Copyright 2013, Thomas A. Droleskey. All rights reserved.