Where Does One Begin?
Part Three
by Thomas A. Droleskey
This article could just as easily be called "Francis the Rabbi."
However, it deals with so many subjects in the the daily cascade of outrages that the current title is perhaps more appropriate now than it was in the previous two parts in this three-part series as it is really very difficult to know where to begin this last installment.
Perhaps it is best, though, to start with the reason why this commentary could have been entitled "Francis the Rabbi."
I. Meet "Rabbi" Bergoglio
Jorge Mario Bergoglio's deep ties to the Talmudic community in Argentina have been documented many times before on this site.
Jorge Mario "Cardinal" Bergoglio is particularly known for going to Talmudic synagogues on the occasions of various Jewish feast days. He even went so far as to co-author a book, On Heaven and Earth, with a pro-abortion, pro-perversity Talmudic rabbi named Abraham Skorka, who visited the Vatican recently and was warmly embraced by Francis the Rabbi.
Here is a little reminder of the recent encounter:
.
“Dialogue means above all, learning how to step
into the other person’s shoes,” said Rabbi Abraham Skorka, rector of the
Latin American Rabbinical Seminary in Argentina, giving one of those
inimitable lively and concrete illustrations that are typical of Jewish
tradition and wisdom. Skorka is an old friend of Pope Francis’ with whom
he co-authored the book Sobre el Cielo y la Tierra (On Heaven and Earth). The image of the shoes captures the meaning of the Jewish-Christian dialogue.
Dialogue as an act of putting ones self in another
person’s shoes, listening, and trying to under stand and find out who
the other person is, developing our ability to empathise is the key to
interpreting the intense and wide-ranging interview that fills the pages
of the book written by the then archbishop of Buenos Aires. “We
covered all topics: Argentina, the dictatorship, international issues,
disarmament, religious issues, celibacy and Pius XII.” “We calmly
examined everything, trying to understand each other and at the same
time teach each other things…”
The meeting between the rabbi and the man who only
a year or so later was to become Pope, left its mark on both of them:
“Thanks to this dialogue I learnt about the meaning of the moment of
death, for example. And in all humbleness, I think I left my mark on his
heart as well,” Skorka said.
“In biblical Hebrew, the verb “to know” is
sometimes synonymous with the verb “to love”, to love a woman, to love
God,” the Rabbi said. This is why dialogue needs to make it possible for
a person to open their heart up to the other and that even when there
is dissidence and disagreement between the two, they need to support
each other and try to understand. The goal is for the two to be able to
speak freely, to examine all issues until the point where there is
silence because there is nothing left to say or because they have
understood each other completely.”
The Argentinian rabbi attended the seminary on the
spiritual dimension of dialogue – organised by the Focolare Movement in
Castel Gandolfo – along with 11 Jewish representatives and 15
Christians.
Participants were also present at the Pope’s
General Audience in St. Peter’s Square yesterday, before meeting Francis
briefly. “Bergoglio was greeting someone but he saw me in the middle of
the crowd, he recognised me because we had met before in Buenos Aires,
and he told me how pleased he was to see me there. Then he asked me
about our seminar. When we said our goodbyes he asked us to pray for him
as he usually does,” said the Rabbi of Montevideo, Hodara Rafael.
The meeting in Castel Gandolfo made us realise “we
are at a turning point in terms of the quality of Jewish-Christian
dialogue,” Roberto Catalano of the Focolare Movement’s Centre for
Interreligious Dialogue summed up at the end of the meeting. “The level
of dialogue we are seeking now aims to make us better people; we want to
learn from others and not just exchange ideas but have a spiritual
exchange as well,” New York’s Rabbi Eric Tsvi Blanchard said. (When dialogue becomes a lifestyle.)
So much for Saint Peter's discourse to the Jews on Pentecost Sunday. Then again, of course, His Apostateness, Antipope Emeritus Joseph Ratzinger/Benedict XVI, for example, does not believe that our first pope, the very rock upon which Our Blessed Lord and Saviour Jesus Christ chose to build His Catholic Church, actually gave that discourse. Here is how Saint Peter's Pentecost Sunday sermon is deconstructed by Ratzinger/Benedict in Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection:
From a theological understanding of the empty tomb, a
passage from Saint Peter's Pentecost sermon strikes me as important,
when Peter for the first time openly proclaims Jesus' Resurrection to
the assembled crowds. He communicates it, not in his own words, but by
quoting Psalm 16:8-10 as follows: "... my flesh will dwell in hope. For
you will not abandon my son to Hades, nor let your Holy One see
corruption. You have made known to me the ways of life" (Acts 2:26-28).
Peter quotes the psalm text using the version found in the Greek Bible.
The Hebrew text is slightly different: "You do not give me up to Sheol,
or let your godly one see the Pit. You show me the path of life" (Ps.
16:10-11). In the Hebrew version the psalmist speaks in the certainty
that God will protect him, even in the threatening situation in which he
evidently finds himself, that God will shield him from death and that
he may dwell securely: he will not see the grave. The version
Peter quotes is different: here the psalmist is confident that he will
not remain in the underworld, that he will not see corruption.
Peter takes it for granted that it was David who
originally prayed this psalm, and he goes on to state that this hope was
not fulfilled in David: "He both died and was buried, and his tomb is
with us to this day" (Acts 2:29). The tomb containing his corpse is the
proof of his not having risen. Yet the psalm text is still true: it
applies to the definitive David. Indeed, Jesus is revealed here as the
true David, precisely because in him this promise is fulfilled: "You
will not let your Holy One see corruption."
We need not go into the question here of whether
this address goes back to Peter and, if not, who else may have redacted
it and precisely when and where it originated. Whatever the answer may
be, we are dealing here with a primitive form of Resurrection
proclamation, whose high authority in the early Church is clear from the
fact that it was attributed to Saint Peter himself and was regarded as
the original proclamation of the Resurrection. (Joseph
Ratzinger/Benedict XVI, Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection, pp. 255-256.)
Left unaddressed in this
classic piece of Modernist deconstruction of Sacred Scripture that is a
blasphemous affront to God the Holy Ghost and to Saint Peter is the
little matter that three thousand Jews from all over the Mediterranean
converted because of the stirring words delivered by our first pope
moments after he had received the Seven Gifts and Twelve Fruits of God
the Holy Ghost, being blessed at that moment with the charism of
infallibility of doctrine. Ratzinger/Benedict has to place into
question, no matter how subtly by way of refusing address the question
that he raises, the fact that Saint Peter delivered this sermon as to
admit openly that it is the case is to damn himself for refusing to
speak to Jews as Saint Peter did.
Moreover, as we know that Saint Peter did deliver
this sermon and that the Acts of the Apostles was written by Saint Luke
under the inspiration of God the Holy Ghost, to assert that Saint Peter
was wrong about the authorship of Psalm 16, attributing it "incorrectly"
to King David, is to mock the papal infallibility with which our first
pope had just been clothed by the same God the Holy Ghost.
In like manner, of course, Jorge Mario Bergoglio/Francis the Rabbi mocks and blasphemes the honor and majesty and glory of the Most Blessed Trinity every time he continues to show signs of public respect to Talmudism as having a legitimate mission from God to serve souls, something that another Argentine rabbi, Sergio Bergman, attested to personally in a written account of how he, to use his words, "snuck" into Bergoglio's installation as the counterfeit church of conciliarism's "Petrine Minister" on Tuesday, March 20, 2013, the Feast of Saint Joseph:
He received me with an affectionate: “Sergio, how good it is that you
are here! Did you sneak in?” And, in reality, once again he was right.
This is the title of an article published in the Argentine newspaper
“La Nacion,” which was sent to us by one of our readers of La Plata. In
the article, the rabbi of Buenos Aires, Sergio Bergman, talks about his
meeting with Pope Francis in Rome. We thank his secretary Valeria, who
got permission from the newspaper “La Nacion” for us to translate and
publish it.
It was in Pope Francis’ first audience with leaders of the different
religions. There I met with our beloved Bergoglio. In the imposing
framework of the Clementine Hall, his embrace transcended the formality
of the greeting established by protocol to see in his smile and close
gesture that he, who is invested as Pope, is our Bergoglio of always.
So, with the gestures that are so much his, he is warm, direct and
intimate. With the humor of one who doesn’t lose his smile or his
freshness even from those heights, recovering in each one the same
openness, to end by asking us to continue praying for him. I presented
myself only to bless and to be grateful for this moment. The gesture of
the embrace crowns the path of one who is my reference, but also our
renewed commitment to the challenge that convokes us.
“Now that I am before Francis, I embrace again my Rabbi Bergoglio,” I
said to him. He gave me a smile and, with his very particular humor, he
received me with an affectionate: “Sergio, how good it is that you are
here! Did you sneak in?” And, in reality, once again he was right.
Without entering into details, I was not included in the formal
delegation of representatives of Jewish institutions to the Vatican and,
given the impassable rigorousness of the Vatican’s protocol, even with
the collaboration of the leaders of the Jewish community itself, both
the Argentine as well as the international which were present, it wasn’t
possible to include me for the audience … until, as foreseeable, it was
my priest and bishop friends – as is the case of monsignor Sanchez
Sorondo – who let it be known so that it would be Pope Francis himself
who instructed the Secretariat of State to give me access and to
celebrate in that fleeting instant, which was eternal, our meeting again
and our being able to see one another.
After Our Reunion Embrace, We Prayed
Our age-old Jewish tradition prescribes the reciting of a blessing
when one is before a wise man and great teacher of humanity. So, with
joy in my heart and my soul exalted in gratitude, I recited in Hebrew
the blessing to conclude together, the two of us saying as one: Amen.
What a thrill! What energy! A unique moment that will remain forever
in my heart and soul, a fertile furrow of space-time that will bear
fruit in the good harvest of the future.
Pope Francis left us a message full of kindness and love, uniting the
Christian Churches, even the Eastern Orthodox, which for a millennium
weren’t present in these instances. Giving unequivocal signs of unity
for the ecumenical task in Christianity, he referred to the
inter-religious dimension, giving a special place to the Judeo-Christian
bond.
I am still overwhelmed, while writing these liens. Francis’ embrace
renews a Pact for this New Era, a blessing elevated in Prayer of a New
Time where we continue guided by the generous heart of our Pastor and
Teacher, POPE Francis, who is none other than the same Father Jorge, the
much loved and appreciated Bergoglio. ("Sergio, Did You Sneak In?".)
We met a man recently who thought that he had heard that there were still some Jews living in Poland, perhaps supposing that all adherents of the Talmud had been killed by the Nazis and the Soviets during World War II (there are around 3,200 Jews in Poland at this time). I whispered to Sharon as the man walked away after making his comment, saying, "Well, there was a Polish Jew in charge of the conciliar occupied Vatican for 9,666 days."
In other words, conciliarism has been and will forever be a Talmudic operation from beginning to end, which is why its leaders receive such accolades, especially from "reform" rabbis who support at least two of the sins that cry out to Heaven for vengeance, willful murder and sodomy. Pleasing those who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus and who are given every opportunity to register their complaints with the presiding "Petrine Minister" about any all remaining vestiges of actual Catholicism in the conciliar structures if "misunderstandings" arise.
II. Francis the Silent
One of the reasons that Jorge Mario Bergoglio/Francis is so well beloved by those who deny the Sacred Divinity of Our Blessed Lord and Saviour Christ in the Talmudic sect is that he seeks to "work" with them even though they support various evils that even the counterfeit church of conciliarism is said to oppose. This is why Jorge Mario Bergoglio can be termed also as "Francis the Silent" as he has made a point of keeping his otherwise ever-moving mouth shut as two once proudly Catholic countries, France and the United Kingdom, once known as England, have "legalized" the gross perversity and absurdity known as "gay marriage." Not a word out of Francis the Silent. Not a word.
No, Francis the Silent is concerned about "the poor," you understand, and it is "concern" that unites him with statists, including out-and-out Marxists, of all different varieties and with "religious leaders" of the "world's religions" regardless of their "differences" with him on those silly "moral issues."
Indeed, Francis the Silent himself told us recently that we must avoid "condemnations" in order not to offend the tender sensibilities of those who are said to be "serving the poor":
CASTEL GANDOLFO, Italy (CNS) --
God wants people to be generous and merciful, not full of condemnation
toward others, Pope Francis said.
God is well aware of "our miseries, our difficulties, even our sins, and
he gives all of us this merciful heart," capable of being loving and
merciful toward others, he told pilgrims gathered outside the papal
summer villa.
"God always wants this: mercy, and not (people) going around condemning everyone," he said July 14 before praying the Angelus. ( Be generous givers of mercy, not condemnation, disapproval, Francis the Silent says.)
So much for, well, the entire history of the Catholic Church, summarized so well by Pope Leo XIII in Sapientiae Christianae, January 10, 1890:
12. But with what bitterness and in how many guises war has been waged
against the Church it would be ill-timed now to urge. From the fact that it has
been vouchsafed to human reason to snatch from nature, through the
investigations of science, many of her treasured secrets and to apply them
befittingly to the divers requirements of life, men have become possessed with
so arrogant a sense of their own powers as already to consider themselves able
to banish from social life the authority and empire of God. Led away by this
delusion, they make over to human nature the dominion of which they think God
has been despoiled; from nature, they maintain, we must seek the principle and
rule of all truth; from nature, they aver, alone spring, and to it should be
referred, all the duties that religious feeling prompts. Hence, they deny all
revelation from on high, and all fealty due to the Christian teaching of morals
as well as all obedience to the Church, and they go so far as to deny her power
of making laws and exercising every other kind of right, even disallowing the
Church any place among the civil institutions of the commonweal. These men
aspire unjustly, and with their might strive, to gain control over public
affairs and lay hands on the rudder of the State, in order that the legislation
may the more easily be adapted to these principles, and the morals of the people
influenced in accordance with them. Whence it comes to pass that in many
countries Catholicism is either openly assailed or else secretly interfered
with, full impunity being granted to the most pernicious doctrines, while the
public profession of Christian truth is shackled oftentimes with manifold
constraints.
13. Under such evil circumstances therefore, each one is bound in conscience
to watch over himself, taking all means possible to preserve the faith inviolate
in the depths of his soul, avoiding all risks, and arming himself on all
occasions, especially against the various specious sophisms rife among
non-believers. In order to safeguard this virtue of faith in its integrity, We
declare it to be very profitable and consistent with the requirements of the
time, that each one, according to the measure of his capacity and intelligence,
should make a deep study of Christian doctrine, and imbue his mind with as
perfect a knowledge as may be of those matters that are interwoven with religion
and lie within the range of reason. And as it is necessary that faith should not
only abide untarnished in the soul, but should grow with ever painstaking
increase, the suppliant and humble entreaty of the apostles ought constantly to
be addressed to God: "Increase our faith.''
14. But in this same matter, touching Christian faith, there are other duties
whose exact and religious observance, necessary at all times in the interests of
eternal salvation, become more especially so in these our days. Amid such
reckless and widespread folly of opinion, it is, as We have said, the office of
the Church to undertake the defense of truth and uproot errors from the mind,
and this charge has to be at all times sacredly observed by her, seeing that the
honor of God and the salvation of men are confided to her keeping. But, when
necessity compels, not those only who are invested with power of rule are bound
to safeguard the integrity of faith, but, as St. Thomas maintains: "Each one is
under obligation to show forth his faith, either to instruct and encourage
others of the faithful, or to repel the attacks of unbelievers.'' To recoil
before an enemy, or to keep silence when from all sides such clamors are raised
against truth, is the part of a man either devoid of character or who entertains
doubt as to the truth of what he professes to believe. In both cases such mode
of behaving is base and is insulting to God, and both are incompatible with the
salvation of mankind. This kind of conduct is profitable only to the enemies of
the faith, for nothing emboldens the wicked so greatly as the lack of courage on
the part of the good. Moreover, want of vigor on the part of Christians is so
much the more blameworthy, as not seldom little would be needed on their part to
bring to naught false charges and refute erroneous opinions, and by always
exerting themselves more strenuously they might reckon upon being successful.
After all, no one can be prevented from putting forth that strength of soul
which is the characteristic of true Christians, and very frequently by such
display of courage our enemies lose heart and their designs are thwarted. Christians are, moreover, born for combat, whereof the greater the vehemence,
the more assured, God aiding, the triumph: "Have confidence; I have overcome the
world." Nor is there any ground for alleging that Jesus Christ, the Guardian
and Champion of the Church, needs not in any manner the help of men. Power
certainly is not wanting to Him, but in His loving kindness He would assign to
us a share in obtaining and applying the fruits of salvation procured through
His grace.
15. The chief elements of this duty consist in professing openly and
unflinchingly the Catholic doctrine, and in propagating it to the utmost of our
power. For, as is often said, with the greatest truth, there is nothing so
hurtful to Christian wisdom as that it should not be known, since it possesses,
when loyally received, inherent power to drive away error. So soon as Catholic
truth is apprehended by a simple and unprejudiced soul, reason yields assent. (Pope Leo XIII, Sapientiae Christianae, January 10, 1890.)
Errors must be condemned. They must be uprooted from the mind.
This is all foreign to the "mind," such as it is, of Francis the Silent as he continues to make an absolutely false, blasphemous and completely self-serving dichotomy between doctrinal exactitude on the one hand and serving the poor in the name of mercy on the other. Fidelity to the Sacred Deposit of the Faith and integrity of life by performing the Corporal and the Spiritual Works of Mercy, which are, of course, never mentioned by Bergoglio/Francis the Silent in the slightest, are not mutually irreconcilable as the current "Petrine Minister" posits them as being.
Francis the Silent's self-serving talk condemning "condemnations" is quite interesting as he has been very direct in his condemnations of traditionally-minded Catholics in the past four months now.
Francis the Silent has disparaged traditionally-minded Catholics as "hard-headed" or stubborn (see Francis And The Commissars),
Francis the Silent has disparaged traditionally-minded Catholics as the modern-day equivalent of Pharisees (see "You, Sir, Are A Pharisee!").
Francis the Silent has used his daily blab and gab sessions at the Casa Santa Marta, which are "unofficial," of course (see Francis At The Improv), as a Ding Dong School Of Apostasy to explain conciliarism to dummies such as us.
Francis the Silent has rather consistently taken to comparing those pathetic creatures he disparages as
"restorationists" to "ultra-progressive" revolutionaries who deny the
Incarnation of the Second Person of the Most Blessed Trinity in the
Virginal and Immaculate Womb of the Most Blessed Virgin Mary by the
power of God the Holy Ghost at the Annunciation.
This is very interesting when one
considers the simple fact that he, Francis the Silent, mocks the meaning
of Our Lord's Incarnation by seeking to redefine and reinterpret almost
every single article of the Catholic Faith to suit his own revolutionary
schemes that fall with the "accepted" norms of "mainstream" conciliar
thought and pastoral praxis.
Remember, Francis the Silent has
told us that his training in liturgical matters was an "emancipated"
one in contrast to the "rigidity" of those Pharisaical strawmen known as
traditionalists that he loves to disparage and knock down on a regular
basis (see Francis The Liturgist).
One of Francis the Silent's apologists recently attempted to rationalize this heretic's silence as a virtue, comparing his approach on "moral issues" to those of Angelo Roncalli/John XXIII (see Two For The Price Of One, part one) concerning the necessity of what the latter thought was the Catholic Church of being a "loving mother" rather than condemn heresies and errors:
The homily Pope Francis gave at Lampedusa represented a turning point. It resembled the Gaudet Mater Ecclesia, the opening speech John XXIII gave at the Second Vatican Council. Not many seemed to have noticed this,” says Church historian Alberto Melloni, stressing the importance of the Pope’s words during his recent visit to the southern Italian island of Lampedusa on 8 July.
Melloni told Vatican Insider that “Pope John XXIII wrapped a message of huge evangelical importance inside a web of traditional, devotional words. And he was perfectly aware of how powerful these were. This is evident from his decision to preserve the original copy of the opening speech made at the Second Vatican Council, so that it would be clear to future generations that it was the fruit of his own work. Pope Francis’ secret is different: he puts extraordinary doctrinal concepts into a language that is easy to understand. Lampedusa is an example of this; in fact for me it is the most important example.”
According to Melloni, on an occasion such as that, anyone else would have talked about the death of our society, bout modernity and about indifference. But Francis spoke about Christians’ place in society and in the world. In his penitential liturgy, he didn’t leave anyone out, not even himself.”
Melloni was referring to the part of Francis’ homily where he said: “How many of us, myself included, have lost our bearings; we are no longer attentive to the world in which we live; we don’t care; we don’t protect what God created for everyone, and we end up unable even to care for one another! And when humanity as a whole loses its bearings, it results in tragedies like the one we have witnessed.”
Melloni, who is also director of Alberigo’s Bologna school of thought, explained that the Pope’s aim is not to teach his audience how to be in the world. He talks about tears and self-accusation. In his final prayer, when he asked for forgiveness for the indifference shown to many brothers and sisters, “for those who are complacent and closed amid comforts which have deadened their hearts” and “for those who by their decisions on the global level have created situations that lead to these tragedies,” Francis is pointing to the role and purpose of the Church in society.
Melloni said that after John Paul II, who “saw the Church as an entity which aimed to show its strength in the world” and Benedict XVI, who “described the Church as a small humble community, a creative minority, which helped the world, in a non arrogant way, to recognise the evil that existed within it,” comes Francis with his talk of a “theophoric people,” who are bearers of God...” Here he was referring to the people of Lampedusa who are a living example of the passage in the Gospel of Matthew (25:35) which reads: “For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.”
The historian explained that in his message, Pope Francis “said that the Church’s task in society is not to show its strength. Look at the same-sex marriage saga in France. The fact Francis didn’t comment on it doesn’t mean he approves or that he has no idea of what’s going on, or that he’s seeking mediation. He suggests completely switching perspectives, focusing on the poor and Christ’s presence in them. It is not the world that is judged by this presence, but the Church. This is one remarkable doctrinal operation the Pope is engaging in,” Melloni added.
The Pope “doesn’t say: follow natural law and at least consider God as a possibility, then you’ll see society fares better. Instead, he says there is a great potential for evangelical action in places where the poor are not cared for. That is where the Church finds its meaning. The Pope doesn’t just seek out Christians or those who help because they are Christian but also the people described in chapter 25 of Matthew’s Gospel,” Melloni said.
Professor Melloni added it would be wrong to focus solely on the problem of immigration: “The Church is penitent before the Lord. The Pope is aware that there are entities in everyday life that preach the Gospel to the Church itself. This is the conciliar doctrine of the “signs of the times”, in other words things which communicate the Gospel to us. I personally believe the speech in Lampedusa was like an encyclical encapsulating Francis’ pontificate.” (“Francis’ speech at Lampedusa was an encyclical on his pontificate,” says Italian historian.)
As a reminder to those who may have forgotten, Alberto Melloni's "School of Bologna" views the "Second" Vatican Council in
a favorable light as what we to know it to be in truth, a rupture with
the teaching and pastoral praxis of the Catholic Church, placing it in direct contrast to and in contradiction of Joseph Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned "hermeneutic of continuity."
It is eminently clear that Jorge Mario Bergoglio/Francis the Silent is an adherent of the Bologna School of Rupture. This insidious little pest cares not one whit about doctrine as he prefers to wrap himself up in a self-serving "concern for the poor" while making it appear as though anyone who seeks defend the binding precepts of the Divine Positive Law and the Natural Law are wasting their time, which is better spent on "the poor" and assisting statist officials in the administration of statist programs that make them perpetual wards of the civil state.
Another of Francis the Silent's apologists, Sandro Magister (see So Much For The Sandro Magister "Photo Op" Theory, recently tried the same pathetic tack as Alberto Melloni to justify their "pope's" silence on "moral" issues:
But in addition to the things that he says are those about which he is
deliberately silent. It cannot be an accident that after 120 days of
pontificate Pope Francis has not yet spoken the words abortion,
euthanasia, homosexual marriage.
Pope Bergoglio succeeded in
dodging them even on the day that he dedicated to “Evangelium Vitae,"
the tremendous encyclical published by John Paul II in 1995 at the
culmination of his epic battle in defense of life “from conception to
natural death.”
Karol Wojtyla and Benedict XVI after him exerted
themselves incessantly and in person to combat the epochal challenge
represented by the modern ideology of birth and death, as also by the
dissolution of the creatural duality between male and female. Not
Bergoglio. It seems well-established by now that he has decided to
remain silent on these issues that touch upon the political sphere of
the entire West, including Latin America, convinced that such statements
are not the responsibility of the pope but of the bishops of each
nation. He told the Italians in unmistakable words: “The dialogue with
political institutions is your affair.”
The risk of this division
of labor is high for Francis himself, given the hardly flattering
judgment that he has repeatedly demonstrated he has on the average
quality of the bishops of the world. But it is a risk that he wants to
take. This silence of his is another of the factors that explain the
benevolence of secular public opinion in his regard. ("A Pope Like None Before. Can He Do It?".)
Up the the "bishops," eh?
Well, let's see what the conciliar "bishops" of England and Wales said following Queen Elizabeth II's signing of the "gay marriage" bill into law yesterday, Wednesday, July 17, 2013, the Feast of Saint Alexius and of the Humility of the Blessed Virgin Mary:
The Bishops of England and Wales have expressed disappointment after same-sex marriage became legal in England and Wales today.
A statement signed by Archbishop Vincent Nichols of Westminster and Archbishop Peter Smith of Southwark, respectively the president and vice-president of the Bishops’ Conference, said: “In receiving Royal Assent, the Marriage (Same Sex Couples) Act marks a watershed in English law and heralds a profound social change. This fact is acknowledged by both advocates and opponents of the Act.
“Marriage has, over the centuries, been publicly recognised as a stable institution which establishes a legal framework for the committed relationship between a man and a woman and for the upbringing and care of their children. It has, for this reason, rightly been recognised as unique and worthy of legal protection.
“The new Act breaks the existing legal links between the institution of marriage and sexual complementarity. With this new legislation, marriage has now become an institution in which openness to children, and with it the responsibility on fathers and mothers to remain together to care for children born into their family unit, are no longer central. That is why we were opposed to this legislation on principle.
“Along with others, we have expressed real concern about the deficiencies in the process by which this legislation came to Parliament, and the speed with which it has been rushed through. We are grateful particularly therefore to those Parliamentarians in both Houses who have sought to improve the Bill during its passage, so that it enshrines more effective protection for religious freedom.
“A particular concern for us has also been the lack of effective protection for Churches which decide not to opt-in to conducting same sex marriages. Amendments made in the House of Lords though have significantly strengthened the legal protections in the Act for the Churches. We also welcome the Government’s amendment to the Public Order Act which makes it clear beyond doubt that “discussion or criticism of marriage which concerns the sex of the parties to the marriage shall not be taken of itself to be threatening or intended to stir up hatred”. Individuals are therefore protected from criminal sanction under the Public Order Act when discussing or expressing disagreement with same sex marriage.
“In other respects, however, the amendments we suggested have not been accepted. We were concerned to provide legislative clarity for schools with a religious character. This was in order to ensure that these schools will be able to continue to teach in accordance with their religious tenets. Given the potential risk that future guidance given by a Secretary of State for education regarding sex and relationships education could now conflict with Church teaching on marriage, we were disappointed that an amendment to provide this clarity was not accepted.
“The Minister made clear in the House of Lords, however, that in ‘having regard’ to such guidance now or in the future schools with a religious character can ‘take into account other matters, including in particular relevant religious tenets’, and that ‘having regard to a provision does not mean that it must be followed assiduously should there be good reason for not doing so’. These assurances go some way to meeting the concerns we and others expressed.
“We were disappointed that a number of other amendments to safeguard freedom of speech and the rights of civil registrars to conscientious objection were not passed. But Ministerial assurances have been made that no one can suffer detriment or unfavourable treatment in employment because she or he holds the belief that marriage can only be between a man and a woman.
“The legal and political traditions of this country are founded on a firm conviction concerning the rights of people to hold and express their beliefs and views, at the same time as respecting those who differ from them. It is important, at this moment in which deeply held and irreconcilable views of marriage have been contested, to affirm and strengthen this tradition.” (Archbishops express disappointment after same-sex marriage is legalised.)
This is pure conciliarism as there is not one single mention whatsoever to be found anywhere in the text of the above statement concerning the hideous nature of sodomy as a sin that cries out to Heaven for vengeance and that no one has any "right" to hold and express "beliefs" contrary to any of the Ten Commandments, including the Sixth and Ninth Commandments that have been entrusted by Christ the King to His Catholic Church for their eternal safekeeping and infallible explication. The statement of the conciliar "archbishops" of England and Wales mentioned only the "legal and political traditions" of their country without once, that's right, as in once, mention the duties of man to observe the laws of God as they are contained in the binding precepts of the Divine Positive Law and the Natural Law.
Yes, yes, yes. Leave it to the "bishops."
How has the "leave it to the bishops" policy worked out here in the United States of America as various "Catholic" agencies (Catholic Relief Services, Catholic Campaign for Human Development, Catholic Charities, various Catholic hospital corporations) play footsie with the pro-death and pro-perversity movements?
Although the subject of the next article on this site, suffice it to say for the moment that the scandal exposed by Mrs. Randy Engel in 2010 of the involvement of Catholic Relief Services in the funding of pro-abortion organizations in the name of providing "care" for the poor, is vast, and it is grown to exponential proportions in recent weeks. (Please see Mrs. Engel's January 10, 2010, detailed press release, Catholic Relief Services.)
The conciliar "bishops" of the United States do not care about the involvement of their agencies with pro-abortion, pro-perversity organizations, and neither does Francis the Silent as the only thing that matters to many of the former and to the latter is "service to the poor" regardless of other "differences" that are just best ignored to fully "live out the Gospel in service to the poor."
Silence in the face of evil is simply not of the Catholic Church.
Indeed, Pope Pius XI condemned the evils of contraception, abortion and of new species of "civil unions" when he issued Casti Connubii, December 30, 1930:
7. By matrimony, therefore, the souls of the contracting parties are joined
and knit together more directly and more intimately than are their bodies, and
that not by any passing affection of sense of spirit, but by a deliberate and
firm act of the will; and from this union of souls by God's decree, a sacred and
inviolable bond arises. Hence the nature of this contract, which is proper and
peculiar to it alone, makes it entirely different both from the union of animals
entered into by the blind instinct of nature alone in which neither reason nor
free will plays a part, and also from the haphazard unions of men, which are far
removed from all true and honorable unions of will and enjoy none of the rights
of family life.
8. From this it is clear that legitimately constituted authority has the
right and therefore the duty to restrict, to prevent, and to punish those base
unions which are opposed to reason and to nature; but since it is a matter which
flows from human nature itself, no less certain is the teaching of Our
predecessor, Leo XIII of happy memory: "In choosing a state of life there is
no doubt but that it is in the power and discretion of each one to prefer one or
the other: either to embrace the counsel of virginity given by Jesus Christ, or
to bind himself in the bonds of matrimony. To take away from man the natural and
primeval right of marriage, to circumscribe in any way the principal ends of
marriage laid down in the beginning by God Himself in the words 'Increase and
multiply,' is beyond the power of any human law."
9. Therefore the sacred partnership of true marriage is constituted both by
the will of God and the will of man. From God comes the very institution of
marriage, the ends for which it was instituted, the laws that govern it, the
blessings that flow from it; while man, through generous surrender of his own
person made to another for the whole span of life, becomes, with the help and
cooperation of God, the author of each particular marriage, with the duties and
blessings annexed thereto from divine institution.
10. Now when We come to explain, Venerable Brethren, what are the blessings
that God has attached to true matrimony, and how great they are, there occur to
Us the words of that illustrious Doctor of the Church whom We commemorated
recently in Our Encyclical Ad salutem on the occasion of the fifteenth centenary
of his death: "These," says St. Augustine, "are all the blessings of
matrimony on account of which matrimony itself is a blessing; offspring,
conjugal faith and the sacrament." And how under these three heads is
contained a splendid summary of the whole doctrine of Christian marriage, the
holy Doctor himself expressly declares when he said: "By conjugal faith it is
provided that there should be no carnal intercourse outside the marriage bond
with another man or woman; with regard to offspring, that children should be
begotten of love, tenderly cared for and educated in a religious atmosphere;
finally, in its sacramental aspect that the marriage bond should not be broken
and that a husband or wife, if separated, should not be joined to another even
for the sake of offspring. This we regard as the law of marriage by which the
fruitfulness of nature is adorned and the evil of incontinence is
restrained."
11. Thus amongst the blessings of marriage, the child holds the first place. And indeed the Creator of the human race Himself, Who in His goodness wishes to
use men as His helpers in the propagation of life, taught this when, instituting
marriage in Paradise, He said to our first parents, and through them to all
future spouses: "Increase and multiply, and fill the earth." As St.
Augustine admirably deduces from the words of the holy Apostle Saint Paul to
Timothy when he says: "The Apostle himself is therefore a witness that
marriage is for the sake of generation: 'I wish,' he says, 'young girls to
marry.' And, as if someone said to him, 'Why?,' he immediately adds: 'To bear
children, to be mothers of families'." (Pope Pius XI, Casti Connubii, December 31, 1930.)
49. To begin at the very source of these evils, their basic principle lies in
this, that matrimony is repeatedly declared to be not instituted by the Author
of nature nor raised by Christ the Lord to the dignity of a true sacrament, but
invented by man. Some confidently assert that they have found no evidence of the
existence of matrimony in nature or in her laws, but regard it merely as the
means of producing life and of gratifying in one way or another a vehement
impulse; on the other hand, others recognize that certain beginnings or, as it
were, seeds of true wedlock are found in the nature of man since, unless men
were bound together by some form of permanent tie, the dignity of husband and
wife or the natural end of propagating and rearing the offspring would not
receive satisfactory provision. At the same time they maintain that in all
beyond this germinal idea matrimony, through various concurrent causes, is
invented solely by the mind of man, established solely by his will.
50. How grievously all these err and how shamelessly they leave the ways of
honesty is already evident from what we have set forth here regarding the origin
and nature of wedlock, its purposes and the good inherent in it. The evil of
this teaching is plainly seen from the consequences which its advocates deduce
from it, namely, that the laws, institutions and customs by which wedlock is
governed, since they take their origin solely from the will of man, are subject
entirely to him, hence can and must be founded, changed and abrogated according
to human caprice and the shifting circumstances of human affairs; that the
generative power which is grounded in nature itself is more sacred and has wider
range than matrimony -- hence it may be exercised both outside as well as within
the confines of wedlock, and though the purpose of matrimony be set aside, as
though to suggest that the license of a base fornicating woman should enjoy the
same rights as the chaste motherhood of a lawfully wedded wife.
51. Armed with these principles, some men go so far as to concoct new species
of unions, suited, as they say, to the present temper of men and the times,
which various new forms of matrimony they presume to label "temporary,"
"experimental," and "companionate." These offer all the indulgence of matrimony
and its rights without, however, the indissoluble bond, and without offspring,
unless later the parties alter their cohabitation into a matrimony in the full
sense of the law.
52. Indeed there are some who desire and insist that these practices be
legitimatized by the law or, at least, excused by their general acceptance among
the people. They do not seem even to suspect that these proposals partake of
nothing of the modern "culture" in which they glory so much, but are simply
hateful abominations which beyond all question reduce our truly cultured nations
to the barbarous standards of savage peoples. (Pope Pius XI, Casti Connubii, December 31, 1930.)
67. Those who hold the reins of government should not forget that it is the
duty of public authority by appropriate laws and sanctions to defend the lives
of the innocent, and this all the more so since those whose lives are endangered
and assailed cannot defend themselves. Among whom we must mention in the first
place infants hidden in the mother's womb. And if the public magistrates not
only do not defend them, but by their laws and ordinances betray them to death
at the hands of doctors or of others, let them remember that God is the Judge
and Avenger of innocent blood which cried from earth to Heaven. (Pope Pius XI, Casti Connubii, December 31, 1930.)
Those are pretty clear papal condemnations, yes, condemnations, Jorge the Silent, of moral evils, condemnations that apply just as equal to the conciliar "bishops" of Brazil, who have been silent in the wake of legislation permitting the surgical execution of innocent preborn children in cases where it is alleged that a child has been conceived as a result of an assault upon a women, which is nothing other than an effort to condition the public to accept the inevitability of surgical baby-killing on-demand (see On the eve of apostate's visit, Brazil about to legalize abortion through the back door, while Conference of Conciliar "Bishops" remains silent).
Pope Saint Pius V had a thing or two to say about sodomy and those clerics who were recidivist sodomites:
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)
Mind you, the examples Pope Pius XI and Pope Saint Pius V are just two of innumerable that could be given to demonstrate the apostate nature of Francis the Silent's silence on sins that cry out to Heaven for vengeance, to say nothing of the numerous ways he offends the honor and glory and majesty of God in matters of doctrine and liturgy. He is not a Catholic, which is, generally speaking, you see, a requirement to be a true and Successor of Saint Peter.
III. Francis the Party Animal
In addition to being mute on "moral issues" as he offends God greatly on matters of doctrine and liturgy, Jorge Mario Bergoglio also loves a good party. He is getting ready to party hard--and to offend God greatly in the process--upon his visit to Brazil next week to preside over the travesty that is "World Youth Day."
The Brazilians, in turn, are getting ready to receive him in their land where outrages at the Shrine of Our Lady of Aparecida occur on a regular basis.
You doubt my word?
Well, take a look at these two links and see how much Our Lady is offended by these abominations, both of which took place at the Shrine of Our Lady of Aparecida in 2012: :Protestant and Masonic Novus Ordo Travesty, replete with Circus Music at what is called "The Entrance of the Bible" and Ray Charles, Stevie Wonder, Jose Feliciano and Helen Keller Introduce the Bible.
This is supposed to be at the unbloody representation or perpetuation of Our Blessed Lord and Saviour Jesus Christ's sacrifice of Himself to His Co-Equal and Co-Eternal Father on the wood of the Holy Cross in atonement for our sins?
Where is the precedent for such diabolically-inspired madness prior to the dawning of the age of conciliarism?
Boy, only if the "pope" knew, huh?
Well, remember he knows. He's been there, done that, plenty of times: Conga Liturgy in Argentina.
This is why "writing to the 'pope'" to complain about the silence of the "bad" "bishops" is a complete waste of time because they are only doing what he himself wants done in leading by his thoroughly apostate example.
Although the silent Rabbi Bergoglio and Party Animal tried to wrap himself up in the mantle of Saint Camillus de Lellis on the day his feast falls in the Protestant and Masonic Novus Ordo liturgical service's calendar, Sunday, July 14, 2013, the truth is, of course, that the saint whose feast is celebrated today, July 18, 2013, in the Catholic Church, performed the Corporal Works of Mercy in order to perform the Spiritual Works of Mercy, recognizing that he had to make reparation for his own many sins by denying himself to serve the broken bodies of others as a means of healing their immortal souls by getting them to go to Confession before they died.
Saint Camillus de Lellis was a saint who was "made"
by God directly after a life of sin. He was a headstrong, heartless
young boy who was cruel to other children. He threw a rock at a girl who
told him that she was going to report his bad behavior to her parents,
telling her, "Good. You can tell them about this, too!" before launching
his projectile. He caused great heartache to his saintly mother, who
prayed the same kind of copious tears that Saint Monica had for her wayward son, Augustine.
There was a difference, though, as Saint Augustine had lived a
live of wanton pleasures before he was baptized while Saint Camillus de
Lellis had had the benefit of infant Baptism. Camillus de Lellis simply
rejected the graces that God sent to him through the loving hands of
Our Lady, she who is the Mediatrix of All Graces, preferring his
disordered self-love and sinful will to the love of God.
There was another difference in that Saint
Camillus's bad behavior brought his mother to an earthly death while he
was yet a young boy. This made it possible for her, purged of whatever
self-love and faults that she had possessed, to pray for her more perfectly from
eternity than she ever could while on the face of this earth. It was
those prayers from our saint's mother, no doubt, that caused God to
intervene directly in his life.
Camillus de Lellis gambled so much that he quite
literally lost the shirt off of his back once. He would engage in
fisticuffs at the drop of a hat. God had to intervene directly in his
life to change it as Camillus de Lellis, despite all of his terrible
sins that were driven by his pride and his anger and his greed, had been
a chosen soul all along although no one looking at him prior to God's
direct intervention would have known that this was so. Perhaps it wise
for me to "get out of the way" in order to let Dom Prosper Gueranger,
O.S.B., paint the picture with his exquisite perfection as his
introduction takes us to the account of the saint's life as found in The Roman Breviary:
The Holy Spirit, who desires
to raise our souls above this earth, does not therefore despise our
bodies. The whole man is His creature and His temple, and it is the
whole man He must lead to eternal happiness. The Body of the Man-God was
His masterpiece in material creation; the divine delight He takes in
that perfect Body He extends in a measure to ours; for that same Body,
framed by Him in the womb of the most pure Virgin, was from the very
beginning the model on which ours was formed. In the re-creation which
followed the Fall, the Body of the Man-God was the means of the world's
redemption; and the economy of our salvation requires that the virtue of
His saving Blood should not reach the soul except through the body, the
divine sacraments being all applied to the soul through the medium of
the senses. Admirable is the harmony of nature and grace; the latter so
honours the material part of our being that she will not draw the soul
without it to the light and to heaven. For in the unfathomable mystery
of sanctification, the senses do not merely serve such as a passage;
they themselves experience the power of the sacraments, like the higher
faculties of which they are the channels; and the sanctified soul finds
the humble companion of her pilgrimage already associated with her in
the dignity of divine adoption, which will cause the glorification of
our bodies after the resurrection. Hence the care given to the very body
of our neighbour is raised to the nobleness of holy charity; for being
inspired by this charity, such acts partake of the love wherewith our
heavenly Father surrounds even the members of His beloved children. I
was sick, and ye visited Me, our Lord will say on the last day, showing
that even the infirmities of our fallen state in this land of exile, the
bodies of those whom He deigns to call His brethren, share in the
dignity belonging by right to the eternal, only-begotten Son of the
Father. The Holy Spirit, too, whose office it is to recall to the Church
all the words of our Saviour, has certainly not forgotten this one; the
seed, falling into the good earth of chosen souls, has produced a
hundredfold the fruits of grace and heroic self-devotion. Camillus of
Lellis received it lovingly, and the mustard-seed became a great tree
offering its shade to the birds of the air. The Order of Regular Clerks,
Servants of the Sick, or of Happy Death, deserves the gratitude of
mankind; as a sign of heaven's approbation, angels have more than once
been seen assisting its members at the bedside of the dying.
The liturgical account of St. Camillus' life is so full that we need to add nothing to it:
Camillus was a born at Bachianico, a town of the
diocese of Chieti. He was descended from the noble family of the Lelli,
and his mother was sixty years old at the time of his birth. While she
was with child with him, she dreamt that she gave birth to a little boy,
who was signed on the breast with a cross, and was the leader of a band
of children, wearing the same sign. As a young man he followed the
career of arms, and gave himself up to a time of worldly vices, but in
his twenty-sixth year he was so enlightened by heavenly grace, and
seized with so great a sorrow for having offended God, that on the spot,
shedding a flood of tears, he firmly resolved unceasingly to to wash
away the stains of his past life, and to put on the new man. Therefore
on the very day of his conversion, which happened to be the feast of the
Purification of the Blessed Virgin, he hastened to the Friars Minor,
who are called Capuchins, and begged most earnestly to be admitted to
their number. His request was granted on this and on a subsequent
occasion, but each time a horrible ulcer, from which he had suffered
before, broke out again upon his leg; wherefore he humbly submitted
himself to the designs of Divine Providence, which was preparing him for
greater things, and conquering himself he twice laid aside the
Franciscan habit, which he had twice asked for and obtained.
He set out for Rome and was received into the
hospital called that of the Incurables. His virtues became so well known
that the management of the institution was entrusted to him, and he
discharged it with the greatest integrity and a truly paternal
solicitude. He esteemed himself the servant of all the sick, and was
accustomed to make their beds, to wash them, to heal their sores, and to
aid them in their last agony with his prayers and pious exhortations.
In discharging those offices he gave striking proofs of his wonderful
patience, unconquered fortitude, and heroic charity. But when he
perceived how great an advantage the knowledge of letters would be would
be to him in assisting those in danger of death, to whose service he
had devoted his life, he was not ashamed at the age of thirty-two to
return again to school and to learn the first elements of grammar among
children. Being afterwards promoted in due order to the priesthood, he
was joined by several companions and in spite of the opposition
attempted by the enemy of the human race, laid the foundation of the
Congregation of Regular Clerks, Servants of the Sick. In this work
Camillus was wonderfully strengthened by a heavenly voice coming from
an image of Christ crucified, which, by an admirable miracle loosing the
hands from the wood, stretched them out towards him. He obtained the
approbation of his order from the Apostolic See. Its members bind
themselves by a fourth and very arduous vow--namely, to minister to the
sick, even those infected with the plague. St. Philip Neri, who was his
confessor, attested how pleasing this institution was to God, and how
greatly it contributed toward the salvation of souls; for he declared
that he often saw angels suggesting words to disciples of Camillus, when
they were assisting those in their agony.
When he had thus bound himself more strictly than
before to the service of the sick, he devoted himself with marvellous
ardour to watching over their interest, by night and by day, till
his last breath. No labour could tire him, no peril of his life could
affright him. He became all to all, and claimed for himself the lowest
offices, which he discharged promptly and joyfully, in the humblest
manner, often on bended knees, as though he saw Christ Himself present
in the sick. In order to be more at the command of all in need, he of
his own accord laid aside the general government of the order, and
deprived himself of the heavenly delights with which he was inundated
during contemplation. His fatherly love for the unfortunate shone out
with greatest brilliancy when Rome was suffering first a contagious
distemper, and then from a great scarcity of provisions; and also when a
dreadful plague was ravaging Nola in Campania. In a word, he was
consumed with so great a love of God and his neighbour that he was
called an angel, and merited to be helped by the angels in different
dangers which threatened him on his journeys. He was endowed with the
gift of prophecy, and the grace of healing, and he cold read the secrets
of hearts. By his prayers he at one time multiplied food, and at
another changed water into wine. At length, worn out by watching,
fasting, and ceaseless labour, he seemed to be nothing but skin and
bone. he endured courageously five long and troublesome sicknesses,
which he used to call the "Mercies of the Lord"; and, strengthened by
the sacraments, with the sweet names of Jesus and Mary on his lips, he
fell asleep in our Lord, while these words were being said: "May Christ
Jesus appear to thee with a sweet and gracious countenance." He died at
Rome, at the hour he had foretold, on the day before the Ides of July,
in the year of salvation 1614, the sixty-fifth of his age. (Dom Prosper
Gueranger, The Liturgical Year, Volume XIII, Time After Pentecost: Book IV, pp. 126-130.)
Saint Camillus de Lellis may
have laid aside the Franciscan habit. He lived out the spirit of Saint
Francis of Assisi, however, until he had breathed his last on July 14,
1614, as it was in the spirit of the Seraphic Saint, who had led a
carefree, frivolous (but not sinful) life as a youth, that our saint of
charity to all who needed it regardless of their circumstances or the
state of their immortal souls at the time he found them in need
exhibited throughout the course of his inspirational service to the sick
and the dying.
Imagine if some priest, seeing the dissolute life
into which Saint Camillus de Lellis, would have said to him, "Be good to
yourself. God meets you where you are. You've turned in His direction.
That's enough. The Church is content with an 'average' devotional life.
That's why she requires you to make your Easter duty of going to
confession and receiving Holy Communion only once a year. It's all right
to play games. It's all right to gamble a little bit. It's all right to
drink to excess. After all, you need a little bit of 'fun' now and
again, don't you. Bodily mortifications? Oh, come on, that's for another
age. We're too sophisticated for that kind of stuff now. Just be happy
that you've met God finally and that will be enough. Don't be so hard on
yourself. God loves you just the way you are."
This is not a stretch.
Remember, Jorge Mario Bergoglio recently disparaged those who mortified themselves against sinful tendencies. Francis The Insidious Little Pest.
This, of course, is nothing that I have invented as
it is what many priests and presbyters in the structures of the
counterfeit church of conciliarism tell to truly repentant sinners who
do indeed want to strive for the highest place in Heaven next to that of
the Blessed Mother herself as is possible by her prayers and the graces
she sends to them from her Divine Son, Our Blessed Lord and Saviour
Jesus Christ. And, believe it or not, it is a pretty close approximation
to what I have heard one or two (well, maybe even three or four or five
or six) fully traditional priests say to me directly, which has
prompted me to say to each as respectfully as I know how: "How is this
different from the false spirit of the Novus Ordo that his premised upon
the alleged 'impossibility' of the 'average' people from becoming a
great saint by means of the sort of acts of charity and mortification
and penance and fasting that Holy Mother Church has long held out to us
as the path to Heaven." "That's just too idealistic," I've been told.
"You've got to meet the people where they are."
If you "meet the people where they are," as the conciliar revolutionaries themselves teach, and never
even attempt to exhort them to rise above their immersion in the world
and worldliness, however, then lukewarmness becomes acceptance, and Our
Lord Himself told Saint John the Evangelist in no uncertain terms what
happens to the lukewarm as He exhorted those steeped in spiritual
tepidity to reform and to live penitentially:
[16] But because thou art lukewarm, and neither cold, not hot, I will begin to vomit thee out of my mouth. [17] Because thou sayest: I am rich, and made wealthy, and have need of
nothing: and know est not, that thou art wretched, and miserable, and
poor, and blind, and naked. [18] I counsel thee to buy of me gold fire tried, that thou mayest be made
rich; and mayest be clothed in white garments, and that the shame of thy
nakedness may not appear; and anoint thy eyes with eyesalve, that thou
mayest see. [19] Such as I love, I rebuke and chastise. Be zealous therefore, and do penance. [20] Behold, I stand at the gate, and knock. If any man shall hear my voice,
and open to me the door, I will come in to him, and will sup with him,
and he with me.
[21] To him that shall overcome, I will give to sit with me in my throne: as
I also have overcome, and am set down with my Father in his throne. [22] He that hath an ear, let him hear what the Spirit saith to the churches. (Apocalypse 3: 16-22.)
Our Lord knows "where we are."
He knows where we are headed if we stay "where we are," and it's not a
good destination. He has spoken to us in clear terms: "Be zealous
therefore and, do penance" because "Such as I love, I rebuke and
chastise," which is why none of us should mind it in the slightest
that our precious "reputations" are "damaged" by the babbling of others
behind our backs as our own sins of backbiting and gossiping deserve
far worse than we can ever suffer in this life. Who cares what anyone
thinks about us? Consider every blow you suffer in this life as a just
chastisement and rebuke sent directly by the good God for your
sanctification and salvation as His consecrated slaves through the
Sorrowful and Immaculate Heart of Mary, looking upon each soul who calls
upon you for assistance, including those who may have offended you in
the not-so-distant past, as your nearest living relative in Christ the
King to whom you are pledged to render the Corporal and Spiritual Works
of Mercy just as you would to Our King Himself.
The prayer that Dom Prosper Gueranger wrote in honor
of Saint Camillus de Lellis is worth repeating here as it more perfectly
summarizes the fact that the true motives of charity exhibited by this great saint are far, far different that the phony, baloney self-righteous, horn-tootin' Francis the Silent exhibits:
Angel of charity, by what wonderful paths did the
Divine Spirit lead thee! The vision of thy pious mother remained long
unrealized; before taking on thee the the holy Cross and enlisting
comrades under that sacred sign, thou didst serve the odious tyrant, who
will have none but slaves under his standard, and the passing of
gambling was wellnigh thy ruin. O Camillus, remembering the danger thou
didst incur, have pity on the unhappy slaves of passion; free them from
the madness wherewith they risk, to the caprice of chance, their goods,
their honour, and their peace in this world and in the next. Thy history
proves the power of grace to break the strongest ties and alter the
most inveterate habits: may these men, like thee, turn their bent
towards God, and change their rashness into love of the dangers to which
holy charity may expose them! For charity, too, has its risks, even the
peril of life, as the Lord charity laid down His life for us: a
heavenly game of chance, which thou didst play so well that the very
angels applauded thee. But what is the hazarding of earthly life
compared with the prize reserved for the winner.
According to the commandment of the Gospel, read by
the Church in thy honour, may we all, like thee, love our brethren as
Christ has loved us! Few, says St. Augustine, love another to this end,
that God may be all in all. Thou, O Camillus, having this love, didst
exercise it by preference towards those suffering members of Christ's
mystic Body, in whom Our Lord revealed Himself more clearly to thee, and
in whom His kingdom was nearer at hand. Therefore has the Church in
gratitude chosen thee, together with John of God, to be the guardians of
those homes for the suffering which she has founded with a mother's
thoughtful care. Do honour to that Mother's confidence. Protect the
hospitals against the attempts of an odious and incapable secularization
which, in its eagerness to lose the souls, sacrifices even the corporal
well-being of the unhappy mortals committed to the care of its evil
philanthropy. In order to meet our increasing miseries, multiply thy
sons, and make them worthy to be assisted by angels. Wherever we may be
in this valley of exile when the hour of our last struggle sounds, make
use of they precious prerogative which the holy liturgy honours to-day;
help us, by the spirit of holy love, to vanquish the enemy and attain
unto the heavenly crown. (Dom Prosper Gueranger, The Liturgical Year, Volume XIII, Time After Pentecost: Book IV, pp. 130-131.)
God found Saint Camillus de Lellis where he was: in the gutter. He did
not leave him there. He showed him how to become a great saint by living
these words to their fullest meaning:
[7] But the end of all is at hand. Be prudent therefore, and watch in prayers. [8] But before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins. [9] Using hospitality one towards another, without murmuring, [10] As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God. (1 Peter 4: 7-10.)
Do you have a multitude of
sins to cover?
I do.
How about praying to Saint Camillus de Lellis to
help us eschew worldliness once and for all and to get out of the gutter of conciliarism if we find ourselves there, so that by our prayers,
penances, fastings and mortification we may truly have hearts conformed
to the Most Sacred Heart of Jesus and the Sorrowful and Immaculate Heart
of Mary that overfloweth with unsurpassed love with such pitiable
creatures as ourselves?
This is how we can "begin" to rise about the muck and the mire of doctrinal, liturgical, moral and pastoral abominations of conciliarism as we seek to scale the heights of personal sanctity as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary.
May every Communion we make and every Rosary we pray
help to bring about a true increase of the charity of Christ the King
into our immortal souls as we become more detached from the world and
more attached to the joys of Heaven itself.
