An Evangelii Gaudium Primer (or Understanding Robert Francis Prevost's Having Made Jorge's Magna Carta His Very Own), part two

Revolutionaries live in universes of their own making. This is true of social revolutionaries within anti-Incarnational world of Judeo-Masonry, and it is true as well for the theological, liturgical, and moral revolutionaries within the Modernist world of the counterfeit church of conciliarism. Each set of revolutionaries believe in falsehoods, which are then reaffirmed and perpetuated within their own carefully cultivated bubbles that are impervious to being penetrated by anything that demonstrates the falsity of their firmly held beliefs and presuppositions.

While admitting that Martin Luther, Thomas Cranmer, and John Calvin were the first true revolutionaries of the Second Millennium, it is also true that the synthesis between their revolutions against the Divine Plan that Our Blessed Lord and Saviour Jesus Christ instituted to effect man’s return to Him through His Catholic Church and the social revolutions of Modernity that produced Modernism was effected through the false philosophy of Georg Wilhelm Friedrich Hegel, something that the late Giuseppe Cardinal Siri note in an essay he wrote in 1960:

Men may come and men may go, because God has left plenty of room for the to and fro of their free-will; but the substantial lines of nature and the not less substantial lines of Eternal Law have never changed, are not changing and never will change.  There are bounds beyond which one may stray as far as one sees fit, but to do so ends in death; there are limits which empty philosophical fantasizing may have one mock or not take seriously, but they put together an alliance of hard facts and nature to chastise anybody who steps over them.  And history has sufficiently taught, with frightening proof from the life and death of nations, that the reply to all violators of the outline of "humanity" is always, sooner or later, catastrophe.

From the dialectic of Hegel onwards, we have had dinned in our ears what are nothing but fables, and by dint of hearing them so often, many people end up by getting used to them, if only passively.  But the truth of the matter is that Nature and Truth, and the Law bound up in both, go their imperturbable way, and they cut to pieces the simpletons who upon no grounds whatsoever believe in radical and far-reaching changes in the very structure of man.

The consequences of such violations are not a new outline of man, but disorders, hurtful instability of all kinds, the frightening dryness of human souls, the shattering increase in the number of human castaways, driven long since out of people's sight and mind to live out their decline in boredom, sadness and rejection.  Aligned on the wrecking of the eternal norms are to be found the broken families, lives cut short before their time, hearths and homes gone cold, old people cast to one side, youngsters willfully degenerate and -- at the end of the line -- souls in despair and taking their own lives.  All of which human wreckage gives witness to the fact that the "line of God" does not give way, nor does it admit of any adaption to the delirious dreams of the so-called philosophers! (Giuseppe Cardinal Siri, Notification Concerning Men's Dress Worn By Women.)

Georg Wilhelm Friedrich Hegel believed there is a “conflict” between the present and the past that will result in “progress” for the future was based on the false principle of the Hegelian dialectic, which contends that an original thesis contains within itself the seeds of its very contradiction, the antithesis, and that the clash between the two produces the new “thesis,” that is, the synthesis. Hegel believed that the ultimate result of this clash would be the “ideal” thesis, at which point the dialectic would cease.

The evolutionary principle of a dialectical clash is a cornerstone of the Judeo-Masonic world of Modernity and its trust that “progress” is inevitable. Hegelianism influenced Karl Marx’s view of history, although he believed that he had turned it “right side up” by identifying the clash of economic classes (dialectical materialism) as opposed to Hegel’s clash of competing ideas (dialectical idealism). Charles Darwin’s own, disproved ideology of the evolution of the species made its own contribution upon the Modernity’s march toward “progress.” John Dewey, the ideological father of the content and direction of what is said to be “public education,” was a believer both in the evolution of the species and in the evolution of society in the direct of “progress.”

Dewey admitted Darwinism’s influence upon his own ideology as follows:

The development of biology clinches this lesson, with its discovery of evolution. For the philosophic significance of the doctrine of evolution lies precisely in its emphasis upon continuity of simpler and more complex organic forms until we reach man. The development of organic forms begins with structures where the adjustment of environment and organism is obvious, and where anything which can be called mind is at a minimum. As activity becomes more complex, coordinating a greater number of factors in space and time, intelligence plays a more and more marked role, for it has a larger span of the future to forecast and plan for. The effect upon the theory of knowing is to displace the notion that it is the activity of a mere onlooker or spectator of the world, the notion which goes with the idea of knowing as something complete in itself. For the doctrine of organic development means that the living creature is a part of the world, sharing its vicissitudes and fortunes, and making itself secure in its precarious dependence only as it intellectually identifies itself with the things about it, and, forecasting the future consequences of what is going on, shapes its own activities accordingly. If the living, experiencing being is an intimate participant in the activities of the world to which it belongs, then knowledge is a mode of participation, valuable in the degree in which it is effective. It cannot be the idle view of an unconcerned spectator.

(iii) The development of the experimental method as the method of getting knowledge and of making sure it is knowledge, and not mere opinion -- the method of both discovery and proof -- is the remaining great force in bringing about a transformation in the theory of knowledge. The experimental method has two sides. (i) On one hand, it means that we have no right to call anything knowledge except where our activity has actually produced certain physical changes in things, which agree with and confirm the conception entertained. Short of such specific changes, our beliefs are only hypotheses, theories, suggestions, guesses, and are to be entertained tentatively and to be utilized as indications of experiments to be tried. (ii) On the other hand, the experimental method of thinking signifies that thinking is of avail; that it is of avail in just the degree in which the anticipation of future consequences is made on the basis of thorough observation of present conditions. Experimentation, in other words, is not equivalent to blind reacting. Such surplus activity -- a surplus with reference to what has been observed and is now anticipated -- is indeed an unescapable factor in all our behavior, but it is not experiment save as consequences are noted and are used to make predictions and plans in similar situations in the future. The more the meaning of the experimental method is perceived, the more our trying out of a certain way of treating the material resources and obstacles which confront us embodies a prior use of intelligence. What we call magic was with respect to many things the experimental method of the savage; but for him to try was to try his luck, not his ideas. The scientific experimental method is, on the contrary, a trial of ideas; hence even when practically -- or immediately -- unsuccessful, it is intellectual, fruitful; for we learn from our failures when our endeavors are seriously thoughtful. (John Dewey, Democracy and Education, published by Macmillan in 1916, p. 323.)

To believe that man has evolved from apes results in a world where most men devolve into acting like apes, and it is to reaffirm primal ape-like behavior that public miseducation and its reliance upon junk science such as evolutionism is directed in order to produce the “productive” servant of the civil state. Some progress, huh?

There is but one word to describe the “contributions” of the likes of Hegel and Dewey, et al.: Sophistry. (Marxism, of course, is a “species,” if you will, based frankly on an anti-Theistic view of man and thus of the world.)

In its own turn, therefore, Modernism accepts the evolutionary principle as a reality and applies to God and His Revelation. Nothing is real unless it has “evolved”—and whatever is “evolving” must tend in the direction of “progress.”

This is what Jorge Mario Bergoglio believes. Indeed, it is what each of his predecessors in the conciliar seat of apostasy has believed, and it is want he wants his priests and presbyters to embrace even though such beliefs have been identified and condemned as follows by Pope Saint Pius X:

The following is their conception of the magisterium of the Church: No religious society, they say, can be a real unit unless the religious conscience of its members be one, and also the formula which they adopt. But this double unity requires a kind of common mind whose office is to find and determine the formula that corresponds best with the common conscience; and it must have, moreover, an authority sufficient to enable it to impose on the community the formula which has been decided upon. From the combination and, as it were, fusion of these two elements, the common mind which draws up the formula and the authority which imposes it, arises, according to the Modernists, the notion of the ecclesiastical magisterium. And, as this magisterium springs, in its last analysis, from the individual consciences and possesses its mandate of public utility for their benefit, it necessarily follows that the ecclesiastical magisterium must be dependent upon them, and should therefore be made to bow to the popular ideals. To prevent individual consciences from expressing freely and openly the impulses they feel, to hinder criticism from urging forward dogma in the path of its necessary evolution, is not a legitimate use but an abuse of a power given for the public weal. So too a due method and measure must be observed in the exercise of authority. To condemn and proscribe a work without the knowledge of the author, without hearing his explanations, without discussion, is something approaching to tyranny. And here again it is a question of finding a way of reconciling the full rights of authority on the one hand and those of liberty on the other. In the meantime the proper course for the Catholic will be to proclaim publicly his profound respect for authority, while never ceasing to follow his own judgment. Their general direction for the Church is as follows: that the ecclesiastical authority, since its end is entirely spiritual, should strip itself of that external pomp which adorns it in the eyes of the public. In this, they forget that while religion is for the soul, it is not exclusively for the soul, and that the honor paid to authority is reflected back on Christ who instituted it.

26. To conclude this whole question of faith and its various branches, we have still to consider, Venerable Brethren, what the Modernists have to say about the development of the one and the other. First of all they lay down the general principle that in a living religion everything is subject to change, and must in fact be changed. In this way they pass to what is practically their principal doctrine, namely, evolution. To the laws of evolution everything is subject under penalty of death -- dogma, Church, worship, the Books we revere as sacred, even faith itself. The enunciation of this principle will not be a matter of surprise to anyone who bears in mind what the Modernists have had to say about each of these subjects. Having laid down this law of evolution, the Modernists themselves teach us how it operates. And first, with regard to faith. The primitive form of faith, they tell us, was rudimentary and common to all men alike, for it had its origin in human nature and human life. Vital evolution brought with it progress, not by the accretion of new and purely adventitious forms from without, but by an increasing perfusion of the religious sense into the conscience. The progress was of two kinds: negative, by the elimination of all extraneous elements, such, for example, as those derived from the family or nationality; and positive, by that intellectual and moral refining of man, by means of which the idea of the divine became fuller and clearer, while the religious sense became more acute. For the progress of faith the same causes are to be assigned as those which are adduced above to explain its origin. But to them must be added those extraordinary men whom we call prophets -- of whom Christ was the greatest -- both because in their lives and their words there was something mysterious which faith attributed to the divinity, and because it fell to their lot to have new and original experiences fully in harmony with the religious needs of their time. The progress of dogma is due chiefly to the fact that obstacles to the faith have to be surmounted, enemies have to be vanquished, and objections have to be refuted. Add to this a perpetual striving to penetrate ever more profoundly into those things which are contained in the mysteries of faith. Thus, putting aside other examples, it is found to have happened in the case of Christ: in Him that divine something which faith recognized in Him was slowly and gradually expanded in such a way that He was at last held to be God. The chief stimulus of the evolution of worship consists in the need of accommodation to the manners and customs of peoples, as well as the need of availing itself of the value which certain acts have acquired by usage. Finally, evolution in the Church itself is fed by the need of adapting itself to historical conditions and of harmonizing itself with existing forms of society. Such is their view with regard to each. And here, before proceeding further, We wish to draw attention to this whole theory of necessities or needs, for beyond all that we have seen, it is, as it were, the base and foundation of that famous method which they describe as historical.

27. Although evolution is urged on by needs or necessities, yet, if controlled by these alone, it would easily overstep the boundaries of tradition, and thus, separated from its primitive vital principle, would make for ruin instead of progress. Hence, by those who study more closely the ideas of the Modernists, evolution is described as a resultant from the conflict of two forces, one of them tending towards progress, the other towards conservation. The conserving force exists in the Church and is found in tradition; tradition is represented by religious authority, and this both by right and in fact. By right, for it is in the very nature of authority to protect tradition: and in fact, since authority, raised as it is above the contingencies of life, feels hardly, or not at all, the spurs of progress. The progressive force, on the contrary, which responds to the inner needs, lies in the individual consciences and works in them -- especially in such of them as are in more close and intimate contact with life. Already we observe, Venerable Brethren, the introduction of that most pernicious doctrine which would make of the laity the factor of progress in the Church. Now it is by a species of covenant and compromise between these two forces of conservation and progress, that is to say between authority and individual consciences, that changes and advances take place. The individual consciences, or some of them, act on the collective conscience, which brings pressure to bear on the depositories of authority to make terms and to keep to them. (Pope Saint Pius X, Pascendi Dominci Gregis, September 7, 1907.)

Pope Saint Pius X identified everything Jorge Mario Bergoglio believes and was urging the priests and presbyters of Rome to accept. All that “Pope Francis” does and preaches is premised upon his acceptance of Modernism’s evolutionary principles, something that can be seen clearly from the summary he provided at the end of his March 2, 2017, address:

It would be good for us to pause for a moment and reflect on this idea of the progress in faith that occurs through the discernment of the moment. Progress in faith within the framework of memory and hope is more developed; whereas this firm point of discernment, perhaps less so. It could even seem that where faith is, there is no need for discernment: one believes, and that is enough. But this is dangerous, especially if in the place of renewed acts of faith in a Person — in Christ our Lord —, which have all the dynamism we have already considered, one substitutes merely intellectual acts of faith, the dynamism of which is exhausted in the elaboration of abstract reflections and formulas. Conceptual formulation is a necessary moment in thought, just as choosing a means of transportation is necessary to reach a destination. But faith is not exhausted in abstract formulas, nor charity in a particular good. Rather, it is constitutive of faith and charity that they grow and progress by reaching a greater level of trust and the desire for a greater common good. It is constitutive of faith to be “operative”, active, just as it is for charity. And the touchstone is discernment. Faith, in fact, can fossilize by protecting the love it has received, turning it into a museum piece. Faith can also vaporize into a projection of desired love, turning it into a virtual object that exists only on a utopic island. The discernment of real, concrete love is possible in the present moment as it works for the good of someone most dramatically in need, and this makes faith active, creative, and effective. (Bergoglio's Guidebook of Clerical Malformation: Textbook Modernism.)

Everything gets “fossilized” if it does not “grow” and “progress” in direction of “change” based upon the inner needs and circumstances of the moment. This is so transparently Modernist that it is simply breathtaking to behold.

Well, after over half of century of violating each of the Ten Commandments and robbing Catholics of the true sensus Catholicus, the conciliar revolutionaries do not fear that too many Catholics know that Pascendi Dominici Gregis even exists, no less that our last truly canonized Roman Pontiff make short work of Bergoglio’s summary of Modernist principles as follows:

13. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and clearly flows from their principles. For among the chief points of their teaching is the following, which they deduce from the principle of vital immanence, namely, that religious formulas if they are to be really religious and not merely intellectual speculations, ought to be living and to live the life of the religious sense. This is not to be understood to mean that these formulas, especially if merely imaginative, were to be invented for the religious sense. Their origin matters nothing, any more than their number or quality. What is necessary is that the religious sense -- with some modification when needful -- should vitally assimilate them. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which are brought forth the secondary formulas must proceed under the guidance of the heart. Hence it comes that these formulas, in order to be living, should be, and should remain, adapted to the faith and to him who believes. Wherefore, if for any reason this adaptation should cease to exist, they lose their first meaning and accordingly need to be changed. In view of the fact that the character and lot of dogmatic formulas are so unstable, it is no wonder that Modernists should regard them so lightly and in such open disrespect, and have no consideration or praise for anything but the religious sense and for the religious life. In this way, with consummate audacity, they criticize the Church, as having strayed from the true path by failing to distinguish between the religious and moral sense of formulas and their surface meaning, and by clinging vainly and tenaciously to meaningless formulas, while religion itself is allowed to go to ruin. "Blind'- they are, and "leaders of the blind" puffed up with the proud name of science, they have reached that pitch of folly at which they pervert the eternal concept of truth and the true meaning of religion; in introducing a new system in which "they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other and vain, futile, uncertain doctrines, unapproved by the Church, on which, in the height of their vanity, they think they can base and maintain truth itself." (Pope Saint Pius X, Pascendi Dominci Gregis, September 7, 1907.)

Jorge Mario Bergoglio believes that doctrines can become “fossilized” if they are not allowed to be “adapted” to the alleged “needs” of the moment. In other words, the excerpt above from Pascendi Dominici Gregis is an exact summary and condemnation of “Pope Francis’s” “exhortation” to the Roman “clergy” under whose nonexistent “authority” they are to implement his prescriptions that result of what Pope Saint Pius X described as the ruin and the wreck of all religion:

12. We have thus reached one of the principal points in the Modernist's system, namely, the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulas, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear knowledge of God in the consciousness. But dogma itself, they apparently hold, strictly consists in the secondary formulas.

To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sense. This will be readily perceived by anyone who holds that these formulas have no other purpose than to furnish the believer with a means of giving to himself an account of his faith. These formulas therefore stand midway between the believer and his faith; in their relation to the faith they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer they are mere instruments.

Hence it is quite impossible to maintain that they absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion. (Pope Saint Pius X, Pascendi Dominci Gregis, September 7, 1907.)

Conciliarism is nothing other than an immense structures of sophisms which ruin and wreck all religion. Jorge Mario Bergoglio is simply doing those who want to see this this truth clearly as what he believes was condemned not only by Pope Saint Pius X but by the [First] Vatican Council, which issued the Constitution on Dogmatic Faith under the authority of Pope Pius IX on April 24, 1870.

The belief in the evolution of dogmatic truth and of the meaning of Sacred Scripture, although inherent in the very essence of the Protestant Revolution, was given great impetus by the two great evolutionary revolutions of the Nineteenth Century, Darwinism and Marxism.

The belief that human beings evolved randomly from a set of molecules has reinforced the false philosophies and heretical theologies that have been proposed in the past seven hundred years, and were propagated even before the rise of the “Second” Vatican Council and the counterfeit church of conciliarism under the guises of Modernism, Sillonism, the Liturgical Movement,  and Chardinianism, among other things.

Even though the path for the acceptance of Darwin’s false ideology evolutionism–and its vast consequences on the devolution of human behavior and hence human society—was paved by the variety of forces noted herein, it arrived on the scene while other evolutionary ideologies and philosophies were gaining acceptance in intellectual circles.

Thus, Georg Wilhelm Friedrich Hegel’s concept of a dialectical process responsible for the inevitable evolution of ideas in history became the foundation for Karl Marx’s belief that human history was nothing other than the clash of competing economic classes according to the principle of dialectical materialism, a process which would result inevitably in the evolutionary triumph of communism. Darwin’s evolutionism and Karl Marx’s evolutionary notion of history merged to have their diabolical appeal on philosophers and theologians alike.

Arising together in the 1840s, Darwin’s evolutionism of the species and Marx’s evolutionary notion of history, paved the way for social programs in the United Kingdom, Otto von Bismarck’s Germany, and elsewhere, including the United States of America after World War I, that viewed “useless” human beings as expendable according to Darwin’s belief in the “survival of the fittest,” which Margaret Sanger adapted as her own motto of the Birth Control Review as “More From The Fit, Less From the Unfit, That is the Chief Goal of Birth Control.” 

As one who denied the existence of God and the immortality of the human soul, Marx was a materialist. Matter, he contended, was the only thing that exists. Marx can thus be called an historical materialist. All human beings make decisions, he contended, on the basis of their economic self-interest. The palpably false nature of this proposition is evident to anyone who understands true history. Millions upon millions of people have sacrificed their lives in behalf of the true Faith. Millions of others have laid down their lives to defend the lives of their family members and friends. Marx’s contention that everyone makes decisions solely on the basis of economics is simply false. However, it is something he believed in, and it is the cornerstone of his belief in economic reductionism, the view that all of history is determined by economics.

The clash of competing economic classes, Marx wrote, occurred according to the dialectical principle of thesis, antithesis, and synthesis. Borrowing from (and turning “right side up,” to use Marx’s terminology) the dialectical process of Georg Hegel, Marx believed that one economic system (the thesis) gave rise automatically to its exact opposite (the antithesis). The clash between the first economic system and its opposite would produce eventually an entirely new system, the synthesis. This new system would then become the new thesis–and it would produce its own antithesis, with the clash between the new thesis and the new antithesis resulting in yet another synthesis. This would go on and on until such time as the stage of Ideal Communism was realized, that staged in which all of the world’s wealth had been distributed justly and the last capitalist liquidated. It would be a that point that the need for government would be eliminated, as everyone would live peacefully with each other. There would be no envy, no war, no injustice, no conflict among human beings whatsoever.

Essential to Marx’s belief system was his insistence that wealth is static, not dynamic. Unlike Adam Smith, the theoretical father of contemporary capitalism, Marx did not believe that wealth could be expanded. Thus, as capitalists had a disproportionate share of the wealth generated by the sweat of the workers, it would be necessary for the workers to expedite the evolutionary process by which the stage of Ideal Communism would be realized. Capitalists were not going to hand over their ill-gotten goods and their unjust hold on political power voluntarily. There needed to be a violent, blood revolution to expedite the process by which the workers could rule triumphantly, ushering in the “end of history” and the “beginning of man” as capitalism and capitalists disappeared from the world forever. 

Ironically, even though there are great differences between Adam Smith and Karl Marx, there are some similarities. Smith believed in the inevitable, evolutionary progress of man as wealth was expanded by the investment and reinvestment of profits. The availability of “capital” for investment and reinvestment had been made possible by the unjust seizure of the Catholic Church’s monastery and convent lands by King Henry VIII, the most massive land grab in history prior to the Bolshevik Revolution. At work in Smith’s theory was his belief in the “invisible hand” that would correct the free market without government interference. Smith’s belief in invisible forces is really the other side of the same coin on which one can find Marx’s belief in the principle of dialectical materialism.

Indeed, Marx himself knew that one had to make what is called a “leap of faith” to accept that (a) history was actually based on the principle of dialectical materialism, and that (b) the dialectical process would indeed end at some point in time in the stage of Ideal Communism. Smith could not prove the existence of the invisible hand; Marx could not prove the existence of the principle of dialectical materialism. Both systems are founded on the acceptance of forces that are illusory. Both are destined to reduce man to the material level as neither accepts the Deposit of Faith as entrusted by Our Lord to His true Church as defining everything about human existence, yes, including economics.

Pope Pius XI summarized the dehumanizing essence of Marxism as follows in Divini Redemptoris, March 19, 1937:

The doctrine of modern Communism, which is often concealed under the most seductive trappings, is in substance based on the principles of dialectical and historical materialism previously advocated by Marx, of which the theoricians of bolshevism claim to possess the only genuine interpretation. According to this doctrine there is in the world only one reality, matter, the blind forces of which evolve into plant, animal and man. Even human society is nothing but a phenomenon and form of matter, evolving in the same way. By a law of inexorable necessity and through a perpetual conflict of forces, matter moves towards the final synthesis of a classless society. In such a doctrine, as is evident, there is no room for the idea of God; there is no difference between matter and spirit, between soul and body; there is neither survival of the soul after death nor any hope in a future life. Insisting on the dialectical aspect of their materialism, the Communists claim that the conflict which carries the world towards its final synthesis can be accelerated by man. Hence they endeavor to sharpen the antagonisms which arise between the various classes of society. Thus the class struggle with its consequent violent hate and destruction takes on the aspects of a crusade for the progress of humanity. On the other hand, all other forces whatever, as long as they resist such systematic violence, must be annihilated as hostile to the human race.

10. Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse. There is no recognition of any right of the individual in his relations to the collectivity; no natural right is accorded to human personality, which is a mere cog-wheel in the Communist system. In man's relations with other individuals, besides, Communists hold the principle of absolute equality, rejecting all hierarchy and divinely-constituted authority, including the authority of parents. What men call authority and subordination is derived from the community as its first and only font. Nor is the individual granted any property rights over material goods or the means of production, for inasmuch as these are the source of further wealth, their possession would give one man power over another. Precisely on this score, all forms of private property must be eradicated, for they are at the origin of all economic enslavement.

11. Refusing to human life any sacred or spiritual character, such a doctrine logically makes of marriage and the family a purely artificial and civil institution, the outcome of a specific economic system. There exists no matrimonial bond of a juridico-moral nature that is not subject to the whim of the individual or of the collectivity. Naturally, therefore, the notion of an indissoluble marriage-tie is scouted. Communism is particularly characterized by the rejection of any link that binds woman to the family and the home, and her emancipation is proclaimed as a basic principle. She is withdrawn from the family and the care of her children, to be thrust instead into public life and collective production under the same conditions as man. The care of home and children then devolves upon the collectivity. Finally, the right of education is denied to parents, for it is conceived as the exclusive prerogative of the community, in whose name and by whose mandate alone parents may exercise this right.

12. What would be the condition of a human society based on such materialistic tenets? It would be a collectivity with no other hierarchy than that of the economic system. It would have only one mission: the production of material things by means of collective labor, so that the goods of this world might be enjoyed in a paradise where each would "give according to his powers" and would "receive according to his needs." Communism recognizes in the collectivity the right, or rather, unlimited discretion, to draft individuals for the labor of the collectivity with no regard for their personal welfare; so that even violence could be legitimately exercised to dragoon the recalcitrant against their wills. In the Communistic commonwealth morality and law would be nothing but a derivation of the existing economic order, purely earthly in origin and unstable in character. In a word. the Communists claim to inaugurate a new era and a new civilization which is the result of blind evolutionary forces culminating in a humanity without God.

13. When all men have finally acquired the collectivist mentality in this Utopia of a really classless society, the political State, which is now conceived by Communists merely as the instrument by which the proletariat is oppressed by the capitalists, will have lost all reason for its existence and will "wither away." However, until that happy consummation is realized, the State and the powers of the State furnish Communism with the most efficacious and most extensive means for the achievement of its goal.

14. Such, Venerable Brethren, is the new gospel which bolshevistic and atheistic Communism offers the world as the glad tidings of deliverance and salvation! It is a system full of errors and sophisms. It is in opposition both to reason and to Divine Revelation. It subverts the social order, because it means the destruction of its foundations; because it ignores the true origin and purpose of the State; because it denies the rights, dignity and liberty of human personality.

15. How is it possible that such a system, long since rejected scientifically and now proved erroneous by experience, how is it, We ask, that such a system could spread so rapidly in all parts of the world? The explanation lies in the fact that too few have been able to grasp the nature of Communism. The majority instead succumb to its deception, skillfully concealed by the most extravagant promises. By pretending to desire only the betterment of the condition of the working classes, by urging the removal of the very real abuses chargeable to the liberalistic economic order, and by demanding a more equitable distribution of this world's goods (objectives entirely and undoubtedly legitimate), the Communist takes advantage of the present world-wide economic crisis to draw into the sphere of his influence even those sections of the populace which on principle reject all forms of materialism and terrorism. And as every error contains its element of truth, the partial truths to which We have referred are astutely presented according to the needs of time and place, to conceal, when convenient, the repulsive crudity and inhumanity 540 of Communistic principles and tactics. Thus the Communist ideal wins over many of the better minded members of the community. These in turn become the apostles of the movement among the younger intelligentsia who are still too immature to recognize the intrinsic errors of the system. The preachers of Communism are also proficient in exploiting racial antagonisms and political divisions and oppositions. They take advantage of the lack of orientation characteristic of modern agnostic science in order to burrow into the universities, where they bolster up the principles of their doctrine with pseudo-scientific arguments.

16. If we would explain the blind acceptance of Communism by so many thousands of workmen, we must remember that the way had been already prepared for it by the religious and moral destitution in which wage-earners had been left by liberal economics. Even on Sundays and holy days, labor-shifts were given no time to attend to their essential religious duties. No one thought of building churches within convenient distance of factories, nor of facilitating the work of the priest. On the contrary, laicism was actively and persistently promoted, with the result that we are now reaping the fruits of the errors so often denounced by Our Predecessors and by Ourselves. It can surprise no one that the Communistic fallacy should be spreading in a world already to a large extent de-Christianized. (Pope Pius XI, Divini Redemptoris, March 19, 1937.)

Although many among the elite in the West have long expressed themselves to be morally superior to the Bolsheviks and the Nazis, the truth is, of course, that all political ideologies are but sterile substitutes for the true Faith. Moreover, unbridled Calvinist capitalism and Communism are but two sides of the same diabolical coin:

The thesis we have endeavoured to present in this essay is, that the two great dominating schools of modern economic thought have a common origin. The capitalist school, which, basing its position on the unfettered right of the individual to do what he will with his own, demands the restriction of government interference in economic and social affairs within the narrowest  possible limits, and the socialist school, which, basing its position on the complete subordination of the individual to society, demands the socialization of all the means of production, if not all of wealth, face each other today as the only two solutions of the social question; they are bitterly hostile towards each other, and mutually intolerant and each is at the same weakened and provoked by the other. In one respect, and in one respect only, are they identical--they can both be shown to be the result of the Protestant Reformation.

We have seen the direct connection which exists between these modern schools of economic thought and their common ancestor. Capitalism found its roots in the intensely individualistic spirit of Protestantism, in the spread of anti-authoritative ideas from the realm of religion into the realm of political and social thought, and, above all, in the distinctive Calvinist doctrine of a successful and prosperous career being the outward and visible sign by which the regenerated might be known. Socialism, on the other hand, derived encouragement from the violations of established and prescriptive rights of which the Reformation afforded so many examples, from the growth of heretical sects tainted with Communism, and from the overthrow of the orthodox doctrine on original sin, which opened the way to the idea of the perfectibility of man through institutions. But, apart from these direct influences, there were others, indirect, but equally important. Both these great schools of economic thought are characterized by exaggerations and excesses; the one lays too great stress on the importance of the individual, and other on the importance of the community; they are both departures, in opposite directions, from the correct mean of reconciliation and of individual liberty with social solidarity. These excesses and exaggerations are the result of the free play of private judgment unguided by authority, and could not have occurred if Europe had continued to recognize an infallible central authority in ethical affairs.

The science of economics is the science of men's relations with one another in the domain of acquiring and disposing of wealth, and is, therefore, like political science in another sphere, a branch of the science of ethics. In the Middle Ages, man's ethical conduct, like his religious conduct, was under the supervision and guidance of a single authority, which claimed at the same time the right to define and to enforce its teaching. The machinery for enforcing the observance of medieval ethical teaching was of a singularly effective kind; pressure was brought to bear upon the conscience of the individual through the medium of compulsory periodical consultations with a trained moral adviser, who was empowered to enforce obedience to his advice by the most potent spiritual sanctions. In this way, the whole conduct of man in relation to his neighbours was placed under the immediate guidance of the universally received ethical preceptor, and a common standard of action was ensured throughout the Christian world in the all the affairs of life. All economic transactions in particular were subject to the jealous scrutiny of the individual's spiritual director; and such matters as sales, loans, and so on, were considered reprehensible and punishable if not conducted in accordance with the Christian standards of commutative justice.

The whole of this elaborate system for the preservation of justice in the affairs of everyday life was shattered by the Reformation. The right of private judgment, which had first been asserted in matters of faith, rapidly spread into moral matters, and the attack on the dogmatic infallibility of the Church left Europe without an authority to which it could appeal on moral questions. The new Protestant churches were utterly unable to supply this want. The principle of private judgment on which they rested deprived them of any right to be listened to whenever they attempted to dictate moral precepts to their members, and henceforth the moral behaviour of the individual became a matter to be regulated by the promptings of his own conscience, or by such philosophical systems of ethics as he happened to approve. The secular state endeavoured to ensure that dishonesty amounting to actual theft or fraud should be kept in check, but this was a poor and ineffective substitute for the powerful weapon of the confessional. Authority having once broken down, it was but a single step from Protestantism to rationalism; and the way was opened to the development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Effects of the Reformation.)

The late Jorge Mario Bergoglio’s Evangelii Gaudium, November 24, 2013, was based on all the false currents of Modernity and Modernism. As is the cause with most conciliar documents, Evangelii Gaudium makes no mention of the simple fact that all the problems of the world without any exception whatsoever are the consequences of Original Sin and of the Actual Sins of men and, as such, can be ameliorated only by the reform of individual lives in cooperation with Sanctifying Grace.

Consider, for example, the following passages that discuss various problems without once mentioning fallen human nature:

50. Before taking up some basic questions related to the work of evangelization, it may be helpful to mention briefly the context in which we all have to live and work. Today, we frequently hear of a “diagnostic overload” which is not always accompanied by improved and actually applicable methods of treatment. Nor would we be well served by a purely sociological analysis which would aim to embrace all of reality by employing an allegedly neutral and clinical method. What I would like to propose is something much more in the line of an evangelical discernment. It is the approach of a missionary disciple, an approach “nourished by the light and strength of the Holy Spirit”.[53]

51. It is not the task of the Pope to offer a detailed and complete analysis of contemporary reality, but I do exhort all the communities to an “ever watchful scrutiny of the signs of the times”.[54] This is in fact a grave responsibility, since certain present realities, unless effectively dealt with, are capable of setting off processes of dehumanization which would then be hard to reverse. We need to distinguish clearly what might be a fruit of the kingdom from what runs counter to God’s plan. This involves not only recognizing and discerning spirits, but also – and this is decisive – choosing movements of the spirit of good and rejecting those of the spirit of evil. I take for granted the different analyses which other documents of the universal magisterium have offered, as well as those proposed by the regional and national conferences of bishops. In this Exhortation I claim only to consider briefly, and from a pastoral perspective, certain factors which can restrain or weaken the impulse of missionary renewal in the Church, either because they threaten the life and dignity of God’s people or because they affect those who are directly involved in the Church’s institutions and in her work of evangelization.

In our time humanity is experiencing a turning-point in its history, as we can see from the advances being made in so many fields. We can only praise the steps being taken to improve people’s welfare in areas such as health care, education and communications. At the same time we have to remember that the majority of our contemporaries are barely living from day to day, with dire consequences. A number of diseases are spreading. The hearts of many people are gripped by fear and desperation, even in the so-called rich countries. The joy of living frequently fades, lack of respect for others and violence are on the rise, and inequality is increasingly evident. It is a struggle to live and, often, to live with precious little dignity. This epochal change has been set in motion by the enormous qualitative, quantitative, rapid and cumulative advances occurring in the sciences and in technology, and by their instant application in different areas of nature and of life. We are in an age of knowledge and information, which has led to new and often anonymous kinds of power. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

This was remarkable for its complete, total and absolute blindness to the truth.

"Present realties" are only "capable" of setting off processes of dehumanization which would then be hard to reverse"?

This man lived and died in a self-delusional world of revolutionary lies.

The world has been on a path of spiritual, moral and physical annihilation for over six hundred years. The process of what Jorge Mario Bergoglio called "dehumanization" is the result of a systematic, sustained and unparalleled warfare against Christ the King and the authority of the one and only true Church that He founded upon the Rock of Peter, the Pope, the Holy Catholic Church, by the moral relativism of certain aspects of the Renaissance, the Protestant Revolution and the rise of the forces naturalism that can be termed as Judeo-Masonry. The modern world is founded upon the lie of anti-Incarnationalism that has led men to believe that "they" can resolve the problems caused by Original Sin and their own Actual Sins by some programmatic means, including the Marxist lie of the redistribution of wealth, rather than the reformation of individual lives in cooperation with the graces won for us by the shedding of every single drop of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ during His Passion and Death on the wood of the Holy Cross that flow into the souls of men through the loving hands of Our Lady, she who is the Mediatrix of All Graces.

The doctrines and sacramentally barren liturgies have conciliarism have aided and abetted this anti-Incarnational revolution by making its "reconciliation" with the very errors of Modernist, including "separation of Church and State" and "religious liberty," that have produced a world of individual self-seeking and corporate and statist usurpation of the private property in order to exercise more and more control over citizens and propagate one moral evil after another with impunity.

Popes Gregory XVI and Pius IX prophesied this very clearly in the Nineteenth Century as the "processes" that Jorge Mario Bergoglio believes are only "capable" of "dehumanizing" the world were already at work to destroy the remaining vestiges of the Catholicism of the High Middle Ages that existed in their time:

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty. (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."

And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests? (Pope Pius IX, Quanta Cura, December 8, 1864.)

The root cause of the problems that Jorge Mario Bergoglio caricatured, misrepresented and decried is none other than the diabolically inspired overthrow of the Social Reign of Christ the King with which conciliarism has made its official reconciliation, something that has been noted endlessly on this site. For far more important than the advances in technology, science and medicine that Bergoglio found hard to reconcile with the "dehumanization" of the world is the decline in belief in the true religion, to which conciliarism has played a major role.

X. A Program of Socialism

Although he wrote in Evangelii Gaudium that popes do not offer specific prescriptions on the state of the world, Jorge Mario Bergoglio went on to do precisely that in an extended section on what he thought constituted "social justice" and the economy, noting in a later section of the "apostolic exhortation" that there had to be "equality" in the "distribution" of goods, implying that this must be done by means of the confiscatory taxing powers of the civil government: 

No to an economy of exclusion

53. Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape.

Human beings are themselves considered consumer goods to be used and then discarded. We have created a “throw away” culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the “exploited” but the outcast, the “leftovers”.

54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us. . . .

202. The need to resolve the structural causes of poverty cannot be delayed, not only for the pragmatic reason of its urgency for the good order of society, but because society needs to be cured of a sickness which is weakening and frustrating it, and which can only lead to new crises. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality,[173] no solution will be found for the world’s problems or, for that matter, to any problems. Inequality is the root of social ills.

203. The dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic policies. At times, however, they seem to be a mere addendum imported from without in order to fill out a political discourse lacking in perspectives or plans for true and integral development. How many words prove irksome to this system! It is irksome when the question of ethics is raised, when global solidarity is invoked, when the distribution of goods is mentioned, when reference in made to protecting labour and defending the dignity of the powerless, when allusion is made to a God who demands a commitment to justice. At other times these issues are exploited by a rhetoric which cheapens them. Casual indifference in the face of such questions empties our lives and our words of all meaning. Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all.

204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded.   (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

What about the daily slaughter of the preborn by chemical and surgical means?

While it is true that many people die of neglect around the world, millions more are killed under cover of their civil law, and their executions are ignored by almost everyone, Catholic and non-Catholic alike, everywhere around the world.

Yet it is that Jorge Mario Bergoglio gave lip service to the daily slaughter of the preborn as he ignored the fact that many of the very world leaders whose unjust, confiscatory policies that are supposed "for the poor" help to worsen the lot of everyone, rich, middle class and poor alike, and bring down the wrath of God on themselves and their nations.

Jorge Mario Bergoglio would have had us believe that it is possible to pursue "social justice" while sins that cry out to Heaven for vengeance are being promoted. It is not:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Divini Illius Magistri, December 31, 1929.)

In full, conscious and active "communion" (no "partial communion" here) with each of his predecessors as the universal public faces of apostasy in the counterfeit church of conciliarism, Jorge Mario Bergoglio saw absolutely no connection between disorder in the soul and disorder in nations and in the world. "Coexistence" and "dialogue" are what promotes "peace" and "understanding."

Obviously, revolutionaries love to use "the poor" as the means to prop themselves up as their champions. This is what revolutionaries in France, Italy, Russia, China, Mexico, Spain, Cuba, North Korea, North Vietnam, Cambodia, Laos, Mozambique, El Salvador, Nicaragua, Angola, South Africa, Zimbabwe, The Congo, Benin and elsewhere have done in the past two hundred twenty-five years. This is what Jorge Mario Bergoglio did as a pretext to justify a rectification of "inequalities" between the rich and the poor in quasi-Marxist terms.

There is no question whatsoever that unbridled capitalism has caused numerous injustices as it reduces many of us to means of sheer corporate profit, which are then shared with the power-brokers in the civil government, and has reduced a good many people around to the world to part-time employment, which has been caused also by the increase taxation and social benefits to those who desire "cradle to grave" government assistance that makes it difficult for small businesses to hire employees full-time and gives incentives to large corporations to hire workers on a part-time basis. The Judeo-Masonic system of banking and commerce is premised upon lending policies that trap so many people into lives of perpetual debt as people of all income levels are lured to "spend" for the sake of having "things" that are not essential to their eternal salvation. (See A Really Invisible Hand, which was published on .)

To delineate these problems, as Jorge Mario Bergoglio did in Evangelii Gaudium, however, was useless unless one understand their root causes as Holy Mother Church has never defined the needs of the "poor" as constituting the forcible redistribution of wealth.

Pope Leo XIII's second encyclical letter, Quod Apostolic Muneris, December 28, 1878, demolished every single sophistic falsehood and socialist shibboleth that was recycled by Jorge Mario Bergoglio in Evangelii Gaudium:

9. But Catholic wisdom, sustained by the precepts of natural and divine law, provides with especial care for public and private tranquillity in its doctrines and teachings regarding the duty of government and the distribution of the goods which are necessary for life and use. For, while the socialists would destroy the "right" of property, alleging it to be a human invention altogether opposed to the inborn equality of man, and, claiming a community of goods, argue that poverty should not be peaceably endured, and that the property and privileges of the rich may be rightly invaded, the Church, with much greater wisdom and good sense, recognizes the inequality among men, who are born with different powers of body and mind, inequality in actual possession, also, and holds that the right of property and of ownership, which springs from nature itself, must not be touched and stands inviolate. For she knows that stealing and robbery were forbidden in so special a manner by God, the Author and Defender of right, that He would not allow man even to desire what belonged to another, and that thieves and despoilers, no less than adulterers and idolaters, are shut out from the Kingdom of Heaven. But not the less on this account does our holy Mother not neglect the care of the poor or omit to provide for their necessities; but, rather, drawing them to her with a mother's embrace, and knowing that they bear the person of Christ Himself, who regards the smallest gift to the poor as a benefit conferred on Himself, holds them in great honor. She does all she can to help them; she provides homes and hospitals where they may be received, nourished, and cared for all the world over and watches over these. She is constantly pressing on the rich that most grave precept to give what remains to the poor; and she holds over their heads the divine sentence that unless they succor the needy they will be repaid by eternal torments. In fine, she does all she can to relieve and comfort the poor, either by holding up to them the example of Christ, "who being rich became poor for our sake,[18] or by reminding them of his own words, wherein he pronounced the poor blessed and bade them hope for the reward of eternal bliss. But who does not see that this is the best method of arranging the old struggle between the rich and poor? For, as the very evidence of facts and events shows, if this method is rejected or disregarded, one of two things must occur: either the greater portion of the human race will fall back into the vile condition of slavery which so long prevailed among the pagan nations, or human society must continue to be disturbed by constant eruptions, to be disgraced by rapine and strife, as we have had sad witness even in recent times. (Pope Leo XIII, Quod Apostolic Muneris, December 28, 1878.)

The governments of Modernity have been in the business of stealing from the people in order to impoverish everyone equally for a very long time, working in close cooperation and coordination with the lords of banking, commerce and finance in our Calvinist-Judeo-Masonic system of business.

Indeed, Pope Leo XIII had used his first encyclical letter, Inscutabili Dei Consilio, April 21, 1878, to condemn the confiscation of the goods of Holy Mother Church in the name of "helping the poor," which had been done, of course, in the French Revolution of 1789 and was being done in his own time by the Masonic revolutionaries in Italy and had been undertaken by Otto von Bismarck during the Kulturkampf that has been been condemned in no uncertain terms by Pope Pius IX in Etsi Multa, November 21, 1873.

Here is part of what Pope Leo XIII wrote in his first encyclical letter:

2. For, from the very beginning of Our pontificate, the sad sight has presented itself to Us of the evils by which the human race is oppressed on every side: the widespread subversion of the primary truths on which, as on its foundations, human society is based; the obstinacy of mind that will not brook any authority however lawful; the endless sources of disagreement, whence arrive civil strife, and ruthless war and bloodshed; the contempt of law which molds characters and is the shield of righteousness; the insatiable craving for things perishable, with complete forgetfulness of things eternal, leading up to the desperate madness whereby so many wretched beings, in all directions, scruple not to lay violent hands upon themselves; the reckless mismanagement, waste, and misappropriation of the public funds; the shamelessness of those who, full of treachery, make semblance of being champions of country, of freedom, and every kind of right; in fine, the deadly kind of plague which infects in its inmost recesses, allowing it no respite and foreboding ever fresh disturbances and final disaster.[1]

3. Now, the source of these evils lies chiefly, We are convinced, in this, that the holy and venerable authority of the Church, which in God's name rules mankind, upholding and defending all lawful authority, has been despised and set aside. The enemies of public order, being fully aware of this, have thought nothing better suited to destroy the foundations of society than to make an unflagging attack upon the Church of God, to bring her into discredit and odium by spreading infamous calumnies and accusing her of being opposed to genuine progress. They labor to weaken her influence and power by wounds daily inflicted, and to overthrow the authority of the Bishop of Rome, in whom the abiding and unchangeable principles of right and good find their earthly guardian and champion. From these causes have originated laws that shake the structure of the Catholic Church, the enacting whereof we have to deplore in so many lands; hence, too, have flowed forth contempt of episcopal authority; the obstacles thrown in the way of the discharge of ecclesiastical duties; the dissolution of religious bodies; and the confiscation of property that was once the support of the Church's ministers and of the poor. Thereby, public institutions, vowed to charity and benevolence, have been withdrawn from the wholesome control of the Church; thence, also, has arisen that unchecked freedom to teach and spread abroad all mischievous principles, while the Church's claim to train and educate youth is in every way outraged and baffled. Such, too, is the purpose of the seizing of the temporal power, conferred many centuries ago by Divine Providence on the Bishop of Rome, that he might without let or hindrance use the authority conferred by Christ for the eternal welfare of the nations.[2]

4. We have recalled to your minds, venerable brothers, this deathly mass of ills, not to increase the sorrow naturally caused by this most sad state of things, but because we believe that from its consideration you will most plainly see how serious are the matters claiming our attention as well as devotedness, and with what energy We should work and, more than ever, under the present adverse conditions, protect, so far as in Us lies, the Church of Christ and the honor of the apostolic see -- the objects of so many slanders -- and assert their claims.

5. It is perfectly clear and evident, venerable brothers, that the very notion of civilization is a fiction of the brain if it rest not on the abiding principles of truth and the unchanging laws of virtue and justice, and if unfeigned love knit not together the wills of men, and gently control the interchange and the character of their mutual service. Now, who would make bold to deny that the Church, by spreading the Gospel throughout the nations, has brought the light of truth amongst people utterly savage and steeped in foul superstition, and has quickened them alike to recognize the Divine Author of nature and duly to respect themselves? Further, who will deny that the Church has done away with the curse of slavery and restored men to the original dignity of their noble nature; and -- by uplifting the standard of redemption in all quarters of the globe, by introducing, or shielding under her protection, the sciences and arts, by founding and taking into her keeping excellent charitable institutions which provide relief for ills of every kind -- has throughout the world, in private or in public life, civilized the human race, freed it from degradation, and with all care trained it to a way of living such as befits the dignity and the hopes of man? And if any one of sound mind compare the age in which We live, so hostile to religion and to the Church of Christ, with those happy times when the Church was revered as a mother by the nations, beyond all question he will see that our epoch is rushing wildly along the straight road to destruction; while in those times which most abounded in excellent institutions, peaceful life, wealth, and prosperity the people showed themselves most obedient to the Church's rule and laws. Therefore, if the many blessings We have mentioned, due to the agency and saving help of the Church, are the true and worthy outcome of civilization, the Church of Christ, far from being alien to or neglectful of progress, has a just claim to all men's praise as its nurse, its mistress, and its mother.

6. Furthermore, that kind of civilization which conflicts with the doctrines and laws of holy Church is nothing but a worthless imitation and meaningless name. Of this those peoples on whom the Gospel light has never shown afford ample proof, since in their mode of life a shadowy semblance only of civilization is discoverable, while its true and solid blessings have never been possessed. Undoubtedly, that cannot by any means be accounted the perfection of civilized life which sets all legitimate authority boldly at defiance; nor can that be regarded as liberty which, shamefully and by the vilest means, spreading false principles, and freely indulging the sensual gratification of lustful desires, claims impunity for all crime and misdemeanor, and thwarts the goodly influence of the worthiest citizens of whatsoever class. Delusive, perverse, and misleading as are these principles, they cannot possibly have any inherent power to perfect the human race and fill it with blessing, for "sin maketh nations miserable."[3] Such principles, as a matter of course, must hurry nations, corrupted in mind and heart, into every kind of infamy, weaken all right order, and thus, sooner or later, bring the standing and peace of the State to the very brink of ruin. (Pope Leo XIII, Inscrutabili Dei Consilio, April 21, 1878.)

In other words, Catholicism is the one and only foundation of order within the souls of men and thus in the world. Although even in the age of Christendom, to quote Pope Pius XII's own first encyclical letter, Summi Pontificatus, October 10, 1939, Europe "was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality." (Pope Pius XII, Summi Pontificatus, October 10, 1939.)

Pope Leo XIII explained in Rerum Novarum, May 15, 1891, that inequality in the distribution of goods is part of the very nature of things, explaining further that working for gain (profit) is admirable as long as men are not abused in the process, something that is an inherent part of the very fabric of the Calvinist-Judeo-Masonic system of commerce, banking and finance:

17. It must be first of all recognized that the condition of things inherent in human affairs must be borne with, for it is impossible to reduce civil society to one dead level. Socialists may in that intent do their utmost, but all striving against nature is in vain. There naturally exist among mankind manifold differences of the most important kind; people differ in capacity, skill, health, strength; and unequal fortune is a necessary result of unequal condition. Such inequality is far from being disadvantageous either to individuals or to the community. Social and public life can only be maintained by means of various kinds of capacity for business and the playing of many parts; and each man, as a rule, chooses the part which suits his own peculiar domestic condition. As regards bodily labor, even had man never fallen from the state of innocence, he would not have remained wholly idle; but that which would then have been his free choice and his delight became afterwards compulsory, and the painful expiation for his disobedience. "Cursed be the earth in thy work; in thy labor thou shalt eat of it all the days of thy life."[5]

18. In like manner, the other pains and hardships of life will have no end or cessation on earth; for the consequences of sin are bitter and hard to bear, and they must accompany man so long as life lasts. To suffer and to endure, therefore, is the lot of humanity; let them strive as they may, no strength and no artifice will ever succeed in banishing from human life the ills and troubles which beset it. If any there are who pretend differently -- who hold out to a hard-pressed people the boon of freedom from pain and trouble, an undisturbed repose, and constant enjoyment -- they delude the people and impose upon them, and their lying promises will only one day bring forth evils worse than the present. Nothing is more useful than to look upon the world as it really is, and at the same time to seek elsewhere, as We have said, for the solace to its troubles.

19. The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvelous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice.

20. Of these duties, the following bind the proletarian and the worker: fully and faithfully to perform the work which has been freely and equitably agreed upon; never to injure the property, nor to outrage the person, of an employer; never to resort to violence in defending their own cause, nor to engage in riot or disorder; and to have nothing to do with men of evil principles, who work upon the people with artful promises of great results, and excite foolish hopes which usually end in useless regrets and grievous loss. The following duties bind the wealthy owner and the employer: not to look upon their work people as their bondsmen, but to respect in every man his dignity as a person ennobled by Christian character. They are reminded that, according to natural reason and Christian philosophy, working for gain is creditable, not shameful, to a man, since it enables him to earn an honorable livelihood; but to misuse men as though they were things in the pursuit of gain, or to value them solely for their physical powers -- that is truly shameful and inhuman. Again justice demands that, in dealing with the working man, religion and the good of his soul must be kept in mind. Hence, the employer is bound to see that the worker has time for his religious duties; that he be not exposed to corrupting influences and dangerous occasions; and that he be not led away to neglect his home and family, or to squander his earnings. Furthermore, the employer must never tax his work people beyond their strength, or employ them in work unsuited to their sex and age. His great and principal duty is to give every one what is just. Doubtless, before deciding whether wages are fair, many things have to be considered; but wealthy owners and all masters of labor should be mindful of this -- that to exercise pressure upon the indigent and the destitute for the sake of gain, and to gather one's profit out of the need of another, is condemned by all laws, human and divine. To defraud any one of wages that are his due is a great crime which cries to the avenging anger of Heaven. "Behold, the hire of the laborers . . . which by fraud has been kept back by you, crieth; and the cry of them hath entered into the ears of the Lord of Sabbath."[6] Lastly, the rich must religiously refrain from cutting down the workmen's earnings, whether by force, by fraud, or by usurious dealing; and with all the greater reason because the laboring man is, as a rule, weak and unprotected, and because his slender means should in proportion to their scantiness be accounted sacred. (Pope Leo XIII, Rerurm Novarum, May 15, 1891.)

Employers and employees must be bound together by the common bonds of the Catholic Faith as it is only through the supernatural eyes of the soul that men can see in each other the image and likeness of God Himself and to treat others as he would treat Our Blessed Lord and Saviour Jesus Christ, conscious always that he must make an accounting for everything in his life at his Particular Judgment. Absent that, however, disparities and injustices will increase and serve as the breeding grounds for socialists of one stripe or another, including full-scale Marxist-Leninist Communists, to exploit the situation for their own purposes of gaining both governmental power and money, whether incrementally over the course of time, as has happened here in the United States of America, or by revolutionary strokes, as occurred in Russia and China and Cuba and Mexico and elsewhere.

Pope Pius XI, who decried the growing disparity between rich and the poor that had given rise to even more social injustices in a span of forty years after Rerum Novarum, explained that remedies to curb an insatiable desire for wealth at the expense of others lay not in socialism but in the truths of eternity taught by the Catholic Faith: 

132. The root and font of this defection in economic and social life from the Christian law, and of the consequent apostasy of great numbers of workers from the Catholic faith, are the disordered passions of the soul, the sad result of original sin which has so destroyed the wonderful harmony of man's faculties that, easily led astray by his evil desires, he is strongly incited to prefer the passing goods of this world to the lasting goods of Heaven. Hence arises that unquenchable thirst for riches and temporal goods, which has at all times impelled men to break God's laws and trample upon the rights of their neighbors, but which, on account of the present system of economic life, is laying far more numerous snares for human frailty. Since the instability of economic life, and especially of its structure, exacts of those engaged in it most intense and unceasing effort, some have become so hardened to the stings of conscience as to hold that they are allowed, in any manner whatsoever, to increase their profits and use means, fair or foul, to protect their hard-won wealth against sudden changes of fortune. The easy gains that a market unrestricted by any law opens to everybody attracts large numbers to buying and selling goods, and they, their one aim being to make quick profits with the least expenditure of work, raise or lower prices by their uncontrolled business dealings so rapidly according to their own caprice and greed that they nullify the wisest forecasts of producers. The laws passed to promote corporate business, while dividing and limiting the risk of business, have given occasion to the most sordid license. For We observe that consciences are little affected by this reduced obligation of accountability; that furthermore, by hiding under the shelter of a joint name, the worst of injustices and frauds are penetrated; and that, too, directors of business companies, forgetful of their trust, betray the rights of those whose savings they have undertaken to administer. Lastly, We must not omit to mention those crafty men who, wholly unconcerned about any honest usefulness of their work, do not scruple to stimulate the baser human desires and, when they are aroused, use them for their own profit.

133. Strict and watchful moral restraint enforced vigorously by governmental authority could have banished these enormous evils and even forestalled them; this restraint, however, has too often been sadly lacking. For since the seeds of a new form of economy were bursting forth just when the principles of rationalism had been implanted and rooted in many minds, there quickly developed a body of economic teaching far removed from the true moral law, and, as a result, completely free rein was given to human passions.

134. Thus it came to pass that many, much more than ever before, were solely concerned with increasing their wealth by any means whatsoever, and that in seeking their own selfish interests before everything else they had no conscience about committing even the gravest of crimes against others. Those first entering upon this broad way that leads to destruction[66] easily found numerous imitators of their iniquity by the example of their manifest success, by their insolent display of wealth, by their ridiculing the conscience of others, who, as they said, were troubled by silly scruples, or lastly by crushing more conscientious competitors.

135. With the rulers of economic life abandoning the right road, it was easy for the rank and file of workers everywhere to rush headlong also into the same chasm; and all the more so, because very many managements treated their workers like mere tools, with no concern at all for their souls, without indeed even the least thought of spiritual things. Truly the mind shudders at the thought of the grave dangers to which the morals of workers (particularly younger workers) and the modesty of girls and women are exposed in modern factories; when we recall how often the present economic scheme, and particularly the shameful housing conditions, create obstacles to the family bond and normal family life; when we remember how many obstacles are put in the way of the proper observance of Sundays and Holy Days; and when we reflect upon the universal weakening of that truly Christian sense through which even rude and unlettered men were wont to value higher things, and upon its substitution by the single preoccupation of getting in any way whatsoever one's daily bread. And thus bodily labor, which Divine Providence decreed to be performed, even after original sin, for the good at once of man's body and soul, is being everywhere changed into an instrument of perversion; for dead matter comes forth from the factory ennobled, while men there are corrupted and degraded.

136. No genuine cure can be furnished for this lamentable ruin of souls, which, so long as it continues, will frustrate all efforts to regenerate society, unless men return openly and sincerely to the teaching of the Gospel, to the precepts of Him Who alone has the words of everlasting life,[67] words which will never pass away, even if Heaven and earth will pass away.[68] All experts in social problems are seeking eagerly a structure so fashioned in accordance with the norms of reason that it can lead economic life back to sound and right order. But this order, which We Ourselves ardently long for and with all Our efforts promote, will be wholly defective and incomplete unless all the activities of men harmoniously unite to imitate and attain, in so far as it lies within human strength, the marvelous unity of the Divine plan. We mean that perfect order which the Church with great force and power preaches and which right human reason itself demands, that all things be directed to God as the first and supreme end of all created activity, and that all created good under God be considered as mere instruments to be used only in so far as they conduce to the attainment of the supreme end. Nor is it to be thought that gainful occupations are thereby belittled or judged less consonant with human dignity; on the contrary, we are taught to recognize in them with reverence the manifest will of the Divine Creator Who placed man upon the earth to work it and use it in a multitude of ways for his needs. Those who are engaged in producing goods, therefore, are not forbidden to increase their fortune in a just and lawful manner; for it is only fair that he who renders service to the community and makes it richer should also, through the increased wealth of the community, be made richer himself according to his position, provided that all these things be sought with due respect for the laws of God and without impairing the rights of others and that they be employed in accordance with faith and right reason. If these principles are observed by everyone, everywhere, and always, not only the production and acquisition of goods but also the use of wealth, which now is seen to be so often contrary to right order, will be brought back soon within the bounds of equity and just distribution. The sordid love of wealth, which is the shame and great sin of our age, will be opposed in actual fact by the gentle yet effective law of Christian moderation which commands man to seek first the Kingdom of God and His justice, with the assurance that, by virtue of God's kindness and unfailing promise, temporal goods also, in so far as he has need of them, shall be given him besides.[69]

137. But in effecting all this, the law of charity, "which is the bond of perfection,"[70] must always take a leading role. How completely deceived, therefore, are those rash reformers who concern themselves with the enforcement of justice alone -- and this, commutative justice -- and in their pride reject the assistance of charity! Admittedly, no vicarious charity can substitute for justice which is due as an obligation and is wrongfully denied. Yet even supposing that everyone should finally receive all that is due him, the widest field for charity will always remain open. For justice alone can, if faithfully observed, remove the causes of social conflict but can never bring about union of minds and hearts. Indeed all the institutions for the establishment of peace and the promotion of mutual help among men, however perfect these may seem, have the principal foundation of their stability in the mutual bond of minds and hearts whereby the members are united with one another. If this bond is lacking, the best of regulations come to naught, as we have learned by too frequent experience. And so, then only will true cooperation be possible for a single common good when the constituent parts of society deeply feel themselves members of one great family and children of the same Heavenly Father; nay, that they are one body in Christ, "but severally members one of another,"[71] so that "if one member suffers anything, all the members suffer with it."[72] For then the rich and others in positions of power will change their former indifference toward their poorer brothers into a solicitous and active love, listen with kindliness to their just demands, and freely forgive their possible mistakes and faults. And the workers, sincerely putting aside every feeling of hatred or envy which the promoters of social conflict so cunningly exploit, will not only accept without rancor the place in human society assigned them by Divine Providence, but rather will hold it in esteem, knowing well that everyone according to his function and duty is toiling usefully and honorably for the common good and is following closely in the footsteps of Him Who, being in the form of God, willed to be a carpenter among men and be known as the son of a carpenter. (Pope Pius XI, Quadragesimo Anno, May 15, 1931.)

Pope Pius XI saw the same problems as Jorge Mario Bergoglio. Rather than address them in quasi-Marxist terms or to call for some kind of secular, religiously indifferentist world order, Pope Pius XI reiterated the theme that he had established in his first encyclical letter, Ubi Arcano Dei Consilio: "The Peace of Christ in the Kingdom of Christ:"

138. Therefore, out of this new diffusion throughout the world of the spirit of the Gospel, which is the spirit of Christian moderation and universal charity, We are confident there will come that longed-for and full restoration of human society in Christ, and that "Peace of Christ in the Kingdom of Christ," to accomplish which, from the very beginning of Our Pontificate, We firmly determined and resolved within Our heart to devote all Our care and all Our pastoral solicitude,[73] and toward this same highly important and most necessary end now, you also, Venerable Brethren, who with Vs rule the Church of God under the mandate of the Holy Ghost,[74] are earnestly toiling with wholly praiseworthy zeal in all parts of the world, even in the regions of the holy missions to the infidels. Let well-merited acclamations of praise be bestowed upon you and at the same time upon all those, both clergy and laity, who We rejoice to see, are daily participating and valiantly helping in this same great work, Our beloved sons engaged in Catholic Action, who with a singular zeal are undertaking with Us the solution of the social problems in so far as by virtue of her divine institution this is proper to and devolves upon the Church. All these We urge in the Lord, again and again, to spare no labors and let no difficulties conquer them, but rather to become day by day more courageous and more valiant.[75] Arduous indeed is the task which We propose to them, for We know well that on both sides, both among the upper and the lower classes of society, there are many obstacles and barriers to be overcome. Let them not, however, lose heart; to face bitter combats is a mark of Christians, and to endure grave labors to the end is a mark of them who, as good soldiers of Christ,[76] follow Him closely.  (Pope Pius XI, Quadragesimo Anno, May 15, 1931.)

Socialists and Communists do not believe this. They believe that there must be the forcible confiscatory of property in order to achieve "equality" among men, something that Pope Pius XI condemned strongly in Divini Redemptoris, March 19, 1937: 

10. Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse. There is no recognition of any right of the individual in his relations to the collectivity; no natural right is accorded to human personality, which is a mere cog-wheel in the Communist system. In man's relations with other individuals, besides, Communists hold the principle of absolute equality, rejecting all hierarchy and divinely-constituted authority, including the authority of parents. What men call authority and subordination is derived from the community as its first and only font. Nor is the individual granted any property rights over material goods or the means of production, for inasmuch as these are the source of further wealth, their possession would give one man power over another. Precisely on this score, all forms of private property must be eradicated, for they are at the origin of all economic enslavement .

11. Refusing to human life any sacred or spiritual character, such a doctrine logically makes of marriage and the family a purely artificial and civil institution, the outcome of a specific economic system. There exists no matrimonial bond of a juridico-moral nature that is not subject to the whim of the individual or of the collectivity. Naturally, therefore, the notion of an indissoluble marriage-tie is scouted. Communism is particularly characterized by the rejection of any link that binds woman to the family and the home, and her emancipation is proclaimed as a basic principle. She is withdrawn from the family and the care of her children, to be thrust instead into public life and collective production under the same conditions as man. The care of home and children then devolves upon the collectivity. Finally, the right of education is denied to parents, for it is conceived as the exclusive prerogative of the community, in whose name and by whose mandate alone parents may exercise this right.

12. What would be the condition of a human society based on such materialistic tenets? It would be a collectivity with no other hierarchy than that of the economic system. It would have only one mission: the production of material things by means of collective labor, so that the goods of this world might be enjoyed in a paradise where each would "give according to his powers" and would "receive according to his needs." Communism recognizes in the collectivity the right, or rather, unlimited discretion, to draft individuals for the labor of the collectivity with no regard for their personal welfare; so that even violence could be legitimately exercised to dragoon the recalcitrant against their wills. In the Communistic commonwealth morality and law would be nothing but a derivation of the existing economic order, purely earthly in origin and unstable in character. In a word. the Communists claim to inaugurate a new era and a new civilization which is the result of blind evolutionary forces culminating in a humanity without God.

13. When all men have finally acquired the collectivist mentality in this Utopia of a really classless society, the political State, which is now conceived by Communists merely as the instrument by which the proletariat is oppressed by the capitalists, will have lost all reason for its existence and will "wither away." However, until that happy consummation is realized, the State and the powers of the State furnish Communism with the most efficacious and most extensive means for the achievement of its goal.

14. Such, Venerable Brethren, is the new gospel which bolshevistic and atheistic Communism offers the world as the glad tidings of deliverance and salvation! It is a system full of errors and sophisms. It is in opposition both to reason and to Divine Revelation. It subverts the social order, because it means the destruction of its foundations; because it ignores the true origin and purpose of the State; because it denies the rights, dignity and liberty of human personality.

15. How is it possible that such a system, long since rejected scientifically and now proved erroneous by experience, how is it, We ask, that such a system could spread so rapidly in all parts of the world? The explanation lies in the fact that too few have been able to grasp the nature of Communism. The majority instead succumb to its deception, skillfully concealed by the most extravagant promises. By pretending to desire only the betterment of the condition of the working classes, by urging the removal of the very real abuses chargeable to the liberalistic economic order, and by demanding a more equitable distribution of this world's goods (objectives entirely and undoubtedly legitimate), the Communist takes advantage of the present world-wide economic crisis to draw into the sphere of his influence even those sections of the populace which on principle reject all forms of materialism and terrorism. And as every error contains its element of truth, the partial truths to which We have referred are astutely presented according to the needs of time and place, to conceal, when convenient, the repulsive crudity and inhumanity of Communistic principles and tactics. Thus the Communist ideal wins over many of the better minded members of the community. These in turn become the apostles of the movement among the younger intelligentsia who are still too immature to recognize the intrinsic errors of the system. The preachers of Communism are also proficient in exploiting racial antagonisms and political divisions and oppositions. They take advantage of the lack of orientation characteristic of modern agnostic science in order to burrow into the universities, where they bolster up the principles of their doctrine with pseudo-scientific arguments.

16. If we would explain the blind acceptance of Communism by so many thousands of workmen, we must remember that the way had been already prepared for it by the religious and moral destitution in which wage-earners had been left by liberal economics. Even on Sundays and holy days, labor-shifts were given no time to attend to their essential religious duties. No one thought of building churches within convenient distance of factories, nor of facilitating the work of the priest. On the contrary, laicism was actively and persistently promoted, with the result that we are now reaping the fruits of the errors so often denounced by Our Predecessors and by Ourselves. It can surprise no one that the Communistic fallacy should be spreading in a world already to a large extent de-Christianized.

17. There is another explanation for the rapid diffusion of the Communistic ideas now seeping into every nation, great and small, advanced and backward, so that no corner of the earth is free from them. This explanation is to be found in a propaganda so truly diabolical that the world has perhaps never witnessed its like before. It is directed from one common center. It is shrewdly adapted to the varying conditions of diverse peoples. It has at its disposal great financial resources, gigantic organizations, international congresses, and countless trained workers. It makes use of pamphlets and reviews, of cinema, theater and radio, of schools and even universities. Little by little it penetrates into all classes of the people and even reaches the better-minded groups of the community, with the result that few are aware of the poison which increasingly pervades their minds and hearts. (Pope Pius XI, Divini Redemptoris, March 19, 1937.)

Pope Pius XI emphasized the fact that Communism was able to lure many people into its ranks as a result of the liberal economic policies based on amoral principles. This amorality was the product of Protestant Revolution, especially its Calvinistic strains, as Dr. George O'Brien pointed out a century ago in An Essay On The Economic Effects of Protestantism as quoted earlier in this primer.

Such insights, though, were always foreign to the mind of Jorge Mario Bergoglio, a man whose mind was shaped by the egalitarianism of the Protestant, American, French and Bolshevik revolutions all rolled into one, who believed that the "better world" could be built without demanding that men quit their sins and by believing that the provision of the temporal needs of "the poor" would make them happy even though many of them will never be happy in this life as desire to have more and more and more of this world's goods and believe that there is no need to embrace the life of Holy Poverty of the Holy Family, especially. All of the false "pontiff's" denunciations in Evangelii Gaudium of the idolatry of money were contradicted by his belief that the poor will be happy by means of government redistribution programs.

Indeed, many of the poor, steeped in envy, will lead miserable lives until they die, principally because what they think is the Catholic Church today is feeding their sense of entitlement and to live in states of constant agitation to "demand" more and more of what they believe is rightfully theirs.

XI. Always Posing A False Dichotomy Between Doctrine and Charity

Jorge Mario Bergoglio's counterfeit church of conciliarism is but a mere social agency, not an instrument of eternal salvation that has any kind of mission to form souls according to the integrity of the Catholic doctrine. As a matter of fact, Bergoglio himself said his false church's "new evangelization" must not be about "doctrinal instruction" although it is impossible to know, love and serve God unless one knows Who He is and what He has taught through Holy Mother Church, the one and only teacher and sanctifier of mankind: 

161. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. It has to do with “observing” all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: “The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law” (Rom 13:8, 10). These are the words of Saint Paul, for whom the commandment of love not only sums up the law but constitutes its very heart and purpose: “For the whole law is fulfilled in one word, ‘you shall love your neighbour as yourself’” (Gal 5:14). To his communities Paul presents the Christian life as a journey of growth in love: “May the Lord make you increase and abound in love for one another and for all” (1 Th 3:12). Saint James likewise exhorts Christians to fulfil “the royal law according to the Scripture: You shall love your neighbour as yourself” (2:8), in order not to fall short of any commandment. . . .

194. This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them. This is especially the case with those biblical exhortations which summon us so forcefully to brotherly love, to humble and generous service, to justice and mercy towards the poor. Jesus taught us this way of looking at others by his words and his actions. So why cloud something so clear? We should not be concerned simply about falling into doctrinal error, but about remaining faithful to this light-filled path of life and wisdom. For “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

Jorge Mario Bergoglio forever attempted to posit a false dichotomy between doctrinal fidelity and charity. This effort was unspeakably insidious as true charity starts with love of God, and one cannot truly love God unless one adheres to everything that He has taught to us. To disparage the importance of doctrinal formation in order to seek to replace it with a nebulous kind of social work that is performed to "prove" how "good" and "kind" Christians can be is nothing other than to place a complete seal of approval upon the false principles of The Sillon that were condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910. It is also to make a mockery of the very words of Our Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, and of the entire patrimony of the Catholic Church:

[11] The Jews therefore sought him on the festival day, and said: Where is he? [12] And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people. [13] Yet no man spoke openly of him, for fear of the Jews. [14] Now about the midst of the feast, Jesus went up into the temple, and taught. [15] And the Jews wondered, saying: How doth this man know letters, having never learned?

[16] Jesus answered them, and said: My doctrine is not mine, but his that sent me. [17] If any man do the will of him; he shall know of the doctrine, whether it be of God, or whether I speak of myself. [18] He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him. [19] Did Moses not give you the law, and yet none of you keepeth the law? [20] Why seek you to kill me? The multitude answered, and said: Thou hast a devil; who seeketh to kill thee?  (John 7: 11-20.)

Saint John the Evangelist, the only Apostle who stood at the foot of the Cross along with Our Lady and Saint Mary Magdalene, Mary of Cleophas and Salome, explained that we cannot truly love God unless we keep His Commandments: 

Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him. In this we know that we love the children of God: when we love God, and keep his commandments. For this is the charity of God, that we keep his commandments: and his commandments are not heavy. (1 John 5: 1-3)

There is no dichotomy between love of doctrinal truth and the provision of the Spiritual and Corporal Works of Mercy as to contend this is to blaspheme the infallible guidance of the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who inspired the Fathers of Holy Mother Church's true general councils to care for nothing so much as to So the truths of the Holy Faith, condemning doctrinal errors as circumstances required them to do so.

It is very interesting that Bergoglio's quote at the end of Paragraph 194 of Evangelii Gaudium cited above ("“defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”) came from a conciliar document, Libertatis Nuntius, that was issued on August 6, 1984, by the so-called Congregation for the Doctrine of Faith and was signed by none other than, yes, Joseph Alois "Cardinal" Ratzinger. Here is the full text of the paragraph from which Bergoglio quoted: 

18. The defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them. Spiritual conversion, the intensity of the love of God and neighbor, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone, and especially of pastors and those in positions of responsibility. The concern for the purity of the faith demands giving the answer of effective witness in the service of one's neighbor, the poor and the oppressed in particular, in an integral theological fashion. By the witness of their dynamic and constructive power to love, Christians will thus lay the foundations of this "civilization of love" of which the Conference of Puebla spoke, following Paul VI. [34] Moreover there are already many priests, religious, and lay people who are consecrated in a truly evangelical way for the creation of a just society. (Joseph "Cardinal" Ratzinger, Libertatis Nuntius, August 6, 1984.)

As was noted in my badly outdated book of ten years ago, No Space Between Ratzinger and Bergoglio: So Close in Apostasy, So Far From Catholic Truth, there was very little space between the deceased fifth and sixth in the current line of antipopes, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio/Francis. 

"Civilization of love"? 

Although the phrase was used incessantly by Karol Joszef Wojtyla/John Paul II, Ratzinger/Benedict himself used it frequently himself, including when he was in Portugal in 2010: 

Precisely so as “to place the modern world in contact with the life-giving and perennial energies of the Gospel” (John XXIII, Apostolic Constitution Humanae Salutis, 3), the Second Vatican Council was convened. There the Church, on the basis of a renewed awareness of the Catholic tradition, took seriously and discerned, transformed and overcame the fundamental critiques that gave rise to the modern world, the Reformation and the Enlightenment. In this way the Church herself accepted and refashioned the best of the requirements of modernity by transcending them on the one hand, and on the other by avoiding their errors and dead ends. The Council laid the foundation for an authentic Catholic renewal and for a new civilization – “the civilization of love” – as an evangelical service to man and society.

Dear friends, the Church considers that her most important mission in today’s culture is to keep alive the search for truth, and consequently for God; to bring people to look beyond penultimate realities and to seek those that are ultimate. I invite you to deepen your knowledge of God as he has revealed himself in Jesus Christ for our complete fulfilment. Produce beautiful things, but above all make your lives places of beauty. May Our Lady of Belém intercede for you, she who has been venerated down through the centuries by navigators, and is venerated today by the navigators of Goodness, Truth and Beauty. (Meeting with the world of culture in the Cultural Center of Belém.)

Jorge Mario Bergoglio was simply a more vulgar, easily understood propagator of the lies of conciliarism than was his immediate predecessor, who used Caritas in Veritate, June 29, 2009, to call for a global system of financial governance (see Where Does One Begin? part two.) Anyone, however, who thinks that there were major substantive differences between the two remain very, very mistaken.

Pope Pius VI explained the methods of innovators such as the conciliar "pontiffs" to promote error in the name of the Catholic Church: 

[The Ancient Doctors] knew the capacity of innovators in the art of deception. In order not to shock the ears of Catholics, they sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in the most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith which is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation. This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a synod of which the principal glory consists above all in teaching the truth with clarity and excluding all danger of error.

"Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.

"It is as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions which are published in the common language for everyone's use. Or again, as if the same faithful had the ability on examining such documents to judge such matters for themselves without getting confused and avoiding all risk of error. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor Saint Celestine who found it used in the writings of Nestorius, Bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity. Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.

"In order to expose such snares, something which becomes necessary with a certain frequency in every century, no other method is required than the following: Whenever it becomes necessary to expose statements which disguise some suspected error or danger under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic truth is camouflaged." (Pope Pius VI, Auctorem Fidei, August 28, 1794.)

To denounce error is not to "pile on" those who propagate it.

No, to denounce error is acquit our duties before God without being respecters of persons, and those who were concerned about "piling on" Jorge Mario Bergoglio ought to be reminded that Successors of Saint Peter can never teach error, which is why it is important to reprise this brief section from Qui Pluribus, November 9, 1846: 

10. This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is,[5] and Peter speaks in the Roman Pontiff,[6] living at all times in his successors and making judgment,[7] providing the truth of the faith to those who seek it.[8] The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.

11. For this mother and teacher[9] of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church,[10] the entire substance of the Christian religion resides there also.[11] The leadership of the Apostolic See has always been active,[12] and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church.[13] Whoever does not gather with this Church scatters.[14] (Pope Pius IX, Qui Pluribus, November 9, 1846.)

Each of our true popes and Holy Mother Church's true general councils had to be wrong to denounce error and to insist on doctrinal formation in catechesis and missionary work for Jorge Mario Bergoglio to have been correct. This simply cannot be so.

XII. No "Sourpusses" in Bergoglio's False Church

There is no room for serious discussion of Mortal Sins in Jorge Mario Bergoglio's false church as the only real sin is to ignore the poor. This why he used Evangelii Gaudium to once again flail away at his "sourpuss" straw men, who are, of course, those nasty "restorationists" and "triumphalists" whose opposition to his revolutionary ways must be caricatured at every turn:

84. The joy of the Gospel is such that it cannot be taken away from us by anyone or anything (cf. Jn 16:22). The evils of our world – and those of the Church – must not be excuses for diminishing our commitment and our fervour. Let us look upon them as challenges which can help us to grow. With the eyes of faith, we can see the light which the Holy Spirit always radiates in the midst of darkness, never forgetting that “where sin increased, grace has abounded all the more” (Rom 5:20). Our faith is challenged to discern how wine can come from water and how wheat can grow in the midst of weeds. Fifty years after the Second Vatican Council, we are distressed by the troubles of our age and far from naive optimism; yet the fact that we are more realistic must not mean that we are any less trusting in the Spirit or less generous. In this sense, we can once again listen to the words of Blessed John XXIII on the memorable day of 11 October 1962: “At times we have to listen, much to our regret, to the voices of people who, though burning with zeal, lack a sense of discretion and measure. In this modern age they can see nothing but prevarication and ruin … We feel that we must disagree with those prophets of doom who are always forecasting disaster, as though the end of the world were at hand. In our times, divine Providence is leading us to a new order of human relations which, by human effort and even beyond all expectations, are directed to the fulfilment of God’s superior and inscrutable designs, in which everything, even human setbacks, leads to the greater good of the Church”.[65]

85. One of the more serious temptations which stifles boldness and zeal is a defeatism which turns us into querulous and disillusioned pessimists, “sourpusses”. Nobody can go off to battle unless he is fully convinced of victory beforehand. If we start without confidence, we have already lost half the battle and we bury our talents. While painfully aware of our own frailties, we have to march on without giving in, keeping in mind what the Lord said to Saint Paul: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor 12:9). Christian triumph is always a cross, yet a cross which is at the same time a victorious banner borne with aggressive tenderness against the assaults of evil. The evil spirit of defeatism is brother to the temptation to separate, before its time, the wheat from the weeds; it is the fruit of an anxious and self-centred lack of trust. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

It is because Angelo Roncalli/John XXIII had the same spirit of false "joy" as possessed by Jorge Mario Bergoglio that the first false claimant to the papacy after the death of Pope Pius XII on October 9, 1958, did not want to promulgate the Third Secret of Fatima after he had read it in 1960. According to what Silvio Cardinal Oddi, who was with Roncalli/John XXIII at the time the Third Secret was read and opened, the obese antipope said, "This is just nonsense. This is not for our time." Roncalli/John XXIII thus refused to obey Our Lady's request that the Third Secret be promulgated in 1960.

Not for our time?

Sourpusses?

Prophets of doom?

The last six and one-half decades have been seen an unparalleled decline of men and their nations into the deepest reaches of the abyss. All sense of reverence and piety have abandoned by what most people think is the Catholic Church. Over 20,000 innocent preborn children are killed every day under cover of law throughout the world, millions more are killed by chemical abortifacients and devices. Impurity, indecency, vulgarity and actual pornography pollute the souls of billions worldwide. Human beings are vivisected alive in hospitals for their vital body members in the name of the myth of "brain death" and under the mindless slogan of "giving the gift of life." Men are killed randomly for no reason at all while others are the objects of "knock out" assaults that are captured on video devices and then uploaded to You Tube.

Sure, everything was looking so rosy back on October 11, 1962, right?

Wrong.

Pope after pope warned of any kind of "reconciliation" with the revolutions of Modernity and Modernism, explaining to us what would happen if Catholics permitted themselves to be influenced by them. Only two examples will be given for the present purposes: 

3. Although God may console Us with you, We are nonetheless sad. This is due to the numberless errors and the teachings of perverse doctrines which, no longer secretly and clandestinely but openly and vigorously, attack the Catholic faith. You know how evil men have raised the standard of revolt against religion through philosophy (of which they proclaim themselves doctors) and through empty fallacies devised according to natural reason. In the first place, the Roman See is assailed and the bonds of unity are, every day, being severed. The authority of the Church is weakened and the protectors of things sacred are snatched away and held in contempt. The holy precepts are despised, the celebration of divine offices is ridiculed, and the worship of God is cursed by the sinner.[1] All things which concern religion are relegated to the fables of old women and the superstitions of priests. Truly lions have roared in Israel.[2] With tears We say: "Truly they have conspired against the Lord and against His Christ." Truly the impious have said: "Raze it, raze it down to its foundations."[3]

4. Among these heresies belongs that foul contrivance of the sophists of this age who do not admit any difference among the different professions of faith and who think that the portal of eternal salvation opens for all from any religion. They, therefore, label with the stigma of levity and stupidity those who, having abandoned the religion which they learned, embrace another of any kind, even Catholicism. This is certainly a monstrous impiety which assigns the same praise and the mark of the just and upright man to truth and to error, to virtue and to vice, to goodness and to turpitude. Indeed this deadly idea concerning the lack of difference among religions is refuted even by the light of natural reason. We are assured of this because the various religions do not often agree among themselves. If one is true, the other must be false; there can be no society of darkness with light. Against these experienced sophists the people must be taught that the profession of the Catholic faith is uniquely true, as the apostle proclaims: one Lord, one faith, one baptism.[4] Jerome used to say it this way: he who eats the lamb outside this house will perish as did those during the flood who were not with Noah in the ark.[5] Indeed, no other name than the name of Jesus is given to men, by which they may be saved.[6] He who believes shall be saved; he who does not believe shall be condemned.[7] (Pope Pius VIII, Traditii Humiliati Nostrae, May 24, 1829.)

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.

Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again? (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

Catholics are not "pessimists."

Catholics are not "sourpusses."

Believing Catholics use their sensus Catholicus to understand the realities that confront them, trusting always in Our Lady's graces to plant the seeds for the defeat of revolutionaries such as Jorge Mario Bergoglio and Oscar Andres Maradiaga Rodriguez and the revolutionary confederates, and that defeat will come in God's good time as the fruit of Our Lady's Immaculate Heart.

God the Holy Ghost had a little something to say about men as you, a veritable figure of Antichrist, who are thought well of by men:

[26] Woe to you when men shall bless you: for according to these things did their fathers to the false prophets. (Luke 6: 26.)

XIII. Power to the People

Jorge Mario Bergoglio's egalitarianism was on display every day at the Casa Santa Marta. It was on display in how he dressed and comported himself. It was on display when he spoke. The Argentine Apostate was an egalitarian revolutionary, and the revolutionary precept of “synodality,” which Robert Francis Prevost/Leo XIII has told us he is going to continue, was propagated throughout Bergoglio’s twelve years, thirty-nine as “Pope Francis,” including in Evangelii Gaudium:

To him, there was really no distinction between the priesthood of the ordained priest and the common priesthood of the lay faithful that is conferred during the Sacrament of Baptism, which is why he puts the word hierarchical in quotation marks: 

102. Lay people are, put simply, the vast majority of the people of God. The minority – ordained ministers – are at their service. There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith. At the same time, a clear awareness of this responsibility of the laity, grounded in their baptism and confirmation, does not appear in the same way in all places. In some cases, it is because lay persons have not been given the formation needed to take on important responsibilities. In others, it is because in their particular Churches room has not been made for them to speak and to act, due to an excessive clericalism which keeps them away from decision-making. Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge.

103. The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of society, the presence of women must also be guaranteed in the workplace”[72] and in the various other settings where important decisions are made, both in the Church and in social structures.

104. Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general. It must be remembered that when we speak of sacramental power “we are in the realm of function, not that of dignity or holiness”.[73] The ministerial priesthood is one means employed by Jesus for the service of his people, yet our great dignity derives from baptism, which is accessible to all. The configuration of the priest to Christ the head – namely, as the principal source of grace – does not imply an exaltation which would set him above others. In the Church, functions “do not favour the superiority of some vis-à-vis the others”.[74] Indeed, a woman, Mary, is more important than the bishops. Even when the function of ministerial priesthood is considered “hierarchical”, it must be remembered that “it is totally ordered to the holiness of Christ’s members”.[75] Its key and axis is not power understood as domination, but the power to administer the sacrament of the Eucharist; this is the origin of its authority, which is always a service to God’s people. This presents a great challenge for pastors and theologians, who are in a position to recognize more fully what this entails with regard to the possible role of women in decision-making in different areas of the Church’s life. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

Note how Jorge Mario Bergoglio referred to the "ministerial," not the sacerdotal (sacrificing), priesthood.

Moreover, Jorge Mario Bergoglio had the temerity to disparage the power that Our Blessed Lord and Saviour Jesus Christ, He Who is the Chief Priest and Victim of every Mass, our High Priest Who governs us in all things, has given to his ordained priests to teach, rule and sanctify in His Holy Name. Bergoglio also dared to claim the priesthood is but a mere "function" that is not in the "realm" of "dignity" and holiness."

This man was a blaspheming heretic, one whose false teaching made a liar of Our Blessed Lord and Saviour Jesus Christ and of the teaching He gave to Holy Mother Church that has been guided infallibly by God the Holy Ghost.

Pope Pius XII's Mediator Dei refuted Bergoglio's reduction of the Holy Priesthood to but a mere function and not one that is separate and distinct from that of the common priesthood shared by each baptized Catholic:

83. For there are today, Venerable Brethren, those who, approximating to errors long since condemned[82] teach that in the New Testament by the word "priesthood" is meant only that priesthood which applies to all who have been baptized; and hold that the command by which Christ gave power to His apostles at the Last Supper to do what He Himself had done, applies directly to the entire Christian Church, and that thence, and thence only, arises the hierarchical priesthood. Hence they assert that the people are possessed of a true priestly power, while the priest only acts in virtue of an office committed to him by the community. Wherefore, they look on the eucharistic sacrifice as a "concelebration," in the literal meaning of that term, and consider it more fitting that priests should "concelebrate" with the people present than that they should offer the sacrifice privately when the people are absent.

84. It is superfluous to explain how captious errors of this sort completely contradict the truths which we have just stated above, when treating of the place of the priest in the Mystical Body of Jesus Christ. But we deem it necessary to recall that the priest acts for the people only because he represents Jesus Christ, who is Head of all His members and offers Himself in their stead. Hence, he goes to the altar as the minister of Christ, inferior to Christ but superior to the people.[83] The people, on the other hand, since they in no sense represent the divine Redeemer and are not mediator between themselves and God, can in no way possess the sacerdotal power. (Pope Pius XII, Mediator Dei, November 20, 1947.)

That is pretty clear, is it not?

The priest his superior to the people by the virtue of the indelible seal that was impressed upon His immortal soul at his ordination when he his soul was conformed to the Priesthood and Victimhood of Our Blessed Lord and Saviour Jesus Christ for all eternity. He is to be treated with dignity and respect as befits the ineffable powers given unto him to utter mere words over the mere elements of the earth, thus calling down Christ the King from Heaven!

Jorge Mario Bergoglio's concept of a mere sacramental functionary whose "function" possesses no inherent dignity or holiness blasphemed Our Blessed Lord and Saviour Jesus Christ Himself Who instituted His Holy Priesthood at the Last Supper with His own royal dignity, holiness and power.

Although Jorge Mario Bergoglio explained that the ordained priest "administers the Eucharist," he omitted what Pope Pius XI, writing in Ad Catholici Sacerdotii, December 30, 1935, explained at great length: the power to remit sins:

20. But among all these powers of the priest over the Mystical Body of Christ for the benefit of the faithful, there is one of which the simple mention made above will not content Us. This is that power which, as St. John Chrysostom says: "God gave neither to Angels nor Archangels" -- the power to remit sins. "Whose sins you shall forgive they are forgiven them: and whose sins you shall retain they are retained"; a tremendous power, so peculiar to God that even human pride could not make the mind conceive that it could be given to man. "Who can forgive sins but God alone?" And, when we see it exercised by a mere man there is reason to ask ourselves, not, indeed, with pharisaical scandal, but with reverent surprise at such a dignity: "Who is this that forgiveth sins also?" But it is so: the God-Man who possessed the "power on earth to forgive sins" willed to hand it on to His priests; to relieve, in His divine generosity and mercy, the need of moral purification which is rooted in the human heart.

21. What a comfort to the guilty, when, stung with remorse and repenting of his sins, he hears the word of the priest who says to him in God's name: "I absolve thee from thy sins!" These words fall, it is true, from the lips of one who, in his turn, must needs beg the same absolution from another priest. This does not debase the merciful gift; but makes it, rather, appear greater; since beyond the weak creature is seen more clearly the hand of God through whose power is wrought this wonder. As an illustrious layman has written, treating with rare competence of spiritual things: ". . . when a priest, groaning in spirit at his own unworthiness and at the loftiness of his office, places his consecrated hands upon our heads; when, humiliated at finding himself the dispenser of the Blood of the Covenant; each time amazed as he pronounces the words that give life; when a sinner has absolved a sinner; we, who rise from our knees before him, feel we have done nothing debasing. . . We have been at the feet of a man who represented Jesus Christ, . . . we have been there to receive the dignity of free men and of sons of God."

22. These august powers are conferred upon the priest in a special Sacrament designed to this end: they are not merely passing or temporary in the priest, but are stable and perpetual, united as they are with the indelible character imprinted on his soul whereby he becomes "a priest forever"; whereby he becomes like unto Him in whose eternal priesthood he has been made a sharer. Even the most lamentable downfall, which, through human frailty, is possible to a priest, can never blot out from his soul the priestly character. But along with this character and these powers, the priest through the Sacrament of Orders receives new and special grace with special helps. Thereby, if only he will loyally further, by his free and personal cooperation, the divinely powerful action of the grace itself, he will be able worthily to fulfill all the duties, however arduous, of his lofty calling. He will not be overborne, but will be able to bear the tremendous responsibilities inherent to his priestly duty; responsibilities which have made fearful even the stoutest champions of the Christian priesthood, men like St. John Chrysostom, St. Ambrose, St. Gregory the Great, St. Charles and many others. (Pope Pius XI, Ad Catholici Sacerdotii, December 30, 1935.)

Pope Pius XI also wrote of the inherent dignity and holiness of the priesthood, which is why a priest must remember his sacerdotal dignity and strive for a greater holiness of life than that of the lay faithful:

31. Most sublime, then, Venerable Brethren, is the dignity of the priesthood. Even the falling away of the few unworthy in the priesthood, however deplorable and distressing it may be, cannot dim the splendor of so lofty a dignity. Much less can the unworthiness of a few cause the worth and merit of so many to be overlooked; and how many have been, and are, in the priesthood, preeminent in holiness, in learning, in works of zeal, nay, even in martyrdom.

32. Nor must it be forgotten that personal unworthiness does not hinder the efficacy of a priest's ministry. For the unworthiness of the minister does not make void the Sacraments he administers; since the Sacraments derive their efficacy from the Blood of Christ, independently of the sanctity of the instrument, or, as scholastic language expresses it, the Sacraments work their effect ex opere operato.

33. Nevertheless, it is quite true that so holy an office demands holiness in him who holds it. A priest should have a loftiness of spirit, a purity of heart and a sanctity of life befitting the solemnity and holiness of the office he holds. For this, as We have said, makes the priest a mediator between God and man; a mediator in the place, and by the command of Him who is "the one mediator of God and men, the man Jesus Christ." The priest must, therefore, approach as close as possible to the perfection of Him whose vicar he is, and render himself ever more and more pleasing to God, by the sanctity of his life and of his deeds; because more than the scent of incense, or the beauty of churches and altars, God loves and accepts holiness. "They who are the intermediaries between God and His people," says St. Thomas, "must bear a good conscience before God, and a good name among men." On the contrary, whosoever handles and administers holy things, while blameworthy in his life, profanes them and is guilty of sacrilege: "They who are not holy ought not to handle holy things."

34. For this reason even in the Old Testament God commanded His priests and levites: "Let them therefore be holy because I am also holy: the Lord who sanctify them." In his canticle for the dedication of the temple, Solomon the Wise made this same request to the Lord in favor of the sons of Aaron: "Let Thy priests be clothed with justice: and let Thy saints rejoice." So, Venerable Brethren, may we not ask with St. Robert Bellarmine: "If so great uprightness, holiness and lively devotion was required of priests who offered sheep and oxen, and praised God for the moral blessings; what, I ask, is required of those priests who sacrifice the Divine Lamb and give thanks for eternal blessings?" "A great dignity," exclaims St. Lawrence Justinian, "but great too is the responsibility; placed high in the eyes of men they must also be lifted up to the peak of virtue before the eye of Him who seeth all; otherwise their elevation will be not to their merit but to their damnation."

35. And surely every reason We have urged in showing the dignity of the Catholic priesthood does but reinforce its obligation of singular holiness; for as the Angelic Doctor teaches: "To fulfill the duties of Holy Orders, common goodness does not suffice; but excelling goodness is required; that they who receive Orders and are thereby higher in rank than the people, may also be higher in holiness." The Eucharistic Sacrifice in which the Immaculate Victim who taketh away the sins of the world is immolated, requires in a special way that the priest, by a holy and spotless life, should make himself as far as he can, less unworthy of God, to whom he daily offers that adorable Victim, the very Word of God incarnate for love of us. Agnoscite quod agitis, imitamini quod tractatis, "realize what you are doing, and imitate what you handle," says the Church through the Bishop to the deacons as they are about to be consecrated priests. The priest is also the almoner of God's graces of which the Sacraments are the channels; how grave a reproach would it be, for one who dispenses these most precious graces were he himself without them, or were he even to esteem them lightly and guard them with little care. (Pope Pius XI, Ad Catholici Sacerdotii, December 30, 1935.)

Pope Pius XI also condemned Bergoglio's oft-stated belief, expressed also in Evangelii Gaudium, that his presbyters must be involved actively with the poor, that they need to get themselves out of their sacristies and into the "muck" of the streets:

37. It would be a grave error fraught with many dangers should the priest, carried away by false zeal, neglect his own sanctification, and become over immersed in the external works, however holy, of the priestly ministry. Thereby, he would run a double risk. In the first place he endangers his own salvation, as the great Apostle of the Gentiles feared for himself: "But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway." In the second place he might lose, if not divine grace, certainly that unction of the Holy Spirit which gives such a marvelous force and efficacy to the external apostolate. (Pope Pius XI, Ad Catholici Sacerdotii, December 30, 1935.)

Jorge Mario Bergoglio's concept of the Holy Priesthood came into its own in the 1970s, and I had heard it many times from vocation directors in various dioceses and of religious communities. One vocation director told me the following on June 22, 1979: "A man is actually ordained to the priesthood when the people applaud following the imposition of hands. This ratifies the conferral of the order." Yes, those are exact words.

Even the official teaching of the conciliar church used to insist that there was a distinction, both in degree and in kind, between the Holy Priesthood and that of the lay faithful, a point was made by a "commission of cardinals" who had reviewed the infamous "Dutch Catechism" that was mentioned in part one of this primer:

8. The Ministerial or Hierarchical Priesthood and the Power of Teaching and Ruling in the Church. — Care must be taken not to minimize the excellence of the ministerial priesthood, that in its participation of the priesthood of Christ, differs from the common priesthood of the faithful, not only in degree, but in essence (Cf.: Conc. Vat. II, Const. Lumen Gentium, n. 10); Instructio de Cultu Mysterii eucharistici, AAS, 59 [1967] n. 11, p. 548).

Care should be taken that in describing the priestly ministry there is brought out more clearly the mediation between God and men which they exercise not only in preaching the word of God, in forming the Christian Community and in administering the Sacraments, but also and chiefly in offering the Eucharistic sacrifice in the name of the whole Church (cf. Conc. Vat. II, Const. Lumen Gentium, n. 28; Decr. Presbyterorum ordinis, nn. 2, 13).

Furthermore, the Cardinals asked that the new Catechism clearly recognize that the teaching authority and the power of ruling in the Church is given directly to the Holy Father and to the Bishops joined with him in hierarchical communion, and that it is not given first of all to the people of God to be communicated to others. The office of Bishops, therefore, is not a mandate given them by the people of God but is a mandate received from God Himself for the good of the whole Christian community.

It is to be brought out more clearly that the Holy Father and the Bishops in their teaching office do not only assemble and approve what the whole community of the faithful believes. The people of God are so moved and sustained by the spirit of truth that they cling to the word of God with unswerving loyalty and freedom from error under the leadership of the Magisterium to whom it belongs authentically to guard, explain and defend the deposit of faith. Thus it has come about that in understanding the faith that has been handed down, in professing that faith and in manifesting it in deed, there is a unique collaboration between Bishops and the faithful (Cf. Conc. Vat. II, Lumen Gentium, n. 11, and Dei Verbum, n. 10). Sacred Tradition and the Sacred Scripture—which constitute the one and only holy deposit of the word of God—and the magisterium of the Church are so joined that one cannot stand without the other (Cf. Conc. Vat. II, Const. Dei Verbum, n. 10). (Declaration of the Commission of Cardinals on the Dutch Catechism.)

Alas, basing the teaching authority of the Catholic Church on the documents of the "Second" Vatican Council can never prevent the rise of those who reject what was considered official in the "past" with impunity. A false foundation, no matter if used to try to reiterate Catholic teaching, can never provide a bulwark against error and heresy.

The Council of Trent condemned Bergoglio's revolutionary beliefs as follows:

And if any one affirm, that all Christians indiscriminately are priests of the New Testament, or that they are all mutually endowed with an equal spiritual power, he clearly does nothing but confound the ecclesiastical hierarchy, which is as an army set in array; as if, contrary to the doctrine of blessed Paul, all were apostles, all prophets, all evangelists, all pastors, all doctors. (Council of Trent, Twenty-fourth Session, Chapter 4, July 15, 1563.)

This all began with Father Martin Luther. It ends with Antichrist himself. Jorge Mario Bergoglio is just a "middleman," if you will, to serve as a very important bridge until then.

Finally, all that needs to be said about Jorge Mario Bergoglio's call for women to be given more "responsibility" in the Catholic Church is simply a repetition of all that he has said throughout his long career of tyrannical Modernist destruction. It is why he appointed feminist "bishops" to key positions. It denigrated the essential differences between men and women that exist in the Order of Nature (Creation) and the Order of Redemption (Grace), differences which even the Mother of God herself respected as she submitted herself duly to the authority of Saint Joseph, her Most Chaste Spouse and the Patron of the Universal Church and the Protector of the Faithful, and as she received the very Body, Blood, Soul and Divinity of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, in Holy Communion from the episcopal hands of Saint John the Evangelist.

Jorge Mario Bergoglio distorted history and truth, fearing not to blaspheme God and His Most Blessed Mother.  Then again, he thought that both the Particular Judgment and the General Judgment of the living and the dead are nothing to fear, something that will be discussed yet again in the concluding part of this primer below.

XIV. Leave 'Em Laughin'

Jorge Mario Bergoglio also used the text of Evangelii Gaudium to repeat his oft-expressed desire to avoid "negativity" in preaching, essentially telling presbyters in his false church to preach as he does. Yes, Jorge Mario Bergoglio was indeed TIME Magazine's 2013 "Person of the Year”:

156. Some people think they can be good preachers because they know what ought to be said, but they pay no attention to how it should be said, that is, the concrete way of constructing a sermon. They complain when people do not listen to or appreciate them, but perhaps they have never taken the trouble to find the proper way of presenting their message. Let us remember that “the obvious importance of the content of evangelization must not overshadow the importance of its ways and means”.[124] Concern for the way we preach is likewise a profoundly spiritual concern. It entails responding to the love of God by putting all our talents and creativity at the service of the mission which he has given us; at the same time, it shows a fine, active love of neighbour by refusing to offer others a product of poor quality. In the Bible, for example, we can find advice on how to prepare a homily so as to best to reach people: “Speak concisely, say much in few words” (Sir 32:8).

157. Simply using a few examples, let us recall some practical resources which can enrich our preaching and make it more attractive. One of the most important things is to learn how to use images in preaching, how to appeal to imagery. Sometimes examples are used to clarify a certain point, but these examples usually appeal only to the mind; images, on the other hand, help people better to appreciate and accept the message we wish to communicate. An attractive image makes the message seem familiar, close to home, practical and related to everyday life. A successful image can make people savour the message, awaken a desire and move the will towards the Gospel. A good homily, an old teacher once told me, should have “an idea, a sentiment, an image.”

158. Paul VI said that “the faithful… expect much from preaching, and will greatly benefit from it, provided that it is simple, clear, direct, well-adapted”.[125] Simplicity has to do with the language we use. It must be one that people understand, lest we risk speaking to a void. Preachers often use words learned during their studies and in specialized settings which are not part of the ordinary language of their hearers. These are words that are suitable in theology or catechesis, but whose meaning is incomprehensible to the majority of Christians. The greatest risk for a preacher is that he becomes so accustomed to his own language that he thinks that everyone else naturally understands and uses it. If we wish to adapt to people’s language and to reach them with God’s word, we need to share in their lives and pay loving attention to them. Simplicity and clarity are two different things. Our language may be simple but our preaching not very clear. It can end up being incomprehensible because it is disorganized, lacks logical progression or tries to deal with too many things at one time. We need to ensure, then, that the homily has thematic unity, clear order and correlation between sentences, so that people can follow the preacher easily and grasp his line of argument.

159. Another feature of a good homily is that it is positive. It is not so much concerned with pointing out what shouldn’t be done, but with suggesting what we can do better. In any case, if it does draw attention to something negative, it will also attempt to point to a positive and attractive value, lest it remain mired in complaints, laments, criticisms and reproaches. Positive preaching always offers hope, points to the future, does not leave us trapped in negativity. How good it is when priests, deacons and the laity gather periodically to discover resources which can make preaching more attractive! (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

Jorge Mario Bergoglio was taking a swipe at his predecessor, Joseph Alois Ratzinger/Benedict XVI, when he wrote of those men "use words learned during their studies and in specialized settings which are not part of the ordinary language of their hearers." This was part of Jorge’s subtle warfare against Ratzinger, and it continued unabated until the latter died on December 31, 2022.

On balance, however, Bergoglio's comments in the first two paragraphs cited above were gratuitous as they would have readers believe that most priests in the past and/or presbyters now use scholarly language from the pulpit. This is a straw man argument on two counts.

First, the Angelic Doctor himself, deliberately put away the style of his lectures when he preached to ordinary Catholics in the churches of Naples, Italy. Indeed, some of his students were shocked to hear their beloved teacher and mentor, Saint Thomas Aquinas, use the language that they thought was beneath him when he preached to the Neapolitans, which is why those of their number who transcribed the sermons decided to clean them up for the sake of posterity. Saint Thomas Aquinas, one of the most learned men in the history of the Catholic Church, knew how to approach people as he relied upon the graces of his priestly ordination and the gifts of communication he had been given by God to command the attention of budding scholars in the classroom and illiterate Catholics in the pews.

Second, very few conciliar presbyters use any kind of studious language when preaching. Many are as vulgar and self-congratulatory as was Jorge Mario Bergoglio himself. Studiousness in preaching is not one of the overriding problems in the counterfeit church of conciliarism. Many discuss the latest motion picture or television program they had seen. Some even go so far as to praise motion pictures that promote rank immorality.

Insofar as being "positive" is concerned, Jorge Mario Bergoglio's false gospel of false joy demanded nothing that can be construed as "negativity," which means that the likes of Saint Vincent Ferrer, Saint Leonard of Port Maurice, Saint Francis Solano, Saint Alphonsus de Liguori, Saint Anthony Mary Claret and Saint John Mary Vianney, among hundreds of others, need not apply.

Perhaps an example from the preaching of Saint John Mary Vianney will suffice:

Why am I up in the pulpit today, my dear brethren? What am I going to say to you? Ah! I come on behalf of God Himself. I come on behalf of your poor parents, to awaken in you that love and gratitude which you owe them. I come to bring before your minds again all those kindnesses and all the love which they gave you while they were on earth. I come to tell you that they suffer in Purgatory, that they weep, and that they demand with urgent cries the help of your prayers and your good works. I seem to hear them crying from the depths of those fires which devour them: "Tell our beloved ones, tell our children, tell all our relatives how great the evils are which they are making us suffer. We throw ourselves at their feet to implore the help of their prayers. Ah! Tell them that since we have been separated from them, we have been here burning in the flames! Oh! Who would be so indifferent to such sufferings as we are enduring?"

Do you see, my dear brethren, do you hear that tender mother, that devoted father, and all those relatives who helped and tended you? "My friends," they cry, "free us from these pains; you can do it." Consider then, my dear brethren: (1) the magnitude of these sufferings which the souls in Purgatory endure; and (2) the means which we have of mitigating them: our prayers, our good works, and, above all, the holy sacrifice of the Mass.

I do not wish to stop at this stage to prove to you the existence of Purgatory. That would be a waste of time. No one among you has the slightest doubt on that score. The Church, to which Jesus Christ promised the guidance of the Holy Ghost and which, consequently, can neither be mistaken herself nor mislead us, teaches us about Purgatory in a very clear and positive manner. It is certain, very certain, that there is a place where the souls of the just complete the expiation of their sins before being admitted to the glory of Paradise, which is assured them. Yes, my dear brethren, and it is an article of faith: if we have not done penance proportionate to the greatness and enormity of our sins, even though forgiven in the holy tribunal of Penance, we shall be compelled to expiate them. . . . In Holy Scripture there are many texts which show clearly that although our sins may be forgiven, God still imposes on us the obligation to suffer in this world by temporal hardships or in the next by the flames of Purgatory.

Look at what happened to Adam. Because he was repentant after committing his sin, God assured him that He had pardoned him, and yet He condemned him to do penance for nine hundred years, penance which surpasses anything we can imagine. See again: David ordered, contrary to the wish of God, the census of his subjects, but, stricken with remorse of conscience, he recognized his sin and, throwing himself upon the ground, begged the Lord to pardon him. God, touched by his repentance, forgave him indeed. But despite that, He sent Gad to tell David that he would have to choose between three scourges which He had prepared for him as punishment for iniquity: the plague, war, or famine. David said: "It is better that I should fall into the hands of the Lord (for his mercies are many) than into the hands of men." He chose the pestilence, which lasted three days and killed seventy thousand of his subjects. If the Lord had not stayed the hand of the Angel, which was stretched out over the city, all Jerusalem would have been depopulated! David, seeing so many evils caused by his sin, begged the grace of God to punish him alone and to spare his people, who were innocent.

Alas, my dear brethren, what, then, will be the number of years which we shall have to suffer in Purgatory, we who have so many sins, we who, under the pretext that we have confessed them, do no penance and shed no tears? How many years of suffering shall we have to expect in the next life?

But how, then the holy Fathers tell us that the torments they suffer in this pale seem equal the sufferings which our Lord Jesus Christ endured during His sorrowful Passion, shall I paint for you a heart-rending picture of the sufferings which these poor souls endure? However, it is certain that if the slightest torment that our Lord suffered had been shared by all mankind, they would all be dead through the violence of such suffering. The fire of Purgatory is the same as the fire of Hell, the difference between them is that the fire of Purgatory is not everlasting. Oh! Should God in His great mercy permit one of these poor souls, who burn in these flames, to appear here in my place, all surrounded by the fires which consume him, and should he give you himself a recital of the sufferings he is enduring, this church, my dear brethren, would reverberate with his cries and his sobs, and perhaps that might finally soften your hearts.

Oh! How we suffer! they cry to us. Oh! You, our brethren, deliver us from these torments! You can do it! Ah, if you only experienced the sorrow of being separated from God! . . . Cruel separation! To burn in the fire kindled by the justice of God! . . . To suffer sorrows, incomprehensible to mortal man! . . . To be devoured by regret, knowing that we could so easily have avoided such sorrows! . . .Oh! My children, cry the fathers and the mother, can you thus so readily abandon us, we who loved you so much? Can you then sleep in comfort and leave us stretched upon a bed of fire? Will you have the courage to give yourselves up to pleasure and joy while we are here suffering and weeping night and day? You have our wealth, our homes, you are enjoying the fruit of our labors, and you abandon us here in this place of torments, where we are suffering such frightful evils for so many years! . . . And not a single almsgiving, not a single Mass which would help to deliver us! . . . You can relieve our sufferings, you can open our prison, and your abandon us. Oh! How cruel these sufferings are! . . .

Yes, my dear brethren, people judge very differently, when in the flames of Purgatory, of all those light faults, if indeed it is possible to call anything light which makes us endure such rigorous sorrows. What woe would there be to man, the Royal Prophet cries, even the more just of men, if God were to judge him without mercy. If God has found spots in the sun and malice in the angels, what, then, is this sinful man? And for us, who have committed so many mortal sins and who have done practically nothing to satisfy the justice of God, how many years of Purgatory!. . .

"My God," said St. Teresa, "what soul will be pure enough to enter into heaven without passing through the vengeful flames?" In her last illness, she cried suddenly: "O justice and power of my God, how terrible you are!" During her agony, God allowed her to see His holiness as the angels and the saints see Him in heaven, which caused her so much dread that her sisters, seeing her trembling and extraordinarily agitated, spoke to her, weeping: "Ah! Mother, what has happened to you; surely you do not fear death after so many penances and such abundant and bitter tears?"

"No, my children," St. Teresa replied, "I do not fear death; on the contrary, I desire it so that I may be united forever with my God."

"It is your sins, then, which terrify you, after so much mortification?"

"Yes, my children," she told them. "I do fear my sins, but I fear still another thing even more."

"Is it the judgment then?"

"Yes, I tremble at the formidable account that it will be necessary to render to God, Who, in that moment, will be without mercy, but there is still something else of which the very thought alone makes me die with terror."

The poor sisters were deeply distressed.

"Alas! Can it be Hell then?"

"No, she told them, "Hell, thank God, is not for me. Oh! My sisters, it is the holiness of God. My God, have pity upon me! My life must be brought face to face with that of Jesus Christ Himself! Woe to me if I have the least blemish or stain! Woe to me if I am even in the very shadow of sin!"

"Alas, cried these poor sisters. "What will our deaths be like!"

What will ours be like, then, my dear brethren, we who, perhaps in all our penances and our good works, have never yet satisfied for one single sin forgiven in the tribunal of Penance? Ah! What years and centuries of torment to punish us! . . . How dearly we shall pay for all those faults that we look upon as nothing at all, like those little lies that we tell to amuse ourselves, those little scandals, the despising of the graces which God gives us at every moment, those little murmurings in the difficulties that He sends us! No, my dear brethren, we would never have the courage to commit the least sin if we could understand how much it outrages God and how greatly it deserves to be rigorously punished, even in this world.

God is just, my dear brethren, in all that He does. When He recompenses us for the smallest good action, He does so over and above all that we could desire. A good thought, a good desire, that is to say, the desire to do some good work even when we are not able to do it, He never leaves without a reward. But also, when it is a matter of punishing us, it id done with rigor, and though we should have only a light fault, we shall be sent into Purgatory. This is true, for we see it in the lives of the saints that many of them did not go to Heaven without having first passed through the flames of Purgatory. St. Peter Damien tells us that his sister remained several years in Purgatory because she had listened to an evil song with some little pleasure. It is told that two religious promised each other that the first to die would come to tell the survivor in what state he was. God permitted the one who died first to appear to his friend. He told him that he was remaining fifteen years in Purgatory for having liked his own way too much. And as his friend was complimenting him on remaining there for so short a time, the dead man replied: "I would have much preferred to be flayed alive for ten thousand years continuously, for that suffering could not even be compared with what I am suffering in the flames."

A priest told one of his friends that God had condemned him to remain in Purgatory for several months for having held back the execution of a will designed for the doing of good works. Alas, my dear brethren, how many among those who hear me have a similar fault with which to reproach themselves? How many are there, perhaps, who during the course of eight or ten years have received from their parents or their friends the work of having Masses said and alms given and have allowed the whole thing to slide! How many are there who, for fear of find in that certain good works should be done, have not wanted to go to the trouble of looking at the will that their parents or their friends have made in their favor? Alas, these poor souls are still detained in the flames because no one has desired to fulfill their last wishes! Poor fathers and mothers, you are being sacrificed for the happiness of your children and your heirs! You perhaps have neglected your own salvation to augment their fortune. You are being cheated of the good works which you left behind in your wills! . . . Poor parents! How blind you were to forget yourselves! . . .

You will tell me, perhaps: "Our parents lived good lives; they were very good people." Ah! They needed little to go into these flames! See what Albert the Great, a man whose virtues shone in such an extraordinary way, said on this matter. He revealed one day to one of his friends that God had taken him into Purgatory for having entertained a slightly self-satisfied thought about his own knowledge. The most astonishing thing was that there were actually saints there, even ones who were canonized, who were passing through Purgatory. St. Severius, Archbishop of Cologne, appeared to one of his friends a long time after his death and told him that he had been in Purgatory for having deferred to the evening the prayers he should have said in the morning. Oh! What years of Purgatory will there be for those Christians who have no difficulty at all in deferring their prayers to another time on the excuse of having to do some pressing work! If we really desired the happiness of possessing God, we should avoid the little faults as well as the big ones, since separation from God is so frightful a torment to all these poor souls! (Sermons of Saint John Mary Vianney.)

Sober preaching is a means of awakening souls from sloth, lukewarmness, venial vaults and Mortal Sins to reform their lives.

Finally, Jorge Mario Bergoglio was a self-satisfied hypocrite when he noted that a good "homily" must be well-organized. 

What did he ever know about being well-organized?

What did he ever know about brevity?

Even Evangelii Gaudium was a collection of the same kind of random thoughts he admitted in September of 2013 that just happened to “pop" into his skull full of Modernist mush:

“Our reconciliation with the Lord end in the dialogue ‘You, me and the priest who gives me pardon’; it ends when He restores us to our mother. There ends reconciliation, because there is no path of life, there is no forgiveness, there is no reconciliation outside of Mother Church. So, seeing this poor widow, all these things come to me somewhat randomly - But I see in this widow the icon of the widowhood of the Church who is on a journey to find her Bridegroom. I get the urge to ask the Lord for the grace to be always confident of this “mommy” who defends us, teaches us, helps us grow and [teaches] us to speak the dialect.” (Reflecting on our Mother Church. See Jorge And His "Widowed Church".)

XV. Always the Madness of False Ecumenism and Religious Liberty

No conciliar publication would complete without elegies of praise in behalf of false ecumenism and religious liberty. Evangelii Gaudium is simply the latest example of the madness begun with Angelo Roncalli/John XXIII on October 28, 1958, the Feast of Saint Jude: 

250. An attitude of openness in truth and in love must characterize the dialogue with the followers of non-Christian religions, in spite of various obstacles and difficulties, especially forms of fundamentalism on both sides. Interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities. This dialogue is in first place a conversation about human existence or simply, as the bishops of India have put it, a matter of “being open to them, sharing their joys and sorrows”.[194] In this way we learn to accept others and their different ways of living, thinking and speaking. We can then join one another in taking up the duty of serving justice and peace, which should become a basic principle of all our exchanges. A dialogue which seeks social peace and justice is in itself, beyond all merely practical considerations, an ethical commitment which brings about a new social situation. Efforts made in dealing with a specific theme can become a process in which, by mutual listening, both parts can be purified and enriched. These efforts, therefore, can also express love for truth.

251. In this dialogue, ever friendly and sincere, attention must always be paid to the essential bond between dialogue and proclamation, which leads the Church to maintain and intensify her relationship with non-Christians.[195] A facile syncretism would ultimately be a totalitarian gesture on the part of those who would ignore greater values of which they are not the masters. True openness involves remaining steadfast in one’s deepest convictions, clear and joyful in one’s own identity, while at the same time being “open to understanding those of the other party” and “knowing that dialogue can enrich each side”.[196] What is not helpful is a diplomatic openness which says “yes” to everything in order to avoid problems, for this would be a way of deceiving others and denying them the good which we have been given to share generously with others. Evangelization and interreligious dialogue, far from being opposed, mutually support and nourish one another.[197] (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

Jorge Mario Bergoglio believed that the "interreligious dialogue" that is an essential component of false ecumenism did not represent syncretism although it was and remains nothing other than this. The Catholic Church does not need to "learn" about the evil beliefs of false religions as it is part of her Divine Constitution, a point that has been made on this site repeatedly.

This is what the Catholic Church teaches about "dialogue" with false religions:

"It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

"It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd." (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly." The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

10. So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly."[20] The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills."[21] For since the mystical body of Christ, in the same manner as His physical body, is one,[22] compacted and fitly joined together,[23] it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head.[24]

11. Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"?[25] Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."[26]

12. Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs,"[27] not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth"[28] will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth,"[29] would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace."[30]  (Pope Pius XI, Mortalium Animos, January 6, 1928.)

Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)

Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like?

From this passage the learned translators of the Rheims New Testament, in their note, justly observe, "That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them." And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better. (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)

Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

Jorge Mario Bergoglio believed absolutely none of this. Not one bit of it, which is why he was not a legitimate Successor of Saint Peter according to the consistent doctrine of the Catholic Church. A man is expelled from the bosom of Holy Mother Church if he holds to one belief that contrary to the Sacred Deposit of Faith. Whether or not he seeks to promulgate or publish his defection(s) from the Holy Faith, anyone who believes in something condemned by Holy Mother Church has not part in the communion with her:

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

Saint Francis de Sales had noted this same point over two hundred eighty years before: 

With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this, because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)

Jorge Mario Bergoglio clearly revealed himself as someone who did not believe in all of the mysteries of the Catholic Faith. He also implied strongly over the years that he believed in something approaching universal salvation, save for those nasty "restorationists" who are destined for Hell and must be punished severely on earth for not adhering to the conciliar revolution no matter how small of a fragment they constituted within his counterfeit church of conciliarism

Moreover, Bergoglio's belief that "peace" is fostered by "inter-religious dialogue" was, of course, nothing new as his now equally deceased predecessor, Joseph Alois Ratzinger/Benedict XVI, devoted his "Year of Peace" in 2011 to "religious liberty" as the means of producing "peace." It was as part of the "Year of Peace" that Ratzinger/Benedict held his "Assisi III" shindig on October 27, 2011: 

How can anyone deny the contribution of the world’s great religions to the development of civilization? The sincere search for God has led to greater respect for human dignity. Christian communities, with their patrimony of values and principles, have contributed much to making individuals and peoples aware of their identity and their dignity, the establishment of democratic institutions and the recognition of human rights and their corresponding duties.

Today too, in an increasingly globalized society, Christians are called, not only through their responsible involvement in civic, economic and political life but also through the witness of their charity and faith, to offer a valuable contribution to the laborious and stimulating pursuit of justice, integral human development and the right ordering of human affairs. The exclusion of religion from public life deprives the latter of a dimension open to transcendence. Without this fundamental experience it becomes difficult to guide societies towards universal ethical principles and to establish at the national and international level a legal order which fully recognizes and respects fundamental rights and freedoms as these are set forth in the goals – sadly still disregarded or contradicted – of the 1948 Universal Declaration of Human Rights. (44th World Day of Peace 2011, Religious Freedom, the Path to Peace. See also: (See Another Year of the Same Conciliar Apostasy, Part One, Another Year of the Same Conciliar Apostasy, Part Two, Another Year of the Same Conciliar Apostasy, Part Three, Not Interested in Assisi III, Night and Day , Processing Along The Path To Antichrist, Outcome Based Conciliar Math: Assisi I + Assisi II  + Assisi III = A-P-O-S-T-A-S-Y.)

As a Roman Catholic, I deny that the "world's great religions" contributed to the development of true civilization. Catholicism is the one and only foundation of true and lasting personal and social order.

There is no need to "search for God." He has revealed Himself. The Second Person of the Most Blessed Trinity became Man for us in the Virginal and Immaculate Womb of His Most Blessed Mother by the power of God the Holy Ghost to redeem us. He commissioned His Apostles to proclaim His Gospel to the ends of the world. It is His Divine Will that each man and each nation be professedly Catholic as they submit themselves to Him, Christ the King. Indeed, it is as King that the Three Kings of the East--Saints Caspar, Melchior and Balthazar--worshiped the Infant Jesus as they presented Him with gifts of gold, frankincense and myrrh at the Epiphany.

Ratzinger/Benedict, following the example of Giovanni Battista Enrico Antonio Montini/Paul The Sick and Albino Luciani/John Paul I and Karol Joszef Wojtyla/John Paul II, spoke incessantly of "inter-religious dialogue" and "religious liberty" as the path to "world peace," doing in December of 2009: 

VATICAN CITY, 17 DEC 2009 (VIS) - Today in the Vatican, the Holy Father received the Letters of Credence of eight new ambassadors to the Holy See: Hans Klingenberg of Denmark; Francis K. Butagira of Uganda; Suleiman Mohamad Mustafa of Sudan; Elkanah Odembo of Kenya; Mukhtar B. Tileuberdi of Kazakhstan; Abdul Hannan of Bangladesh; Alpo Rusi of Finland, and Einars Semanis of Latvia.

Addressing the diplomats as a group, the Pope referred to the need for "a just relationship between human beings and the creation in which they live and work" In this context, he underlined the need for "environmental responsibility" because "the continual degradation of the environment constitutes a direct threat to man's survival and his development, and threatens peace among individuals and peoples".

Benedict XVI encouraged the political authorities of the countries the ambassadors represent, and those of all nations, "not only to increase their efforts in favour of environmental protection but also - since the problem cannot be faced only at the national level - to produce proposals and provide encouragement in order to reach vital international agreements that may prove useful and just for all sides".

After then highlighting the importance of "converting or modifying the current development model of our societies", the Pope pointed out that "the Church proposes that this profound change ... be guided by the notion of the integral development of the human person".

"If it is true", said the Holy Father, "that over history religions have often been a factor of conflict, it is also nonetheless true that religions lived according to their profound essence have been, and still are, a force for reconciliation and peace. At this moment in history religions must, through open and sincere dialogue, seek the path of purification in order to conform ever more closely to their true vocation".

"Peaceful coexistence of different religions in each nation is sometimes difficult", he continued. "More than a political problem, this co-existence is a religious problem which lies within the bosom of each one of those traditions. Believers are called to ask God about His will concerning each human situation".

"For people of faith or people of good will, the resolution of human conflicts and the delicate coexistence of different religious expressions can be transformed into an opportunity for human coexistence within a social order full of goodness and wisdom, the origin and impulse of which lies in God. Such coexistence, respecting the nature of things and the inherent wisdom that comes from God, is called peace", said Pope Benedict.

"The peace we so long for will not come into being save by the joint action of individuals, who discover the true nature of God, and of leaders of civil and religious society who - respecting the dignity and faith of all people - know how to give religion its noble and authentic role in creating and perfecting the human person. This overall reworking, at once temporal and spiritual, will enable a new beginning towards the peace that God wishes to be universal". (RELIGIONS ARE A FORCE FOR PEACE AND RECONCILIATION .)

There was no "daylight" between Jorge Mario Bergoglio and Joseph Alois Ratzinger/Benedict XVI on the essential nature of "religious liberty" and "inter-religious dialogue foundations of "world peace.” Only those with very, very selective memories can claim that there was any kind of difference at all between two as they both believed and preached what is considered to be "doctrinal orthodoxy" in the counterfeit church of conciliarism, something that Robert Francis Prevost has indicated already (see Robert Francis Prevost Pours Old Conciliar Wine into the Oldest Conciliar Wineskins).

This is what Bergoglio wrote in Evangelii Gaudium concerning the importance of "non-Christian" religions and of "religious freedom" in the role of fostering "mutual understanding" and "peace:"

252. Our relationship with the followers of Islam has taken on great importance, since they are now significantly present in many traditionally Christian countries, where they can freely worship and become fully a part of society. We must never forget that they “profess to hold the faith of Abraham, and together with us they adore the one, merciful God, who will judge humanity on the last day”.[198] The sacred writings of Islam have retained some Christian teachings; Jesus and Mary receive profound veneration and it is admirable to see how Muslims both young and old, men and women, make time for daily prayer and faithfully take part in religious services. Many of them also have a deep conviction that their life, in its entirety, is from God and for God. They also acknowledge the need to respond to God with an ethical commitment and with mercy towards those most in need.

253. In order to sustain dialogue with Islam, suitable training is essential for all involved, not only so that they can be solidly and joyfully grounded in their own identity, but so that they can also acknowledge the values of others, appreciate the concerns underlying their demands and shed light on shared beliefs. We Christians should embrace with affection and respect Muslim immigrants to our countries in the same way that we hope and ask to be received and respected in countries of Islamic tradition. I ask and I humbly entreat those countries to grant Christians freedom to worship and to practice their faith, in light of the freedom which followers of Islam enjoy in Western countries! Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

The whole nonsense of "authentic Islam," which was founded in blood and has sought to expand by the use of force from its invention by the false "prophet" Mohammed has been discussed many times on this site, including So Much For Charles Martel, So Much for the Crusades, So Much for Pius V and Jan Sobieski, So Much for Catholic Truth.

The famed English writer Hillaire Belloc wrote the following about the enduring heresy of Mohammed:

Mohammedanism was a heresy: that is the essential point to grasp before going any further. It began as a heresy, not as a new religion. It was not a pagan contrast with the Church; it was not an alien enemy. It was a perversion of Christian doctrine. It vitality and endurance soon gave it the appearance of a new religion, but those who were contemporary with its rise saw it for what it was not a denial, but an adaptation and a misuse, of the Christian thing. It differed from most (not from all) heresies in this, that it did not arise within the bounds of the Christian Church. The chief heresiarch, Mohammed himself, was not, like most heresiarchs, a man of Catholic birth and doctrine to begin with. He sprang from pagans. But that which he taught was in the main Catholic doctrine, oversimplified. It was the great Catholic world on the frontiers of which he lived, whose influence was all around him and whose territories he had known by travel which inspired his convictions. He came of, and mixed with, the degraded idolaters of the Arabian wilderness, the conquest of which had never seemed worth the Romans' while. . . .

But the central point where this new heresy struck home with a mortal blow against Catholic tradition was a full denial of the Incarnation.

Mohammed did not merely take the first steps toward that denial, as the Arians and their followers had done; he advanced a clear affirmation, full and complete, against the whole doctrine of an incarnate God. He taught that Our Lord was the greatest of all the prophets, but still only a prophet: a man like other men. He eliminated the Trinity altogether. With that denial of the Incarnation went the whole sacramental structure. He refused to know anything of the Eucharist, with its Real Presence; he stopped the sacrifice of the Mass, and therefore the institution of a special priesthood. In other words, he, like so many other lesser heresiarchs, founded his heresy on simplification. Catholic doctrine was true (he seemed to say), but it had become encumbered with false accretions; it had become complicated by needless man-made additions, including the idea that its founder was Divine, and the growth of a parasitical caste of priests who battened on a late, imagined, system of Sacraments which they alone could administer.

All those corrupt accretions must be swept away. There is thus a very great deal in common between the enthusiasm with which Mohammed's teaching attacked the priesthood, the Mass and the sacraments, and the enthusiasm with which Calvinism, the central motive force of the Reformation, did the same. As we all know, the new teaching relaxed the marriage laws but in practice this did not affect the mass of his followers who still remained monogamous. It made divorce as easy as possible, for the sacramental idea of marriage disappeared. It insisted upon the equality of men, and it necessarily had that further factor in which it resembled Calvinism: the sense of predestination, the sense of fate; of what the followers of John Knox were always calling "the immutable decrees of God." (The Great and Enduring Heresy of Mohammed.)

It is no wonder that the conciliar revolutionaries have such an affinity for Mohammedanism as its blasphemous founder, the false prophet Mohammed, attacked the same things that they have: "the priesthood, the Mass and the sacraments." Jorge Mario Bergoglio is chief among those alive today who did these things with the "same enthusiasm" as the Calvinists had done in the Sixteenth and Seventeenth Centuries, driven by the "central motive force of the Reformation," a hatred of the visible, hierarchical church in favor of an amorphous mass of believers.

Mohammedanism is not worthy of any kind of respect. Neither is its blasphemous book, the Koran, which is just as offensive to God as is every single Protestant version of the Bible, each of which is filled with distortions that do not represent but indeed pervert the Sacred Word of God that was written under the direct inspiration of the Third Person of the Most Blessed Trinity, God the Holy Ghost.

As noted just above, although we respect the adherents of false religions as we pray for their unconditional conversion to the true Faith, the Catholic Faith, before they die, we do not show "respect" for the Koran or for Mohammedanism. We show respect for all others because they are human beings who have, whether or not they realize it, been redeemed by the shedding of every single drop of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross on Good Friday. We love the true God of Divine Revelation above everyone and everything else. It is for love of Him, Christ the King, that we must hate the Koran and hate Mohammedanism as He hates them while we pray for the conversion of Mohammedans and as we seek to make reparation for our sins, which are so very responsible for worsening the state of the Church Militant in this time of apostasy and betrayal, and the world, especially by seeking to fulfill Our Lady's Fatima Message, praying as many Rosaries as we can each day as the consecrated slaves of Christ the King through the Sorrowful and Immaculate Heart of Mary.

King David, however, will have the final word to say about the beliefs of false religions: 

For all the gods of the Gentiles are devils: but the Lord made the heavens. (Psalm 95: 5)

Jorge Mario Bergoglio became one of the world’s most beloved figures because he tickled the itching ears of those who loved every apostate world that came out of his ever-moving lips while he was alive. Despite all of his denials to the contrary, he was one of the greatest syncretists that the world has ever known.

Bergoglio continued his theme in Evangelii Gaudium that non-Christians and atheists are "justified before the grace of God" that he mentioned on numerous occasions through his false
“pontificate,” in the past nine months, including in his infamous interview the atheist founder and former editor of La Repubblica, Eugenio Scalfari (see Nothing Random About This, part one, Nothing Random About This, part two and Nothing Random About This, part three, Nothing Random About This, part four and Nothing Random About This, part five) and that was commented upon at length also in Francis Do-Right: 

254. Non-Christians, by God’s gracious initiative, when they are faithful to their own consciences, can live “justified by the grace of God”,[199] and thus be “associated to the paschal mystery of Jesus Christ”.[200] But due to the sacramental dimension of sanctifying grace, God’s working in them tends to produce signs and rites, sacred expressions which in turn bring others to a communitarian experience of journeying towards God.[201] While these lack the meaning and efficacy of the sacraments instituted by Christ, they can be channels which the Holy Spirit raises up in order to liberate non-Christians from atheistic immanentism or from purely individual religious experiences. The same Spirit everywhere brings forth various forms of practical wisdom which help people to bear suffering and to live in greater peace and harmony. As Christians, we can also benefit from these treasures built up over many centuries, which can help us better to live our own beliefs.

55. The Synod Fathers spoke of the importance of respect for religious freedom, viewed as a fundamental human right.[202] This includes “the freedom to choose the religion which one judges to be true and to manifest one’s beliefs in public”.[203] A healthy pluralism, one which genuinely respects differences and values them as such, does not entail privatizing religions in an attempt to reduce them to the quiet obscurity of the individual’s conscience or to relegate them to the enclosed precincts of churches, synagogues or mosques. This would represent, in effect, a new form of discrimination and authoritarianism. The respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions. In the long run, this would feed resentment rather than tolerance and peace.

256. When considering the effect of religion on public life, one must distinguish the different ways in which it is practiced. Intellectuals and serious journalists frequently descend to crude and superficial generalizations in speaking of the shortcomings of religion, and often prove incapable of realizing that not all believers – or religious leaders – are the same. Some politicians take advantage of this confusion to justify acts of discrimination. At other times, contempt is shown for writings which reflect religious convictions, overlooking the fact that religious classics can prove meaningful in every age; they have an enduring power to open new horizons, to stimulate thought, to expand the mind and the heart. This contempt is due to the myopia of a certain rationalism. Is it reasonable and enlightened to dismiss certain writings simply because they arose in a context of religious belief? These writings include principles which are profoundly humanistic and, albeit tinged with religious symbols and teachings, they have a certain value for reason.

257. As believers, we also feel close to those who do not consider themselves part of any religious tradition, yet sincerely seek the truth, goodness and beauty which we believe have their highest expression and source in God. We consider them as precious allies in the commitment to defending human dignity, in building peaceful coexistence between peoples and in protecting creation. A special place of encounter is offered by new Areopagi such as the Court of the Gentiles, where “believers and non-believers are able to engage in dialogue about fundamental issues of ethics, art and science, and about the search for transcendence”. [204] This too is a path to peace in our troubled world.

258. Starting from certain social issues of great importance for the future of humanity, I have tried to make explicit once again the inescapable social dimension of the Gospel message and to encourage all Christians to demonstrate it by their words, attitudes and deeds. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

All that one needs to refute the belief that non-Christians are "justified" by the grace of God as long as they follow their consciences, something was discussed in the articles hyperlinked in the paragraph before the passages above from Evangelii Gaudium, is to quote from the bull Cantate Domino, February 4, 1442, that issued by the authority of Pope Eugene IV at the Council of Florence: 

It [the Holy Roman Church] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)

Regarding "religious freedom," which was discussed earlier in this series, suffice it to reprise the following two condemnations of it by two successive popes, Popes Pius VI and Pius VII, that would be repeated by Popes Gregory XVI, Pius IX and Leo XIII thereafter:

The necessary effect of the constitution decreed by the Assembly is to annihilate the Catholic Religion and, with her, the obedience owed to Kings. With this purpose it establishes as a right of man in society this absolute liberty that not only insures the right to be indifferent to religious opinions, but also grants full license to freely think, speak, write and even print whatever one wishes on religious matters – even the most disordered imaginings. It is a monstrous right, which the Assembly claims, however, results from equality and the natural liberties of all men.

"But what could be more unwise than to establish among men this equality and this uncontrolled liberty, which stifles all reason, the most precious gift nature gave to man, the one that distinguishes him from animals?

"After creating man in a place filled with delectable things, didn’t God threaten him with death should he eat the fruit of the tree of good and evil? And with this first prohibition didn’t He establish limits to his liberty? When, after man disobeyed the command and thereby incurred guilt, didn’t God impose new obligations on him through Moses? And even though he left to man’s free will the choice between good and evil, didn’t God provide him with precepts and commandments that could save him “if he would observe them”? …

"Where then, is this liberty of thinking and acting that the Assembly grants to man in society as an indisputable natural right? Is this invented right not contrary to the right of the Supreme Creator to whom we owe our existence and all that we have? Can we ignore the fact that man was not created for himself alone, but to be helpful to his neighbor? …

"Man should use his reason first of all to recognize his Sovereign Maker, honoring Him and admiring Him, and submitting his entire person to Him. For, from his childhood, he should be submissive to those who are superior to him in age; he should be governed and instructed by their lessons, order his life according to their laws of reason, society and religion. This inflated equality and liberty, therefore, are for him, from the moment he is born, no more than imaginary dreams and senseless words." (Pope Pius VI, Brief Quod aliquantum, March 10, 1791; Religious Liberty, a “Monstrous Right").

For how can We tolerate with equanimity that the Catholic religion, which France received in the first ages of the Church, which was confirmed in that very kingdom by the blood of so many most valiant martyrs, which by far the greatest part of the French race professes, and indeed bravely and constantly defended even among the most grave adversities and persecutions and dangers of recent years, and which, finally, that very dynasty to which the designated king belongs both professes and has defended with much zeal - that this Catholic, this most holy religion, We say, should not only not be declared to be the only one in the whole of France supported by the bulwark of the laws and by the authority of the Government, but should even, in the very restoration of the monarchy, be entirely passed over? But a much more grave, and indeed very bitter, sorrow increased in Our heart - a sorrow by which We confess that We were crushed, overwhelmed and torn in two - from the twenty-second article of the constitution in which We saw, not only that "liberty of religion and of conscience" (to use the same words found in the article) were permitted by the force of the constitution, but also that assistance and patronage were promised both to this liberty and also to the ministers of these different forms of "religion". There is certainly no need of many words, in addressing you, to make you fully recognize by how lethal a wound the Catholic religion in France is struck by this article. For when the liberty of all "religions" is indiscriminately asserted, by this very fact truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself. For when favour and patronage is promised even to the sects of heretics and their ministers, not only their persons, but also their very errors, are tolerated and fostered: a system of errors in which is contained that fatal and never sufficiently to be deplored HERESY which, as St. Augustine says (de Haeresibus, no.72), "asserts that all heretics proceed correctly and tell the truth: which is so absurd that it seems incredible to me." (Pope Pius VII, Post Tam Diuturnas, April 29, 1814, POST TAM DIUTURNAS)

Pope Leo XIII will have the final word on the matter of the "respect" that should be paid to false religions, to atheism and to the civil state that does not confess Our Blessed Lord and Saviour Jesus Christ as King and does not recognize the Catholic Church as its official religion:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

What more needs to be said?

It's just night and day.

Conciliarism cannot be reconciled with Catholicism.

As is known to those who read my articles and who may have purchased Blessed Among Women, Jorge Mario Bergoglio was an epic blasphemer of Our Lady who dared to call her the "mother" and the "star" of conciliarism’s “new evangelization”:  Our Lady's efforts to convert a Catholic apostate who had become a Calvinist, warning him that he faced the fires of Hell itself if he did not convert:

284. With the Holy Spirit, Mary is always present in the midst of the people. She joined the disciples in praying for the coming of the Holy Spirit (Acts 1:14) and thus made possible the missionary outburst which took place at Pentecost. She is the Mother of the Church which evangelizes, and without her we could never truly understand the spirit of the new evangelization. (Jorge Mario Bergoglio, Evangelii Gaudium, November 24, 2013.)

By way of contrast, here an approved story of Our Lady's efforts to convert a Catholic apostate who had become a Calvinist, warning him that he faced the fires of Hell itself if he did not convert back to the Catholic Faith:

Then the Lady said, "Where does that heretic live who cut the willow tree? Does he not want to be converted?"

Pierre [Port-Combet, who had become a Calvinist] mumbled an answer. The Lady became more serious, "Do you think that I do not know that you are the heretic? Realize that your end is at hand. If you do not return to the True Faith, you will be cast into Hell! But if you change your beliefs, I shall protect you before God. Tell people to pray that they may gain the good graces which, God in His mercy has offered to them."

Pierre was filled with sorrow and shame and moved away from the Lady. Suddenly realizing that he was being rude, Pierre stepped closer to her, but she had moved away and was already near the little hill. He ran after her begging, "Please stop and listen to me. I want to apologize to you and I want you to help me!"

The Lady stopped and turned. By the time Pierre caught up to her, she was floating in the air and was already disappearing from sight. Suddenly, Pierre realized that the Most Blessed Virgin Mary had appeared to him! He fell to his knees and cried buckets of tears, "Jesus and Mary I promise you that I will change my life and become a good Catholic. I am sorry for what I have done and I beg you please, to help me change my life…"

On August 14, 1656, Pierre became very sick. An Augustinian priest came to hear his confession and accepted him back into the Catholic Church. Pierre received Holy Communion the next day on the Feast of the Assumption. After Pierre returned to the Catholic Faith, many others followed him. His son and five daughters came back to the Catholic Church as well as many Calvinists and Protestants. Five weeks later on September 8, 1656, Pierre died and was buried under the miraculous willow tree, just as he had asked. (Our Lady of the Willow Tree.)

The Mother of God makes converts to the true Faith. She did not engage in the "new evangelization" with Pierre Port-Combet or when she appeared to Juan Diego atop Tepeyac Hill four hundred ninety-three years, five months, or when she appeared to the Catholic-hating Jew, Alphonse Ratisbonne, in the Church of San Andrea delle Fratte on January 20, 1842, in her image as it appears on her Miraculous Medal.

This what I wrote when I concluded the seventh and final part of my contemporary analysis of Evangelii Gaudium on December 13, 2013, the Feast of Saint Lucy:

Where is all of this leading?

The following: 

(1) the loss of souls for all eternity in Hell;

(2) the further promotion of sin under cover of the civil law and thus more social ruin;

(3) more revolutionary changes in the nature of the conciliar "papacy" and is relationship with the conciliar "bishops" than we have seen thus far in the past nine months;

(4) women "cardinals" and deaconesses;

(5) a communion of "love" and "brotherhood" with the heretical and schismatic Orthodox;

(6) what purports to be Holy Communion for divorced and remarried Catholics who lack even a decree of nullity from conciliar chancery offices;

(7) more lay involvement in ecclesiastical decision-making and the Protestant and Masonic Novus Ordo liturgical service;

(8) a "reconciliation" of sorts with Lutherans in 1517 in time for the five hundredth anniversary of Martin Luther's posting his ninety-five theses on the door of Castle Church in Wittenberg, Germany, on October 31 of that year;

(9) a "reconciliation" of sorts with the heretical and schismatic Anglican sect along the lines of those that will be effected with the Orthodox first; and

(10) the further mainstreaming of the agenda of the Homosexual Collective in the very fabric of the counterfeit church of conciliarism, something that will be discussed in the next article to be posted on this site.

Jorge Mario Bergoglio preaches a false gospel of false joy contradicts the entire patrimony of the Catholic Church. Bergoglio's false gospel of false joy leads straight to Hell.

What does he care about this?

Not much at all.

Consider Bergoglio's remarks he made at his "general audience" address two days ago now, that is, on Wednesday, December 11, 2013, on the Last Judgment:

“When we think of Christ's return and of His final judgement, which will show, up to the very last consequences, the good that each person will have done or omitted to do during his or her earthly life, we realise that we find ourselves before a mystery that overwhelms us, that we cannot even imagine. A mystery that almost instinctively arouses in us a sense of fear, and perhaps even trepidation. However, if we reflect closely on this fact, it cannot but enlarge the heart of a Christian, and constitutes a great reason for consolation and trust”.

Pope Francis explained that “in this respect, the witness of the first Christian communities is very interesting, since their celebrations and prayers were generally accompanied by the exclamation 'Maranatha', an acclamation made up of two Aramaic words which may be understood either as an entreaty: 'Come, Lord!', or as a certainty nurtured by faith: 'Yes, the Lord is coming, the Lord is near'. It is the exclamation in which all of Christian revelation culminates, at the end of the marvellous contemplation offered in the Apocalypse of St. John … in which the Church, bride in the name of all humanity, turns to Christ, her spouse, in the hope of receiving His embrace, full of life and love. If we think of the judgement in this way, all fear and hesitation makes way for expectation and profound joy. It will be the moment in which we will be judged as finally ready to be clothed in the glory of Christ”.

A second reason for trust is offered to us by “the realisation that, at the moment of judgement, we are not left alone. … How good it is to know that, in that situation, we can count on Christ, our advocate before the father, and upon the intercession and benevolence of many of our brothers and sisters who have preceded us on the path of faith ... and who continue to to love us in an indescribable way! The saints already live in the presence of God, in the splendour of His glory, praying for us, for those who still live on earth”.

A third element is offered to us by the Gospel of St. John, when he states that “God did not send his Son into the world to condemn the world, but to save the world through him”. “This means, then, that the judgement is already in process, throughout our existence. This judgement is pronounced in every instant in our lives, as reflected in our acceptance in faith of salvation, present and through the work of Christ, or in our incredulity and our consequent self-centredness. Salvation means opening oneself to Jesus. If we are sinners, the Lord forgives us, but we must open ourselves to Jesus' love, which is greater than all things; and opening up means repenting”.

“The Lord Jesus gave Himself, and continues to give Himself for us”, concluded the Holy Father, “to fill us with the grace and the mercy of the Father. We can become in a certain sense our own judges, condemning ourselves to exclusion from communion with God and with our brethren. … therefore, let us never tire of keeping watch over our thoughts and attitudes, so that we might have right now a foretaste of the warmth and splendour of the face of God, which in eternal life we will contemplate in all its fullness”. (We will not be alone at the final judgement.)

One will note here that Jorge Mario Bergoglio believes that God the Father judges us the Last Judgment when it is Christ the King, the Just Judge of the Universe, Who will do so.

Secondly, one will note that Jorge Mario Bergoglio said that the Last Judgment would be based on the good that we had done and the good that we had omitted to do in our life without ever mentioning that one of the reasons for the General Judgment of the living and the dead on the Last Day is for there to be a public manifestation of the justice and mercy in the life of each person, meaning that each one of his sins will be made manifest to see if the good that he done during his live outlived the evil. It is not simply a matter of the "good omitted" but of the evil done.

Longtime readers will indulge me if I refer to Saint Alphonsus de Liguori's Sermon the Last Judgment that has been used on this site on a number of occasion as this great Doctor of the Church and Patron of Moral Theology explained it as follows: 

7. "The judgment sat, and the books were opened. ”(Dan. vii. 10.) The books of conscience are opened, and the judgment commences. The Apostle says, that the Lord”will bring to light the hidden things of darkness." (1 Cor. iv. 5.) And, by the mouth of his prophet, Jesus Christ has said: ”I will search Jerusalem with lamps." (Soph. i. 12.) The light of the lamp reveals all that is hidden.

8. ”A judgment," says St. Chrysostom, ”terrible to sinners, but desirable and sweet to the just." (Hom. iii. de Dav.) The last judgment shall fill sinners with terror, but will be a source of joy and sweetness to the elect; for God will then give praise to each one according to his works. (1 Cor. iv. 5.) The Apostle tells us that on that day the just will be raised above the clouds to be united to the angels, and to increase the number of those who pay homage to the Lord. ”We shall be taken up together with them in the clouds to meet Christ, into the air." (I Thess. iv. 16.)

9. Worldlings now regard as fools the saints who led mortified and humble lives; but then they shall confess their own folly, and say: "We fools esteemed their life madness, and their end without honour. Behold how they are numbered among the children of God, and their lot is among the saints." (Wis. v. 4, 5.) In this world, the rich and the noble are called happy; but true happiness consists in a life of sanctity. Rejoice, ye souls who live in tribulation;”our sorrow shall be turned into joy." (John xvi. 20.) In the valley of Josaphat you shall be seated on thrones of glory.

10. But the reprobate, like goats destined for the slaughter, shall be placed on the left, to await their last condemnation. ”Judicii tempus," says St. Chrysostom, ”misericordiam non recipit." On the day of judgment there is no hope of mercy for poor sinners. “Magna," says St. Augustine, "jam est poena peccati, metum et memoriam divini perdidisse judicii." (Serm. xx. de Temp.) The greatest punishment of sin in those who live in enmity with God, is to lose the fear and remembrance of the divine judgment. Continue, continue, says the Apostle, to live obstinately in sin; but in proportion to your obstinacy, you shall have accumulated for the day of judgment a treasure of the wrath of God “But according to thy hardness and impenitent heart , thou treasurest up to thyself wrath against the day of wrath” (Rom ii. 5)

11. Then sinners will not be able to hide themselves but, with insufferable pain, they shall be compelled to appear in judgment. "To lie hid” says St. Anselm, “will be impossible to appear will be intolerable." The devils will perform their office of accusers, and as St. Augustine says, will say to the Judge: “Most just God, declare him to be mine, who was unwilling to be yours. ” The witnesses against the wicked shall be first, their own conscience. "Their conscience bearing witness to them, ”(Rom. ii. 15); secondly, the very walls of the house in which they sinned shall cry out against them”The stone shall cry out of the wall," (Hab. ii 11); thirdly, the Judge himself will say "I am the judge and the witness, saith the Lord." (Jer. xxix 23 ) Hence, according to St. Augustine, "He who is now the witness of .your life, shall be the judge of your cause. ” (Lib. x. de Chord., c. ii.) To Christians particularly he will say: "Woe to thee, Corozain, woe to thee, Bethsaida; for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes”(Matt. xi. 21.) Christians, he will say, if the graces which I have bestowed on you had been given to the Turks or to the Pagans, they would have done penance for their sins; but you have ceased to sin only with your death. He shall then manifest to all men their most hidden crimes. "I will discover thy shame to thy face. ” (Nahum iii. 5.) He will expose to view all their secret impurities, injustices, and cruelties. ”I will set all thy abominations against thee”(Ezech. vii. 3.) Each of the damned shall carry his sins written on his forehead.

12. What excuses can save the wicked on that day? Ah! they can offer no excuses. ”All iniquity shall stop her mouth." (Ps. cvi. 42.) Their very sins shall close the mouth of the reprobate, so that they will not have courage to excuse themselves. They shall pronounce their own condemnation.

Third Point. Sentence of the elect, and of the reprobate

13. St. Bernard says, that the sentence of the elect, and their destiny to eternal glory, shall be first declared, that the pains of the reprobate may be increased by the sight of what they lost. ”Prius pronunciabitur sententia electis ut acrius (reprobi) doleant videntes quid amiserunt." (Ser. viii., in Ps. xc.) Jesus Christ, then, shall first turn to the elect, and with a serene countenance shall say: "Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. ”(Matt. xxv. 34.) He will then bless all the tears shed through sorrow for their sins, and all their good works, their prayers, mortifications, and communions; above all, he will bless for them the pains of his passion and the blood shed for their salvation. And, after these benedictions, the elect, singing alleluias, shall enter Paradise to praise and love God eternity.

14. The Judge shall then turn to the reprobate, and shall pronounce the sentence of their condemnation in these words . “Depart from me, you cursed, into everlasting fire." (Matt. xxv. 41 ) They shall then be forever accursed, separated from God, and sent to burn for ever in the fire of hell. “And these shall go into everlasting punishment: but the just into life everlasting. ” (Matt. xxv. 46.)

15. After this sentence, the wicked shall, according to St. Ephrem, be compelled to take leave for ever of their relatives, of Paradise, of the saints, and of Mary the divine Mother. "Farewell, ye just! Farewell, O cross I Farewell, Paradise! Farewell, fathers and brothers: we shall never see you again! Farewell, O Mary, mother of God!”(St. Eph. de variis serm. inf.) Then a great pit shall open in the middle of the valley: the unhappy damned shall be cast into it, and shall see those doors shut which shall never again be opened. O accursed sin! to what a miserable end will you one day conduct so many souls redeemed by the blood of Jesus Christ. O unhappy souls! for whom is prepared such a melancholy end. But, brethren, have confidence. Jesus Christ is now a Father, and not judge. He is ready to pardon all who repent. Let us then instantly ask pardon from him. (On the General Judgment: Sermon for the First Sunday of Advent, Saint Alphonsus de Liguori. There is also a useful commentary, replete with other quotations, that has been posted at Novus Ordo Wire.)

Jorge Mario Bergoglio does not believe this at all, which is why he had no fear of his own Particular Judgment and its public manifestation on the Last Day at the General Judgment of the living the dead.

There is really little more that needs to be said as the Argentine Apostate stands condemned by his own words lest he repents believe he dies and publicly abjures his errors.

Each of us must hate his sins for love of God. We must not take our own Particular Judgment for granted. 

Our Lady, she who was conceived without stain of Original Sin and thus never committed an Actual Sin, saw how the effects of sin caused her Divine Son, Christ the King, to suffer unspeakably in His Sacred Humanity during His Passion and Death on the wood of the Holy Cross. She suffered the effects of sin in her Sorrowful and Immaculate Heart as she suffered with Him as the Queen of Martyrs, she who is our Mediatrix, Co-Redemptrix and Advocate.

We must rely upon Our Lady's assistance to send us the graces won for us by her Divine Son on the wood of the Holy Cross and that flow into our hearts and souls through her hands as the Mediatrix of All Graces to be firm in resolve to have nothing to new with the counterfeit church of conciliarism and to recognize that to seek to "reconcile" conciliarism with Catholicism or to believe that no true and legitimate Successor of Saint Peter can believe in that which has been condemned by Holy Church, no less to seek to do so in a publish ed document that dares to call itself "The Gospel of Joy."

Well, I was not right about everything.

However, I had pretty much summarized in general terms where Evangelii Gaudium, which Robert Francis Prevost/Leo XIV has told us is the guiding star of his own “pontificate, was meant to lead, especially on points one, two, there, six, seven, and ten listed above.

Do not be fooled by the removal of this or that conciliar official such as Prevost/Leo has done by removing the notorious moral relativist named Vincenzo Paglia (see There Will Come A Day When Vincenzo Paglia Will Argue in Favor of "Accompanying" Women Right into the Hands of Baby Butchers) from being the president of  the “Pontifical Theological Institute  for the Sciences of Marriage and the Family.” This is all window dressing despite histrionics from within the resist while recognize crowd who are, as I have noted several times within the past month, making the same mistakes many of us made in 1978 when Karol Jozef Wojtyla/John Paul II appeared to be signaling the end of the darkness of Montini/Paul VI years.

The problem now is it was then is: Is the counterfeit church of conciliarism the Catholic Church?

I think that the evidence is clear, which is why I am returning to other subjects and will, generally speaking, limit myself to writing about conciliar matters once or twice a week unless something truly out of the ordinary takes place.

For the moment, though, I want to remind the readers of this website that we cannot be concerned about who sees the truth of the state of the Church Militant in this time of apostasy and betrayal or what this or that person does not see the truth. It must be enough for us to be grateful to Our Lady for sending us the graces to see the truth and to beg her for more graces that may persevere in it no matter the pressures from those we know, including members of our own families.

Remaining always steadfast in our total consecration to Our Lord Jesus Christ through the Sorrowful and Immaculate Heart of His Most Blessed Mother and ever resolved to make reparation for our own sins and those of the whole world, may we simply keep praying as many Rosaries each day as we can to console the good God and to bring down a shower of graces upon whomever Our Lady chooses to bestow them.

We do not look for results as we try to furrow the field of the Holy Faith. It is enough for us to beg Our Lady for the gift of Final Perseverance so that we can hear the following words from her Divine Son, Christ the King, at the moment of our Particular Judgment:

Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. (Matthew 25: 21.)

Our Lady of the Rosary, pray for us.