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Jorge Mario Bergoglio: Ten Years as Antichrist's Viceroy and Spokesman
Ten years.
Ten insufferably long years.
Ten years have passed since Jorge Mario “Cardinal” Bergoglio was elected by his brother apostates to serve as the universal public face of apostasy while sitting in the conciliar seat of infidelity of a religious sect that is the counterfeit ape of the Catholic Church.
Although some in the resist while recognize attempted to portray “Pope Francis” as a man who had a “Marian devotion of the most traditional kind” in the first week after he walked out on the balcony of the Basilica of Saint Peter on Wednesday evening, March 13, 2013, others of us informed ourselves of the following facts within days of this pestilential demon’s becoming Antichrist’s viceroy and spokesman.
Take, for example, a few excerpts from “Francis the Talking Apostate,” which was published on March 14, 2013, and is linked (along with hundreds of others of commentaries about Jorge Mario Bergoglio and his stewardship of Antichrist’s church of lies) below, showing that everything one needed to know was in the public record ten years ago today. One can see from the lengthy excerpt below that Jorge Mario Bergoglio was fully formed at the time he was “elected,” meaning that the past decade has been about his placing an antipapal imprimatur on the apostate beliefs that have been nurtured since his seminary days during the reign of Giovanni Battista Enrico Antonio Maria Montini/Paul VI:
- Born on December 17, 1936, Jorge Mario Bergoglio is only nine years, eight months younger than His Apostateness, Joseph Ratzinger/Benedict XVI, Antipope Emeritus. Appearing very frail, if not unsure of himself, and known to hate being away from Buenos Aires, Bergoglio is likely to resign in the model of Ratzinger/Benedict's new and improved "democratic" concept of what the conciliarists term "the Petrine Ministry" (see Whittling Away At The Last Catholic Bastion).
- The runner-up in the voting that took place on April 18, 2005, that resulted in the election of then Joseph "Cardinal" Ratzinger, Bergoglio had the support of the likes of the notorious, nefarious protector of predator clergymen and propagandists of the lavender agenda named Roger Mahony (see Corrupt Chickens Come Home To Roost In Roger's Nest Of Apostates). Isn't that all you need to know?
- As will be demonstrated below, Bergoglio is a supporter of the late Father Luis Guissani's Communion and Liberation movement that was inspired by the work of such "new theologians" as the late Fathers Hans Urs von Balthasar and Henri de Lubac, carrying with it, of course, the full backing of Joseph Ratzinger (see Proud Of His Blasphemy And Of His Blaspheming Mentor).
- Bergoglio is unsympathetic to the restoration of the Immemorial Mass of Tradition within the conciliar structures, about which even some of those in the "recognize but resist" movement are already gnashing their teeth and rending their garments as they continue to lament the retirement of their champion, the "restorer of tradition," Ratzinger/Benedict.
To amplify this last point, an observation made by a "recognize but resist" Catholic journalist in Argentina noted the following as found on the Rorate Caeli blogspot:
Of all the unthinkable candidates, Jorge Mario Bergoglio is perhaps the worst. Not because he openly professes doctrines against the faith and morals, but because, judging from his work as Archbishop of Buenos Aires, faith and moral seem to have been irrelevant to him.
A sworn enemy of the Traditional Mass, he has only allowed imitations of it in the hands of declared enemies of the ancient liturgy. He has persecuted every single priest who made an effort to wear a cassock, preach with firmness, or that was simply interested in Summorum Pontificum.
Famous for his inconsistency (at times, for the unintelligibility of his addresses and homilies), accustomed to the use of coarse, demagogical, and ambiguous expressions, it cannot be said that his magisterium is heterodox, but rather non-existent for how confusing it is.
His entourage in the Buenos Aires Curia, with the exception of a few clerics, has not been characterized by the virtue of their actions. Several are under grave suspicion of moral misbehavior.
He has not missed any occasion for holding acts in which he lent his Cathedral to Protestants, Muslims, Jews, and even to partisan groups in the name of an impossible and unnecessary interreligious dialogue. He is famous for his meetings with protestants in the Luna Park arena where, together with preacher of the Pontifical House, Raniero Cantalamessa, he was "blessed" by Protestant ministers, in a common act of worship in which he, in practice, accepted the validity of the "powers" of the TV-pastors.
This election is incomprehensible: he is not a polyglot, he has no Curial experience, he does not shine for his sanctity, he is loose in doctrine and liturgy, he has not fought against abortion and only very weakly against homosexual "marriage" [approved with practically no opposition from the episcopate], he has no manners to honor the Pontifical Throne. He has never fought for anything else than to remain in positions of power.
It really cannot be what Benedict wanted for the Church. And he does not seem to have any of the conditions required to continue his work.
May God help His Church. One can never dismiss, as humanly hard as it may seem, the possibility of a conversion... and, nonetheless, the future terrifies us. (RORATE CAELI: The Horror!A Buenos Aires journalist describes Bergoglio.)
That is a pretty good summary of the man, I believe.
Do not believe the mainstream media's reports about Bergoglio as being a "conservative" on doctrine. He is not. His opposition, for example, to "marriage" for those engaged in perverse sins against the Sixth and Ninth Commandments is coupled with a "respect" for individual homosexuals, meaning that it is permissible to identify oneself by virtue of being inclined to the commission of sins against nature. This is absurd as no one is to identify himself by his tendency to commit a particular sin. What defines us as human beings is that we bear the Divine impress on our immortal souls, and what defines us as Catholics is that we have been incorporated in the Mystical Body of Our Blessed Lord and Saviour Jesus Christ that is the Catholic Church at the moment of our Baptism.
Then again, absurdity and contradiction are part and parcel of who Jorge Mario Bergoglio is, a total creature of conciliarism, ordained as a member of the Society of Jesus on December 13, 1969, although it is unclear to me at this point whether the invalid conciliar rite of presbyteral installation was used. Paradox and absurdity are part and parcel of who is man is. How can you expect otherwise? He is trained according to the Hegelian methodology advanced by the likes of Von Balthasar and De Lubac that Ratzinger just spent the past eight years advancing under the banner of the "hermeneutic of continuity."
What is my evidence for this?
Well, how about Bergoglio's own words, contained in an interview published by Communion and Liberation's 30 Days magazine?
I will provide Francis, The Talking Apostate's own words and then provide a few very brief words of commentary:
Excerpt One:
BERGOGLIO: Staying, remaining faithful implies an outgoing. Precisely if one remains in the Lord one goes out of oneself. Paradoxically precisely because one remains, precisely if one is faithful one changes. One does not remain faithful, like the traditionalists or the fundamentalists, to the letter. Fidelity is always a change, a blossoming, a growth. The Lord brings about a change in those who are faithful to Him. That is Catholic doctrine. Saint Vincent of Lerins makes the comparison between the biologic development of the person, between the person who grows, and the Tradition which, in handing on the depositum fidei from one age to another, grows and consolidates with the passage of time: «Ut annis scilicet consolidetur, dilatetur tempore, sublimetur aetate». (30Giorni | What I would have said at the Consistory (Interview with Cardinal Jorge Mario Bergoglio by Sefania Falasca)
Brief Comment:
Paradox and contradiction worthy of His Apostateness, Joseph Ratzinger/Benedict XVI, Antipope Emeritus. "One does not remain faithful, like the traditionalists or the fundamentalists, to the letter"?
Boy, have they got an apostate on their hands, a man who is as free with the teaching of saints such as Saint Vincent Lerins as the man who defeated him at the 2005 conciliar conclave. This is what Saint Vincent Lerins actually taught about Catholic Tradition:
"Do not be misled by various and passing doctrines. In the Catholic Church Herself we must be careful to hold what has been believed everywhere, always and by all; for that alone is truly and properly Catholic." (Saint Vincent of Lerins, quoted in Tumultuous Times by Frs. Francisco and Dominic Radecki, CMRI, p. 279.)
"But he appears so humble and simple," some might say.
I say, so what? Humility and simplicity without the Catholic Faith mean nothing. And Francis, The Talking Apostate hath not the Catholic Faith.
Excerpt Two:
Q. Is this what you would have said at the Consistory?
BERGOGLIO: Yes. I would have spoken about these three key points.
Q. Nothing else?
BERGOGLIO: Nothing else… No, perhaps I would have mentioned two things of which there is need in this moment, there is more need: mercy, mercy and apostolic courage.
Q. What do they mean to you?
BERGOGLIO: To me apostolic courage is disseminating. Disseminating the Word. Giving it to that man and to that woman for whom it was bestowed. Giving them the beauty of the Gospel, the amazement of the encounter with Jesus… and leaving it to the Holy Spirit to do the rest. It is the Lord, says the Gospel, who makes the seed spring and bear fruit.
Q. In short, it is the Holy Spirit who performs the mission.
BERGOGLIO: The early theologians said: the soul is a kind of sailing boat, the Holy Spirit is the wind that blows in the sail, to send it on its way, the impulses and the force of the wind are the gifts of the Spirit. Without His drive, without His grace, we don’t go ahead. The Holy Spirit lets us enter the mystery of God and saves us from the danger of a gnostic Church and from the danger of a self-referential Church, leading us to the mission.
That means also overthrowing all your functionalist solutions, your consolidated plans and pastoral systems …
BERGOGLIO: I didn’t say that pastoral systems are useless. On the contrary. In itself everything that leads by the paths of God is good. I have told my priests: «Do everything you should, you know your duties as ministers, take your responsibilities and then leave the door open». Our sociologists of religion tell us that the influence of a parish has a radius of six hundred meters. In Buenos Aires there are about two thousand meters between one parish and the next. So I then told the priests: «If you can, rent a garage and, if you find some willing layman, let him go there! Let him be with those people a bit, do a little catechesis and even give communion if they ask him». A parish priest said to me: «But Father, if we do this the people then won’t come to church». «But why?» I asked him: «Do they come to mass now?» «No», he answered. And so! Coming out of oneself is also coming out from the fenced garden of one’s own convictions, considered irremovable, if they risk becoming an obstacle, if they close the horizon that is also of God.
This is valid also for lay people… (30Giorni | What I would have said at the Consistory (Interview with Cardinal Jorge Mario Bergoglio by Sefania Falasca)
Brief Comment:
The danger of a self-referential Church?
Overthrowing all your functionalist solutions, your consolidated pastoral systems?
Coming out of oneself is also coming out from the fenced garden of one's own convictions, considered irremovable, if they risk becoming an obstacle, if they close the horizon that is also of God?
How is this not identical to what Joseph "Cardinal" Ratzinger, evoking the spirit of Hans Urs von Balthasar, wrote in Principles of Catholic Theology in 1982?
Does this mean that the Council should be revoked? Certainly not. It means only that the real reception of the Council has not yet even begun. What devastated the Church in the decade after the Council was not the Council but the refusal to accept it. This becomes clear precisely in the history of the influence of Gaudium et spes. What was identified with the Council was, for the most part, the expression of an attitude that did not coincide with the statements to be found in the text itself, although it is recognizable as a tendency in its development and in some of its individual formulations. The task is not, therefore, to suppress the Council but to discover the real Council and to deepen its true intention in the light of the present experience. That means that there can be no return to the Syllabus, which may have marked the first stage in the confrontation with liberalism and a newly conceived Marxism but cannot be the last stage. In the long run, neither embrace nor ghetto can solve for Christians the problem of the modern world. The fact is, as Hans Urs von Balthasar pointed out as early as 1952, that the "demolition of the bastions" is a long-overdue task. (Joseph Ratzinger, Principles of Catholic Theology, p. 391.)
Pope Pius VIII, writing in his one and only encyclical letter, Traditi Humilitate Nostrae, May 24, 1829, during his very brief pontificate warned us about those such as Hans Urs von Balthasar, Joseph Ratzinger and Jorge Mario Bergoglio, men who have sought to "raze" the foundations of the Church:
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. All things which concern religion are relegated to the fables of old women and the superstitions of priests. Truly lions have roared in Israel. 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." (Pope Pius VIII, Traditi Humilitate Nostrae, May 24, 1829.)
Francis the Talking Apostate is busted. Unfortunately for him, though, he does not realize this.
Excerpt Three:
Q, What should one do?
BERGOGLIO: Look at our people not for what it should be but for what it is and see what is necessary. Without preconceptions and recipes but with generous openness. For the wounds and the frailty God spoke. Allowing the Lord to speak… In a world that we can’t manage to interest with the words we say, only His presence that loves us, saves us, can be of interest. The apostolic fervor renews itself in order to testify to Him who has loved us from the beginning.
Q. For you, then, what is the worst thing that can happen in the Church?
BERGOGLIO: It is what De Lubac calls «spiritual worldliness». It is the greatest danger for the Church, for us, who are in the Church. «It is worse», says De Lubac, «more disastrous than the infamous leprosy that disfigured the dearly beloved Bride at the time of the libertine popes». Spiritual worldliness is putting oneself at the center. It is what Jesus saw going on among the Pharisees: «… You who glorify yourselves. Who give glory to yourselves, the ones to the others». (30Giorni | What I would have said at the Consistory (Interview with Cardinal Jorge Mario Bergoglio by Sefania Falasca).)
Brief Comment:
Generous openness to what? The devil, that's what.
Quoting De Lubac on spiritual worldliness, which means ridding the Catholic Church of the belief that she alone possesses truth and has the sole right from God to teach, govern and sanctify men?
Apostasy.
Simple apostasy.
You want another example?
Sure, below you will find an an excerpt from an speech Jorge Mario Bergoglio gave upon the release of Father Luis Guissani's The Attraction of Jesus that was republished in yet another Communion and Liberation magazine, Traces, which is based in Argentina:
The book presented today, El atractivo de Jesucristo, is not a theological treatise, it is a dialogue of friendship; these are table conversations between Father Guissani and his disciples. It is not a book for intellectuals, but for people who are men and women. It is the description of that initial experience, which I shall refer to later on, of wonder which arises in dialogue about daily experience that is provoked and fascinated by the exceptionally human and divine presence and gaze of Jesus Christ. It is the story of a personal relationship–intense, mysterious, and concrete at the same time–of an impassioned and intelligent affection for the person of Jesus, and this enables Fr. Giussani to come to the threshold, as it were, of Mystery, to speak familiarly and intimately with Mystery.
Everything in our life, today just as in Jesus’ time, begins with an encounter. An encounter with this Man, the carpenter of Nazareth, a man like all men and yet different. The first ones, John, Andrew, and Simon, felt themselves to be looked at into their very depths, read in their innermost being, and in them sprang forth a surprise, a wonder that instantly made them feel bound to Him, made them feel different.
When Jesus asked Peter, “Do you love Me?”, “his ‘Yes’ was not the result of an effort of will, it was not the fruit of a ‘decision’ made by the young man Simon: it was the emergence, the coming to the surface of an entire vein of tenderness and adherence that made sense because of the esteem he had for Him–therefore an act of reason;” it was a reasonable act, “which is why he couldn’t not say ‘Yes.’”
We cannot understand this dynamic of encounter which brings forth wonder and adherence if it has not been triggered–forgive me the use of this word–by mercy. Only someone who has encountered mercy, who has been caressed by the tenderness of mercy, is happy and comfortable with the Lord. I beg the theologians who are present not to turn me in to the Sant’Uffizio or to the Inquisition; however, forcing things a bit, I dare to say that the privileged locus of the encounter is the caress of the mercy of Jesus Christ on my sin.
In front of this merciful embrace–and I continue along the lines of Giussani’s thought–we feel a real desire to respond, to change, to correspond; a new morality arises. We posit the ethical problem, an ethics which is born of the encounter, of this encounter which we have described up to now. Christian morality is not a titanic effort of the will, the effort of someone who decides to be consistent and succeeds, a solitary challenge in the face of the world. No. Christian morality is simply a response. It is the heartfelt response to a surprising, unforeseeable, “unjust” mercy (I shall return to this adjective). The surprising, unforeseeable, “unjust” mercy, using purely human criteria, of one who knows me, knows my betrayals and loves me just the same, appreciates me, embraces me, calls me again, hopes in me, and expects from me. This is why the Christian conception of morality is a revolution; it is not a never falling down but an always getting up again. (The Attraction of the Cardinal.)
This is quintessentially Modernist as the Modernists taught that man's belief in God and His Divine Son spring forth from an inner impulse and not by virtue of having had the supernatural virtues of Faith, Hope, and Charity infused into his soul in the Sacrament of Baptism. Pope Saint Pius X dissected this heresy very well in Pascendi Dominci Gregis, September 8, 1907:
7. However, this Agnosticism is only the negative part of the system of the Modernists: the positive part consists in what they call vital immanence. Thus they advance from one to the other. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. But when natural theology has been destroyed, and the road to revelation closed by the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside of man himself. It must, therefore, be looked for in man; and since religion is a form of life, the explanation must certainly be found in the life of man. In this way is formulated the principle of religious immanence. Moreover, the first actuation, so to speak, of every vital phenomenon -- and religion, as noted above, belongs to this category -- is due to a certain need or impulsion; but speaking more particularly of life, it has its origin in a movement of the heart, which movement is called a sense. Therefore, as God is the object of religion, we must conclude that faith, which is the basis and foundation of all religion, must consist in a certain interior sense, originating in a need of the divine. This need of the divine, which is experienced only in special and favorable circumstances. cannot of itself appertain to the domain of consciousness, but is first latent beneath consciousness, or, to borrow a term from modern philosophy, in the subconsciousness, where also its root lies hidden and undetected.
It may perhaps be asked how it is that this need of the divine which man experiences within himself resolves itself into religion? To this question the Modernist reply would be as follows: Science and history are confined within two boundaries, the one external, namely, the visible world, the other internal, which is consciousness. When one or other of these limits has been reached, there can be no further progress, for beyond is the unknowable. In presence of this unknowable, whether it is outside man and beyond the visible world of nature, or lies hidden within the subconsciousness, the need of the divine in a soul which is prone to religion excites -- according to the principles of Fideism, without any previous advertence of the mind -- a certain special sense, and this sense possesses, implied within itself both as its own object and as its intrinsic cause, the divine reality itself, and in a way unites man with God. It is this sense to which Modernists give the name of faith, and this is what they hold to be the beginning of religion.
8. But we have not yet reached the end of their philosophizing, or, to speak more accurately, of their folly. Modernists find in this sense not only faith, but in and with faith, as they understand it, they affirm that there is also to be found revelation. For, indeed, what more is needed to constitute a revelation? Is not that religious sense which is perceptible in the conscience, revelation, or at least the beginning of revelation? Nay, is it not God Himself manifesting Himself, indistinctly, it is true, in this same religious sense, to the soul? And they add: Since God is both the object and the cause of faith, this revelation is at the same time of God and from God, that is to say, God is both the Revealer and the Revealed. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
This is not a minor point at all. It is quite essential to the entire belief system of concilairism. Luis Mario Bergoglio was only repeating what he had been taught by the late Father Luigi Guissani, a belief about man's "inner sense" and "relation to God" that has been propagated throughout the Joseph Ratzinger's entire priesthood.
The only substantive difference between Bergoglio and Ratzinger is that the latter attempted, at least sometimes, to put a sober face on his staging of the Protestant and Masonic Novus Ordo service. Bergoglio is a full-fledged child of the "papal" extravaganza "Masses" staged by Karol Wojtyla/John Paul II. Just take a little look see at this: Conga Liturgy in Argentina. For the inspiration of this so-called liturgy, please see Origins of the Conga Liturgy. (I know. I know. You're not supposed to have this much fun in Lent. I know.
One can see in this particular sacrilege, committed in 2011 at an outdoor venue, that Bergoglio violated the Novus Ordo's rubrics by "offering" the bread and wine at the same time even though the General Instruction to the Roman Missal specifies that they are to be offered separately. And the crucifix in the background appears to feature a resurrected corpus of Our Lord rather than a crucified one. The little snippet that I watched, though, indicates that this is simply garden-variety "inculturation of the Gospel" as prescribed in Paragraph 395 of the General Instruction to the Roman Missal:
395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed. The special norms given in the Instruction On the Roman Liturgy and Inculturation should be carefully observed.
Regarding procedures to be followed in this matter, the following should be followed:
In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.
Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. (Paragraph 395, General Instruction to the Roman Missal.)
Attorney James Bendell, who is a champion of the Catholic Faith, echoed my belief, expressed above, that Ratzinger had an aesthetic sense about him, stating that "With this guy we're likely to get trained seals with bicycle horns." Mr. Bendell, who is from New Jersey originally and shares my northeast humor and cultural references as were both born in that marvelous year of 1951, then sent a photograph of what a "Pope Francis" liturgy may look like in the near future:
See also: Turkish seal show. (The photograph and link were provided by Mr. Bendell, who was also the inspiration of the "Origins of the Conga Liturgy" link.)
Francis, the Talking Apostate is also an complete ecumaniac, something that can be shown below as the new conciliar "pontiff" was "blessed" in 2006 by Argentine Protestant televangelists: