It would be an exercise in utter madness to comment on every single one of the two hundred eighty-eight paragraphs of Jorge Mario Bergoglio's Evangelii Gaudium, November 26, 2013. This seven-part series has endeavored to examine a few selected passages that are representative of the apostasy found throughout the entirety of its text, something that has been an exhausting, oppressive exercise.
As time did not permit the completion of the series last evening, this concluding part will focus only on a few more passages as more than enough time has been spent on this revolutionary document that he chose to use to outline in full the program of "reform" that he has been discussing "randomly" during his daily sessions of the Ding Dong School of Apostasy and his general audience addresses and various other allocutions, including his first "encyclical letter," Lumen Fidei, June 29, 2013, in the past two hundred seventy-five days.
The purpose of this final part is to provide a general outline of the results that can be expected from the revolutionary agenda outlined in Evangelii Gaudium after discussing the following passages with great brevity. I have had quite enough of this for the time being.
XXII. 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 26, 2013.)
Jorge Mario Bergoglio believes that the "interreligious dialogue" that is an essential component of false ecumenism does not represent syncretism although it is 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)
Jorge Mario Bergoglio believes absolutely none of this. Not one bit of it, which is why he is 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 has revealed himself as someone who does not believe in all of the mysteries of the Catholic Faith. As he has more less told us that he believes 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 constitute within his counterfeit church of conciliarism, he has no fear of the just judgment of God whatsoever. What? Jorge worry about the salvation of his immortal soul?
Moreover, Bergoglio's belief that "peace" is fostered by "inter-religious dialogue" is, of course, nothing new as his now retired predecessor, Joseph 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.
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 Balathsazar--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 Montini/Paul The Sick and Albino Luciani/John Paul I and Karol Wojtyla/John Paul II, spoke incessantly of "inter-religious dialogue" and "religious liberty" as the path to "world peace," doing so at around this time four years ago:
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 is no "daylight" between Jorge Mario Bergoglio/Francis and Joseph 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 is any kind of difference as all between two as they both believe and preach what is considered to be "doctrinal orthodoxy" in the counterfeit church of conciliarism.
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:"
Although there is probably no need to do so, some readers do write to me now and again to explain how much they appreciate my repeating very passages from the encyclical letters of our true popes, which is why Pope Pius XI's Ubi Arcano Dei Consilio, December 23, 1922, is being pressed into service once again:
42. Because the Church is by divine institution the sole depository and
interpreter of the ideals and teachings of Christ, she alone possesses in any
complete and true sense the power effectively to combat that materialistic
philosophy which has already done and, still threatens, such tremendous harm to
the home and to the state. The Church alone can introduce into society and
maintain therein the prestige of a true, sound spiritualism, the spiritualism of
Christianity which both from the point of view of truth and of its practical
value is quite superior to any exclusively philosophical theory. The Church is
the teacher and an example of world good-will, for she is able to inculcate and
develop in mankind the "true spirit of brotherly love" (St. Augustine, De
Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the
value and dignity of the individual's soul help thereby to lift us even unto
God.
43. Finally, the Church is able to set both public and private life on the
road to righteousness by demanding that everything and all men become obedient
to God "Who beholdeth the heart," to His commands, to His laws, to His
sanctions. If the teachings of the Church could only penetrate in some such
manner as We have described the inner recesses of the consciences of mankind, be
they rulers or be they subjects, all eventually would be so apprised of their
personal and civic duties and their mutual responsibilities that in a short time
"Christ would be all, and in all." (Colossians iii, 11)
44. Since the Church is the safe and sure guide to conscience, for to her
safe-keeping alone there has been confided the doctrines and the promise of the
assistance of Christ, she is able not only to bring about at the present hour a
peace that is truly the peace of Christ, but can, better than any other agency
which We know of, contribute greatly to the securing of the same peace for the
future, to the making impossible of war in the future. For the Church teaches
(she alone has been given by God the mandate and the right to teach with
authority) that not only our acts as individuals but also as groups and as
nations must conform to the eternal law of God. In fact, it is much more
important that the acts of a nation follow God's law, since on the nation rests
a much greater responsibility for the consequences of its acts than on the
individual.
45. When, therefore, governments and nations follow in all their activities,
whether they be national or international, the dictates of conscience grounded
in the teachings, precepts, and example of Jesus Christ, and which are binding
on each and every individual, then only can we have faith in one another's word
and trust in the peaceful solution of the difficulties and controversies which
may grow out of differences in point of view or from clash of interests. An
attempt in this direction has already and is now being made; its results,
however, are almost negligible and, especially so, as far as they can be said to
affect those major questions which divide seriously and serve to arouse nations
one against the other. No merely human institution of today can be as successful
in devising a set of international laws which will be in harmony with world
conditions as the Middle Ages were in the possession of that true League of
Nations, Christianity. It cannot be denied that in the Middle Ages this law was
often violated; still it always existed as an ideal, according to which one
might judge the acts of nations, and a beacon light calling those who had lost
their way back to the safe road.
46. There exists an institution able to safeguard the sanctity of the law of
nations. This institution is a part of every nation; at the same time it is
above all nations. She enjoys, too, the highest authority, the fullness of the
teaching power of the Apostles. Such an institution is the Church of Christ. She
alone is adapted to do this great work, for she is not only divinely
commissioned to lead mankind, but moreover, because of her very make-up and the
constitution which she possesses, by reason of her age-old traditions and her
great prestige, which has not been lessened but has been greatly increased since
the close of the War, cannot but succeed in such a venture where others
assuredly will fail.
47. It is apparent from these considerations that true peace, the peace of
Christ, is impossible unless we are willing and ready to accept the fundamental
principles of Christianity, unless we are willing to observe the teachings and
obey the law of Christ, both in public and private life. If this were done, then
society being placed at last on a sound foundation, the Church would be able, in
the exercise of its divinely given ministry and by means of the teaching
authority which results therefrom, to protect all the rights of God over men and
nations.
48. It is possible to sum up all We have said in one word, "the Kingdom of
Christ." For Jesus Christ reigns over the minds of individuals by His teachings,
in their hearts by His love, in each one's life by the living according to His
law and the imitating of His example. Jesus reigns over the family when it,
modeled after the holy ideals of the sacrament of matrimony instituted by
Christ, maintains unspotted its true character of sanctuary. In such a sanctuary
of love, parental authority is fashioned after the authority of God, the Father,
from Whom, as a matter of fact, it originates and after which even it is named.
(Ephesians iii, 15) The obedience of the children imitates that of the Divine
Child of Nazareth, and the whole family life is inspired by the sacred ideals of
the Holy Family. Finally, Jesus Christ reigns over society when men recognize
and reverence the sovereignty of Christ, when they accept the divine origin and
control over all social forces, a recognition which is the basis of the right to
command for those in authority and of the duty to obey for those who are
subjects, a duty which cannot but ennoble all who live up to its demands. Christ
reigns where the position in society which He Himself has assigned to His Church
is recognized, for He bestowed on the Church the status and the constitution of
a society which, by reason of the perfect ends which it is called upon to
attain, must be held to be supreme in its own sphere; He also made her the
depository and interpreter of His divine teachings, and, by consequence, the
teacher and guide of every other society whatsoever, not of course in the sense
that she should abstract in the least from their authority, each in its own
sphere supreme, but that she should really perfect their authority, just as
divine grace perfects human nature, and should give to them the assistance
necessary for men to attain their true final end, eternal happiness, and by that
very fact make them the more deserving and certain promoters of their happiness
here below.
49. It is, therefore, a fact which cannot be questioned that the true peace
of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the
Kingdom of Christ." It is no less unquestionable that, in doing all we can to
bring about the re-establishment of Christ's kingdom, we will be working most
effectively toward a lasting world peace. (Pope Pius XI, Ubi Arcano Dei Consilio, December 22, 1922.)
It is always hand to use our true popes to refute the continued madness of the role that "religion" is supposed to be in the building up of the "better world," of the mythical "civilization of love":
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 26, 2013.)
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 has become the most beloved figure in the world because he tickles the itching ears of those who love every apostate world that comes out of his ever-moving lips. Despite all of this denials, he is one of the greatest syncretists that the world has ever known.
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 26, 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 an 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.
Ah, well, I do want to contrast Jorge Mario Bergoglio's blaspheming Our Lady yet again by daring to call her the "mother" and the "star" evangelization" with 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 26, 2013.)
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 eighty-two years ago now, and 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.
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.
Where does lead?
To the coming of the Antichrist as 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 occasions 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, which is why he has 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 an 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 published document that dares to call itself "The Gospel of Joy."
This is Advent, the time of awaiting the Nativity of Our Lady's Divine Son, Our Blessed Lord and Saviour Jesus Christ. The Ember Days will be upon us next Wednesday, Friday and Saturday, days on which we should take on extra penances in reparation for our own many sins and those of the whole world, including those of the conciliar officials, starting with Jorge Mario Bergoglio, as we pray very fervently for what seems impossible in human terms: their conversion to the true Faith before they die.
Lest we become smug about the state of our own souls, we must remember to make good use of the Sacred Tribunal of Penance to root out the weeds of sin in our lives as well as to pray as many Rosaries each day as our state in life permits.
This is the time from all eternity that God has chosen to live and to save souls. There is thus work for us do do as we lift high the Cross in our daily lives, clinging closely to the protection of Our Lady and Saint Joseph as well as our Guardian Angels and Patron Saints and great martyrs such as the saint whose feast we celebrate today, Saint Lucy of Syracuse, Sicily.
Immaculate Heart of Mary, triumph soon!
Our Lady of Guadalupe, pray for us.
Viva Cristo Rey! Vivat Christus Rex!
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Andrew the Apostle, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Lucy, pray for us.
Isn't it time to pray a Rosary now?
An Afterword
The hour is late again. Much work has gone into this series, which has physically taxed me.
Although I do not have the strength to update the Donations page again, we are in need of your non-tax-deductible financial gifts to pay bills. I hope that this will change in the next six weeks or so as efforts to secure part-time employment are being made quite actively. I know that the financial support for the work of this site continue as it has (this is now the two hundred thirty-fifth article of 2013) from its readership simply does not exist. When and if the time comes that m efforts to secure such part-time employment are successful, of course, the work on this site will have to decrease considerably.
Thus it is that I ask for your assistance this time as we are continue to be, at least for now, solely dependent upon your generosity and kindness to us.
