Jorge Would Have Us Believe That The Adversary Himself Leads All Men to Our Lord
NOTE: Not an endorsement for sedevacantism
Jorge
Mario Bergoglio is very adept at showing himself to be an open enemy of
the Catholic Faith. There is nothing about the Holy Faith that he is
not capable of ignoring, undermining, reinterpreting or just flat-out
denying and rejecting.
Then
again, the currently reigning universal public face of apostasy is
distinguishing himself from his predecessors in the conciliar “papacy”
by being more direct on many points that they had been, not that those
predecessors left anything to the imagination about the nature of
dogmatic truth, the new ecclesiology, false ecumenism, religious liberty
and separation of Church and State. Bergoglio’s whole attitude, though,
displays a contempt for almost everything to do with Catholic Faith,
Worship and Morals, which is why he must go out of his way to praise
heretics at every opportunity.
For
example, the Argentine Apostate praised John Wesley, a heretic who
separated from the heretical and schismatic Anglican sect, by saying
that he led those who followed him to a “knowledge of Christ.”
This
is what the insidious little pest from Buenos Aires, Argentina, said as
he addressed an assembly of Methodists on Thursday, October 19, 2017,
the Feast of Saint Peter of Alcantara:
I
thank Bishop Abrahams for his kind words and I offer all of you a warm
welcome on this fiftieth anniversary of the inauguration of the
Methodist-Catholic theological dialogue.
In
the Book of Leviticus, the Lord proclaims the fiftieth year as a
special year that calls, among other things, for the setting free of
slaves: “You shall hallow the fiftieth year, and proclaim liberty
throughout the land to all its inhabitants” (Lev 25:10). We are
grateful to God because we can say that, in certain sense, we too have
been freed from the slavery of estrangement and mutual suspicion. The
Lord also told Moses that in the fiftieth year “everyone shall return to
his property and… to his family” (ibid.). As a result of these fifty
years of patient, fraternal dialogue, we can truly say to one another in
the words of the Apostle Paul: “you are no longer strangers” (cf. Eph
2:19). Yes, we are no longer strangers, either in our hearts or in our
belonging to the Lord, thanks to the one Baptism that has made us true
brothers and sisters. We are, and we feel ourselves to be, “members of the household of God” (ibid.).
As
is ever the case, Bergoglio’s claim that what he thinks is the Catholic
Church only got to “know” and to “understand” the “teachings” of
Methodism in the past fifty years. This means that the Catholic Church
was ignorant of Methodism and its heresies until the “opening” to all
heresies undertaken at the “Second” Vatican Council. The Divine
Constitution of Holy Mother Church, therefore, must be imperfect as
Bergoglio believes that it is possible for her to be estrange herself
from “truths” contained in the doctrines of false religions, Christian
and non-Christian alike.
Pope Pius XII taught in Mystici Corporis, June 29, 1943, that Holy Mother Church is perfect in her Divine Constitution:
65. For
this reason We deplore and condemn the pernicious error of those who
dream of an imaginary Church, a kind of society that finds its origin
and growth in charity, to which, somewhat contemptuously, they oppose
another, which they call juridical. But this distinction which they
introduce is false: for they fail to understand that the reason which
led our Divine Redeemer to give to the community of man He founded the
constitution of a Society, perfect of its kind and containing all the
juridical and social elements -namely, that He might perpetuate on earth
the saving work of Redemption [123] -- was also the reason why He
willed it to be enriched with the heavenly gifts of the Paraclete. The
Eternal Father indeed willed it to be the "kingdom of the Son of his
predilection;" [124] but it was to be a real kingdom, in which all
believers should make Him the entire offering of their intellect and
will, [125] and humbly and obediently model themselves on Him, Who for
our sake "was made obedient unto death." [126] There
can, then, be no real opposition or conflict between the invisible
mission of the Holy Spirit and the juridical commission of Ruler and
Teacher received from Christ, since they mutually complement and perfect
each other -- as do the body and soul in man -- and proceed from our
one Redeemer who not only said as He breathed on the Apostles "Receive
ye the Holy Spirit," [127] but also clearly commanded: "As the Father
hath sent me, I also send you"; [128] and again: "He that heareth you heareth me." [129]
66. And
if at times there appears in the Church something that indicates the
weakness of our human nature, it should not be attributed to her
juridical constitution, but rather to that regrettable
inclination to evil found in each individual, which its Divine Founder
permits even at times in the most exalted members of His Mystical Body,
for the purpose of testing the virtue of the shepherds no less than of
the flocks, and that all may increase the merit of their Christian
faith. For, as We said above, Christ did not wish to exclude sinners
from His Church; hence if some of her members are suffering from
spiritual maladies, that is no reason why we should lessen our love for
the Church, but rather a reason why we should increase our devotion to
her members. Certainly the loving Mother is spotless in the
Sacraments, by which she gives birth to and nourishes her children; in
the faith which she has always preserved inviolate; in her sacred laws
imposed on all; in the evangelical counsels which she recommends; in
those heavenly gifts and extraordinary graces through which, with
inexhaustible fecundity, [130] she generates hosts of martyrs, virgins
and confessors. But it cannot be laid to her charge if some
members fall, weak or wounded. In their name she prays to God daily:
"Forgive us our trespasses"; and with the brave heart of a mother she
applies herself at once to the work of nursing them back to spiritual
health. When therefore we call the Body of Jesus Christ "mystical," the
very meaning of the word conveys a solemn warning. It is a warning that
echoes in these words of St. Leo: "Recognize, O Christian, your dignity,
and being made a sharer of the divine nature go not back to your former
worthlessness along the way of unseemly conduct. Keep in mind of what
Head and of what Body you are a member." [131] (Pope Pius XII, Mystici Corporis, June 29, 1943.)
Popes
Leo XIII both provided an antidote to the oft-repeated “common baptism”
assertion that has been made by the conciliar “popes” that Bergoglio
repeated anew when addressing the Methodists. Pope Leo XIII explained
that all who are baptized must profess but one Faith, the true Faith,
and that a Christian must adhere to each of the truths taught by Holy
Mother Church without any exception whatsoever. In other words, Holy
Mother Church does not “learn” what she teaches from heretics as she is
guided infallibly by the Third Person of the Most Blessed Trinity, God
the Holy Ghost:
Agreement
and union of minds is the necessary foundation of this perfect concord
amongst men, from which concurrence of wills and similarity of action
are the natural results. Wherefore, in His divine wisdom, He ordained in
His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful – “one Lord, one faith, one baptism” (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith.
And so the Apostle St. Paul not merely begs, but entreats and implores
Christians to be all of the same mind, and to avoid difference of
opinions: “I beseech you, brethren, by the name of our Lord Jesus
Christ, that you all speak the same thing, and that there be no schisms
amongst you, and that you be perfect in the same mind and in the same
judgment” (I Cor. i., 10). Such passages certainly need no interpreter;
they speak clearly enough for themselves. Besides, all who profess
Christianity allow that there can be but one faith. It is of the
greatest importance and indeed of absolute necessity, as to which many
are deceived, that the nature and character of this unity should be
recognized. And, as We have already stated, this is not to be
ascertained by conjecture, but by the certain knowledge of what was
done; that is by seeking for and ascertaining what kind of unity in
faith has been commanded by Jesus Christ.
7.
The heavenly doctrine of Christ, although for the most part committed
to writing by divine inspiration, could not unite the minds of men if
left to the human intellect alone. It would, for this very reason, be
subject to various and contradictory interpretations. This is so, not
only because of the nature of the doctrine itself and of the mysteries
it involves, but also because of the divergencies of the human mind and
of the disturbing element of conflicting passions. From a
variety of interpretations a variety of beliefs is necessarily begotten;
hence come controversies, dissensions and wranglings such as have
arisen in the past, even in the first ages of the Church. Irenaeus
writes of heretics as follows: “Admitting the sacred Scriptures they
distort the interpretations” (Lib. iii., cap. 12, n. 12). And Augustine:
“Heresies have arisen, and certain perverse views ensnaring souls and
precipitating them into the abyss only when the Scriptures, good in
themselves, are not properly understood” (In Evang. Joan.,
tract xviii., cap. 5, n. 1). Besides Holy Writ it was absolutely
necessary to insure this union of men’s minds – to effect and preserve
unity of ideas – that there should be another principle. This the wisdom
of God requires: for He could not have willed that the faith should be
one if He did not provide means sufficient for the preservation of this
unity; and this Holy Writ clearly sets forth as We shall presently point
out. Assuredly the infinite power of God is not bound by anything, all
things obey it as so many passive instruments. In regard to this
external principle, therefore, we must inquire which one of all the
means in His power Christ did actually adopt. For this purpose it is
necessary to recall in thought the institution of Christianity.
8.
We are mindful only of what is witnessed to by Holy Writ and what is
otherwise well known. Christ proves His own divinity and the divine
origin of His mission by miracles; He teaches the multitudes heavenly
doctrine by word of mouth; and He absolutely commands that the assent of
faith should be given to His teaching, promising eternal rewards to
those who believe and eternal punishment to those who do not. “If I do
not the works of my Father, believe Me not” John x., 37). “If I had not
done among them the works than no other man had done, they would not
have sin” (Ibid. xv., 24). “But if I do (the works) though you will not believe Me, believe the works” (Ibid. x., 38). Whatsoever He commands, He commands by the same authority. He
requires the assent of the mind to all truths without exception. It was
thus the duty of all who heard Jesus Christ, if they wished for eternal
salvation, not merely to accept His doctrine as a whole, but to assent
with their entire mind to all and every point of it, since it is
unlawful to withhold faith from God even in regard to one single point. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
There is only one true Church, and those who are baptized validly but who belong to heretical sects do not belong to her:
22. Actually
only those are to be included as members of the Church who have been
baptized and profess the true faith, and who have not been so
unfortunate as to separate themselves from the unity of the Body, or
been excluded by legitimate authority for grave faults committed. “For in one spirit” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.” 17 As
therefore in the true Christian community there is only one Body, one
Spirit, one Lord, and one Baptism, so there can be only one faith. 18 And therefore if a man refuse to hear the Church let him be considered — so the Lord commands — as a heathen and a publican. 19 It
follows that those are divided in faith or government cannot be living
in the unity of such a Body, nor can they be living the life of its one
Divine Spirit.
23.
Nor must one imagine that the Body of the Church, just because it bears
the name of Christ, is made up during the days of its earthly
pilgrimage only of members conspicuous for their holiness, or that it
consists only of those whom God has predestined to eternal happiness. it
is owing to the Savior’s infinite mercy that place is allowed in His
Mystical Body here below for those whom, of old, He did not exclude from
the banquet.20 For
not every sin, however grave it may be, is such as of its own nature to
sever a man from the Body of the Church, as does schism or heresy or
apostasy. Men may lose charity and divine grace through sin, thus
becoming incapable of supernatural merit, and yet not be deprived of all
life if they hold fast to faith and Christian hope, and if, illumined
from above, they are spurred on by the interior promptings of the Holy
Spirit to salutary fear and are moved to prayer and penance for their
sins. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
In other words, no false religion, including Methodism, contains members of the true Church because they are “divided in faith or government from Holy Mother Church and thus cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit.”
The teaching of the Catholic Church is very clear, and so is its denial by the likes of Jorge Mario Bergoglio:
We
have come to this realization as the result of dialogue. The Second
Vatican Council continues to encourage the growth of knowledge and
esteem between Christians of differing confessions by means of a
dialogue carried out “with love for the truth, with charity, and with
humility” (Unitatis Redintegratio, 11). True dialogue gives us the
courage to encounter one another in humility and sincerity, in
an effort to learn from one another, and in a spirit of honesty and
integrity. We are brothers and sisters who, following a long separation,
are happy once more to see and learn about one another, and to move
forward with open hearts. So let us advance together, knowing that our
journey is blessed by the Lord. It began from him, and it leads to him.
This
is not the language of the Catholic Church, which has always urged
non-Catholics to convert unconditionally to her maternal bosom:
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.)
One
will note that Pope Leo XIII made proper use of the word subsist in
order to reject the notion that a reunion of East and East can be found
in an “certain kind of agreement in the Tenets and Belief and an
intercourse of Fraternal love.”
This
is not what has been preached by the conciliar "popes," figures of
Antichrist that they are, who have spoken as one voice to advance the
heresy of the "full" and "partial" communion that is based upon an
abject rejection of the following reiteration of Catholic teaching:
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. . . . 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,' not with the intention and the hope that 'the Church
of the living God, the pillar and ground of the truth' 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," 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.'" (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Just consider two of the statements quoted above, one from Pope Pius IX's Iam Vos Omnes and the other from Pope Pius XI's Mortalium Animos:
. . . .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.)
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. (Pope Pius XI, Mortalium Animos.)
None
of this matters to Jorge Mario Bergoglio, whose ecclesiology is based
upon an unconditional acceptance of all "believers" as part of the
"church," thus placing him in perfect communion with Martin Luther
himself, who believed that the "church" was an amorphous mass of
"believers," not a visible, hierarchical society.
Unity
exists in the Catholic Church. It is one of her Four Marks. No other
religion except Catholicism pleases the true God of Divine Revelation,
the Most Blessed Trinity. The conciliar “popes” have not believed this,
and Jorge Mario Bergoglio finds every opportunity to praise heretics for
having helped others to have a “knowledge” of Our Blessed Lord and
Saviour Jesus Christ:
“You
shall hallow the fiftieth year”, God said to Moses. The latest document
of the Commission spoke precisely about holiness. John Wesley sought to
help his neighbors live a holy life. His example and his words
encouraged many to devote themselves to reading the Bible and to prayer,
and in this way to come to a knowledge of Jesus Christ. When
we see others living a holy life, when we recognize the working of the
Holy Spirit in other Christian confessions, we cannot fail to rejoice.
It is impressive to see how widely the Lord sows his gifts; it is
impressive to see brothers and sisters who embrace in Jesus our own way
of life. But other “members of God’s household” can also help us grow
closer to the Lord and spur us to bear more faithful witness to the
Gospel. Let us thank the Father, then, for all that he granted us, even
before the last fifty years, in bygone centuries and throughout the
world, in our respective communities. Let us strengthen one another by
our witness to the faith.
Everyone
except our true popes and the fathers of Holy Mother Church’s true
general councils seems to have been able to bring “people to a knowledge
of Christ.”
This
is what Father Raniero Cantalamessa, O.F.M., Cap., said on Good Friday,
March 25, 2016, in the Basilica of Saint Peter about Martin Luther’s
having “recaptured” Our Blessed Lord and Saviour Jesus Christ as “Pope
Francis” sat quietly in agreement:
Consider
but a brief excerpt from the "homily" Father Raniero Cantalamessa.
O.F.M., Cap., gave in front of "Pope Francis" in the Basilica of Saint
Peter on Good Friday, March 25, 2016:
God
shows his righteousness and justice by having mercy! This is the great
revelation. The apostle says God is “just and justifying,” that is, he
is just to himself when he justifies human beings; he is in fact love
and mercy, so for that reason he is just to himself—he truly
demonstrates who he is—when he has mercy.
But
we cannot understand any of this if we do not know exactly what the
expression “the righteousness of God” means. There is a danger that
people can hear about the righteousness of God but not understand its
meaning, so instead of being encouraged they are frightened. St.
Augustine had already clearly explained its meaning centuries ago: “The
‘righteousness of God’ is that by which we are made righteous, just as
‘the salvation of God’ [see Ps 3:8] means the salvation by which he
saves us.”[2] In
other words, the righteousness of God is that by which God makes those
who believe in his Son Jesus acceptable to him. It does not enact
justice but makes people just.
Luther
deserves the credit for bringing this truth back when its meaning had
been lost over the centuries, at least in Christian preaching, and it is
this above all for which Christianity is indebted to the Reformation,
whose fifth centenary occurs next year. The reformer later wrote that
when he discovered this, “I felt that I was altogether born again and
had entered paradise itself through open gates.”[3] But
it was neither Augustine nor Luther who explained the concept of “the
righteousness of God” this way; Scripture had done that before they did:
When
the goodness and loving kindness of God our Savior appeared, he saved
us, not because of deeds done by us in righteousness, but in virtue of
his own mercy” (Titus 3:4-5).
God,
who is rich in mercy, out of the great love with which he loved us,
even when we were dead through our own trespasses, made us alive
together with Christ—by grace you have been saved. (see Eph 2:4-5)
Therefore,
to say “the righteousness of God has been manifested” is like saying
that God’s goodness, his love, his mercy, has been revealed. God’s
justice not only does not contradict his mercy but consists precisely in
mercy! (Luther Was right, Council of Trent Was Wrong, So Says Father Raniero Cantalamessa, O.F.M., Cap.)
Father
Raniero Cantalamessa does not believe that God punishes anyone for his
sins as His justice demands, No, punishment as part of God's justice
must be dismissed as "vengeance." The only kind of "justice" that
Cantalamessa and "Pope Francis" accept as legitimate is their concept of
false mercy that reaffirms emboldened sinners in their sins just as
firmly as did Martin Luther.
Ah, but why settle for the “papal preacher” when you can have the same out of the mouth of Jorge Mario Bergoglio himself?
Abide
in me as I abide in you” (Jn 15:4). These words, spoken by Jesus at
the Last Supper, allow us to peer into the heart of Christ just before
his ultimate sacrifice on the cross. We can feel his heart beating with
love for us and his desire for the unity of all who believe in him. He
tells us that he is the true vine and that we are the branches, that
just as he is one with the Father, so we must be one with him if we wish
to bear fruit.
Here
in Lund, at this prayer service, we wish to manifest our shared desire
to remain one with Christ, so that we may have life. We ask him, “Lord,
help us by your grace to be more closely united to you and thus, together,
to bear a more effective witness of faith, hope and love”. This is
also a moment to thank God for the efforts of our many brothers and
sisters from different ecclesial communities who refused to be resigned
to division, but instead kept alive the hope of reconciliation among all
who believe in the one Lord.
As
Catholics and Lutherans, we have undertaken a common journey of
reconciliation. Now, in the context of the commemoration of the
Reformation of 1517, we have a new opportunity to accept a common path,
one that has taken shape over the past fifty years in the ecumenical
dialogue between the Lutheran World Federation and the Catholic Church.
Nor can we be resigned to the division and distance that our separation
has created between us. We have the opportunity to mend a critical
moment of our history by moving beyond the controversies and
disagreements that have often prevented us from understanding one
another. (Heretic Jorge Celebrates Heretic Luther.)
None of what Bergoglio said nearly a year ago was new.
Consider
what his predecessor, Joseph Alois Ratzinger/Benedict XVI, said when
praised in Erfurt, Germany, on Friday, September 23, 2011, the Feast of
Pope Linus and the Commemoration of Saint Thecla:
As
I begin to speak, I would like first of all to say how deeply grateful I
am that we are able to come together. I am particularly grateful to
you, my dear brother, Pastor Schneider, for receiving me and for the
words with which you have welcomed me here among you. You have
opened your heart and openly expressed a truly shared faith, a longing
for unity. And we are also glad, for I believe that this session, our
meetings here, are also being celebrated as the feast of our shared
faith. Moreover, I would like to express my thanks to all of you for
your gift in making it possible for us to speak with one another as
Christians here, in this historic place.
As
the Bishop of Rome, it is deeply moving for me to be meeting you here
in the ancient Augustinian convent in Erfurt. As we have just heard,
this is where Luther studied theology. This is where he was ordained a
priest. Against his father’s wishes, he did not continue the study of
Law, but instead he studied theology and set off on the path towards
priesthood in the Order of Saint Augustine. And on this path, he was
not simply concerned with this or that. What constantly
exercised him was the question of God, the deep passion and driving
force of his whole life’s journey. “How do I receive the grace of
God?”: this question struck him in the heart and lay at the foundation
of all his theological searching and inner struggle. For Luther
theology was no mere academic pursuit, but the struggle for oneself,
which in turn was a struggle for and with God.
“How
do I receive the grace of God?” The fact that this question was the
driving force of his whole life never ceases to make a deep impression
on me. For who is actually concerned about this today – even among
Christians? What does the question of God mean in our lives? In our
preaching? Most people today, even Christians, set out from the
presupposition that God is not fundamentally interested in our sins and
virtues. He knows that we are all mere flesh. And insofar as people
believe in an afterlife and a divine judgement at all, nearly everyone
presumes for all practical purposes that God is bound to be magnanimous
and that ultimately he mercifully overlooks our small failings. The
question no longer troubles us. But are they really so small, our
failings? Is not the world laid waste through the corruption of the
great, but also of the small, who think only of their own advantage? Is
it not laid waste through the power of drugs, which thrives on the one
hand on greed and avarice, and on the other hand on the craving for
pleasure of those who become addicted? Is the world not threatened by
the growing readiness to use violence, frequently masking itself with
claims to religious motivation? Could hunger and poverty so devastate
parts of the world if love for God and godly love of neighbour – of his
creatures, of men and women – were more alive in us? I could go on.
No, evil is no small matter. Were we truly to place God at the centre
of our lives, it could not be so powerful. The question: what is God’s
position towards me, where do I stand before God? – Luther’s
burning question must once more, doubtless in a new form, become our
question too, not an academic question, but a real one. In my view,
this is the first summons we should attend to in our encounter with
Martin Luther.
Another
important point: God, the one God, creator of heaven and earth, is no
mere philosophical hypothesis regarding the origins of the universe.
This God has a face, and he has spoken to us. He became one of us in
the man Jesus Christ – who is both true God and true man. Luther’s
thinking, his whole spirituality, was thoroughly Christocentric: “What
promotes Christ’s cause” was for Luther the decisive hermeneutical
criterion for the exegesis of sacred Scripture. This presupposes,
however, that Christ is at the heart of our spirituality and that love
for him, living in communion with him, is what guides our life. (Meeting
with representatives of the German Evangelical Church Council in the
Chapter Hall of the Augustinian Convent Erfurt, Germany, September 23,
2011.)
Anyone
who labors under the delusion that Bergoglio’s praise of false
religions would not have happened under "Benedict XVI" had better
review the facts above as the German "new theologian" helped to pave for
the way for his successor, Jorge Mario Bergoglio, to celebrate the
quincentennial celebration of the death knell of the Social Reign of
Christ the King and thus of Western civilization itself in but ten days
from now.
Indeed, consider what Emeritus Benedict XVI said when he addressed Methodists on December 9, 2005:
Since
1967, our dialogue has treated major theological themes such as:
revelation and faith, tradition and teaching authority in the Church.
These efforts have been candid in addressing areas of difference. They
have also demonstrated a considerable degree of convergence and are
worthy of reflection and study. Our dialogue and the many ways in which
Catholics and Methodists have become better acquainted have allowed us
to recognize together some of those "Christian treasures of great
value". On occasion, this recognition has enabled us to speak with a
common voice in addressing social and ethical questions in an
increasingly secularized world. I have been encouraged by the
initiative which would bring the member churches of the World Methodist
Council into association with the Joint Declaration on the Doctrine of
Justification, signed by the Catholic Church and the Lutheran World
Federation in 1999. Should the World Methodist Council express
its intent to associate itself with the Joint Declaration, it would
assist in contributing to the healing and reconciliation we ardently
desire, and would be a significant step towards the stated goal of full
visible unity in faith.
Dear
friends, under the guidance of the Holy Spirit and mindful of God’s
great and abiding Mercy throughout the world, let us seek to foster a mutual
commitment to the Word of God, to witness and to joint prayer. As we
prepare our hearts and minds to welcome the Lord in this Advent season, I
invoke God’s abundant blessings upon all of you and on Methodists
throughout the world. (Address of Benedict XVI to Methodists.)
Where’s the difference?
It’s always the same with these pawns of Antichrist. Always.
Bergoglio
concluded his own talk to the Methodists as follows as he exhorted all
in attendance to work towards “reconciled unity”:
Faith
becomes tangible above all when it takes concrete form in love,
particularly in service to the poor and the marginalized. “You shall
proclaim liberty throughout the land to all its inhabitants”: after
fifty years of our dialogue, this ancient summons of the word of God
remains ever timely. As a call to life in communion with God, the call
to holiness is necessarily a call to communion with others too. When, as
Catholics and Methodists, we join in assisting and comforting the weak
and the marginalized – those who in the midst of our societies feel
distant, foreign and alienated – we are responding to the Lord’s
summons.
As
we look to the future, beyond the past fifty years, one thing is
certain: we cannot grow in holiness without growing in communion. This
is the journey that awaits us in the new phase of the dialogue, devoted
to reconciliation. We cannot speak of prayer and charity unless together
we pray and work for reconciliation and full communion. May your
discussions about reconciliation be a gift, and not only for our
communities but for the world. May they be an incentive to Christians
everywhere to be ministers of reconciliation. The Spirit of God brings
about the miracle of reconciled unity. He does so in his own way, even
as he did at Pentecost, awakening a variety of charisms and ordering everything in a unity that is not uniformity but a communion. We need, then, to remain together, like the disciples awaiting the Spirit, and as brothers and sisters on a shared journey.
I
thank you for your presence. I am grateful to the Dialogue Commission
for its work, past and yet to come, and I thank the World Methodist
Council for its ongoing support for the dialogue. The blessing of the
past fifty years resides in the grace we have discovered in one another,
which has enriched both our communities. But the task is not yet ended,
and we are called to look ahead as we continue our journey. We have
learned to see one another as brothers and sisters in Christ; now is the
time to prepare ourselves, with humble hope and concrete efforts, for
that full recognition that will come about, by God’s grace, when at last we will be able to join one another in the breaking of the bread.
I would ask you to pray for this, as together we ask the Father for the
daily bread that can sustain us along the way: Our Father (Heretic Bergoglio Praises Heretic Wesley.)
They may not look alike, but they talk alike, which means you can lose your mind when apostates are two of a kind.
Consider Joseph Alois Ratzinger/Benedict XVI’s own call for “reconciled diversity”:
We
all know there are numerous models of unity and you know that the
Catholic Church also has as her goal the full visible unity of the
disciples of Christ, as defined by the Second Vatican Ecumenical Council
in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio,
nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the
Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.
"On
the other hand, this unity does not mean what could be called ecumenism
of the return: that is, to deny and to reject one's own faith history.
Absolutely not!
"It
does not mean uniformity in all expressions of theology and
spirituality, in liturgical forms and in discipline. Unity in
multiplicity, and multiplicity in unity: in my Homily for the Solemnity of Sts Peter and Paul on 29 June last,
I insisted that full unity and true catholicity in the original sense
of the word go together. As a necessary condition for the achievement of
this coexistence, the commitment to unity must be constantly purified
and renewed; it must constantly grow and mature." (Ecumenical meeting at the Archbishopric of Cologne English)
Father Francis Connell summarized the true Catholic teaching on "reconciled diversity" or "unity-in diversity" as follows:
To
characterize the relation between Catholics and Protestants as
'unity-in-diversity' is misleading, inasmuch as it implies that
essentially Catholics are one with heretics, and that their diversities
are only accidental. Actually, the very opposite is the true situation.
For, however near an heretical sect may seem to be to the Catholic
Church in its particular beliefs, a wide gulf separates them, insofar as
the divinely established means whereby the message of God is to be
communicated to souls--the infallible Magisterium of the Church--is
rejected by every heretical sect. By telling Protestants that
they are one with us in certain beliefs, in such wise as to give the
impression that we regard this unity as the predominant feature of our
relation with them, we are actually misleading them regarding the true
attitude of the Catholic Church toward those who do not acknowledge Her
teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)
This
is a precise and exact description of what the conciliar “popes” have
done. Jorge Mario Bergoglio is a heretic. So is his predecessor. So was
his predecessor's “canonized” predecessor. So was his “canonized”
predecessor's immediate predecessor and the soon-to-be “beatified”
predecessor who promulgated the decrees of the “Second” Vatican Council,
which was convened by the “canonized” supporter of the Sillon and of
liturgical Jansenism.
Moreover,
the true diversity is to be found within Holy Mother Church's many
religious communities of men and women, each with its own distinctive
charisms, and in the variety of personalities of her children who are
attached to her maternal bosom without an iota of dissent.
“Diversity” in doctrine is of the evil spirits, not the Third Person of the Most Blessed Trinity, God the Holy Ghost.
John
Wesley thus did nothing other than to lead people away from a true
knowledge of Our Blessed Lord and Savior Jesus Christ as He has revealed
Himself to men exclusively through His Catholic Church, she who is
guided infallibly by God the Ghost as she safeguards everything in the
Sacred Deposit Faith until His Second Coming on the Last Day.
Let
us turn to the wisdom of Pope Saint Pius X, who forewarned us of what
would be happening in our times as he condemned by the false principles
of the Sillon in France that serve as cornerstones for conciliarism:
We
fear that worse is to come: the end result of this developing
promiscuousness, the beneficiary of this cosmopolitan social action, can
only be a Democracy which will be neither Catholic, nor Protestant, nor
Jewish. It will be a religion (for Sillonism, so the leaders have said,
is a religion) more universal than the Catholic Church, uniting all men
become brothers and comrades at last in the "Kingdom of God". - "We do
not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.
We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.
We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Beg
Our Lady of Fatima, for this intention and to suffer through the
chastisements of these present times with joy, love and gratitude,
remembering also to pray to our great Wonder Worker, Saint Philomena.
Rest
assured that the counterfeit church of conciliarism is not the Catholic
Church, she who is the spotless, virginal Mystical Spouse of her Divine
Founder, Invisible Head and Mystical Bridegroom, Christ the King
Himself.
Isn’t it time to pray a Rosary now?
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Sorrows, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Hilarion, pray for us.
Saint Ursula and her Companions, pray for us.
SOURCE
pray for conversions of the vatican 2 novus ordo faith
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