Monday, December 9, 2013

Heretical Musings On A "Papal" Document

   The Modernists are fawning over Antipope Francis and his heretical, socialist drivel contained in Evangelii Gaudium. The uber-Modernist National Catholic (sic) Reporter ran a column that actually highlights the errors of Begoglio quite nicely. Of course, it was written as praise, but could we expect anything less from a fellow heretic? Condemnations are reserved for Traditionalists exclusively! I reproduce the article "Some Gems from Evangelii Gaudium" here with my comments below in red.

The latest papal document is truly remarkable. I have only read the first 50 pages so far, but each page is filled with a richness just waiting to be tapped by the universal church. I believe it is safe to say that there has never been a papal document quite like the apostolic exhortation Evangelii Gaudium.

 Yes! There's no papal document quite like it because it doesn't come from a pope, but an apostate spreading his manifest heresy.

Let's start with the frequent use of the word "I" instead of the more formal "we." Pope Francis is speaking directly to you and me. There is almost no theological jargon, and he is not speaking so much as the head of the universal church but as a pastor sharing his thoughts and letting us know what he thinks needs to be done.

 The royal "We" is not formal, but was used to express the unity of Christ and His vicar speaking and writing as one. Frankie is not pope, so he goes it alone. "Theological jargon" is the pejorative term for the clarity of thought in Aquinas and all approved pre-Vatican II theologians using the Scholastic method. In 1879, Pope Leo XIII had this to say in paragraph #15 of his encyclical Aeterni Patris regarding the Scholastic method of the Angelic Doctor in theology and philosophy:

 "And, indeed, the knowledge and use of so salutary a science, which flows from the fertilizing founts of the sacred writings, the sovereign Pontiffs, the holy Fathers and the councils, must always be of the greatest assistance to the Church, whether with the view of really and soundly understanding and interpreting the Scriptures, or more safely and to better purpose reading and explaining the Fathers, or for exposing and refuting the various errors and heresies; and in these late days, when those dangerous times described by the Apostle are already upon us, when the blasphemers, the proud, and the seducers go from bad to worse, erring themselves and causing others to err, there is surely a very great need of confirming the dogmas of Catholic faith and confuting heresies."

He says, "I am trying to express" and "I hope that all communities will." Note that he is not delivering an edict, but rather giving us the best of his thinking as an individual and encouraging us to move in the direction he thinks best. How refreshing.

Isn't it the purpose of the Magisterium to teach and not "express and encourage" things as an individual?

It is also instructive that he makes a point of speaking to all Christians. His language is inclusive. He is speaking not just to Catholics, but to all who believe and confess Jesus Christ. He appears to see all Christians as part of the larger body of Christ, and calls all to be evangelizers. He speaks of the duty to proclaim the Gospel to all. No one is to be excluded.

This is a perfect expression of "Frankenchurch." Heretics and schismatics are "part of a larger body (sic) of Christ"--according to Vatican II, but in reality, the Church of Christ is identical to the Catholic Church!  To "evangelize" someone to a heretical sect does not bring them closer to salvation. The Church teaches ex cathedra :

"The Most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews, and heretics, and schismatics, can ever be partakers of eternal life, but that they are to go into the eternal fire "which was prepared for the devil, and his angels," (Mt. 25:41) unless before death they are joined with Her; and that so important is the unity of this Ecclesiastical Body, that only those remaining within this unity can profit from the sacraments of the Church unto salvation, and that they alone can receive an eternal recompense for their fasts, almsdeeds, and other works of Christian piety and duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved unless they abide within the bosom and unity of the Catholic Church." (Pope Eugene IV, the Bull Cantate Domino, 1441)

Another important general characteristic of this exhortation is his constant references to the Second Vatican Council. It is as if the council has finally been brought back into its legitimate place in the church. For how many years has the church acted as if the council never existed? If it was mentioned, it was often reinterpreted to mean something far different than it was originally intended to mean. Pope Francis gives a full-throated endorsement of the council. He not only sees it as legitimate, but seems to use it as the most up to date and relevant expression of Catholic theology.

This underscores the separation of the True Church and the Vatican II sect spawned of the diabolic Second Vatican Council. He constantly refers back to the foundation of his sect. When the author thinks that Vatican II was not given its "legitimate place" and was neglected as if it "never existed" before Bergoglio, it makes you wonder just how far into apostasy he's gone. Vatican II is the most relevant and up-to-date expression of MODERNIST theology.

  I want to take a look at a few of the issues Francis touches on in the first chapter of his colloquy. The first of these messages is about the need for change. Francis chides those who want a "monolithic body of doctrine ... leaving no room for nuance." He expresses concern that we may "hold fast to a formulation while failing to convey its substance." He makes clear that times change and that the expression of the truth can take different forms.

Antipope Francis wants even more change! He scolds those (Traditionalists) who rightly believe that Truth is unchanging. There may be accidental development, as we understand dogmas more profoundly, but there is no "evolution of dogma" with the times wherein the dogma takes on a meaning different from that which was first understood by the Church when it was first proclaimed. To say otherwise is--you guessed it!--Modernism.

Decentralization is seen as an important part of this movement toward change. He makes clear that the Magisterium does not have all the answers. "It is not advisable for the pope to take the place of local bishops in the discernment of every issue," Pope Francis writes. In contrast to his predecessors, he is pushing for greater power for episcopal conferences. This kind of move represents significant change.

It represents the systematic and tacit destruction of the Petrine Office Bergoglio doesn't possess. 

The pope speaks of a conversion of the papacy. He points to Pope John Paul II's comments about the need to find new ways to express the primacy of the pope. He adds that we have made little progress in that direction.

Antipope Francis will hasten the destruction of all things Catholic with a speed Wotyla couldn't match.

His words on structures are instructive. He writes that ecclesial structures can hamper the work of the church. He does not, however, believe new structures are the answer in themselves. For example, he mentions that parish structures can be meaningful if they put us in contact with the lives of the people. Yet he adds that the parish needs to avoid becoming a "self absorbed group made up of a chosen few."

Aren't parishes meant to put us in contact with GOD? The man-centered "People of God" rule over all.

Francis is clearly seeking a church where people are given an opportunity to be "bold and creative." He talks about how at times, the bishop should lead, but at other times, he should walk behind so the faithful can "strike out on new paths."

"To boldly go where no apostate has gone before?" (With apologies to fans of the old Star Trek series.

On his principal topic of evangelization, he says, "I want to promote sound evangelization." He goes on to say it "should not be to impose new obligations" but rather to share one's own joy in the Gospel. He talks about the need to make the Gospel attractive by our lives.
Francis has important things to say about morality. He states that it is not a list of dos and don'ts but is based on "works of love directed to one's neighbor." What is important for Francis is not a "multitude of doctrines to be insistently imposed" but the saving love of God. He speaks of preaching and how time should be spent talking about grace rather than law and Christ more than the church. Preaching should be about the Gospel and not "doctrinal or moral points based on specific ideological options."

To talk about the Church is to talk about Christ. She is bound forever to Her Divine Founder. The Church is the Bride of Christ. Frankie wants to give Christ and His Church a phony Vatican II "annulment." Don't "impose" Faith or Morals, just talk of warm fuzzy "luv" divorced from Charity and concern for the eternal welfare of souls. 

Finally, I want to mention what I see as two specifics from this first chapter. He speaks strongly about sacraments and their availability. He says the Eucharist "is not a prize for the perfect, but powerful medicine and nourishment for the weak." He goes on to say, "The church is not a toll house -- it is the house of the father, where there is a place for everyone." He exhorts us to be facilitators of grace rather than arbiters. Hopefully, such words will put to rest any efforts to deny Communion to those with whom one disagrees.

Translation: Give the Vatican II "communion" cracker to pro-abortion politicians as well as those who practice unnatural vice. These are public sinners not someone with whom we disagree over trivial natters.

He also says, "Customs ... even some which have deep historical roots" may no longer serve as a means of communicating the Gospel. He says they can be re-examined. Is he talking about celibacy?

He's talking about everything revered as Catholic.Nothing is sacred and nothing spared from being discarded and changed, in the process of evolving Modernism.

As is clear, this first chapter contains a lot to ponder. I believe it represents a bold new vision for the church. I hope to review chapter two of this apostolic exhortation in my next submission. Chapter two looks at the inequality in resources and the duty to address the needs of the poor -- a primary focus for this pontificate.

Christ told us we would always have the poor with us, but not so the Son of Man. Antipope Francis will make sure to be seen with the former even as he tries to take the Latter away from as many as he can.


  1. "Customs ... even some which have deep historical roots" may no longer serve as a means of communicating the Gospel. He says they can be re-examined. Is he talking about celibacy?

    Maybe he's talking about the custom of wearing clothing when "worshipping":

    Surely he is not talking about communicating the Gospel:

    Hat tip to Steave Deace:

    Thought you'd appreciate considering your pic of feathered francis

  2. Thanks to the reader above for his input! I did appreciate the links.