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| Bergoglio, yesterday |
You would be better off reading a comic book.
This latest piece of evil dreck, signed by "Francis," but probably written by Victor Manuel (Tucho) Fernández, the foul-mouthed "kissing priest," or one of the other new-Borgia Pope's corrupt and perverted coterie, is 22,087 words too long.
I've shortened it to less than 15% of that length, leaving in only the most important bits.
Unsurprisingly, as many news organizations and commenters - both pro-, neutral and anti-Francis have already noted, in some ways this "Call to Holiness" can be reduced to a series of attacks against Jorge Mario Bergoglio's perceived enemies, not the least of which simply are faithful Catholics.
One of them said today that the document was "sinister" in that, while it could (with some stretching) be read in an orthodox manner, the more obvious interpretation is a diatribe against the Enemies of the Revolution.
As well as a call to action to go after those enemies with what energy the Francis Junta still has left.
In other words, it's a set of truths, half-truths and lies worthy of the devil himself.
By the way, the devil himself gets a mention in the document. See, you can just see the idiot chorus proclaiming, the Pope does believe in hell.
Is it disrespectful of the papal office to mock Gaudete Et Exsultate? On the contrary, I think it's disrespectful of the office not to mock it.
As another friend remarked, yesterday: "I’ve never seen such broad, open hatred of Bergoglio. His stock has tanked harder than Facebook."
I suspect this latest emanation will hasten that. Anyone with half a Catholic brain can see exactly what he's doing.
These excerpts - most of them full paragraphs - are taken directly from Gaudete Et Exsultate in the order written. Where the sources are not obvious, I've noted them. Unsurprisingly, they are all references to Francis' own statements.
APOSTOLIC EXHORTATION
GAUDETE ET EXSULTATE
OF THE HOLY FATHER
FRANCIS
ON THE CALL TO HOLINESS IN TODAY’S WORLD
Against the Contemplatives
It is not healthy to love silence while fleeing interaction with others, to want peace and quiet while avoiding activity, to seek prayer while disdaining service (26).
Against Faithful Catholics (many of whom are heretics)
Here I would like to mention two false forms of holiness that can lead us astray: gnosticism and pelagianism. They are two heresies from early Christian times, yet they continue to plague us. In our times too, many Christians, perhaps without realizing it, can be seduced by these deceptive ideas, which reflect an anthropocentric immanentism disguised as Catholic truth. Let us take a look at these two forms of doctrinal or disciplinary security that give rise “to narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyses and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. In neither case is one really concerned about Jesus Christ or others” Evangelii Gaudium, 24 November 2013, 94: AAS 105, 2013, 1060 (35).
Thanks be to God, throughout the history of the Church it has always been clear that a person’s perfection is measured not by the information or knowledge they possess, but by the depth of their charity. “Gnostics” do not understand this, because they judge others based on their ability to understand the complexity of certain doctrines. They think of the intellect as separate from the flesh, and thus become incapable of touching Christ’s suffering flesh in others, locked up as they are in an encyclopaedia of abstractions. In the end, by disembodying the mystery, they prefer “a God without Christ, a Christ without the Church, a Church without her people” Homily at Mass in Casa Santa Marta, 11 November 2016 (37).
Certainly this is a superficial conceit: there is much movement on the surface, but the mind is neither deeply moved nor affected. Still, gnosticism exercises a deceptive attraction for some people, since the gnostic approach is strict and allegedly pure, and can appear to possess a certain harmony or order that encompasses everything (38).
Gnostics think that their explanations can make the entirety of the faith and the Gospel perfectly comprehensible. They absolutize their own theories and force others to submit to their way of thinking. A healthy and humble use of reason in order to reflect on the theological and moral teaching of the Gospel is one thing. It is another to reduce Jesus’ teaching to a cold and harsh logic that seeks to dominate everything (39)
Gnosticism is one of the most sinister ideologies because, while unduly exalting knowledge or a specific experience, it considers its own vision of reality to be perfect. Thus, perhaps without even realizing it, this ideology feeds on itself and becomes even more myopic. It can become all the more illusory when it masks itself as a disembodied spirituality. For gnosticism “by its very nature seeks to domesticate the mystery”, whether the mystery of God and his grace, or the mystery of others’ lives Letter to the Grand Chancellor of the Pontifical Catholic University of Argentina for the Centenary of the Founding of the Faculty of Theology, 3 March 2015, (40).
When somebody has an answer for every question, it is a sign that they are not on the right road. They may well be false prophets, who use religion for their own purposes, to promote their own psychological or intellectual theories. God infinitely transcends us; he is full of surprises. We are not the ones to determine when and how we will encounter him; the exact times and places of that encounter are not up to us. Someone who wants everything to be clear and sure presumes to control God’s transcendence (41).
It is not easy to grasp the truth that we have received from the Lord. And it is even more difficult to express it. So we cannot claim that our way of understanding this truth authorizes us to exercise a strict supervision over others’ lives. Here I would note that in the Church there legitimately coexist different ways of interpreting many aspects of doctrine and Christian life; in their variety, they “help to express more clearly the immense riches of God’s word”. It is true that “for those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion”. Indeed, some currents of gnosticism scorned the concrete simplicity of the Gospel and attempted to replace the trinitarian and incarnate God with a superior Unity, wherein the rich diversity of our history disappeared Apostolic Exhortation Evangelii Gaudium, 24 November 2013, 40: AAS 105, 2013, 1037 (43).
In effect, doctrine, or better, our understanding and expression of it, “is not a closed system, devoid of the dynamic capacity to pose questions, doubts, inquiries… The questions of our people, their suffering, their struggles, their dreams, their trials and their worries, all possess an interpretational value that we cannot ignore if we want to take the principle of the incarnation seriously. Their wondering helps us to wonder, their questions question us” Video Message to Participants in an International Theological Congress held at the Pontifical Catholic University of Argentina, 1-3 September 2015: AAS 107, 2015, 980 (44).
A dangerous confusion can arise. We can think that because we know something, or are able to explain it in certain terms, we are already saints, perfect and better than the “ignorant masses” (45).
[Saint] Francis recognized the temptation to turn the Christian experience into a set of intellectual exercises that distance us from the freshness of the Gospel (46).
Those who yield to this pelagian or semi-pelagian mindset, even though they speak warmly of God’s grace, “ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style” Apostolic Exhortation Evangelii Gaudium, 24 November 2013, 94: AAS 105, 2013, 1059 (49).
Underneath our orthodoxy, our attitudes might not correspond to our talk about the need for grace, and in specific situations we can end up putting little trust in it (50).
Still, some Christians insist on taking another path, that of justification by their own efforts, the worship of the human will and their own abilities. The result is a self-centred and elitist complacency, bereft of true love. This finds expression in a variety of apparently unconnected ways of thinking and acting: an obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters, and an excessive concern with programmes of self-help and personal fulfilment. Some Christians spend their time and energy on these things, rather than letting themselves be led by the Spirit in the way of love, rather than being passionate about communicating the beauty and the joy of the Gospel and seeking out the lost among the immense crowds that thirst for Christ (57).
Not infrequently, contrary to the promptings of the Spirit, the life of the Church can become a museum piece or the possession of a select few. This can occur when some groups of Christians give excessive importance to certain rules, customs or ways of acting. The Gospel then tends to be reduced and constricted, deprived of its simplicity, allure and savour. This may well be a subtle form of pelagianism, for it appears to subject the life of grace to certain human structures. It can affect groups, movements and communities, and it explains why so often they begin with an intense life in the Spirit, only to end up fossilized… or corrupt (58).
Once we believe that everything depends on human effort as channelled by ecclesial rules and structures, we unconsciously complicate the Gospel and become enslaved to a blueprint that leaves few openings for the working of grace (59).
May the Lord set the Church free from these new forms of gnosticism and pelagianism that weigh her down and block her progress along the path to holiness! These aberrations take various shapes, according to the temperament and character of each person. So I encourage everyone to reflect and discern before God whether they may be present in their lives (62).
Against the Pidgeonholers
“Blessed are the meek, for they will inherit the earth”
These are strong words in a world that from the beginning has been a place of conflict, disputes and enmity on all sides, where we constantly pigeonhole others on the basis of their ideas, their customs and even their way of speaking or dressing. Ultimately, it is the reign of pride and vanity, where each person thinks he or she has the right to dominate others (71).
Against the Sour
If we are constantly upset and impatient with others, we will end up drained and weary. But if we regard the faults and limitations of others with tenderness and meekness, without an air of superiority, we can actually help them and stop wasting our energy on useless complaining (72).
Against the Enemies of Justice and the Poor
True justice comes about in people’s lives when they themselves are just in their decisions; it is expressed in their pursuit of justice for the poor and the weak. While it is true that the word “justice” can be a synonym for faithfulness to God’s will in every aspect of our life, if we give the word too general a meaning, we forget that it is shown especially in justice towards those who are most vulnerable: “Seek justice, correct oppression; defend the fatherless, plead for the widow” (Is 1:17) (79).
Against Gossips
This Beatitude makes us think of the many endless situations of war in our world. Yet we ourselves are often a cause of conflict or at least of misunderstanding. For example, I may hear something about someone and I go off and repeat it. I may even embellish it the second time around and keep spreading it… And the more harm it does, the more satisfaction I seem to derive from it. The world of gossip, inhabited by negative and destructive people, does not bring peace. Such people are really the enemies of peace; in no way are they “blessed” (87).
Against the Enemies of Change (with support from the Canadian Conference of Catholic Bishops)
Jesus himself warns us that the path he proposes goes against the flow, even making us challenge society by the way we live and, as a result, becoming a nuisance. He reminds us how many people have been, and still are, persecuted simply because they struggle for justice, because they take seriously their commitment to God and to others. Unless we wish to sink into an obscure mediocrity... (90).
For Christians, this involves a constant and healthy unease. Even if helping one person alone could justify all our efforts, it would not be enough. The bishops of Canada made this clear when they noted, for example, that the biblical understanding of the jubilee year was about more than simply performing certain good works. It also meant seeking social change: “For later generations to also be released, clearly the goal had to be the restoration of just social and economic systems, so there could no longer be exclusion” SOCIAL AFFAIRS COMMISSION OF THE CANADIAN CONFERENCE OF CATHOLIC BISHOPS, Open Letter to the Members of Parliament, The Common Good or Exclusion: A Choice for Canadians, 1 February 2001, 9 (99).
Against the Pro-Lifers
The other harmful ideological error is found in those who find suspect the social engagement of others, seeing it as superficial, worldly, secular, materialist, communist or populist. Or they relativize it, as if there are other more important matters, or the only thing that counts is one particular ethical issue or cause that they themselves defend. Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development. Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.We cannot uphold an ideal of holiness that would ignore injustice in a world where some revel, spend with abandon and live only for the latest consumer goods, even as others look on from afar, living their entire lives in abject poverty (101).
Against the Islamophobes
We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue. Some Catholics consider it a secondary issue compared to the “grave” bioethical questions. That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children. Can we not realize that this is exactly what Jesus demands of us, when he tells us that in welcoming the stranger we welcome him (cf. Mt 25:35)? Saint Benedict did so readily, and though it might have “complicated” the life of his monks, he ordered that all guests who knocked at the monastery door be welcomed “like Christ”, with a gesture of veneration; the poor and pilgrims were to be met with “the greatest care and solicitude” (102).
A similar approach is found in the Old Testament: “You shall not wrong a stranger or oppress him, for you yourselves were strangers in the land of Egypt” (Ex 22:21). “When a stranger resides with you in your land, you shall not oppress him. The stranger who resides with you shall be to you as the citizen among you; and you shall love him as yourself; for you were strangers in the land of Egypt” (Lev 19:33-34). This is not a notion invented by some Pope, or a momentary fad (103).
Against the Bloggers
Christians too can be caught up in networks of verbal violence through the internet and the various forums of digital communication. Even in Catholic media, limits can be overstepped, defamation and slander can become commonplace, and all ethical standards and respect for the good name of others can be abandoned. The result is a dangerous dichotomy, since things can be said there that would be unacceptable in public discourse, and people look to compensate for their own discontent by lashing out at others. It is striking that at times, in claiming to uphold the other commandments, they completely ignore the eighth, which forbids bearing false witness or lying, and ruthlessly vilify others. Here we see how the unguarded tongue, set on fire by hell, sets all things ablaze (cf. Jas 3:6) (115).
The saints do not waste energy complaining about the failings of others; they can hold their tongue before the faults of their brothers and sisters, and avoid the verbal violence that demeans and mistreats others. Saints hesitate to treat others harshly; they consider others better than themselves (cf. Phil 2:3) (116).
It is not good when we look down on others like heartless judges, lording it over them and always trying to teach them lessons. That is itself a subtle form of violence. (117).
Against the Sour (again)
Far from being timid, morose, acerbic or melancholy, or putting on a dreary face, the saints are joyful and full of good humour. Though completely realistic, they radiate a positive and hopeful spirit (122).
Against the Enemies of Change (again - with support from Saint Lightyear)
Like the prophet Jonah, we are constantly tempted to flee to a safe haven. It can have many names: individualism, spiritualism, living in a little world, addiction, intransigence, the rejection of new ideas and approaches, dogmatism, nostalgia, pessimism, hiding behind rules and regulations. We can resist leaving behind a familiar and easy way of doing things (134).
God is eternal newness. He impels us constantly to set out anew, to pass beyond what is familiar, to the fringes and beyond (135).
Complacency is seductive; it tells us that there is no point in trying to change things, that there is nothing we can do, because this is the way things have always been and yet we always manage to survive. By force of habit we no longer stand up to evil. We “let things be”, or as others have decided they ought to be. Yet let us allow the Lord to rouse us from our torpor, to free us from our inertia. Let us rethink our usual way of doing things; let us open our eyes and ears, and above all our hearts, so as not to be complacent about things as they are, but unsettled by the living and effective word of the risen Lord (137).
In this way, the Church will not stand still, but constantly welcome the Lord’s surprises (139).
Against the Contemplatives (again)
When we live apart from others, it is very difficult to fight against concupiscence, the snares and temptations of the devil and the selfishness of the world (140).
Against the Youthful Zappers
All of us, but especially the young, are immersed in a culture of zapping (167).
Against the Enemies of Change (again)
This is all the more important when some novelty presents itself in our lives. Then we have to decide whether it is new wine brought by God or an illusion created by the spirit of this world or the spirit of the devil. At other times, the opposite can happen, when the forces of evil induce us not to change, to leave things as they are, to opt for a rigid resistance to change (168).
We must remember that prayerful discernment must be born of a readiness to listen: to the Lord and to others, and to reality itself, which always challenges us in new ways. Only if we are prepared to listen, do we have the freedom to set aside our own partial or insufficient ideas, our usual habits and ways of seeing things. In this way, we become truly open to accepting a call that can shatter our security, but lead us to a better life. It is not enough that everything be calm and peaceful. God may be offering us something more, but in our comfortable inadvertence, we do not recognize it (172)
It is not a matter of applying rules or repeating what was done in the past, since the same solutions are not valid in all circumstances and what was useful in one context may not prove so in another. The discernment of spirits liberates us from rigidity, which has no place before the perennial “today” of the risen Lord. The Spirit alone can penetrate what is obscure and hidden in every situation, and grasp its every nuance, so that the newness of the Gospel can emerge in another light (173).
Given in Rome, at Saint Peter’s, on 19 March, the Solemnity of Saint Joseph, in the year 2018, the sixth of my Pontificate.
Francis
