Jorge Further Dethrones Christ the King to Deify Man

One of the chief advantages of the dog and pony shows called elections is that they serve as veritable eclipses to blot out the nonstop talking machine named Jorge Mario Bergoglio, who turns eighty years of age in twenty-three days.

To be honest, I do not check the Vatican website as frequently as in the past. The Argentine Apostate is doing little more than repeating himself ad infinitum, ad nauseam, and the plain fact of the matter is that most of Catholics who accept him as “Pope Francis” do not pay close attention to what he says and does. The number of Catholics within the conciliar structures who are concerned about his acts of apostasy and his errors and heresies are relatively few in number. Most other Catholics who actually practice the conciliar brand of Catholicism in the belief that they are adhering to the teaching of the Catholic Church are supportive of their “pope” or are indifferent to what he says because they are content simply to go to what they think is Holy Mass.

Although we do not travel as extensively as we once did in the last decade when we had the motor home that we sold on April 5, 2011, when it had a reached a state of disrepair beyond my ability to make it roadworthy again, we have been to nineteen states this year, including a very brief stopover on Long Island (less than twenty-four hours) in the first week of October. Most of the people, whether Catholic or non-Catholic, we have met in various places of business during our travels are simply busy with their daily lives. A lot, of course, were interested in the farce of naturalism that has simply ended a new phase in the last week or so with the “transformation” of “conservative” Donald John Trump into something along the lines of a Henry Jackson/Hubert Horatio Humphrey Democrat, albeit without the latter’s personality. Few of the people we met outside the small circle of friends we have seen in various places have had any interest in, no less knowledge of, the babblings of Jorge Mario Bergoglio.

Mind you, this does not mean that the man that most people in the world think is “Pope Francis” is not making his nefarious influence felt in the lives of unrepentant sinners. Of course he is. Bergoglio has ably reaffirmed sinners in their lives of sin by saying repeatedly that he desires to “accompany” them and as he gives them assurances that no one is “excluded” from the Church or from Heaven itself.

However, those of us who are aware of what the false “pontiff” says and does should realize that there is a big world outside of what I called “The Bergoglio Bubble,” and to miss this fact is almost as serious an error as that made by the mainslime media during the election campaign as they took refuge in their own “bubbles” of elitism that looked down upon those who lived in the hinterlands.

It is with this in mind that I do what I can to comment on Bergoglio’s actions and words, but I can no longer do as much as I once did given my duties to the family, which include homeschooling. There are times, though, when it is necessary to pay the conciliar revolutiofrom Argentina a bit of attention, which is why I want to nary offer a brief commentary on two different passages from of Misercordia et Misera, November 20, 2016.

Before doing so, though, it is worth noting once again that Jorge Mario Bergoglio has a false conception of mercy that has nothing to do with the true mercy that Our Blessed Lord and Saviour Jesus Christ offers to penitents who are willing to do penance for their sins and to reform their lives. Amoris Laetitia, March 19, 2016, for example, was an effort to teach that men can live in “irregular situations” and still be the beneficiaries of “mercy” while continuing to commit what are, objectively speaking, Mortal Sins on a habitual basis.

The false “pope” believes that it is necessary of those who are “rigid” or “fundamentalist” to undergo a “pastoral conversion,” which is simply a euphemism for what Marxists still call “re-education.” The call for “pastoral conversion” means that Catholics must give up “old-fashioned” ideas about Faith, Morals, and Worship that tend to see “right and wrong,” “good and evil,” “truth and error” in order become “accepting” of those who have been “excluded” because that are not yet “able” or “ready” to “fully” embrace the teaching of the Catholic Church, which is, of course, the teaching of Our Lord Himself.

Bergoglio discussed “pastoral conversion” in two different places in Misercordia et Misera, and, as will be demonstrated shortly, the principle vehicle for this “pastoral conversion” or “re-education” is the abomination of desolation that is the Protestant and Judeo-Masonic Novus Ordo liturgical service.

Here is the first such reference within the text of Misercordia et Misera:

5. Now, at the conclusion of this Jubilee, it is time to look to the future and to understand how best to continue, with joy, fidelity and enthusiasm, experiencing the richness of God’s mercy. Our communities can remain alive and active in the work of the new evangelization in the measure that the “pastoral conversion” to which we are called will be shaped daily by the renewing force of mercy. Let us not limit its action; let us not sadden the Spirit, who constantly points out new paths to take in bringing to everyone the Gospel of salvation. (Jorge Mario Bergoglio, Misercordia et Misera, November 20, 2016.)

The Argentine Apostate’s call for “pastoral conversion” as part of the “new evangelization” is nothing new. One must remember that revolutionaries use euphemisms and slogans to cloud the fact that their desire for that which is “new” is an expression of a seething hatred towards the “past,” about which it is necessary to create an artificial memory as a means of convincing the masses that they, the revolutionaries, have “liberated” them from all that had “shackled” them previously.

Bergoglio believes that the time before the “Second” Vatican Council was one of exclusion and negativity as “privileged” clerics who were “rigid” and “closed-in on themselves” locked up the secrets of the Gospel of Our Blessed Lord and Saviour Jesus Christ and denied mercy to sinners. The false “pope” has believed this throughout the course of his entire life. If you doubt that this truth, I would urge you to read Jorge's Wall of Unbelief and Soldiers in The Damanation Army.

No one had to “influence” him upon his “election” as “Pope Francis” on Wednesday, March 13, 2013.

He is the one who chose the Commissars to help him implement his revolutionary agenda because they shared his Jacobin/Bolshevik view of the conciliar revolution.

He is the one who chose Walter Kasper speak at his consistory on February 21, 2014, and he is the one who chose the “bishops” who participated at the 2015 “synod of ‘bishops’” that provided him with the conclusions he had planned for it to reach in order to issue Amoris Laetitia on March 19, 2016, the Feast of Saint Joseph.

Indeed, Commissar Oscar Andres Rodriguez Maradiaga was kind enough to provide us with the meaning of his fellow Latin American’s “pastoral conversion,” a termed that originated with the revolutionary agenda adopted by Latin American “bishops” at their meeting in Aparaceida, Brazil, in 1997.

“Cardinal” Maradiaga emphasized the “need” for such “pastoral” conventions in presentations he gave in Irving, Texas, and Miami, Florida, in late-October and early-November of 2013 prior to the publication of Bergoglio’s Evangelii Gaudium on November 25, 2013. One will see the Honduran commissar was paving the way for a “mentality” that meant defining the Faith anew in light of supposedly “changed” circumstances:

Fifty years have passed since these ideas were first proclaimed. But, even today, the greatest challenge is to examine the mission of the Church to conform it to the mission of Jesus. For that reason we speak in Latin America of a “Continental Mission” on par with a “pastoral conversion;” the documents of the Conference of Bishops in Aparecida in May of 2007 assert that, to make the right choice, and to become authentic, the Church needs only to return to Jesus.

Nowadays, the Church finds herself facing a demanding change, the most profound change in her history since primeval times. From being a European Church, more or less culturally uniform, and hence monocentric, the Church is on her way to become a universal Church, with multiple cultural roots and, in this sense, culturally polycentric. The Vatican II Council can be understood as the manifested expression of this step at the institutional level ( Cf. Concilium, “Unidad y pluralidad: problemas y perspectivas de la inculturación” [Unity and Plurality: Problems and Perspectives of Inculturation] No. 224, July 1989.p. 91). Thus, it is symbolic indeed that the last three Popes have not been Italian the temptation of Europeanizing and Italianizing the Church has always been one tied to pretenses to power. Fortunately, things have changed.  (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

This means, of course, that the Catholic Church had obscured the true meaning of Our Lord's teaching prior to the "Second" Vatican Council that prevented it from becoming a universal church until the persent moment.

No believing, faithful member of the Catholic Church, no less one who believes himself to be a true and legitimate Successor of the Apostles, speaks in this way as to do so is speak of an imaginary "faith" that is but a projection of human minds onto the true God of Divine Revelation, the Most Blessed Trinity, and is thus nothing other than a form of paganism that is presented as being a faithful transmission of the "original" Christian message.

Our Blessed Lord and Saviour Jesus Christ gave Holy Mother Church the only "mission statement" that she has ever needed:

[16] And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. [17] And seeing him they adored: but some doubted. [18] And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. [19] Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. [20] Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28: 16-20.)

Faithful to this Divine command, the Apostles spread out into the far corners of the known world, each of them save for Saint John the Evangelist suffering martyrdom at the hands of unbelievers, starting with the Jews, and the civil authorities who made themselves out to be "gods" or those who had been chosen by them to propagate and maintain a "religion" that was synonymous with their governance. The entirety of Europe had been Catholicized by the latter part of the First Millennium into the beginning of the Second Millennium, albeit that a number of Christians in the Balkans apostatized in the Eleventh Century rather than to die for the Faith at the hands of the Mohammedans and that much of Eastern Christendom was lost to the heresies of Photius and into the schismatic Orthodox Church.

The spread of the Faith into the Americas, including Oscar Andres Rodriguez Maradiaga's own Honduras, began with the explorations and discoveries of Christopher Columbus and was solidified by the miraculous image left by Our Lady upon Juan Diego's tilma atop Tepeyac Hill outside of Mexico City on December 12, 1531, that was seen for the first time when Fray Juan Zumarraga, then the Apostolic Administration of Mexico and soon to become its first Bishop, saw it as Juan Diego handed him the equally miraculous cluster of Castilian roses that he, Zumarraga, had demanded to authenticate the story that Juan Diego had told him. Over nine million indigenous people in the Americas, almost person for person the number of Catholics lost in Europe as a result of the Protestant Revolution, converted to the Faith thereafter, leaving the very pagan ways that the likes of Rodriguez Maradiaga and Jorge Mario Bergoglio have helped to revive in the name of a supposed "inculturation of the Gospel." The Immemorial Mass of Tradition at which these converted Indians worshiped was no impediment to the sanctification of souls, that is, unless one wants to contend that Saint Rose of Lima and Blessed Martin de Porres, whose feast was commemorated on Sunday, November 3, 2013, and Blessed John Masias, among millions of others, become holy in spite of it.

Conciliar revolutionaries such as Jorge Mario Bergoglio and his gang of commissars and comardes have helped to return Catholics to a savage condition with false worship as they welcomed the Mohammedan conquest of Europe as a result of the de-population of the descendants of the Catholics of the Middle Ages by means of sterilization, the chemical and surgical execution of the innocent preborn, "euthanasia" and the medical industry's manufactured myth of "brain death" so as to engage in the harvesting of bodily members of living human beings for purposes of profit-making "organ donation." The conciliar revolutionaries have turned over Catholic churches to the Mohammedans, and Jean-Louis "Cardinal" Tauran, the President of the "Pontifical" Council for Inter-Religious Dialogue, even went so far six years ago as to "thank" the Mohammedans for "returning God to Europe" (Vatican thanks Muslims for returning God to Europe). Unbridled license, impurity and indecency abound in "inculturated" liturgies. This is a journey to the devil, not a "return" to Our Blessed Lord and Saviour Jesus Christ.

It is thus particularly important, therefore, to note that Bergoglio's revolutionary program, which has brought the conciliar revolution to the ultimate end for which it was started to achieve, is identical to the "vision" for the liturgy and the conciliar church that was expressed by Roger "Cardinal" Mahony, the conciliar "archbishop" of Los Angeles, California, from September 5, 1985, to March 1, 2011, in his infamous "pastoral letter" of September 4, 1997, Gather Faithfully Together:

The liturgy not only can but must build on what is suitable in the culture of a people. In our Archdiocese we Catholics come from many cultures with many different gifts. The Lord has brought us all together and we are called to be fully Christ together. In population, we are predominately from Spanish-speaking cultures, with all their own diversity. But we embrace many Asian and Pacific Island cultures as well as the diversity various African and European cultures that have had their own development on this continent. And there is cultural richness within cultural richness.

This is a difficult challenge. Yes, we want liturgy with sounds and gestures that flow from the religious soul of a people, whether Vietnamese or Mexican, Native American or African American. Yet we have a Catholic soul. We are in need of witnessing to that soul, of being in assemblies where the vision of Paul comes alive, where the Vietnamese, the Mexican, Native American and African American stand side by side around the table singing one thanksgiving to God. And although that thanksgiving may have the rhythm of one particular culture, all will join with their hearts. Before we are anything else-- any sex, ethnicity, nationality or citizenship--we need to be the Body of Christ, sisters and brothers by our Baptism. Every one of us needs to know by heart some of the music, vocabulary, movement, and ways of thinking and feeling that are not of our background. The larger society we are part of has need of this witness. (Gather Faithfully Together.)

Mahony did, of course, build a $200 million monstrosity to give architectural"space," if you will, to his apostate views of Faith and Worship, and he sponsored the notorious "Los Angeles Religious Education Conference" (see Which religion is promoted at Catholic congress?) each year that featured one "dissident" speaker after another, much to the noble protests of those who still do not realize that even an illusion of a "real" fight on Mindanao is over, done with through, finished. The supposed dissidents that these well-meaning Catholics have opposed year in and year old are the ones who are being "faithful" to the "Holy Father," Jorge Mario Bergoglio, and his "vice pope," Oscar Andres Rodriguez Maradiaga. Men such as Richard Rohr  (see What Are Richard Rohr and CAC Up To and Fr Richard Rohr joins conversations on Evolutionary Christianity) and Roger Mahony are ones who are in full, active and conscious participation with "Rome" today. Can those who have "protested" up to now the Oscar-Jorge agenda as manifested in the United States of America say the same?

The "legal" justification for "inculturation of the Gospel" in the Protestant and Masonic Novus Ordo liturgical service is found in Paragraphs 395 of the General Instruction to the Roman Missal:

395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed. The special norms given in the Instruction On the Roman Liturgy and Inculturation should be carefully observed.

Regarding procedures to be followed in this matter, the following should be followed:

In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.

Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. (Paragraph 395, General Instruction to the Roman Missal.)

All of this is about the use of what purports to be the Sacred Liturgy (but is actually a profane sacrilege) to advance deification of man and the specific conditions in which he lives.

The Holy Sacrifice of the Mass, however, is the unbloody perpetual or re-presentation of the one, bloody Sacrifice that Our Lord offered of Himself to His Co-Equal and Co-Eternal God the Faith on the wood of the Holy Cross on Good Friday in atonement for our sins. Holy Mass, although it is offered in a specific place at a specific time, transcends the place and time of its offering as it is at one and the same time the ineffable Sacrifice of the Cross and a foretaste of heavenly glories. To make what purports to be the Sacred Liturgy into vessel of “pastoral conversion” is to take Our Lord off of His Cross and to dethrone Him as the King of men and of nations.

You doubt my word?

Ah, look at the next-to-last paragraph in Misercordia et Misera:

During the “Jubilee for Socially Excluded People”, as the Holy Doors of Mercy were being closed in all the cathedrals and shrines of the world, I had the idea that, as yet another tangible sign of this Extraordinary Holy Year, the entire Church might celebrate, on the Thirty-Third Sunday of Ordinary Time, the World Day of the Poor. This would be the worthiest way to prepare for the celebration of the Solemnity of our Lord Jesus Christ, King of the Universe, who identified with the little ones and the poor and who will judge us on our works of mercy (cf. Mt 25:31-46). It would be a day to help communities and each of the baptized to reflect on how poverty is at the very heart of the Gospel and that, as long as Lazarus lies at the door of our homes (cf. Lk 16:19-21), there can be no justice or social peace. This Day will also represent a genuine form of new evangelization (cf. Mt 11:5) which can renew the face of the Church as She perseveres in her perennial activity of pastoral conversion and witness to mercy. (Jorge Mario Bergoglio, Misercordia et Misera, November 20, 2016.)

Yes, the false “gospel” of the likes of Jorge Mario Bergoglio has no room for the Social Reign of Christ the King, which is why it must divinize man in general and the poor in particular, although the Gospel spirit of poverty referenced by Bergoglio in Misercordia et Misera refers to the willingness to detach oneself from the things, people and places of this world for love of God. This is not the kind of poverty that Jorge Mario Bergoglio speaks about so endlessly. He, one of the most spiritually poor persons on the face of the earth, cares about them material needs of men while serving as the enemy of their souls.

Mind you, Holy Mother Church is concerned about the material needs of her children, but she tends to those needs in light of their Last End, not as an end in and of itself.

Jorge Mario Bergoglio, though, would have us believe that Holy Mother Church was disinterested in the plight of the materailly poor and/or had associated almost exclusively with the rich. He views world history through lens of socialism, believing that the spotless, mystical Bride of Our Blessed Lord and Saviour Jesus Christ has contributed to the injustices of the modern world. 

Pope Pius XI refuted these socialist cliches in Quadragesimo Anno, May 15, 1931, which was issued on the fortieth anniversary of Pope Leo XIII's Rerurm Novarum, May 15, 1891. Pope Pius XI knew that the chief proximate cause of social injustices was the sort of spiritual degradation that Jorge Mario Bergoglio enables in the name of his false "mercy":

124. In the anxiety of Our paternal solicitude, We give Ourselves to reflection and try to discover how it could happen that they should go so far astray and We seem to hear what many of them answer and plead in excuse: The Church and those proclaiming attachment to the Church favor the rich, neglect the workers and have no concern for them; therefore, to look after themselves they had to join the ranks of socialism .

125. It is certainly most lamentable, Venerable Brethren, that there have been, nay, that even now there are men who, although professing to be Catholics, are almost completely unmindful of that sublime law of justice and charity that binds us not only to render to everyone what is his but to succor brothers in need as Christ the Lord Himself,[57] and -- what is worse -- out of greed for gain do not scruple to exploit the workers. Even more, there are men who abuse religion itself, and under its name try to hide their unjust exactions in order to protect themselves from the manifestly just demands of the workers. The conduct of such We shall never cease to censure gravely. For they are the reason why the Church could, even though undeservedly, have the appearance of and be charged with taking the part of the rich and with being quite unmoved by the necessities and hardships of those who have been deprived, as it were, of their natural inheritance. The whole history of the Church plainly demonstrates that such appearances are unfounded and such charges unjust. The Encyclical itself, whose anniversary we are celebrating, is clearest proof that it is the height of injustice to hurl these calumnies and reproaches at the Church and her teaching.

126. Although pained by the injustice and downcast in fatherly sorrow, it is so far from Our thought to repulse or to disown children who have been miserably deceived and have strayed so far from the truth and salvation that We cannot but invite them with all possible solicitude to return to the maternal bosom of the Church. May they lend ready ears to Our voice, may they return whence they have left, to the home that is truly their Father's, and may they stand firm there where their own place is, in the ranks of those who, zealously following the admonitions which Leo promulgated and We have solemnly repeated, are striving to restore society according to the mind of the Church on the firmly established basis of social justice and social charity. And let them be convinced that nowhere, even on earth, can they find full happiness save with Him who, being rich, became poor for our sakes that through His poverty we might become rich,[58] Who was poor and in labors from His youth, Who invited to Himself all that labor and are heavily burdened that He might refresh them fully in the love of His heart,[59] and Who, lastly, without any respect for persons will require more of them to whom more has been given[60] and "will render to everyone according to his conduct."[61]

127. Yet, if we look into the matter more carefully and more thoroughly, we shall clearly perceive that, preceding this ardently desired social restoration, there must be a renewal of the Christian spirit, from which so many immersed in economic life have, far and wide, unhappily fallen away, lest all our efforts be wasted and our house be builded not on a rock but on shifting sand.[62]

128. And so, Venerable Brethren and Beloved Sons, having surveyed the present economic system, We have found it laboring under the gravest of evils. We have also summoned Communism and Socialism again to judgment and have found all their forms, even the most modified, to wander far from the precepts of the Gospel.

129. "Wherefore," to use the words of Our Predecessor, "if human society is to be healed, only a return to Christian life and institutions will heal it."[63] For this alone can provide effective remedy for that excessive care for passing things that is the origin of all vices; and this alone can draw away men's eyes, fascinated by and wholly fixed on the changing things of the world, and raise them toward Heaven. Who would deny that human society is in most urgent need of this cure now?

130. Minds of all, it is true, are affected almost solely by temporal upheavals, disasters, and calamities. But if we examine things critically with Christian eyes, as we should, what are all these compared with the loss of souls? Yet it is not rash by any means to say that the whole scheme of social and economic life is now such as to put in the way of vast numbers of mankind most serious obstacles which prevent them from caring for the one thing necessary; namely, their eternal salvation.

131. We, made Shepherd and Protector by the Prince of Shepherds, Who Redeemed them by His Blood, of a truly innumerable flock, cannot hold back Our tears when contemplating this greatest of their dangers. Nay rather, fully mindful of Our pastoral office and with paternal solicitude, We are continually meditating on how We can help them; and We have summoned to Our aid the untiring zeal of others who are concerned on grounds of justice or charity. For what will it profit men to become expert in more wisely using their wealth, even to gaining the whole world, if thereby they suffer the loss of their souls?[64] What will it profit to teach them sound principles of economic life if in unbridled and sordid greed they let themselves be swept away by their passion for property, so that "hearing the commandments of the Lord they do all things contrary."[65]

32. The root and font of this defection in economic and social life from the Christian law, and of the consequent apostasy of great numbers of workers from the Catholic faith, are the disordered passions of the soul, the sad result of original sin which has so destroyed the wonderful harmony of man's faculties that, easily led astray by his evil desires, he is strongly incited to prefer the passing goods of this world to the lasting goods of Heaven. Hence arises that unquenchable thirst for riches and temporal goods, which has at all times impelled men to break God's laws and trample upon the rights of their neighbors, but which, on account of the present system of economic life, is laying far more numerous snares for human frailty. Since the instability of economic life, and especially of its structure, exacts of those engaged in it most intense and unceasing effort, some have become so hardened to the stings of conscience as to hold that they are allowed, in any manner whatsoever, to increase their profits and use means, fair or foul, to protect their hard-won wealth against sudden changes of fortune. The easy gains that a market unrestricted by any law opens to everybody attracts large numbers to buying and selling goods, and they, their one aim being to make quick profits with the least expenditure of work, raise or lower prices by their uncontrolled business dealings so rapidly according to their own caprice and greed that they nullify the wisest forecasts of producers. The laws passed to promote corporate business, while dividing and limiting the risk of business, have given occasion to the most sordid license. For We observe that consciences are little affected by this reduced obligation of accountability; that furthermore, by hiding under the shelter of a joint name, the worst of injustices and frauds are penetrated; and that, too, directors of business companies, forgetful of their trust, betray the rights of those whose savings they have undertaken to administer. Lastly, We must not omit to mention those crafty men who, wholly unconcerned about any honest usefulness of their work, do not scruple to stimulate the baser human desires and, when they are aroused, use them for their own profit.  (Pope Pius XI, Quadregesimo Anno, May 15, 1931.)

There is a special irony in the fact that Jorge Mario Bergoglio is pushing aside, though not eliminating, the Novus Ordo feast of Christ the King There is no vice in being wealthy if one has achieved it by honest, ethical means, and there is no virtue in being materially poor as many of them spire not for the sanctification and salvation of their immortal souls but to have more of this world’s goods as the ultimate end of human existence. Bergoglio is a naturalist. His “gospel” of that of a chimerical equality of the sort sought by Karl Marx and Vladimir Lenin. One can see that there is very marked contrast between the entirety of Jorge Mario Bergoglio's view of the world and that represented in Pope Pius XI's Quadresgimo Anno, focused as it was on addressing material needs in light of man's supernatural needs.

It is bad enough that the liturgical revolutionaries who planned the abomination of desolation that is the Protestant and Judeo-Masonic Novus Ordo liturgical service moved the Feast of the Universal Kingship of Our Lord Jesus Christ from the last Sunday of October to the last Sunday of what is called “Ordinary Time” in order to focus on the eschatological Kingship of Our Lord at the end of time, not His social kingship over us men and our nations now. What is worse to place those who live in physical poverty ahead of even  Our Lord’s eschatological Kingship.

The Argentine Apostate used this next-to-last paragraph of Misercordia et Misera to institute a “World Day of the Poor” on what the Novus Ordo’s revolutionary liturgical calendar numbers as the “Thirty-third Sunday in Ordinary Time.” While the Novus Ordo feast of Christ the King will still be observed on that day, the new "World Day of the Poor" will wind up displacing the existing feast, as changed as it has been to emphasize the eschatologial Kingship of Our Lord in Heaven at the end time and not His Social Kingship over men and nations in this world now, to point of blotting out any reference to it over the course of time, and this is precisely with Bergoglio, the consummate egalitarian means to do by instituting what it is, in effect, a "World Day of the Proletariat."

There is a special irony in the fact that Jorge Mario Bergoglio is pushing aside, though not eliminating, the Novus Ordo feast of Christ the King as the source of the injustices produced by the economic system of Modernity is the direct, inevitable result of the Protestant Revolution's overthrow of the Social Reign of Christ the King: 

The rending of the Mystical Body by the so-called Reformation movement has resulted in the pendulum swinging from the extreme error of Judaeo-Protestant Capitalism to the opposite extreme error of the Judaeo-Masonic-Communism of Karl Marx.

The uprise of individualism rapidly led to unbridled self-seeking. Law-makers who were arbiters of morality, as heads of the Churches, did not hesitate to favour their own enterprising spirit. The nobles and rich merchants in England, for example, who got possession of the monastery lands, which had maintained the poor, voted the poor laws in order to make the poor a charge on the nation at large. The enclosure of common lands in England and the development of the industrial system are a proof of what private judgment can do when transplanted into the realm of production and distribution. The Luther separation of Church from the Ruler and the Citizen shows the decay in the true idea of membership of our Lord's Mystical Body.

"Assuredly," said Luther, "a price can be a Christian, but it is not as a Christian that he ought to govern. As a ruler, he is not called a Christian, but a price. The man is Christian, but his function does not concern his religion."

This teaching had its economic repercussion in the current that led to the doctrine laid down in Daniel Defoe's The Complete Tradesman, according to which a man must keep his religious and his business life apart and not allow one to interfere with the other.

"There is some difference," wrote Defoe, "between an honest man and an honest tradesman. . . . There are some latitudes, like poetical licences in other cases, which a tradesman must be and is allowed, and which by the custom and usage of a trade he may give himself a liberty in, which cannot be allowed in other cases to any men, no, nor to the tradesman himself out of the business." (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)

The thesis we have endeavoured to present in this essay is, that the two great dominating schools of modern economic thought have a common origin. The capitalist school, which, basing its position on the unfettered right of the individual to do what he will with his own, demands the restriction of government interference in economic and social affairs within the narrowest  possible limits, and the socialist school, which, basing its position on the complete subordination of the individual to society, demands the socialization of all the means of production, if not all of wealth, face each other today as the only two solutions of the social question; they are bitterly hostile towards each other, and mutually intolerant and each is at the same weakened and provoked by the other. In one respect, and in one respect only, are they identical--they can both be shown to be the result of the Protestant Reformation.

We have seen the direct connection which exists between these modern schools of economic thought and their common ancestor. Capitalism found its roots in the intensely individualistic spirit of Protestantism, in the spread of anti-authoritative ideas from the realm of religion into the realm of political and social thought, and, above all, in the distinctive Calvinist doctrine of a successful and prosperous career being the outward and visible sign by which the regenerated might be known. Socialism, on the other hand, derived encouragement from the violations of established and prescriptive rights of which the Reformation afforded so many examples, from the growth of heretical sects tainted with Communism, and from the overthrow of the orthodox doctrine on original sin, which opened the way to the idea of the perfectibility of man through institutions. But, apart from these direct influences, there were others, indirect, but equally important. Both these great schools of economic thought are characterized by exaggerations and excesses; the one lays too great stress on the importance of the individual, and other on the importance of the community; they are both departures, in opposite directions, from the correct mean of reconciliation and of individual liberty with social solidarity. These excesses and exaggerations are the result of the free play of private judgment unguided by authority, and could not have occurred if Europe had continued to recognize an infallible central authority in ethical affairs.

The science of economics is the science of men's relations with one another in the domain of acquiring and disposing of wealth, and is, therefore, like political science in another sphere, a branch of the science of ethics. In the Middle Ages, man's ethical conduct, like his religious conduct, was under the supervision and guidance of a single authority, which claimed at the same time the right to define and to enforce its teaching. The machinery for enforcing the observance of medieval ethical teaching was of a singularly effective kind; pressure was brought to bear upon the conscience of the individual through the medium of compulsory periodical consultations with a trained moral adviser, who was empowered to enforce obedience to his advice by the most potent spiritual sanctions. In this way, the whole conduct of man in relation to his neighbours was placed under the immediate guidance of the universally received ethical preceptor, and a common standard of action was ensured throughout the Christian world in the all the affairs of life. All economic transactions in particular were subject to the jealous scrutiny of the individual's spiritual director; and such matters as sales, loans, and so on, were considered reprehensible and punishable if not conducted in accordance with the Christian standards of commutative justice.

The whole of this elaborate system for the preservation of justice in the affairs of everyday life was shattered by the Reformation. The right of private judgment, which had first been asserted in matters of faith, rapidly spread into moral matters, and the attack on the dogmatic infallibility of the Church left Europe without an authority to which it could appeal on moral questions. The new Protestant churches were utterly unable to supply this want. The principle of private judgment on which they rested deprived them of any right to be listened to whenever they attempted to dictate moral precepts to their members, and henceforth the moral behaviour of the individual became a matter to be regulated by the promptings of his own conscience, or by such philosophical systems of ethics as he happened to approve. The secular state endeavoured to ensure that dishonesty amounting to actual theft or fraud should be kept in check, but this was a poor and ineffective substitute for the powerful weapon of the confessional. Authority having once broken down, it was but a single step from Protestantism to rationalism; and the way was opened to the development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Efforts of the Reformation, IHS Press, Norfolk, Virginia, 2003.) 

Dr. O'Brien went on to state that true pope after true pope has stated concerning the necessity of men and their nations subordinating themselves to the Catholic Church as they pursue the common temporal good in light of man's Last End:

There is one institution and one institution alone which is capable of supplying and enforcing the social ethic that is needed to revivify the world. It is an institution at once intra-national and international; an institution that can claim to pronounce infallibly on moral matters, and to enforce the observance of the its moral decrees by direct sanctions on the individual conscience of man; an institution which, while respecting and supporting the civil governments of nations, can claim to exist independently of them, and can insist that they shall not intrude upon the moral life or fetter the moral liberty of their citizens. Europe possessed such an institution in the Middle Ages; its dethronement was the unique achievement of the Reformation; and the injury inflicted by that dethronement has never since been repaired. (George O'Brien, An Essay on the Economic Effects of the Reformation, first published in 1923, republished by IHS press in 2003, p. 132.) 

This is a point that was made forty years later by Father Edward Leen in The Holy Ghost, to explain that our own form of naturalism is just a different kind of expression in the penultimate naturalist ideology, Bolshevism, as the anti-Incarnational civil state of Modernity must wind produce a situation of total state control over men as there is no naturalist means on the face of this earth (no, not constitutions or laws or elections or this or that naturalist or secularist or nondenominational ideology or "philosophy) that can stop it. Here are Father Leen's words of wisdom:

A shudder of apprehension is traversing the world which still retains its loyalty to Jesus expressing Himself through the authority of His Church. That apprehension has not its sole cause the sight of the horrors that the world has witnessed in recent years in both hemispheres. Many Christians are beginning to feel that perhaps all may not be right with themselves. There is solid reason for this fear. The contemplation of the complete and reasoned abandonment of all hitherto accepted human values that has taken place in Russia and is taking place elsewhere, causes a good deal of anxious soul-searching. It is beginning to be dimly perceived that in social life, as it is lived, even in countries that have not as yet definitely broken with Christianity, there lie all the possibilities of what has become actual in Bolshevism. A considerable body of Christians, untrained in the Christian philosophy of life, are allowing themselves to absorb principles which undermine the constructions of Christian thought. They do not realise how much dangerous it is for Christianity to exist in an atmosphere of Naturalism than to be exposed to positive persecution. In the old days of the Roman Empire those who enrolled themselves under the standard of Christ saw, with logical clearness, that they had perforce to cut themselves adrift from the social life of the world in which they lived--from its tastes, practices and amusements. The line of demarcation between pagan and Christian life was sharp, clearly defined and obvious. Modern Christians have not been so favorably situated. As has been stated already, the framework of the Christian social organisation has as yet survived. This organisation is, to outward appearances, so solid and imposing that it is easy to be blind to the truth that the soul had gradually gone out of it. Under the shelter and utilising the resources of the organisation of life created by Christianity, customs, ways of conduct, habits of thought, have crept in, more completely perhaps, at variance with the spirit of Christianity than even the ways and manners of pagan Rome.

This infiltration of post-Christian paganism has been steady but slow, and at each stage is imperceptible. The Christian of to-day thinks that he is living in what is to all intents and purposes a Christian civilisation. Without misgivings he follows the current of social life around him. His amusements, his pleasures, his pursuits, his games, his books, his papers, his social and political ideas are of much the same kind as are those of the people with whom he mingles, and who may not have a vestige of a Christian principle left in their minds. He differs merely from them in that he holds to certain definite religious truths and clings to certain definite religious practices. But apart from this there is not any striking contrast in the outward conduct of life between Christian and non-Christian in what is called the civilised world. Catholics are amused by, and interested in, the very same things that appeal to those who have abandoned all belief in God. The result is a growing divorce between religion and life in the soul of the individual Christian. Little by little his faith ceases to be a determining effect on the bulk of his ideas, judgments and decisions that have relation to what he regards as his purely "secular" life. His physiognomy as a social being no longer bears trace of any formative effect of the beliefs he professes. And his faith rapidly becomes a thing of tradition and routine and not something which is looked to as a source of a life that is real.

The Bolshevist Revolution has had one good effect. It has awakened the averagely good Christian to the danger runs in allowing himself to drift with the current of social life about him. It has revealed to him the precipice towards which he has was heading by shaping his worldly career after principles the context of which the revolution has mercilessly exposed and revealed to be at variance with real Christianity. The sincerely religious--and there are many such still--are beginning to realise that if they are to live as Christians they must react violently against the milieu in which they live. It is beginning to be felt that one cannot be a true Christian and live as the bulk of men in civilised society are living. It is clearly seen that "life" is not to be found along those ways by which the vast majority of men are hurrying to disillusionment and despair. Up to the time of the recent cataclysm the average unreflecting Christian dwelt in the comfortable illusion that he could fall in with the ways of the world about him here, and, by holding on to the practices of religion, arrange matters satisfactorily for the hereafter. That illusion is dispelled. It is coming home to the discerning Christian that their religion is not a mere provision for the future. There is a growing conviction that it is only through Christianity lived integrally that the evils of the present time can be remedied and disaster in the time to come averted. (Father Edward Leen, The Holy Ghost, published in 1953 by Sheed and Ward, pp. 6-9.)

As has been noted in the past, no, it's just not this former professor who writes these things. I have only attempted to give voice, however poorly, to the simple Catholic truth summarized so clearly by Pope Saint Pius X in Notre Charge Apostolique on August 15, 1910:

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Father Edward Leen was simply giving expression in 1953 to simple, timeless and immutable truths that true pope after true pope had reiterated time and time again in the last three centuries now. No Catholicism, no social order. It's that simple.

Jorge Mario Bergoglio does not believe this, of course, and his exhortations to fight “corruption,” although they grab international headlines for him and make him seem so boldly, fearless courageous, are just so much hot air as devoid of content as he is devoid of the sensus Catholicus. Despite all of his protestations in behalf of the materially poor, Jorge Mario Bergoglio is actually their worst enemy as he deprives them of the only thing that can make them rich for all eternity, the Catholic Faith.

The false conciliar religion is anthropocentric (man-centered), not Christocentric. Indeed, the late Dr. Aleksandr I. Solzhenitysn's decription of Marxism and its love of "Man," which only built upon the deification of man by the French revolutionaries, can be applied just as easily to Jorge Mario Bergoglio and his fellow conciliar revolutionaries (and those who have preceded them, of course):

As humanism in its development became more and more materialistic, it made itself increasingly accessible to speculation and manipulation at first by socialism and then by communism. So that Karl Marx was able to say in 1844 that "communism is naturalized humanism.'     

This statement turned out not to be entirely senseless. One does see the same stones in the foundations of a despiritualized humanism and of any type of socialism: endless materialism; freedom from religion and religious responsibility, which under communist regimes reach the stage of anti-religious dictatorship; concentration on social structures with a seemingly scientific approach. (This is typical of the Enlightenment in the Eighteenth Century and of Marxism). Not by coincidence all of communism's meaningless pledges and oaths are about Man, with a capital M, and his earthly happiness. At first glance it seems an ugly parallel: common traits in the thinking and way of life of today's West and today's East? But such is the logic of materialistic development.   

The interrelationship is such, too, that the current of materialism which is most to the left always ends up by being stronger, more attractive and victorious, because it is more consistent. Humanism without its Christian heritage cannot resist such competition. We watch this process in the past centuries and especially in the past decades, on a world scale as the situation becomes increasingly dramatic. Liberalism was inevitably displaced by radicalism, radicalism had to surrender to socialism and socialism could never resist communism. The communist regime in the East could stand and grow due to the enthusiastic support from an enormous number of Western intellectuals who felt a kinship and refused to see communism's crimes. When they no longer could do so, they tried to justify them. In our Eastern countries, communism has suffered a complete ideological defeat; it is zero and less than zero. But Western intellectuals still look at it with interest and with empathy, and this is precisely what makes it so immensely difficult for the West to withstand the East. (Dr. Aleksandr I. Solzhenitsyn, A World Split Apart. June 8, 1978.)  

Bergoglio's "World Day of the Poor" is, you see, simply the culmination of the exalation of "man" that began at the "Second" Vatican Council and was heralded at its conclusion by the wretched, perverted Giovanni Battista Enrico Antonio Maria Montini/Paul VI. Montini/Paul VI's sick delusions have turned into a full scale celebration of "humankind" and nature without regard for the salvation of souls and in a spirit of religious indifferentism that flowed directly from the “Second” Vatican Council’s false ecumenism:

But we cannot pass over one important consideration in our analysis of the religious meaning of the council: it has been deeply committed to the study of the modern world. Never before perhaps, so much as on this occasion, has the Church felt the need to know, to draw near to, to understand, to penetrate, serve and evangelize the society in which she lives; and to get to grips with it, almost to run after it, in its rapid and continuous change. This attitude, a response to the distances and divisions we have witnessed over recent centuries, in the last century and in our own especially, between the Church and secular society -- this attitude has been strongly and unceasingly at work in the council; so much so that some have been inclined to suspect that an easy-going and excessive responsiveness to the outside world, to passing events, cultural fashions, temporary needs, an alien way of thinking . . ., may have swayed persons and acts of the ecumenical synod, at the expense of the fidelity which is due to tradition, and this to the detriment of the religious orientation of the council itself. We do not believe that this shortcoming should be imputed to it, to its real and deep intentions, to its authentic manifestations. (Address During The Last General Meeting Of the "Second Vatican Council.)