Jorge The Most Wicked of Demons, part two

Although the full, unabridged text of the speech that Jorge Mario Bergoglio delivered to the conciliar “bishops” of Italy on Monday, May 18, 2015, the Feast of Saint Venantius within the Octave of the Ascension of Our Lord, is still not available in English on the website of the Occupy Vatican Movement on the West Bank of the Tiber River, the Vatican News website did post a brief report on the screed:

"Our vocation is to listen when the Lord asks us: 'Console my people'. Indeed, we are asked to console, to help, to encourage, without discrimination, all our brothers who are oppressed by the weight of their crosses, without ever tiring of working to lift them up again with the strength that comes only from God”, said Pope Francis yesterday afternoon to the bishops of the Italian Episcopal Conference, as he inaugurated the 68th assembly, to be held in the Vatican to analyse the reception of the Apostolic Exhortation “Evangelii Gaudium” (The Joy of the Gospel).

Proclaiming the Gospel today, a difficult moment in history, requires prelates to “go against the grain: or rather, to be joyful witnesses of the Risen Christ to transmit joy and hope to others”, said the Holy Father, who went on to illustrate the importance of the “ecclesial sensibility”, which means assuming the same sentiments as Christ, “sentiments of humility, compassion, concreteness and wisdom”.

A sensibility that also involves “not being timid … in denouncing and fighting against a widespread mentality of the public and private corruption that shamelessly impoverishes families, pensioners, honest workers and Christian communities, discarding the young, who are systematically deprived of any hope for their future, and above all marginalising the weak and the needy. It is an ecclesial sensibility that, as good pastors, makes us go forth towards the People of God to defend them from ideological colonisations that take away their identity and human dignity”.

The strengthening of the essential role of the laity is another of the concrete applications of pastoral sensibility, since “laypeople with an authentic Christian formation should not need a bishop-guide … to assume their own responsibilities at all levels, political to social, economic to legislative. However, they do need a bishop-pastor”.

Finally, the ecclesial sensibility is revealed in a tangible way “in collegiality and in the communion between bishops and their priests; in the communion between bishops themselves; between dioceses which are materially and vocationally rich and those in difficulty; between the periphery and the centre; between episcopal conferences and the bishops, and the Successor of Peter”. He remarked, “in some parts of the world we see a widespread weakening of collegiality, both in pastoral planning and in the shared undertaking of economic and financial commitments. The habit of checking the reception of programmes and the implementation of projects is lacking. For example, conferences or events are organised which promote the usual voices, anaesthetising the Communities, approving choices, opinions and people, instead of allowing us to be transported towards the horizons where the Holy Spirit asks us to go”.

“Why do we let the religious institutes, monasteries and congregations age so much, almost to the point of no longer giving evangelical witness faithful to the founding charism? Why do we not try to regroup them before it is too late?”. This is a global problem that, as the Holy Father stated, indicates a lack of ecclesial sensibility.

“I will end here, after have presented to you a few examples of weakened ecclesial sensibility due to the need to continually face enormous global problems and the crisis that spares not even the Christian and ecclesial identity itself”, he concluded, asking the Lord to grant to all during the Jubilee Year of Mercy “the joy of rediscovering and making fruitful God's mercy, with which we are all called to console every man and every woman of our time”. (Jorge the Bolshevik to the Italian Mensheviks: denounce corruption, which impoverishes all.)

As time is once again at a great premium after Midnight on the Feast of Saint Bernardine of Siena within the Octave of the Ascension of Our Lord, I will try to be as brief as possible.

There is no essential distinction between the initial press report upon which part one was based yesterday. There are, however, a few additional points that should be made by way of elaboration and emphasis.

First, Jorge Mario Bergolio blasphemed Our Blessed Lord and Saviour Jesus Christ by implying that His great compassion for the weakness sinners was not accompanied by admonitions to sin no more. The Argentine Apostate’s concept of the Divine Redeemer as being “tolerant” of those who sin willfully and unrepentantly, no less celebrate it with “pride” publicly while demanding that others join them in such celebrations or be deemed “bigoted” and “intolerant,” was condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, in a passage that has been used on this site many times in the last one hundred thirty-five months since its debut:

Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

It was in defense of the truth about Our Lord and His Holy Doctrine that Pope Saint Pius X clearly explicated the Divine Redeemer’s approach toward sin and error:

Catholicism is clear. Heresy and error demand complexity and paradox. This is why the conciliar revolutionaries recoil at the clarity of Saint Paul the Apostle’s Second Epistle to the Timothy:

[1] I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: [2] Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. [3] For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: [4] And will indeed turn away their hearing from the truth, but will be turned unto fables. [5] But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Timothy 1: 1-5.)

Behold the false teachers who have upon us. Their numbers are legion, starting with Jorge Mario Bergoglio, a true son of the conciliar revolution, and among whose numbers are to be counted the likes of each member of this false "pope's" "Council of Cardinals" (i.e. The Commissars), including, of course, Reinhard Marx. The endless reaffirmation of hardened sinners in their sins stands in diametrical opposition to the examples of countless Catholic bishops and priests, many of them raised to the altars of Holy Mother Church, who worked to reform the morals of the people who had been entrusted to their pastoral care.

Second, Jorge Mario Bergoglio’s very non-Thomistic mind led him into make one contradictory statement after another when he, a Jacobin/Bolshevik conciliar revolutionary (with a little touch of the “Shining Path” of Peru, the Red Guard of Mao Tse-Tung and the Red Brigades of Italy thrown in for good measure), addressed the Girondist/Menshevik conciliar revolutionaries.

To wit, Bergoglio told them that the laity “should not need a bishop-guide … to assume their own responsibilities at all levels, political to social, economic to legislative” although he had said earlier that the conciliar “bishops” of Italy must fight corruption, never specifying, of course, what sort of corruption he meant to signify. Why should the Italian “bishops” fight “corruption” if the laity do not need a “bishop-guide” in the public and private sectors? Oh well, contradicting the principle of non-contradiction is one of the cornerstones of conciliarism, which has come to us by way of Modernism and its 1950s repackaging program, the “New Theology.”

Third, it is fairly clear that Bergoglio meant to exhort his listeners to fight financial corruption in the public and private sectors. This is interesting as this most wretched of demons does not believe that the entirety of the political, economic and social system that has arisen in the last five hundred years following Martin Luther’s overthrow of the Social Reign of Christ the King must produce such corruption over and beyond that which fallen man is capable of at all times. The entire economic structure of Modernity is founded in injustice, something that Dr. George O’Brien noted a century ago:

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 Effects of the Reformation.)

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 anything resembling the sensus Catholicus.

Fourth, the counterfeit church of conciliarism is the most corrupt body on the face of this earth in this era of apostasy, blasphemy, heresy and sacrilege. It is doctrinally, liturgically, morally and pastorally corrupt. It has produced rotten fruit, signified by the emptying of former Catholic churches across the world and of the very communities of consecrated religious who have been aged on the whole precisely as a result of the doctrinal, spiritual, moral and pastoral barrenness of conciliarism in and of itself. Bergoglio can bloviate all he wants about aged communities of women religion, but the death of these communities is the result of a false religion. Direct cause and effect.

Fifth, Jorge Mario Bergoglio is not concerned about moral corruption in the world, which is why he said that the faithful who are “well formed” in the precepts of the false conciliar faith should not need a “pastor-guide.” Thus it is that there is no need for the Italian “bishops” to issue “directives” in the legislative, social and economic realms, which is a means to excuse himself and his fellow Jacobin/Bolshevik conciliar revolutionaries from any duties whatsoever to condemn the chemical and surgical execution of the innocent preborn, the passage of laws permitting “gay marriage” and, in Belgium and, among other things, the execution of “disabled” children up to the age of eighteen years of age in some circumstances.

Remember, Brazil "legalized" a "back door" to the surgical killing of babies only days after Bergoglio had been in the country for World Youth Day from July 21, 2013, to July 28, 2013, and after he had received Brazilian President Dilma Rousseff, a Catholic, so lovingly without uttering a word to her publicly about the pending legislation there. So many other like examples can be given of such selective silence on the part of a man who places the alleged “rights of man” and of the “planet” over the immutable precepts contained in the Divine Positive Law and the Natural Law.

Far from the false spirit of Jorge Mario Bergoglio are the words of our true popes concerning moral evils in the souls of men that later become enshrined in law and celebrated in what passes for popular culture:

But in this same matter, touching Christian faith, there are other duties whose exact and religious observance, necessary at all times in the interests of eternal salvation, become more especially so in these our days. Amid such reckless and widespread folly of opinion, it is, as We have said, the office of the Church to undertake the defense of truth and uproot errors from the mind, and this charge has to be at all times sacredly observed by her, seeing that the honor of God and the salvation of men are confided to her keeping. But, when necessity compels, not those only who are invested with power of rule are bound to safeguard the integrity of faith, but, as St. Thomas maintains: "Each one is under obligation to show forth his faith, either to instruct and encourage others of the faithful, or to repel the attacks of unbelievers." To recoil before an enemy, or to keep silence when from all sides such clamors are raised against truth, is the part of a man either devoid of character or who entertains doubt as to the truth of what he professes to believe. In both cases such mode of behaving is base and is insulting to God, and both are incompatible with the salvation of mankind. This kind of conduct is profitable only to the enemies of the faith, for nothing emboldens the wicked so greatly as the lack of courage on the part of the good. Moreover, want of vigor on the part of Christians is so much the more blameworthy, as not seldom little would be needed on their part to bring to naught false charges and refute erroneous opinions, and by always exerting themselves more strenuously they might reckon upon being successful. After all, no one can be prevented from putting forth that strength of soul which is the characteristic of true Christians, and very frequently by such display of courage our enemies lose heart and their designs are thwarted. Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured, God aiding, the triumph: "Have confidence; I have overcome the world." Nor is there any ground for alleging that Jesus Christ, the Guardian and Champion of the Church, needs not in any manner the help of men. Power certainly is not wanting to Him, but in His loving kindness He would assign to us a share in obtaining and applying the fruits of salvation procured through His grace.

The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. (Pope Leo XIII, Sapientiae Christianae, January 10, 1890.)

Accordingly, We first of all declare that all Catholics have a sacred and inviolable duty, both in private and public life, to obey and firmly adhere to and fearlessly profess the principles of Christian truth enunciated by the teaching office of the Catholic Church. In particular We mean those principles which Our Predecessor has most wisely laid down in the encyclical letter "Rerum Novarum." We know that the Bishops of Prussia followed these most faithfully in their deliberations at the Fulda Congress of 1900. You yourselves have summarized the fundamental ideas of these principles in your communications regarding this question.

These are fundamental principles: No matter what the Christian does, even in the realm of temporal goods, he cannot ignore the supernatural good. Rather, according to the dictates of Christian philosophy, he must order all things to the ultimate end, namely, the Highest Good. All his actions, insofar as they are morally either good or bad (that is to say, whether they agree or disagree with the natural and divine law), are subject to the judgment and judicial office of the Church. All who glory in the name of Christian, either individually or collectively, if they wish to remain true to their vocation, may not foster enmities and dissensions between the classes of civil society. On the contrary, they must promote mutual concord and charity. The social question and its associated controversies, such as the nature and duration of labor, the wages to be paid, and workingmen's strikes, are not simply economic in character. Therefore they cannot be numbered among those which can be settled apart from ecclesiastical authority. "The precise opposite is the truth. It is first of all moral and religious, and for that reason its solution is to be expected mainly from the moral law and the pronouncements of religion." (Pope Saint Pius X, Singulari Quadam, September 24, 1912.)

How grievously all these err and how shamelessly they leave the ways of honesty is already evident from what we have set forth here regarding the origin and nature of wedlock, its purposes and the good inherent in it. The evil of this teaching is plainly seen from the consequences which its advocates deduce from it, namely, that the laws, institutions and customs by which wedlock is governed, since they take their origin solely from the will of man, are subject entirely to him, hence can and must be founded, changed and abrogated according to human caprice and the shifting circumstances of human affairs; that the generative power which is grounded in nature itself is more sacred and has wider range than matrimony -- hence it may be exercised both outside as well as within the confines of wedlock, and though the purpose of matrimony be set aside, as though to suggest that the license of a base fornicating woman should enjoy the same rights as the chaste motherhood of a lawfully wedded wife.

Armed with these principles, some men go so far as to concoct new species of unions, suited, as they say, to the present temper of men and the times, which various new forms of matrimony they presume to label "temporary," "experimental," and "companionate." These offer all the indulgence of matrimony and its rights without, however, the indissoluble bond, and without offspring, unless later the parties alter their cohabitation into a matrimony in the full sense of the law.

Indeed there are some who desire and insist that these practices be legitimatized by the law or, at least, excused by their general acceptance among the people. They do not seem even to suspect that these proposals partake of nothing of the modern "culture" in which they glory so much, but are simply hateful abominations which beyond all question reduce our truly cultured nations to the barbarous standards of savage peoples. (Pope Pius XI, Casti Connubii, December 31, 1930.)

Those who hold the reins of government should not forget that it is the duty of public authority by appropriate laws and sanctions to defend the lives of the innocent, and this all the more so since those whose lives are endangered and assailed cannot defend themselves. Among whom we must mention in the first place infants hidden in the mother's womb. And if the public magistrates not only do not defend them, but by their laws and ordinances betray them to death at the hands of doctors or of others, let them remember that God is the Judge and Avenger of innocent blood which cried from earth to Heaven. (Pope Pius XI, Casti Connubii, December 31, 1930.)

Sixth, such words are foreign to a rebel who eschews “theology” and “doctrine” as somehow being “obstacles” to the “realization” of what is said to be the mercy of Our Blessed Lord and Saviour Jesus Christ, meaning, of course, that His mercy was not truly available until he, the man who boasts of having been formed in a “liberated” liturgical style, unlocked the key to let this mercy flow anew. What hubristic blasphemy.

Seventh, even in his denunciations of a “bishop-guide,” however, Jorge Mario Bergoglio is a complete hypocrite and fraud, a fake, phony, fraud, if you will, as he is constantly inveighing world leaders to fight “global climate change” and to welcome illegal immigrants and to end “income inequality.” These are the only things he talks about with world leaders, which is why I think that Bucking for Obama's Job will turn out to be a pretty accurate prediction of what this wretched little demon will say when addresses a joint session of the Congress of the United States of America four months from now. He is every bit a “bishop-guide” who means to guide his false church and the world in the waiting arms of the one whose wicked precursor he is, the Antichrist himself.

Eighth, as was noted in part one yesterday, Bergoglio’s condemnation of the Italian” bishops’” conference listening to the “usual voices” as “anesthetizing the Communities, approving choices, opinions and people, instead of allowing us to be transported towards the horizons where the Holy Spirit asks us to go” is itself hypocritical as his brother Jacobin/Mensheviks have been doing this for the past fifty years. Moreover, he has done in by most of his “episcopal” appointments and the “cardinals” that he has name and by the various commissars and consultors he selects personally to “advise” him. Each is of one blacked mind and heart with Bergoglio himself. There is nary a “dissenting” voices to be heard as Jorge desires a return to the alleged “primitive days” of Christianity which are nothing other than the sort of antiquarianism (projecting back onto the past one’s revolutionary schemes for the present and the future) that was condemned by Pope Pius VI in Auctorem Fidei, August 28, 1794, and by Pope Pius XII in Mediator Dei, November 20, 1947, and Humani Generis, August 12, 1950.

Take, for example, the case of “Father” Timothy Radcliffe, O.P., a notorious promoter of the Homosexual Collective, to serve as a “consultor” to the upcoming “world synod of bishops”:

ROME, May 16, 2015 (ChurchMilitant.com) - Vatican Radio announced today that Dominican Fr. Timothy Radcliffe is being appointed as consultor to the Pontifical Council for Justice and Peace.

A former Master General of the international Dominican Order of Preachers, Fr. Radcliffe is a well-known proponent of progressive ideology and has expressed views sympathetic to the homosexualist agenda. He often celebrated Mass for the U.K. dissident group Soho Masses Pastoral Council (now renamed the LGBT Catholics Westminster Pastoral Council), whose gay Masses in London went on for six years before being shut down by Cardinal Vincent Nichols. The Pastoral Council has hosted gay activist speakers, including two openly homosexual priests (one of them "married" to his male partner) at a conference in 2013.

Controversy arose when Radcliffe was chosen to be keynote speaker at last year's Divine Mercy Conference, held in Dublin. A number of groups called to rescind the invitation, and Eternal Word Television Network in Ireland found it sufficiently scandalous to refuse to cover the event. Instead, EWTN Radio devoted an episode featuring commentary from a priest from the Courage apostolate, a faithful Catholic organization that ministers to those struggling with same-sex attraction, to discuss Radcliffe's heterodox leanings.

Radcliffe has spoken of same-sex relations in positive terms. In the 2013 Pilling Report titled "Working Group on Human Sexuality," published by the Church of England, he offered the following on gay sexuality:

We cannot begin with the question of whether it is permitted or forbidden! We must ask what it means, and how far it is Eucharistic. Certainly it can be generous, vulnerable, tender, mutual and non-violent. So in many ways, I would think that it can be expressive of Christ’s self-gift.

And in 2012, in the liberal U.K. paper The Tablet, he praised same-sex civil unions:

This is not to denigrate committed love of people of the same sex. This too should be cherished and supported, which is why church leaders are slowly coming to support same-sex civil unions. The God of love can be present in every true love.

In 2006, Radcliffe delivered a keynote speech in Los Angeles titled "The Church as Sign of Hope and Freedom," and challenged Catholics to "stand with" homosexuals.

We must accompany them as they discern what this means, letting our images be stretched open. This means watching "Brokeback Mountain," reading gay novels, living with our gay friends and listening with them as they listen to the Lord. ... We are not a sign of God's freedom until we can dare to belong to each other across every theological boundary.

And in a 2005 Tablet article, Radcliffe strongly advocated for the possibility of homosexual priests, in contradiction to Church practice forbidding homosexuals entry to the priesthood:

I have no doubt that God does call homosexuals to the priesthood, and they are among the most dedicated and impressive priests I have met. ... And we may presume that God will continue to call both homosexuals and heterosexuals to the priesthood because the Church needs the gifts of both.

Radcliffe has also spoken in favor of female ordination as well as relaxing restrictions on Holy Communion to the divorced and civilly remarried. In an article for the Jesuit America Magazine, he wrote of a "new way of being church":

I would conclude with two profound hopes. That a way will be found to welcome divorced and remarried people back to communion. And, most important, that women will be given real authority and voice in the church. [The Pope] believes that the ordination of women to the ministerial priesthood is not possible, but decision-making in the church has become ever more closely linked to ordination in recent years. Can that bond be loosened? Let us hope that women may be ordained to the diaconate and so have a place in preaching at the Eucharist.

The Pontifical Council for Justice and Peace is the branch of the Roman Curia devoted to social justice and human rights. It works with various international organizations and ecumenical religious groups in carrying out its mission

It employs about 40 Members and Consultors, appointed by the Pope, who serve for a term of five years. They're chosen for their expertise, and regularly offer input with regard to activities planned by the Council.

Radcliffe currently serves as Director of the Las Casas Institute of Blackfriars in Oxford, England. (Church Militant.)

Although some poor “conservatives” within the structures of the counterfeit church of conciliarisim are trying to reassure themselves that “Pope Francis” must not be aware of Radcliffe’s views, the truth is, of course, that the most wicked demon on the face of this earth at this time knows all about Radcliffe, which is why the Dominican supporter of all things perverse was selected. Bergoglio desires to complete the de facto conciliar mainstreaming of perversity that has been underway since the days of Giovanni Enrico Antonio Maria Montini/ Paul The Sick who will be “beatified” following the end of the upcoming “synod” five months from now.

Radcliffe is one of those purveyors of the homosexual collective’s shibboleths that pass for “insights” in the mind of such men as Montini/Paul the Sick and Jorge Mario Bergoglio/Francis. One of those supposed “insights” is that “gays are born that way,” an abject lie that gets heard now again even in a few traditional circles among some clergy and laity alike. Mrs. Randy Engel potined out the nature of this abject lie, which is told in many instances by those either have chosen to acquire an inclination to sins of perversity or are actively engaged in such sins, in an open letter to “Pope Francis” in 2013:

Throughout her 2000 year history, Holy Mother Church has always viewed widespread sodomy in its clerical ranks and hierarchy as a clear and present danger to the Faith and the flock. Unfortunately, the post-Conciliar Church no longer upholds or teaches and preaches this Truth.

We often hear it said that "Modern Man has lost his sense of sin." I would add that "Modern Man has also lost his sense of the horror of perversion." And nowhere is this latter condemnation more in evidence than in the post-Conciliar Church's sympathetic treatment of not only the individual habituated and unrepentant practitioner of the unnatural vice, but of the Homosexual Collective, both within and without the Church.

If one carefully examines the documents dealing with the issues of homosexuality and pederasty following the close of the Second Vatican Council it is clear that the Holy See and many National Episcopal Conferences, especially the National Conference of Catholic Bishops/United States Catholic Conference have been carrying on a unabashedly open dalliance with the Homosexual Collective for nearly 40 years.

Persona Humana – Declaration on Certain Questions Concerning Sexual Ethics issued by the Congregation for the Doctrine of the Faith (CDF) on December 29, 1975, under the reign of Paul VI, himself a casualty of the unnatural vice and a major player in the paradigm shift in the Church in favor of homosexuality, gave the Homosexual Collective its first major victory in the post-Conciliar Church. By making a fictitious comparison between "transitory or at least not incurable homosexual tendencies" and homosexuality resulting from "some kind innate instinct or a pathological Throughout her 2000 year history, Holy Mother Church has always viewed widespread sodomy in its clerical ranks and hierarchy as a clear and present danger to the Faith and the flock. Unfortunately, the post-Conciliar Church no longer upholds or teaches and preaches this Truth.

We often hear it said that "Modern Man has lost his sense of sin." I would add that "Modern Man has also lost his sense of the horror of perversion." And nowhere is this latter condemnation more in evidence than in the post-Conciliar Church's sympathetic treatment of not only the individual habituated and unrepentant practitioner of the unnatural vice, but of the Homosexual Collective, both within and without the Church.

If one carefully examines the documents dealing with the issues of homosexuality and pederasty following the close of the Second Vatican Council it is clear that the Holy See and many National Episcopal Conferences, especially the National Conference of Catholic Bishops/United States Catholic Conference have been carrying on a unabashedly open dalliance with the Homosexual Collective for nearly 40 years.

Persona Humana – Declaration on Certain Questions Concerning Sexual Ethics issued by the Congregation for the Doctrine of the Faith (CDF) on December 29, 1975, under the reign of Paul VI, himself a casualty of the unnatural vice and a major player in the paradigm shift in the Church in favor of homosexuality, gave the Homosexual Collective its first major victory in the post-Conciliar Church.

By making a fictitious comparison between "transitory or at least not incurable homosexual tendencies" and homosexuality resulting from "some kind innate instinct or a pathological constitution judged to incurable," Vatican authorities gave credence to the well-known agitprop slogan, "homosexuals are born that way."

By the time the CDF got around to attempting to rectify the error some eleven years later, in "Letter to the Bishops of the Catholic Church on the Pastoral Care of the Homosexual Persons," the Homosexual Collective had already milked the propaganda cow dry.

Unfortunately, the 1986 document also had major problems of its own beginning with its ill-founded use of the term "homosexual person." The truth is that there is no such creature as a "homosexual person." God did not create "homosexual persons," anymore than He created "theft persons" or "sadomasochist persons."

God created man in His likeness and image with a rational mind and immortal soul. He gave man an Order of Being and a free will by which man chooses to live his life according to that Order or rejects that Order and in the fashion of the Gnostic attempts to create his own reality. The post-Conciliar Church took a wrong turn in the road when it adopted the concept of the "homosexual person" and this error needs to be corrected, the sooner the better. And you should refrain from making any further reference to "gay persons."

The effect of all this pandering by the Church to the forces of organized perversion is that the average Catholic boy and girl, man and woman, lay or religious, has been systematically stripped of the natural and supernatural revulsion that the normal person feels when confronted with sexual perversion.

Coupled with 12 years of pro-homosexual sex instruction in Catholic schools and CCD classes, few adult Catholics have been able to withstand the onslaught of the enemies of the Faith and purveyors of perversion. ("Open Letter to Pope Francis". An organization within the conciliar strutures that was created by Catholic physicians and psychologists to combat the moral errors of the Catholic Medical Society produced a study some years ago now to refute the "born that way" lie, maintaining that such inclinations are acquired, not innate, that can be changed with God's grace and intensive therapy. See: Homosexuality and Hope: Statement Of The Catholic Medical Association. Also see Born That Way and the website of Dr. Joseph Nicolosi, keeping in mind that such material represents well-meaning efforts by believing Catholics within the conciliar structures to combat lies told by their own "pope" and "bishops" and priests/presbyters, efforts that are bound to fail time and time again as the conciliar church is false and its "popes" have been and continue to be figures of Antichrist himself.)

Indeed, it is the sodomites themselves who prove that their “born that way” defense mechanism that is supposed to stop all criticism of them by “homophobes” is a lie. The very reason that those who are “proudly” steeped in unrepentant sins of perversity must start their recruiting programs with children with they are in pre-school and Kindergarten in order to condition them into accept sodomy as something natural and good in and of itself. Timothy Radcliffe clearly believes that sodomy is natural and good in and of itself.

Moreover, skilled homosexuals and lesbians seem to groom emotionally vulnerable people into their own twisted lives of perversity by manipulating and bribing them over the course of time. The recruitment programs at all educational levels from pre-school through graduate and professional school, the grooming of vulnerable individuals, the use of an unstable legal and constitutional system to militate in support of their “rights” and the promotion of the homosexual agenda in the mass media, an effort that began as early as November 1, 1972, the Solemnity of All Saints, mind you, as actors Hal Holbrook and Martin Sheen starred in “That Certain Summer,” an American Broadcasting Company made-for-television motion picture, has created a world in which those who oppose any or all of this must be silenced and punished. Jorge Mario Bergoglio’s embrace of men such as Timothy Radcliffe is just a further ratification of the “maturity” of “diversity.”

Thus it is, you see, that“Pope Francis” has given his “response,” shall we say, to Mrs. Engel’s open letter by furthering the cause of the so-called “LGBT” movement at every possible turn, and Timothy Radcliffe’s appointment is just another confirmation that this is so. By instructing the conciliar “bishops” of Italy as he has, Bergoglio is telling them to follow his own wretched example and to “listen” to the likes of purveyors of perversity such as Timothy Radcliffe.

Then again, the most openly bold purveyor of perversity at this time is none other than the false “pontiff” himself as he repeatedly violates the First and Second Commandments, reads prayers from the blasphemous Talmud, promotes one heretical proposition after and is publicly indifferent about the horrors posed by sins that cry out to Heaven for vengeance and teaches a false gospel of false mercy in the name of a false love. The man is not a Catholic, and it is always a nifty little thing for a man to be a Catholic to be a legitimate Successor of Saint Peter, something that is impossible in the case of layman Jorge, who belongs to false church that is the counterfeit ape of the Catholic Church. Why is this so difficult for so many to see?

Today is the feast of Saint Bernardine of Siena, the great apostle of the Holy Name of Jesus, within the Octave of the Ascension of Our Lord. It is, of course, the Holy Name of Jesus that we proclaim one hundred fifty-three times every day when we pray all fifteen mysteries of Our Lady’s Most Holy Rosary.

Saint Bernardine of Siena (1380-1444) spent his life promoting devotion to the Most Holy Name of Jesus to make reparation for blasphemies against the Holy Name. It was raised to a Feast of the Universal Church in 1721 by Pope Innocent XIII. Saint Bernardine of Siena took seriously the words of the first Pope to the Jews as recorded in the Acts of the Apostles:

Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people, and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole: Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved. (Acts 4: 8-12)

If the proclamation of the Holy Name was good enough for Our Blessed Lord and Saviour Jesus Christ’s parents and for the Apostles, then it is good enough for us. We must never fear the consequences of proclaiming His Holy Name, especially in “mixed company.” Remember Our Blessed Lord and Saviour Jesus Christ’s own words:

For he that shall be ashamed of me, and of my words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy angels. (Mark 8: 38)

Our Blessed Lord and Saviour Jesus Christ used the occasion of the discourse at the Last Supper to remind the Apostles that the world would hate them on account of His Name, but that they had to rely upon the help of the Holy Ghost to remain steadfast in loyalty to Him:

If the world hate you, know ye, that it hath hated me before you. If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you: if they have kept my word, they will keep yours also.

But all these things they will do to you for my name’s sake: because they know not him who sent me. If I had not come, and spoken to them, they would not have sin; but now they have no excuse for their sin. He that hateth me, hateth my Father also. If I had not done among them the works that no other man hath done, they would not have sin; but now they have both seen and hated both me and my Father. But that the word may be fulfilled which is written in their law: They hated me without cause.

But when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me. And you shall give testimony, because you are with me from the beginning. (John 15: 18-27)

Do not be surprised, therefore, that the world will hate us as much as it hated Our Blessed Lord and Saviour Jesus Christ, Who told us in the Sermon of the Mount that those who were persecuted for His Name’s sake would have a blessed reward:

Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you. (Matthew 5: 11-12)

Our Blessed Lord and Saviour Jesus Christ repeated this in the Sermon on the Plain as recorded in the Gospel of Saint Luke:

Blessed shall you be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Be glad in that day and rejoice; for behold, your reward is great in heaven. For according to these things did their fathers to the prophets. (Luke 6: 22-23)

The first Pope wrote the following in his first Epistle to instruct us to be ready to suffer for the sake of the Holy Name of Jesus:

If you be reproached for the name of Christ, you shall be blessed: for that which is of the honour, glory, and power of God, and that which is his Spirit, resteth upon you. (1 Peter 4: 14)

The readings for Matins in today’s Divine Office provide us with rich food for meditation on the holy life of Saint Bernardine of Siena, a life dedicated to what the world, steeped in the anti-Incarnational errors of Judeo-Masonry, is so dedicated to blot out: the Holy Name of Jesus:

This Bernardine was born of the noble family of the Albizeschi, in the Republic of Sienna, on the 8th of September, in the year 1380. His saintliness began to manifest itself from his earliest years. He was well brought up by a godly father and mother, and even when he was being taught the first rudiments of worldly learning, he used to give up his play-time to occupy himself with devout works, being much drawn to fasting, prayer, and the devotion to the most Blessed Virgin. He abounded likewise in tenderness for the poor. As time went on, that he might the more entirely do these things, it was his will to enroll himself among those who work in the Hospital of Blessed Mary, called “of the Ladder,” at Sienna. There, during the raging of an horrible distemper, he laboured with marvellous charity and great bodily suffering, in serving the sick. In bodily presence he was a very goodly person, but, with all his other virtues, he kept ever so holy a guard over his purity, that it soon came to pass that no one, however shameless, dared to say an unseemly word in his presence.

He suffered a severe sickness, and when, after bearing it with the utmost patience, he recovered his health, he began to think of embracing some institute of the religious life. To make his way sure, he built a little hut in the outskirts of the city, where he hid himself and led a life of hardships of all kinds, continuing instant in prayer to God that He would be pleased to make clear to him what path he should follow. And so it came to pass by God’s will that he chose the Order of Blessed Francis. In that Order he shone a bright instance of lowliness, long-suffering, and every other grace of a religious man. When the superior of his convent saw this, and had already considered what his teaching and knowledge of sacred learning were, he laid on Bernardine the duty of preaching. This the Saint humbly accepted, and finding that his usefulness was much impaired by his having a shrill, harsh voice, he betook him to implore the help of God, Who was pleased, not without a miracle, to free him from this drawback.

Those were times fruitful in vices and crimes and the bloody civil wars which raged in Italy confounded all things Divine and human. Bernardine went through the cities and towns, and, in the Name of Jesus, that Name which he ever bore upon his lips and in his heart, he prevailed in great measure by his word and example, in setting up falling godliness and morality. Illustrious cities demanded him from the Pope as their Bishop, but this was an honour which his unconquerable humility caused him always steadily to refuse. At last the man of God, after untold labours, the working of many and great miracles, and the writing of godly and learned books, in the 67th year of his age, at Aquila in the Abruzzi, rested in a blessed death, upon the 20th day of May 1444. As the fame of new signs and wonders increased day by day, Pope Nicholas V., in the sixth year after his death, added his name to the roll of the Saints. (Matins, The Divine Office, May 20, Feast of Saint Bernardine of Siena.)

Saint Bernardine sought to stamp out vice with the Holy Name of Jesus. Jorge Mario Bergoglio seeks to falsify Our Lord’s mercy to reaffirm hardened sinners in their lives of perdition. How many times can it be pointed out that the wicked demon from Argentina hath not the Catholic Faith?

No one has suffered for the Holy Name of Jesus the way that Our Lady did in her Seven Sorrows during the life of the Son to Whom she gave birth eight days before His Circumcision, eight days before the world heard for the first time the Holy Name that forces men to choose whether they are for Him or for the devil He came to vanquish by His redemptive act on the wood of the Holy Cross, extended to us in an unbloody manner in each and every offering of the Holy Sacrifice of the Mass.

Our Lady stood with her Divine Son as His Blood was shed for the first time. She would stand beneath the foot of the Holy Cross as He shed every single drop of His Most Precious Blood for our redemption. May we give her our thanks and love on during this Paschaltidem especially through her Most Holy Rosary, by having nothing to do with those who blaspheme he Divine Son and make a mockery of His Sacred Deposit of Faith and of the witness given by countless millions of martyrs who preferred death by the most cruel means imaginable than to given even a hit of esteeming the symbols of false religions, no less entering peaceably into temples of false worship as though these were dens of anything other than the devil himself.

Part three to appear tomorrow or on the Octave Day of the Ascension.

Vivat Christus Rex! Viva Cristo Rey!

Alleluia! He is Risen!

Our Lady of the Rosary, 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 Bernardine of Siena, pray for us.

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Jorge The Most Wicked of Demons, part two

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