Jorge Mario Bergoglio Would Have Called Margaret Sanger "One of the Greats"

Jorge Mario Bergoglio has gone out of his way to indemnify, if not praise, almost every major world leader who supports the chemical and surgical assassination of innocent preborn children. He has also made it a point to appoint pro-abortion advocates to various pontifical academies and, in the process, removed everyone from the “Pontifical Academy for Life” who opposed execution of children while replacing them with various atheists, agnostics, out-and-out pro-aborts, transhumanists. and open supporters of the homosexual collective’s ever-evolving agenda of perversity.

Even many “conservatives” within the structures of the counterfeit church of conciliarism have rent their garments and gnashed their teeth over the fact that their “pope,” Jorge Mario Bergoglio, has gone out of his way to praise pro-abortion, pro-sodomite politicians from all over the world, including those here in the United States of America, because of their support for the “poor,” illegal immigrants, economic “justice,” globalism, climate “control” and the protection of “endangered species.” Leaving aside the inconvenient little fact that their “restorer of tradition,” Joseph Alois Ratzinger/Benedict XVI was pretty mute about the chemical and surgical killing of the innocent preborn and sodomy, “conservatives” and even some traditionally-minded practitioners of the conciliar sect have never understood that the dogmatic evolutionism at the root of the conciliar religion can be used not only to embrace propositions condemned by our true popes and anathematized by the Council of Trent and the [First] Vatican Council but to dispense with the teaching, such as it has been, of one conciliar antipope by one of his successors.

Thus it is that the teaching of the “pro-life” “pope,” Karol Josef Wojtyla, who embraced dogmatic evolutionism under the title of “living tradition” and whose opposition to abortion was couched principally in the conciliarspeak of personalism and human dignity and not with reference to the binding precepts of the Fifth Commandment nor any invocation of Pope Pius XI’s stern words to public officials who support the surgical section of the preborn that were contained in Casti Connubii, December 31, 1930, has been replaced by the aforementioned “group consciousness” under the Jacobin/Bolshevik Bergoglio’s direction. Jorge’s handpicked president of the so-called
“Pontifical Academy for Life,” Vincent Paglia, has charge of this “re-definition,” which he discussed as follows five years ago:

LOS ANGELES, California, September 5, 2019 (LifeSiteNews) ― The president of the Pontifical Academy for Life has declared that the academy must broaden its scope and welcome non-Christian “experts.” 

Archbishop Vincenzo Paglia, 74, presented the speech at Loyola Marymount, a private Jesuit university in Los Angeles, yesterday. After introducing the pontiff’s January 6 letter Humana Communitas, the prelate explained that Francis wishes both the Academy for Life and the John Paul II Institute, of which Paglia is grand chancellor, to work “more broadly.”

“The Academy in particular is to become more and more a place of competent and respectful meeting and dialogue among experts, including those from other religious traditions as well as proponents of world views the Academy needs to know better in order to widen its horizons,” he said.

Paglia promised that both foundations would “protect and promote” human life and assured “friends” and “enemies” that “our dialogue with others who do not share our understanding of God’s fruitful love and of the nature of the human family and its challenges, does not mean that we are abandoning Catholic orthodoxy.”

But Paglia also made it clear that the pope wants them to widen their horizons.

“We must also make it clear that the Pope wants the Academy, and the Institute, to (1) widen its scope of reflection, not limiting itself to addressing ‘specific situations of ethical, social or legal conflict,’ (2) articulate an anthropology that sets the practical and theoretical premises for ‘conduct consistent with the dignity of the human person,’ and (3) make sure it has the tools to critically examine ‘the theory and practice of science and technology as they interact with life, its meaning and its value,’” he said.

One widening Pope Francis and Paglia envision is a rejection of absolute norms regarding human life and a redefinition of what it means.

“[Francis] warns us that it is risky to look at human life in a way that detaches it from experience and reduces it to biology or to an abstract universal, separated from relationships and history,” Paglia said.

“Rather, the term ‘life’ must be redefined, moving from an abstract conception to a ‘personal’ dimension: life is people, men and women, both in the individuality of each person and in the unity of the human family.”

Notably, Paglia referred only to the “family” of the Blessed Trinity and to the “human family” — i.e the human race — but not once to the kinship groups most commonly known as “families.” He also decried a “schism” between the individual and the human community and warned that technology is “becoming” a threat to human life.

The archbishop briefly mentioned the controversies around the changes that have swept the pro-life institutions originally founded by John Paul II. In October 2016, Pope Francis promulgated new statutes for the academy, which included the dismissal of its life members and the inclusion of new members of dubious orthodoxy. Then, in September 2017, Pope Francis refounded and renamed the Pontifical Institute for Studies on Marriage and Family. 

Most recently, the students and faculty of the “John Paul II Pontifical Theological Institute for Marriage and Family Sciences” were dismayed to discover that the entire teaching staff had been temporarily suspended, two of its tenured professors dismissed, and advertised courses eliminated.

Paglia’s response was that the “theological basis” of Humana Communitas will inevitably “overcome” concerns. 

“In his letter, the Holy Father attempted to give us such a solid and loving theological basis for the work of the Academy that we will be able to address and overcome the concerns and the hesitancies that have greeted the renewed structure of the Academy (and I might add of its sister entity, the John Paul II Institute as well),” the archbishop said.

Paglia’s address closely resembles a speech he gave earlier this year at Sacred Heart Catholic University in Milan.  (Vinny Paglia Says the the Term Life must be Redefined.)

The Divine Positive Law and the Natural Law are not “abstract universals” that are “separated from relationships and history.” They are truths that have been, in the case of the Divine Law, revealed by God Himself or, in the case of the Natural Law, exist in the very nature of things and, as such, do not depend upon human acceptance for their binding force or validity.

Bergoglio has told us in so many words and on so many different occasions, there is no “black and white,” there are no moral absolutes,” there is nothing except he projects onto Our Blessed Lord and Saviour Jesus Christ about what He would teach given the conditions in which we find ourselves at this time. It is with this feat of paganism that the conciliar revolutionaries can equate submerge the social and eternal good of individual human beings into a more “inclusive” system of “thought” that places animals, plants and even inanimate matter on a plane of equal plane with them.

A community “consciousness” premised upon socialistic and pantheistic prescriptions of one kind, or another thus replaces the need for the individual pursuit of sanctity and any thought of a Particular Judgment that will be rendered upon individual persons upon the moment of their deaths. The execution of the preborn by chemical and surgical means thus fades into insignificance when compared to the supposedly “larger” “ecological” questions that demanding a “social” response, and this is why, at least in part, that Jorge Mario Bergoglio has such an affinity for Communists, including the Chicom monsters of Beijing and their Chinese Patriotic “Catholic” Association. No thought is given to the effects of the sins of individual human beings upon the common good and even upon the physical state of the world for reasons that will be explored in the next section of this commentary.

In other words, the conciliar revolutionaries, adhering to textbook Modernism and its affinity with all forms of evolutionism, including Marxism-Leninism, believe in the annihilation of the individual in favor of a “community” that makes no place for immutable truths to which human beings must adhere to save their souls as members of the Catholic Church, outside of which there is no salvation and without which there can be no true social order. Anyone within the structures of the false conciliar sect that is hideous in the sight of the Most Blessed Trinity who believes that they are getting this toothpaste back in the tomb is, to put it mildly, delusional, and those who ignore these developments in the very false belief that they do not concern them are both irresponsible and intellectually dishonest.

Jorge Mario Bergoglio is making it clear that the Sisyphuses to his “right” flank in the conciliar structures will never get another “pope” who will restore some semblance of Catholicism. You see, it is impossible for Catholicism to have any association with error, sacrilege, blasphemy, heresy and apostasy. The Argentine Apostate and his comrades, of course, believe that Holy Mother Church has erred for nearly two millennia and that it is their job to make sure that those “errors” can never be repeated, which is why he has been stacking the deck and cooking the books in his conciliar “college of cardinals” with like-minded Judases, including a “Father” José Tolentino Calaça de Mendonça, whose “critical theology” is a formal embrace of moral relativism as the foundation of what passes for “moral theology” in a false religious sect:

ROME, February 5, 2018 (LifeSiteNews.com) – Pope Francis has selected a Portuguese “priest-poet” to preach at his 2018 Lenten retreat who is an open promoter of the “critical theology” of a Spanish nun who defends the legalization of abortion and government recognition of homosexual “marriage” and adoptions.

Father José Tolentino Calaça de Mendonça, vice rector of the Catholic University of Lisbon, wrote the introduction to the Portuguese translation of “Feminist Theology in History,” by Teresa Forcades, whom the BBC calls “Europe’s most radical nun.”

n the introduction to Forcades’ work, Tolentino de Mendonça tells the reader that Jesus didn’t leave any rules or laws to mankind, an idea that he approvingly applies to Forcades’ “critical theology.”

“Teresa Forcades i Vila reminds of that which is essential: that Jesus of Nazareth did not codify, nor did he establish rules,” writes Tolentino de Mendonça. “Jesus lived. That is, he constructed an ethos of relation, somatized the poetry of his message in the visibility of his flesh, expressed his own body as a premise.”

When the Portuguese translation of the book was published in 2013 with Tolentino de Mendonça’s introduction, Forcades had well-established herself as an advocate for legalized abortion and the creation of homosexual “marriage.” In the same year she issued a video tribute to the Venezuelan dictator Hugo Chavez, who was then dying of cancer.

Tolentino de Mendonça  compares Forcades to Hildegard of Bingham, and says her theology is expressed in “a form that is symbolic, open, and sensitive about addressing the real” as opposed to the Church’s traditional way of speaking in clear, non-metaphorical terms, which he calls “the triumphal univocal grammars that we know.”

“It’s necessary that the doctrinal narrative understands itself to be more of a reading than a writing, more like a voyage than a place, because the memory that transports is not reducible to a legal code, a vision, something automatic,” the priest writes.

Such theology is given to us by Forcades, says Tolentino de Mendonça: “It is precisely here that the frightening [provoking] work of Teresa Forcades i Vila, Feminist Theology in History, which the reader has in his hands, comes to our aid.”

In a 2016 interview with the Lisbon radio station Renascença, Tolentino de Mendonça blasted Catholics and particularly cardinals who have raised their voices in criticism of Pope Francis, dismissing their views as “traditionalism,” which he contrasted with authentic “tradition.”

“Today, we see Pope Francis being contradicted by a more conservative wing of the Church and by some important names, even cardinals, which in a certain way are willing to place traditionalism above the tradition,” he said.

Regarding Pope Francis “welcoming” attitude towards those who are stubbornly living in gravely sinful situations of homosexuality and adultery, Tolentino de Mendonça told the interviewer, “No one can be excluded from the love and mercy of Christ. And that experience of mercy has to be taken to everyone, whether they be Christians who are remarried, wounded by disastrous matrimonial experiences, whether it be the reality of new families, whether it be homosexual persons, who in the Church must find a space to be heard, a place of welcome and mercy.”

Tolentino de Mendonca will preach and give spiritual guidance to Pope Francis and high curial officials during their retreat from February 18 to February 23 of this year. (Jorge Chooses Pro-Sodomite Presbyter to Give His Lenten Ideological "Retreat".)

Out, for example, goes the example of Saint Peter Claver, S.J., whose feast is celebrated annually on September 9, who fought against immorality in New Granada (now Colombia) and sought to bring non-Catholics into the bosom of Holy Mother Church:

But the most illustrious conversion and the one which led to the conversion of many others, was that of an English prelate. To make this circumstance more clear we must revert to an earlier date. For several years, English and Dutch privateers had infested the seas of America. Having long threatened the kingdom of New Grenada, they at length took possession of the islands of St. Christopher and St. Catherine, where they established colonies, and incessantly attack the Spaniards. They captured the vessels laden with Negroes, Mahomedans, and other slaves, whom they employed to cultivate their own lands. His Catholic Majesty was informed of the injuries done to his subjects by their troublesome neighbors, and sent out a fleet against them, with strict orders to Don Frederick of Toledo, to expel them at any cost from those islands. This officer executed his commission so well, that he not only made himself master of the islands, but captured nearly all the English and the Dutch, together with the slaves whom they had carried off. He put them in ships and conveyed them to the Bay of Carthagena. But lest they should ascertain the strength and the fortifications of the place, or spread their heresies in the country, he obliged them to remain on board. Full of confidence in God, and animated with his usual zeal, Claver asked the permission of his superior and the officer, to visit the fleet, and repaired thither, with the proper requisites for the celebration of holy mass. He entered a ship in which were more than six hundred English, guarded by some Spaniards; the latter received him with great joy, and begged him to say mass for them, which they had not heard since their departure from the islands. No request could have been more agreeable to him. His devotion and modesty while celebrating, and the majesty of the Church ceremonies, struck the heretics, who flocked in crowds to witness a spectacle so novel to them. After mass the Spaniards invited the father to dine with them. He accepted the offer with pleasure, because he hoped to gain souls for God; and he had the example of Jesus Christ, who, in order to win sinners, sat at table even with publicans. At the end of the repast, some of the English, already half gained by his mild and amiable manner, asked him whether he would not like to see their prelate, as they called the Arch-Deacon of London, who was with them. The holy missionary hoping to gain the head, and thus all the rest to the Catholic faith, answered that he would consider it an honor. Thereupon a venerable old man appeared. His beard and hair had grown quite long, and his deportment was serious and modest. The father arising at this entrance, saluted him with much respect, and according to the English custom very politely drank to his health. This evidently pleased the prelate who immediately asked in Latin to have a private interview with Father Claver. While the other Jesuits were conversing with the English on matters of religion, these two remained together until evening, discussing all those points controverted between Catholics and Protestants. The Englishman often saw the truth in spite of himself. He was convinced, but obstacles too difficult to surmount—his wife and his children—would not admit of his conversion. If he changed his religion he would leave them without resources. His courage failed him, and his temporal interests overbalanced those of his religion. All that the father could gain from him was a protest, that for the rest of his life he would be a Catholic in heart, and that at his death he would publicly declare himself, and be reconciled to the Church; but, for the interest of those so dear to him he must exteriorly profess the Anglican creed. Grieved at this obstinate resistance of heart, the father was on the point of quitting him, when he suddenly recollected that the festival of St. Ursula occurred on that day. Immediately he turned to the prelate, and like a man inspired, thus addressed him, “Sir, this day is the feast of an illustrious virgin, the honor of your country; who with her companions sealed with her own blood that Catholic religion the truths of which you yourself acknowledge. St. Lucius, King of Britain, the model of a truly Christian king, sent annually to the Holy See presents worthy of a monarch, as a tribute of gratitude and as a mark of his attachment to the Church. From his time, all your sovereigns followed his example and his piety, up to the unfortunate Henry VIII. And had not this very price written in defence of the Church, and of the primacy of St. Peter’s chair? What then induced him to forsake the ancient religion and establish a new one? What is not to contract a scandalous and adulterous marriage with Anne Boleyn, after he had repudiated his lawful wife, in defiance of all laws, both human and divine? These were the abominations that produced your religion: judge them the effect from the cause. Ah! how can a sensible and conscientious man prefer a law, the offspring of adultery, to that announced by the Apostles, and confirmed by the blood of so many martyrs; defend by your illustrious virgins and honored for so many ages by your noble ancestors? Shall the authority of a king, notorious for vice, outweigh that of so many others, distinguished for their piety? What! can the religion introduced by the piety of a Lucius be false, and the one founded on the adultery of a Henry be true? If this prince could sustain his crimes, only by the support of a new religion, why must you, who are not guilty of the same crimes, adhere to the same religion! You say that on your deathbed you will repent and declare yourself. It may then be with you as it was with him. Are you not terrified at the awful words with which he expired? ‘Omnia perdimus!—We have lost all!’ He sought to be reconciled with the Church, but he had not the opportunity! Who has assured you that the same may not happen to you? Will not your property, your wife and children, present the same difficulties then as now? Blush, that you have not the courage enough to sacrifice such things, while so many young virgins courageously sacrificed their lives. Your first interest, Sir, is yourself. Do not expose yourself to eternal torments for a few transitory goods which you must soon leave to others.” The aged prelate was so moved at these words, that with tearful eyes he begged Father Claver to pray for him—a request which was readily promised—and thus they parted. The holy missioner redoubled his prayers and penances, and the week following the festival of All Saints, as he was entering the hospital of St. Sebastian, he perceived that a sick man was being carried thither in a sedan chair. It was the English prelate! At the sight of Father Claver he exclaimed, “It is time, father, it is time for me to accomplish the promise I made to God and to you. I wish to embrace the religion of my ancestor—the faith of the holy Roman Church.” He begged him at the same time not to abandon him, because he felt very ill. No words could express Father Claver’s joy at a conversion so much desired, yet so little expected. The prelate made a public abjuration of his errors, and became at once a both submissive disciple and an enlightened doctor of truth. In the most lively and moving terms he exhorted all around him to imitate his example, for salvation could be not be hoped for out of the Roman Church. He made his confession with an abundance of tears, received the sacraments with exemplary piety, and died soon after whilst sweetly conversing with his Saviour. The father who assisted him throughout his illness, but performed his funeral obsequies in the most honorable manner possible. (John R. Slattery, The Life of St. Peter Claver, S.J.: The Apostle of the Negroes, published originally by H. L. Kilner & Co., Philadelphia, Pennsylvania, 1893, and republished by Forgotten Books in 2015, pp. 115-121.)

Saint Peter Claver, S.J., sought the conversion of all others with urgency, knowing that death could befall upon a non-Catholic or a Catholic who had apostatized or fallen into Mortal Sin at any time. He did not use conciliarism's language of "encounter" or "dialogue" or "entering into the other." He even warned the Anglican, as he had done with the Dutch Calvinists, what would happen to him if he died outside the bosom of Holy Mother Church. Saint Peter Claver cared about individual souls, not “group consciousness” or “critical theology.”

Thus, despite the false “pope’s” occasional statements against abortion, he has spent more time discussing “climate change” and the need to protect illegal immigration than he has about opposing either the slaughter of the innocent preborn or the advance of every aspect of the sodomite agenda.

Quite to the contrary, Senor Jorge has held numerous meetings with mutants who think that the chemical and surgical mutilation of their bodies changes their biological gender and with those who are actively engaged in perverse acts, and he recently appointed none other than the infamous Timothy Radcliffe. O.P., to the conciliar college of cardinals (see Red Hats for Men as Lavender as Truman Capote).

Bergoglio has personally undermined members of his own “hierarchy” such as the conciliar “archbishop” of San Francisco, California, Salvatore Cordileone, who have sought to prohibit pro-abortion, pro-perversity Catholics from receiving what purports to be Holy Communion in the Protestant and Judeo-Masonic Novus Ordo liturgical abomination. It was scant few weeks after Cordileone banned the then Speaker of the United States House of Representatives, Nancy Patricia D'Alesandro Pelosi, from communicating within the Archdiocese of San Francisco that Jorge Mario Bergoglio personally invited him to the behind the walls at the Occupied Vatican on the West Bank of the Tiber River, whereupon he himself gave her what is believed to Holy Communion at a Novus Ordo service just five days after she condemned the decision of the Supreme Court of the United States of America in the case of Thomas E. Dobbs, Mississippi State Health Officer v. Jackson Women’s Organization on June 29, 2022:

VATICAN CITY (LifeSiteNews) – Speaker of the House Rep. Nancy Pelosi has reportedly received Holy Communion at a Mass presided over by Pope Francis this morning, despite being banned from receiving Communion by her local ordinary, San Francisco Archbishop Salvatore Cordileone.

The Democrat leader flew to Rome for a special meeting with Pope Francis, at which she received a blessing, before attending Mass in St. Peter’s Basilica.

According to the teaching of the Catholic Church, Pelosi’s vocal and persistent support for the killing of unborn children precludes the high-profile politician from receiving the Body and Blood of Christ, due to the gravely sinful and scandalous nature of both murder and the sacrilegious reception of Holy Communion.

“[Y]ou are not to present yourself for Holy Communion and, should you do so, you are not to be admitted to Holy Communion, until such time as you [publicly] repudiate your advocacy for the legitimacy of abortion and confess and receive absolution of this grave sin in the sacrament of Penance,” Cordileone wrote to Pelosi in a “notification” last month.

Pope Francis, however, previously expressed opposition to barring pro-abortion politicians from Holy Communion, claiming that priests should accompany such legislators with “compassion and tenderness”.

Joe Biden told reporters last year in Rome that Pope Francis recommended he continue receiving Holy Communion, despite the U.S. president’s long-standing support for killing unborn babies.

Fresh from condemning the Supreme Court’s ruling to overturn Roe v. Wade on Friday, Pelosi’s decision to receive Holy Communion on the Solemnity of Saints Peter and Paul at a Mass presided over by Pope Francis represents a significant development in her dissent from Church teaching.

Responding to Archbishop Cordileone’s move to ban her from Holy Communion in May, the 82 year-old Democrat had said she didn’t respect pro-life people “foisting” their views on others.

Today she told diplomats in Rome that “faith is an important gift, not everyone has it but it is the path to so many other things.” (Pelosi receives Holy Communion at Novus Ordo service presided over by Jorge Mario Bergoglio.)

Many of the Argentine Apostate’s “episcopal” appointees here in the United States of America, for example (Blase Cupich, Joseph Tobin, John Stowe, Robert McElroy, et al.) have been indifferent to, if not dismissive of, pro-life Catholic candidates for public office as well as initiatives taken at the state level to try to restore some semblance of protection to the innocent preborn.

This dismissive attitude was held and expressed openly by the disgraced protector of clerical abusers who stood at one point of being accused of such abuse himself, Roger “Cardinal” Mahony, the conciliar “archbishop” of Los Angeles, California, from June 25, 1985, to March 1, 2011, who said the following in 2009 as the ubiquitous shadow president Barack Hussein Obama/Barry Soetoro’s “Patient Protection and Affordable Care Act” was being debated in the Congress of the United States of America during eight months following Obama’s inauguration of a “presidency” that might (or might not) end on January 20, 2025:

When asked by CNSNews.com whether he agreed with Cardinal Rigali that the bill funds abortion and should be amended to explicitly prohibit abortion funding, Cardinal Mahony said: “This is way beyond my field. My field is immigration. I really haven’t kept up on that, and I spend all my time on this other. You have to get somebody who spends time on that.”

When asked whether he believed abortion should be funded under the health care bill, Cardinal Mahony said: “No, but that’s what the president said, too, so.” (Roger Mahony: Abortion Beyond His Pay Grade; for a review of the truth about Obama's claims concerning abortion funding in ObamaCare, see Richard Doerflinger Re: Summary of Current Amendments; see also part of a transcript of an interview between a member of the United States House of Representatives, Bart Stupach, D-Michigan, with the Fox News Channel last week, Democrat MI Congressman Bart Stupak states that Obama and Pelosi's contention that abortion isn't in healthcare "is just not true.")

Let me reiterate the simple truth that there is no moral equivalency between the absolute right to life of the innocent preborn and the plight of illegal immigrants who have chosen to flaunt the just laws of a sovereign nation. None.

It does, however, tell us a great deal about Roger "Cardinal" Mahony's priorities that he can admit publicly that abortion-funding in ObamaCare's nationalization of the health-care industry is “way beyond my field" and that he hasn't "kept up on that, and I spend all my time" on immigration." All his time? All his time? All his time is given over to the protection of those who have violated just laws that belong to a sovereign nation to make by virtue of the Natural Law while no time is given over to the care and the defense of the most defenseless, those who lives are extinguished every day by chemical and/or surgical means? (Taken from Apostasy Is His Field, September 24, 2009.)

Roger Mahony, who is only three months older than the soon-to-be eighty-eight-year-old Jorge Mario Bergoglio, expressed what his brand of Modernist ilk has always believed by denigrating doctrinal and moral absolutes while elevating issues that do not pertain to the realm of Faith and Morals to the status of “absolutes” from which no Catholic can dissent legitimately, which is one of the reasons that Jorge Mario Bergoglio has such affinity for an actual, honest-to-badness baby killing such as Emma Bonino, whom he has praised repeatedly and upon whom he paid a call at her house following her recent hospitalization:

Pope Francis made a home visit to a former Foreign Minister of Italy and member of the European Parliament, Emma Bonino, who also heads Italy's "Più Europea (More Europe)" political party. The Pope made the stop in central Rome following his visit to the Pontifical Gregorian University where he had met with the institution's academic community on Tuesday morning. Emma Bonino, 76 years old, was recently discharged from the health facility where she was hospitalised for respiratory difficulties. 

Surprise visit

The Pope wished to meet with her in what was a surprise visit. Upon leaving her home, people outisde asked the Pope about his visit and how she was doing as she had been dealing with cancer in the past. The Pope respondend, "very well....she is always cordial."

Previous meetings

Pope Francis and Emma Bonino have met several times in the past, starting back in November 2015 when she participated in the Wednesday General Audience in the Paul VI Hall. Together with Rome's deputy prosecutor, Michele Prestipino, and Maria Rita Parsi, Bonino presented new initiatives in favour of refugee children by the Italian foundation ‘La fabbrica della pace.’

On 8 November 2016, Pope Francis met with her privately at the Apostolic Palace. The Holy See Press Office reported at the time that "the conversation focused above all on the issues of migratory flows, the reception of migrants and their integration in society."

Given Emma Bonino's work in favour of migrants, Pope Francis praised her efforts during an informal meeting also in 2015 at the Casa Santa Marta with the director of Italy's Corriere della Sera newspaper, Luciano Fontana. On that occasion, the Pope noted how she has offered great service to Italy by helping the nation get to know Africa. (Pope makes home visit to Italian parliamentarian.)

VATICAN CITY (LifeSiteNews) — Pope Francis made a private visit to notorious Italian abortionist Emma Bonino today after she was recently discharged from hospital following breathing problems.

Late Tuesday morning, Pope Francis made an unannounced visit to Bonino at her residence in Rome. Francis had left the Vatican to be present at the Pontifical Gregorian University for a series of public meetings with the university community earlier in the morning.

Shortly after, his cavalcade made the short drive through the historic center to Bonino’s home. According to La Repubblica – an Italian daily with left-leaning communist origins – Francis told reporters outside that Bonino was “very well,” when asked about her health. Bonino had been hospitalized in intensive care earlier in October after experiencing breathing difficulties.

Francis commented that the visit was a “cordial” one.

Bonino is widely acknowledged as one of the key lobbyists and leading voices who brought about the legalization of abortion in Italy. Notwithstanding this, Francis has repeatedly praised her during his pontificate, most recently saying in 2022 that he has “great respect for her,” though adding he did not “share her ideas.”

Bonino, who has publicly supported Kamala Harris in the 2024 U.S. election, had an illegal abortion when she was 27 years old, and after spending four months abroad evading arrest, returned to Italy where she served a 10-day prison term. Bonino credited her arrest with causing the topic of abortion to take center stage in Italy.

She subsequently became a heroine in the eyes of the left-wing media, and notorious for performing abortions with a homemade device, operated by a bicycle pump. She founded the Information Centre on Sterilization and Abortion (CISA) in 1975, which lobbied to promote abortion in Italy before its legalization in 1978. 

As such, she was described in 2017 as being at least partially responsible for over 6 million abortions since 1978 and has personally boasted that she and her group committed 10,141 illegal abortions. 

Bonino is a career politician, having been a member of the European Parliament. She spent many terms in the Italian Chamber of Deputies and was appointed as Italy’s foreign minister in 2013. 

Francis first praised her in February 2016 in an interview with the Italian daily Corriere Della Serra. He described the notorious abortion advocate as one of the nation’s “forgotten greats,” comparing her with great historical figures such as Konrad Adenauer and Robert Schuman.

Acknowledging her differing views, Francis said, “true, but never mind. We have to look at people, at what they do.”

Some months later in November 2016, Francis then received Bonino in a private audience in her capacity as minister of Foreign Affairs. According to the Holy See Press Office at the time, the meeting was “mostly on the topics of the influx of migrants, of welcoming migrants, and their integration.”

July 2017 saw Bonino speak in a Catholic church in northern Italy, after praise from Pope Francis, while pro-life advocates were ejected from the church due to their protests at her presence.

Yet the history of Pope Francis and Bonino goes further back than 2016. As foreign minister, Bonino, along with President Georgio Napolitano and his key ministers, were granted an audience with Francis on June 8, 2013, only two months after he ascended to the papacy.

In April 2014, Bonino called Pope Francis to help end the hunger strike of Radical Party leader Marco Pannella. The Pope made the call and promised to join Pannella in his bid to better conditions in Italian prisons.

In May 2015, the Vatican Insider reported that Pope Francis personally invited Bonino to an audience in the Paul VI Hall within the Vatican City state.

Indeed, in a now-archived 2018 report in The Guardian, Bonino described a regular and close relationship with Pope Francis, with The Guardian calling Francis an “ally” for Bonino. According to that report, “The two, she says with a grin, are in touch. ‘We have some connections, so we pass messages quite often, through friends.’”

After the 2022 overturning of Roe v. Wade by the U.S. Supreme Court, Bonino argued that the ruling “makes the USA jump back 50 years.” “The Supreme Court ruling that after 50 years cancels the right to abortion in the USA is a strong reminder also for us, women and men in Italy and in Europe: on rights you can never stand still, if you do not go forward, you risk going back,” she said. (Pope Francis makes personal visit to notorious abortionist Emma Bonino. Please see Appendix C below for a review of what I have written about Bergoglio’s previous words of praise for Emma Bonino.)

Although some defenders of all things Bergoglio might contend that the man they believe is “Pope Francis” just does what Our Blessed Lord and Saviour Jesus Christ did when visiting the homes of public sinners (tax collectors) such as Saint Matthew the Apostle and Zacheus, Jorge Mario Bergoglio does not believe that Emma Bonino is a public sinner. He has said simply that he doesn’t
“agree” with all her “positions.”

Positions?

Emma Bonino is a baby-killer.

This is not a “position.”

This is a matter of unrepentantly defying the Fifth Commandment’ prohibition on the direct, intentional taking of all innocent life without exception, reservation, or qualification.

What does that matter to Jorge Mario Bergoglio?

Nothing.

However, “Pope Francis” will be quick with the sharpest possible denunciations and condemnations of President Donald John Trump once he starts deporting large numbers of illegal immigrants shortly after he is inaugurated to be the forty-seventh president (or will it be the forty-eighth if the lame-brain scheme to have the pro-abortion, pro-sodomite Joseph Robinette Biden, Jr., resign the presidency so that the loser named Kamala Harris Emhoff can be spared the “indignity” of certifying Trump’s election on January 6, 2025, even though Vice Presidents John Adams, Martin Van Buren, Richard Nixon, and Albert Arnold Gore. Jr., had to the exact same thing after being defeated—see Biden should resign and make Kamal Harris first female president: ex-spokesman; the only vice president in recent times who did not do so after his own defeat for president was Hubert Horatio Humphrey, who let the president pro-tempore of the Senate, Senator Richard Russell of Georgia, do so on January 3, 1969).

Moreover, anyone who would dare contend that Jorge Mario Bergoglio is trying to “convert” Emma Bonino would be hard-pressed to find any empirical evidence for such a contention.

Is there any evidence he has tried to convert Emanuel Macron?

Is there any evidence he has tried to convert Nancy Patricia D’Alesandro Pelosi.

Is there any evidence he has tried to convert Anthony Fauci?

Is there any evidence he has tried to convert Joseph Robinette Biden, Jr?

To quote the outgoing grifting pro-abort who turned his years of drinking at the public trough into an industry of influence-peddling to benefit himself and his grifting family members, “Come on, man.”

Jorge Mario Bergoglio made it a point to visit Emma Bonino because he admires this baby-killer, and he wishes to stress the fact that illegal immigration is more important to him than doing anything other than issuing a few gratuitous statements about abortion now and again.

Jorge Mario Bergoglio would praised Margaret Sanger one of the “forgotten greats” a century ago, and it is not for nothing that his friend Emma Bonino has been hailed as the “Margaret Sanger of Italy.”

Jorge Mario Bergoglio’s visit to Emma Bonino was scandalous.

Then again, everything he does is scandalously offensive to Our Blessed Lord and Saviour Jesus Christ and the temporal and eternal good the souls for whom He shed every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross to redeem.

On the Feast of Saint Martin of Tours

Today, Saturday, November 11, 2023, is the Feast of Saint Martin of Tours and the Commemoration of Saint Mennas.

Saint Martin of Tours was a Hungarian-born soldier who became a bishop in the Army of Christ the King. The example of his life should remind that we must be uncompromising in our defense of the Catholic Faith as the one and only foundation of personal salvation, social order, and a just peace within and among nations and kingdoms:

Martin was born at Sabaria in Pannonia. When he was ten years old he went to the Church, in the spite of his (heathen) father and mother, and by his own will was numbered among the Catechumens. At fifteen years of age he joined the army, and served as a soldier first under Constantius and then under Julian. Once at the gate of Amiens a poor man asked him for an alms for Christ's name's sake, and since he had nothing to his hand but his arms and his clothes, he gave him half of his cloak. In the night following Christ appeared to him clad in the half of his cloak, and saying (to the angels who bare Him company) While Martin is yet a Catechumen, he hath clad Me.

At eighteen years of age he was baptized. He gave up thereupon the life of a soldier, and betook himself to Hilary, Bishop of Poietiers, by whom he was placed in the order of Acolytes. Being afterwards made Bishop of Tours, he built a monastery wherein he lived in holiness for a while in company of four-score monks. At the last he fell sick of a grievous fever at Cande, a village in his diocese, and besought God in constant prayer to set him free from the prison of this dying body. His disciples heard him and said Father, why wilt thou go away from us? unto whom wilt thou bequeath us in our sorrow? Their words moved Martin, and he said Lord, if I be still needful to thy people, I refuse not to work.

When his disciples saw him, in the height of the fever, lying upon his back and praying, they entreated him to turn over and take a little rest upon his side while the violence of his sickness would allow him. But Martin answered them Suffer me to look heavenward rather than earthward, that my spirit may see the way whereby it is so soon going to the Lord. At the moment of death he saw the enemy of mankind, and cried out: What are you come here for, you bloody brute? You murderer, you'll find nothing in me. With these words on his lips, he gave up his soul to God, being aged eighty years. He was received by a company of Angels, who were heard praising God by many persons, especially by holy Severinus, Bishop of Cologne. (Matins, The Divine Office.)

We must look Heavenward, not earthward. We can never be steeped in fear.

Indeed, we must rejoice in the midst of both personal chastisement and the chastisements being visited upon war-stricken regions as God has known from all eternity that we would be alive during these times and that, thus, we can plant the seeds for the conversion of men by lovingly bearing the cross in our lives with gratitude for being Catholic.

We can be the true, although unseen, peacemakers of the work if our immortal souls are at peace with God by means of Sanctifying Grace, which is the precondition to pleasing Him in this life prior to enjoying the glory of His Beatific Vision for all eternity by virtue of His Divine Son’s Paschal Sacrifice of Himself to atone for our sins and for the sins of the whole world.

May the Rosaries we pray this day, and every day help us to plant the seeds for the conversion of our nation as we seek also to make reparation for our own sins by offering up the difficulties of these times to the Throne of the Most Blessed Trinity as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary.

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!

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.

Pope Saint Martin I, pray for us.

Saint Mennas, pray for us.

Appendix A

Dom Prosper Gueranger’s Hagiography of Saint Martin Tours

Three thousand six hundred and sixty churches dedicated to St. Martin in France alone, and well-nigh as many in the rest of the world, bear witness to the immense popularity of the great thaumaturgus.  In the country, on the mountains, and in the depth of forests, trees, rocks, and fountains, objects of superstitious worship to our pagan ancestors, received, and in many places still retain, the name of him who snatched them from the dominion of the powers of darkness to restore them to the true God. For the vanquished idols, Roman, Celtic or German, Christ substituted their conqueror, the humble soldier, in the grateful memory of the people. Martin’s mission was to complete the destruction of paganism, which had been driven from the towns by the martyrs, but remained up to his time master of the vast territories removed from the influence of the cities. 

While on the one hand he was honoured with God’s favours, on the other he was pursued by hell with implacable hatred. At the very outset he had to encounter Satan, who said to him: “I will beset thy path at every turn;” (Sulpit. Sever. Vita, vi.) and he kept his word. He has kept it to this very day: century after century, he has been working ruin around the glorious tomb, which once attracted the whole world to Tours; in the sixteenth, he delivered to the flames, by the hands of the Huguenots, the venerable remains of the protector of France: by the nineteenth, he had brought men to such a height of folly, as themselves to destroy, in time of peace, the splendid basilica which was the pride and the riches of their city. The gratitude of Christ, and the rage of Satan, made known by such signs, reveal sufficiently the incomparable labours of the pontiff, apostle, and monk, St. Martin. 

A monk indeed he was, both in desire and in reality, to the last day of his life. “From earliest infancy he sighed after the service of God. He became a catechumen at the age of ten, and at twelve he wished to retire to the desert; all his thoughts were engaged on monasteries and churches. A soldier at fifteen years of age, he so lived as even then to be taken for a monk. (Ibid, ii) After a first trial of religious life in Italy, he was brought by St. Hilary to this solitude of Ligugé, which, thanks to him, became the cradle of monastic life in Gaul. To say the truth, Martin, during the whole course of his life, felt like a stranger everywhere else, except at Ligugé.  A monk by attraction, he had been forced to be a soldier, and it needed violence to make him a Bishop: and even then he never relinquished his monastic habits. He responded to the dignity of a Bishop, says his historian, without declining from the rule and life of a monk. (Ibid, x) At first he constructed for himself a cell near his church of Tours; and soon afterwards built, at a little distance from the town, a second Ligugé, under the name of Marmoutier or the great monastery.” (Cardinal Pie, Homily pronounced on occasion of the re-establishment of the Benedictine Order at Ligugé, Nov. 25^th, 1853.) 

The holy Liturgy refers to St. Hilary the honour of the wonderful virtues displayed by Martin. (In festo S. Hilarii, Noct. II, Lect. ii.) What were the holy bishop’s reasons for leading his heaven-sent disciple by ways then so little known in the West, he has left us to learn from the most legitimate heir of his doctrine as well as of his eloquence. “It has ever been,” says Cardinal Pie, “the ruling idea of all the Saints, that, side by side with the ordinary ministry of the pastors, obliged by their functions to live in the midst of the world, the Church has need of a militia, separated from the world and enrolled under the standard of evangelical perfection, living in self-renunciation and obedience, and carrying on day and night the noble and incomparable function of public prayer. The most illustrious pontiffs and the greatest doctors have thought, that the secular clergy themselves could never be better fitted for spreading and making popular the pure doctrines of the Gospel, than if they could be prepared for their pastoral office by living either a monastic life, or one as nearly as possible resembling it. Read the lives of the greatest bishops both in East and West, in the times immediately preceding or following the peace of the Church, as well as in the middle ages: they have all, either themselves at some time professed the monastic life, or lived in continual contact with those who professed it. Hilary, the great Hilary, had, with his experienced and unerring glance, perceived the need; he had seen the place that should be occupied by the monastic Order in Christendom, and by the regular clergy in the Church. In the midst of his struggles, his combats, his exile, when he witnessed with his own eyes the importance of the monasteries in the East, he earnestly desired the time when, returning to Gaul, he might at length lay the foundations of the religious life at home. Providence was not long in sending him what was needful for such an enterprise: a disciple worthy of the master, a monk worthy of the bishop.” (Cardinal Pie, ubi supra) 

Elsewhere, comparing together St. Martin, his predecessors, and St. Hilary himself in their common apostolate of Gaul, the illustrious Cardinal says: “Far be it from me to undervalue all the vitality and power already possessed by the religion of Jesus Christ in our divers provinces, thanks to the preaching of the first apostles, martyrs, and bishops, who may be counted back in a long line almost to the day of Calvary. Still I fear not to say it: the popular apostle of Gaul, who converted the country parts, until then almost entirely pagan, the founder of national Christianity, was principally St. Martin.  And how is it that he, above so many other great bishops and servants of God, holds such pre-eminence in the apostolate? Are we to place Martin above his master Hilary? With regard to doctrine, certainly not; and as to zeal, courage, holiness, it is not for me to say which was greater, the master’s or the disciple’s. But what I can say is that Hilary was chiefly a teacher, and Martin was chiefly a thaumaturgus. Now, for the conversion of the people, the thaumaturgus is more powerful than the teacher; and consequently, in the memory and worship of the people, the teacher is eclipsed and effaced by the thaumaturgus. 

“Now-a-days there is much talk about the necessity of reasoning in order to persuade men as to the reality of divine things: but that is forgetting Scripture and history; nay more, it is degenerating. God has not deemed it consistent with his Majesty to reason with us. He has spoken; he has said what is and what is not; and as he exacts faith in his word, he has sanctioned his word. But how has he sanctioned it? After the manner of God, not of man; by works, not by reasons: non in sermone, sed in virtute, not by the arguments of a humanly persuasive philosophy: non in persuasibilibus humane sapientiae verbis, but by displaying a power altogether divine: sed in ostensione spiritus et virtutis. And wherefore? For this profound reason: Ut fides non sit in sapientia hominum, sed in virtute Dei: that faith may not rest upon the wisdom of man, but upon the power of God. (I Cor. 2:4) But now men will not have it so: they tell us that in Jesus Christ the theurgist wrongs the moralist; that miracles are a blemish in so sublime an ideal. But they cannot reverse this order; they cannot abolish the Gospel, nor history. Begging the pardon of the learned men of our age and their obsequious followers: not only did Christ work miracles, but he established the faith upon the foundation of miracles. And the same Christ,—not to confirm his own miracles, which are the support of all others; but out of compassion for us, who are so prone to forgetfulness, and who are more impressed by what we see than by what we hear,—the same Jesus Christ has placed in his Church, and that for all time, the power of working miracles. Our age has seen some, and will see yet more. The fourth century witnessed in particular those of St. Martin. 

“The working of wonders seemed mere play to him; all nature obeyed him; the animals were subject to him. ‘Alas!’ cried the Saint one day: ‘the very serpents listen to me, and men refuse to hear me.’ Men, however, often did hear him. The whole of Gaul heard him; not only Aquitaine, but also Celtic and Belgic Gaul. Who could resist words enforced by so many prodigies? In all these provinces he overthrew the idols one after another, reduced the statues to powder, burnt or demolished all the temples, destroyed the sacred groves and all the haunts of idolatry. Was it lawful? you may ask. If I study the legislation of Constantine and Constantius, perhaps it was. But this I know: Martin, eaten up with zeal for the house of the Lord, was obeying none but the Spirit of God. And I must add, that against the fury of the pagan population Martin’s only arms were the miracles he wrought, the visible assistance of Angels sometimes granted him, and, above all, the prayers and tears he poured out before God, when the hard-heartedness of the people resisted the power of his words and of his wonders. With these means Martin changed the face of the country. Where he found scarcely a Christian on his arrival, he left scarcely an infidel at his departure. The temples of the idols were immediately replaced by temples of the true God ; for, says Sulpicius Severus, as soon as he had destroyed the homes of superstition, he built churches and monasteries. It is thus that all Europe is covered with sanctuaries bearing the name of St. Martin.” (Cardinal Pie, Sermon preached in the cathedral of Tours, on the Sunday following the patronal feast of St. Martin, Nov. 14th, 1858.) 

His beneficial actions did not cease with his death; they alone explain the uninterrupted concourse of people to his holy tomb. His numerous feasts in the year, the Deposition or Natalis, the Ordination, Subvention and Reversion, did not weary the piety of the faithful. Kept everywhere as a holiday of obligation, (Concil. Mogunt. an. 813, can. xxxvi.) and bringing with it the brief return of bright weather known as St. Martin’s summer, the eleventh of November rivaled with St. John’s day in the rejoicings it occasioned in Latin Christendom. Martin was the joy of all, and the helper of all. 

St. Gregory of Tours does not hesitate to call his blessed predecessor the special patron of the whole world; (Greg. Tur. De miraculis S. Martini, IV. in Prolog.) while monks and clerics, soldiers, knights, travellers and inn-keepers on account of his long journeys, charitable associations of every kind in memory of the cloak of Amiens, have never ceased to claim their peculiar right to the great Pontiff’s benevolence. Hungary, the generous land which gave him to us, without exhausting its own provision for the future, rightly reckons him among its most powerful protectors. But to France, he was a father: in the same manner as he laboured for the unity of the faith in that land, he presided also over the formation of national unity; and he watches over its continuance. As the pilgrimage of Tours preceded that of Compostella in the Church, the cloak of St. Martin led the Frankish armies to battle even before the oriflamme of St. Denis. “How,” said Clovis, “can we hope for victory, if we offend blessed Martin?” (Greg. Tur. Historia Francorum, II. 37.) . . .

O holy Martin, have compassion on our depth of misery! A winter more severe than that which caused thee to divide thy cloak now rages over the world; many perish in the icy night brought on by the extinction of faith and the cooling of charity. Come to the aid of those unfortunates, whose torpor prevents them from asking assistance. Wait not for them to pray; but forestall them for the love of Christ in whose name the poor man of Amiens implored thee, whereas they scarcely know how to utter it. And yet their nakedness is worse than the beggar’s, stripped as they are of the garment of grace, which their fathers received from thee and handed down to posterity. 

How lamentable, above all, has become the destitution of France, which thou didst once enrich with the blessings of heaven, and where thy benefits have been requited with such injuries! Deign to consider, however, that our days have seen the beginning of reparation, close by thy holy tomb restored to our filial veneration. Look upon the piety of those grand Christians, whose hearts were able, like the generosity of the multitude, to rise to the height of the greatest projects; see the pilgrims, however reduced their numbers, now taking once more the road to Tours, traversed so often by people and kings in better days of our history. 

Has that history of the brightest days of the Church, of the reign of Christ as King, come to an end, 0 Martin? Let the enemy imagine he has already sealed our tomb. But the story of thy miracles tells us that thou canst raise up even the dead. Was not the catechumen of Ligugé snatched from the land of the living, when thou didst call him back to life and Baptism? Supposing that, like him, we were already among those whom the Lord remembereth no more, the man or the country that has Martin for protector and father need never yield to despair. If thou deign to bear us in mind, the Angels will come and say again to the supreme Judge: “This is the man, this is the nation for whom Martin “prays;” and they will be commanded to draw us out of the dark regions where dwell the people without glory, and to restore us to Martin, and to our noble destinies. (Sulpit. Sever. Vita, vii.) 

Thy zeal, however, for the advancement of God’s kingdom knew no limits. Inspire, then, strengthen and multiply the apostles all over the world, who, like thee, are driving out the remnants of infidelity. Restore Christian Europe, which still honours thy name, to the unity so unhappily dissolved by schism and heresy. In spite of the many efforts to the contrary, maintain thy noble fatherland in its post of honour, and in its traditions of brave fidelity. May thy devout clients in all lauds experience that thy right arm still suffices to protect those who implore thee. 

In heaven to-day, as the Church sings, the Angels are full of joy, the Saints proclaim thy glory, the Virgins surround thee saying: “Remain with us for ever.” (Ant. ad Magnificat, in I Vesp.) Is not this the continuation of what thy life was here on earth, when thou and the virgins vied with each other in showing mutual veneration; when Mary their Queen, accompanied by Thecla and Agnes, loved to spend long hours with thee in thy cell at Marmoutier, which thus became, says thy historian, like the dwellings of the Angels? (Sulpit. Sever. Dialog. I.) Imitating their brothers and sisters in heaven, virgins and monks, clergy and pontiffs turn to thee, never fearing that their numbers will cause any one of them to receive less; knowing that thy life is a light sufficient to enlighten all; and that one glance from Martin will secure to them the blessings of the Lord. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Martin of Tours, November 11.)

Appendix B

Archbishop Jacobus de Voragine’s Account of Saint Martin of Tours in The Golden Legend

Unlike Jorge Mario Bergoglio, the saint whose feast has been celebrated today, November 11, 2015, Saint Martin of Tours, fought against heresy and falsehood, which is why the French Revolutionaries and other anticlericalists hated his sainted memory with such a passion and even burned down his basilica in Tours, France.

Archbishop Jacobus de Voragine, O.P., described the life of this great saint, a man who had been a military leader before becoming militaristic in defense of the Holy Faith, the service of the poor and unremitting warfare against the Arians:

Martin is as much to say as holding Mars, that is the God of battle, against vices and sins. Or Martin is said as one of the martyrs, for he was a martyr by his will, and by mortifying of his flesh. Or Martin is expounded thus: As despising, provoking, or seignioring. He despised the devil his enemy, he provoked the name of our Lord to mercy, and he seigniored over his flesh by continual abstinence in making it lean. Over which flesh reason or courage should dominate, as S. Denis saith in an epistle to Demophile: Like as a lord domineth over his servant, or a father his son, or an old man a young wanton, so should reason dominate the flesh. Severus which otherwise was called Sulpicius, disciple of S. Martin, wrote his life, which Severus, Gerandius remembereth, and numbereth among the noble men.

Of S. Martin.

Martin was born in the castle of Sabaria in the country of Pannonia [modern day Hungary], but he was nourished in Italy at Pavia with his father, which was master and tribune of the knights under Constantian and Julian Cæsar. And Martin rode with him, but not with his will. For from his young infancy he was inspired divinely of God, and when he was twelve years old he fled to the church against the will of all his kin, and required to be made new in the faith. And from thence he would have entered into desert, if infirmity of malady had not let him. And as the emperors had ordained that the sons of ancient knights should ride instead of their fathers, and Martin, which was fifteen years old, was commanded to do the same, and was made knight, and was content with one servant, and yet ofttimes Martin would serve him and draw off his boots.

In a winter time as Martin passed by the gate of Amiens, he met a poor man all naked, to whom no man gave any alms. Then Martin drew out his sword and carved his mantle therewith in two pieces in the middle, and gave that one half to the poor man, for he had nothing else to give to him, and he clad himself with that other half. The next night following, he saw our Lord Jesu Christ in heaven clothed with that part that he had given to the poor man, and said to the angels that were about him: Martin, yet new in the faith, hath covered me with this vesture. Of which thing this holy man was not enhanced in vain glory, but he knew thereby the bounty of God. And when he was eighteen years of age he did do baptize himself, and promised that he should renounce the dignity to be judge of the knights, and also the world, if his time of his provostry were accomplished.

Then held he yet chivalry two years. And in the meanwhile the barbarians entered among the Frenchmen, and Julian Cæsar, which should have fought against them, gave great money unto the knights. And Martin willing no more to fight, refused his gift, but said to Cæsar: I am a knight of Jesu Christ, it appertaineth not to me for to fight. Then Julian was wroth, and said that it was not for the grace of religion that he renounced chivalry, but for fear and dread of the present battle following. To whom Martin, not being afeard, said to him: Because that thou holdest it for cowardice, and that I have not done it for good faith, I shall be to-morn all unarmed tofore the battle, and shall be protected and kept by the sign of the cross, and not by shield ne by helm, and shall pass through the battles of the enemies surely. And then he was commanded to be kept for to be on the morn all unarmed against the enemies. But on the morn the enemies sent messengers that they would yield them and their goods, whereof it is no doubt but that by the merits of this holy man that this victory was had without shedding of blood. And then forthon he left chivalry and went to S. Hilary, bishop of Poictiers and he made him acolyte. And he was warned of our Lord in his sleep that he should yet visit his father and mother which yet were paynims, and also that he should suffer many tribulations. For as he went over the mountains he fell among thieves. And when one of the thieves had lifted up an axe for to have smitten him in the head, he bare the stroke with his right hand, and then that other took his hands and bound them behind him at his back, and delivered him to another to hold him. And it was asked of him if he were afraid or doubted. To whom Martin answered that he was never tofore so sure, for he knew well that the mercy of God was ready and would come in temptations, and then began to preach to the thief and converted him to the faith of Jesu Christ; and then the thief brought Martin forth on his way, and afterward lived a good life.

And when he was past Milan, the devil appeared to him in a man's likeness, and demanded him whither he went. And he said: Thither whereas our Lord would that he should go. And the devil said to him: Wheresoever thou goest the devil shall always be against thee; and Martin answered to him: Our Lord is mine helper, and therefore I doubt nothing that may be done to me, and then anon the fiend vanished away. Then he went home and converted his mother, but his father abode still in his error. And when the heresy Arian grew in the world, he was beaten openly and put out of the city, and came to Milan, and did do make there a monastery, but he was cast out of the Arians, and went with one priest only into the isle of Gallinaria and there took for his meat, herbs. And among others he took a herb envenomed, which was named hellebore. And when he felt that he should die and was in peril, he chased away the pain and peril of the venom by the virtue of prayer.

And then he heard that the blessed Hilary returned from his exile, and went to meet him, and ordained a monastery by Poictiers. And there was one renewed in the faith which he had in keeping. And when he went a little out and came again, he found him dead without baptism. And then he went into his cell and brought the corpse thither, and there kneeled by the corpse, and by his orisons he remised him in his life again. And as that same rehearseth oft, that when the sentence was given against him, he was put in a dark place, and two angels said to the judge: This is he for whom Martin is pledge, and then he commanded that he should be removed unto his body, and so was yielded alive to Martin. And also he re-established the life to another that was hanged.

And truly, when the people of Tours had no bishop, they required strongly him to be their bishop, and he refused it. But there was one which was to him contrary because he was of evil habit and despicable of cheer, and one there was among the other which was named defensor. And when the lector was not present, another took the psalter and read the first psalm that he found, in which psalm was written this verse: Ex ore infantium, God, thou hast performed the laud by the mouth of children and young suckers, and for thine enemies thou shalt destroy the enemy defensor.

And thus that defensor was chased out of the town by all the people. And then he was ordained bishop. And because he might not suffer the tumult ne noise of the people, he established a monastery at two leagues from the city, and there lived in great abstinence with four score disciples, of whom divers cities chose of them to be their bishops.

And there was a corpse in a chapel which was worshipped as a martyr, and S. Martin could find nothing of his life ne of his merits. He came on a day on the sepulchre of him, and prayed unto our Lord that he would show to him what he was, and of what merit. And then he turned him on the left side and saw there a right obscure and a dark shadow. Then S. Martin conjured him, and demanded him what he was. And he said to him that he was a thief, and that for his wickedness was slain. Anon then S. Martin commanded that the altar should be destroyed. It is read in the Dialogue of Severus and Gallus, disciples of S. Martin, that there be many things left out in the life of S. Martin which be accomplished in the said Dialogue. So on a time S. Martin went to Valentinian the emperor for a certain necessity, and the emperor knew well that he would require such thing as he would not give to him, and Martin came twice to have entered, but he might not enter. Then he wrapped him in hair and cast ashes on him, and made his flesh lean of a whole week by fastings, and did great abstinence, and then the angel warned him to go to the palace and no man should gainsay him. And then he went to the emperor, and when he saw him he was angry because he was let come in, and would not arise against him till that the fire entered into his chamber, and felt the fire behind him. Then he arose all angry and confessed that he had felt the virtue divine, and began to embrace S. Martin, and granted to him all that he desired, and offered to him many gifts, but he refused and took none.

And in this Dialogue it is read how he raised the third dead person. For when a youngling was dead, his mother prayed S. Martin, with weeping tears, for to raise him to life. And he kneeled down and made his prayer, and the child arose tofore them all. And all the paynims that saw this converted them to the faith of Jesu Christ. And all things obeyed to this holy man, as well things not sensible as vegetative, and not reasonable, as things insensible, as the fire and water.

For when he had commanded to set fire in a temple, the flame was brought with the wind upon a house that was joining. And he mounted upon the house and set himself against the fire, and anon the flame returned against the might of the wind, so that there was seen the fighting of the elements. And when a ship should have perished in the sea, there was therein a merchant which was not christian, and escried and said: God of S. Martin help us. And anon the tempest ceased, and the sea became all still and even. And also to him obeyed things vegetative as trees, for he destroyed in a place right old trees. And there was a tree of a pine, which was dedicated to the devil, he would have razed down that tree, and the villains and paynims withsaid him so that one of them said to him: If thou hast affiance in thy God, we shall hew down this tree, and thou shalt receive it. And if thy God be with thee as thou sayest, thou shalt escape. And he granted it, and then the tree was hewn and bounden for to fall upon him.

And when it should fall he made the sign of the cross against it, and it fell on that other side and slew almost all the villains that were there, and then the others were converted to the faith when they had seen this miracle.

And many beasts not reasonable obeyed to him, like as it is said in the Dialogue: Hounds followed a hare, and he commanded them to leave to follow him, and anon they tarried, and abode still, like as they had been overcome. A serpent passed over a river, and S. Martin said to the serpent: I command thee in the name of God that thou return anon. And the serpent returned by the words of S. Martin, and went to that other side, and then S. Martin said, all weeping: The serpents understand me well, and the men will not hear me.

On a time as a hound barked on one of the disciples of S. Martin, the disciple returned and said to the hound: I command thee in the name of S. Martin that thou hold thy peace, and anon the hound was all still as his tongue had been cut off. The blessed S. Martin was of great humility; for he met at Paris a foul leper, horrible to all men, and he kissed him and blessed him, and anon he was all whole. When he was secretly in the revestiary he had no chair, ne no man never saw him in the church sit, but in his cell he sat upon a threefoot stool. He was of much great dignity, for he was like unto the apostles, and that was by the grace of the Holy Ghost that descended in him in the likeness of fire, like as he descended in the apostles, and the apostles visited him, as he had been seen one of them.

And as it is read in the Dialogue that, he sat on a time alone in his cell, and Severus and Gallus abode him without the gates, the which were smitten suddenly with great fear, for they heard divers people speak together within the cell, and then they told it to S. Martin. And S. Martin said: I will tell it to you, but I pray you to tell it to nobody, Agnes, Thecla and Mary came to me; and he confessed that they had oft visited him, and also Peter and Paul were come oft and visited him. And he was of great humility, for when the emperor Maximian had on a time bidden him to a feast, the drink was brought to Martin for to drink, and each man weened that he would have given after to the king, but he gave it to his priest, for he wist well that there was none worthy to drink tofore the priest, and judged in himself that it was not a thing worthy if he had given it to the king or his neighbours tofore the priest. He was of much great patience, for he kept so great patience that he that was sovereign priest was oft-time hurt of his clerks without punishing them, ne therefore put he them not out of charity. Never man saw him angry, ne never man saw him weep, ne laugh, ne never was in his mouth but Jesu Christ, ne in his heart but pity, peace and mercy.

It is read in the same Dialogue that S. Martin was clad with a sharp clothing, blue, and with a great coarse mantle hanging here and there upon him, and rode upon his ass. And horses that came against him were afeard of him in such wise that they that rode on them fell down to the earth. And then they took Martin and beat him grievously, and he, saying nothing, suffered gladly the strokes. And they enforced them to beat him the more, and him seemed that he felt no harm, ne set not by the strokes, ne was not moved ne angry with them. And then they returned to their horses, whom they found Iying fast to the ground, and they might no more move them than a rock till they returned to S. Martin, and confessed their sin and trespass that they had so done by ignorance, and prayed him to pardon them and to give them licence to depart. And so he did, and then the beasts arose and went forth their way a good pace. He was of great business in prayers, for there was never hour ne moment, as it is said in his legend, but that he prayed or else went to his lesson. For he never ceased but he read or prayed in his courage. For like as it is custom to the smiths that work in iron, that otherwhile when they smite the iron, for to allege and ease them of their labour, they smite on the stithie or anvil, in like wise S. Martin always when he laboured or did anything he prayed continually. He was alway of great cruelty toward himself, and hard and sharp.

Severus saith in an epistle unto Eusebius, that on a time when he came into a place of his diocese, the clerks had made ready for him a bed full of straw. And when he lay thereon, he doubted that it was softer than it was which he was woned to lie on, for he was accustomed to lie on the bare ground, and but one coverlet of hair upon his bed. And then he, being angry, arose and threw away the straw, and laid him down on the bare ground. And about mid-night all that straw was set afire. Martin arose and supposed to have escaped and might not, for he was so environed with fire that his clothes burned. And then he returned to his prayers accustomed, and made the sign of the cross, and abode in the middle of the fire without any touching of it, and felt the flames well-smelling and sweetly, which he had tofore found evil burning. And then the monks were all moved, and ran thither, and found S. Martin in the middle of the flames without hurt. And they had supposed that he had been all destroyed and burnt with the fire.

He was much piteous against them that would be repentant and be penitent; them would he receive into the bosom of pity. And when the devil reproved this holy man S. Martin because he received to penance them that had once fallen, and S. Martin answered to him: If thou, most cursed wretch, wouldst leave to torment the people and repent thee of thy cursed deeds, I would trust so much in our Lord that he would give to thee his mercy.

He was much piteous unto the poor people. It is read in the said Dialogue that the blessed S. Martin went on a time to the church, and a poor man followed him, and S. Martin commanded his archdeacon that he should go clothe this poor man. And when he saw he tarried over long to clothe him, he entered into the sacristy and did off his own coat, and gave it to the poor man, and commanded that he should go his way anon. And when the archdeacon warned him to go to do the service, Martin said that he might not go till the poor man were clothed, and meant himself, but he understood him not. For he saw him clothed and covered with his cope, and wist not that he was naked under, and therefore he rought not of the poor man. And then he said to him: Why bring ye nothing for the poor man? Bring ye me then a vesture and let me be clothed for the poor man. And then he being constrained went to the market and bought a vile coat and a short for five pence, which was worth nought, and came and angrily threw it down at his feet. And S. Martin took it up, and clad him withal secretly, and the sleeves came to his elbows and the length was but to his knees, and so went to sing the mass. And as he sang mass a great light of fire descended upon his head, and was seen of many that were there, and therefore he is said like and equal to the apostles. And to this miracle addeth Master John Beleth that, when he lifted up his hands at the mass, as it is of custom, the sleeves of the alb slid down unto his elbows. For his arms were not great ne fleshly, and the sleeves of his coat came but to his elbows, so that his arms abode all naked. Then were brought to him by miracle sleeves of gold and full of precious stones, of angels, which covered his arms convenably. He saw on a time a sheep shorn and said: This hath accomplished the commandment of the gospel, for he had two coats, and hath given to him that had none, and thus, said he, ye ought to do.

He was of great power to chase away the devils, for he put them out ofttimes from divers people. It is read in the same Dialogue that, a cow was tormented of the devil and was wood, and confounded much people. And as S. Martin and his fellowship should make a voyage this wood cow ran against them. And S. Martin lifted up his hand and commanded her to tarry, and she abode still without moving. Then S. Martin saw the devil which sat upon the back of the cow, and blamed him, and said to him: Depart thou from this mortal beast, and leave to torment this beast that noyeth nothing, and anon he departed. And the cow kneeled down to the feet of this holy man, and at his commandment she returned to her company full meekly. He was of much great subtlety for to know the devils, they could not be hid from him, for in what place they put themselves in, he saw them. For sometime they showed them to him in the form of Juplter or of Mercury, and otherwhile they transfigured them in likeness of Venus or of Minerva, whom every each he knew, and blamed them by name. It happed on a day that the devil appeared to him in the form of a king, in purple, and a crown on his head, with hosen and shoes gilt, with an amiable mouth and glad cheer and visage. And when they were both still a while, the devil said: Martin, know thou whom thou worshippest? I am Christ that am descended into earth, and will first show me to thee. And as S. Martin all admarvelled, said nothing, yet the devil said to him: Wherefore doubtest thou, Martin, to believe me when thou seest that I am Christ? And then Martin, blessed of the Holy Ghost, said: Our Lord Jesu Christ saith not that he shall come in purple ne with a crown resplendent. I shall never believe that Jesu Christ shall come but if it be in habit and form such as he suffered death in, and that the sign of the cross be borne tofore him. And with that word he vanished away, and all the hall was filled with stench.

S. Martin knew his death long time tofore his departing, the which he showed to his brethren. And whiles he visited the diocese of Toul for cause to appease discord that was there. And as he went he saw in a water birds that plunged in the water, which awaited and espied fishes and ate them, and then he said: In this manner devils espy fools, they espy them that be not ware, they take them that know not, but be ignorant, and devour them that be taken, and they may not be fulfilled ne satiate with them that they devour. And then he commanded them to leave the water, and that they should go into desert countries, and they assembled them and went into the woods and mountains. And then he abode a little in that diocese, and began to wax feeble in his body and said to his disciples that he should depart and be dissolved. Then they all weeping said: Father, wherefore leavest thou us, or to whom shalt thou leave us all desolate and discomforted? The ravishing wolves shall assail thy flock, and beasts. And he then, moved with their weepings, wept also, and prayed, saying: Lord if I be yet necessary to thy people I refuse nothing the labour, thy will be fulfilled. He doubted what he might best do, for he would not gladly leave them, ne he would not long be departed from Jesu Christ. And when he had a little while been tormented with the fevers and his disciples prayed him, whereas he lay in the ashes, dust and hair, that they might lay some straw in his couch where he lay, he said: It appertaineth not but that a christian man should die in hair and in ashes, and if I should give to you another ensample I myself should sin. And he had his hands and his eyes towards the heaven, and his spirit was not loosed from prayer. And as he lay towards his brethren, he prayed that they would remove a little his body, and he said: Brethren, let me behold more the heaven than the earth, so that the spirit may address him to our Lord. And this saying he saw the devil that was there, and S. Martin said to him: Wherefore standest thou here, thou cruel beast? Thou shalt find in me nothing sinful ne mortal, the bosom of Abraham shall receive me. And with this word he rendered and gave up unto our Lord his spirit, in the year of our Lord three hundred four score and eighteen, and the year of his life eighty-one. And his cheer shone as it had been glorified, and the voice of angels was heard singing of many that were there. And they of Poictiers assembled at his death as well as they of Tours and there was great altercation. For the Poictevins said: He is our monk, we require to have him, and the others said: He was taken from you and given to us. And at midnight all the Poictevins slept, and they of Tours put him out of the window, and was borne with great joy and had over the water of Loire by a boat unto the city of Tours. And as Severus, bishop of Cologne, on a Sunday after Matins, visited and went about the holy places, the same hour that S. Martin departed out of this world, he heard the angels singing in heaven. Then he called his archdeacon and demanded him if he heard anything, and he said: Nay. And the bishop bade him to hearken diligently, and he began to stretch forth his neck and address his ears and leaned upon his staff. Then the bishop put himself to prayer for him. Then he said that he heard voices in heaven, to whom the bishop said: It is my Lord, S. Martin, which is departed out of the world, and the angels bear him now into heaven. And the devils were at his passing, but they found nothing in him and went away all confused. And the archdeacon marked the day and the hour, and knew verily after, that S. Martin passed out of this world that same time. And Severus, the monk which wrote his life, as he slept a little after Matins, like as he witnesseth in his epistle, S. Martin appeared to him clad in an alb, his cheer clear, the eyes sparkling, his hair purple, holding a book in his right hand, which the said Severus had written of his life, and when he had given him his blessing, he saw him mount up into heaven. And as he coveted for to have gone with him, he awoke, and anon the messengers came, which said that that same time S. Martin departed out of this world.

And in the same day S. Ambrose, bishop of Milan, sang mass, and slept upon the altar between the lesson of the prophecy and the epistle, and none durst wake him, and the subdeacon durst not read the epistle without his leave. And when he had slept the space of three hours they awoke him, and said: Sire, the hour is passed and the people be weary for to abide, wherefore command that the clerk read the epistle. And he said to them: Be not angry. Martin my brother is passed unto God, and I have done the oflice of his departing and burying, and I could no sooner accomplish ne make an end of the last orison because ye hasted me so sore. Then they marked the day and the hour, and they found that S. Martin was then passed out of this world and gone to heaven.

Master John Beleth saith that kings of France were wont to bear his cope in battle, and because they kept this cope they were called chaplains. And after his death three score and four years, when S. Perpetua had enlarged his church, and would transport the body of S. Martin therein, they were in fastings and vigils once, twice, thrice, and they might not move the sepulchre. And as they would have lifted it, a right fair old man appeared to them and said: Wherefore tarry ye, see ye not that S. Martin is all ready to help you if ye set to your hands with him? And then anon they lifted up the sepulchre and brought it to the place whereas he is now worshipped, and then anon this old man vanished away. This translation was made in the month of July. And it is said that there were then two fellows, one lame and that other was blind, the lame taught the blind man the way, and the blind bare the lame man, and thus gat they much money by truandise, and they heard say that many sick men were healed when the body of S. Martin was borne out of the church on procession. And they were afraid lest the body should be brought tofore their house, and that peradventure they might be healed, which in no wise they would not be, for if they were healed, they should not get so much money by truandise as they did. And therefore they fled from that place and went to another church whereas they supposed that the body should not come. And as they fled they encountered and met the holy body suddenly, unpurveyed. And because God giveth many benefits to men not desired, and that would not have them, they were both healed against their will, and were right sorry therefor. And S. Ambrose saith thus of S. Martin: He destroyed the temple of the cursed error, he raised the banners of pity, he raised dead men, he cast devils out of bodies in which they were, and alleged by remedy of health them that travailed in divers maladies and sicknesses. And he was found so perfect that he clad Jesu Christ instead of a poor man, and the vesture that the poor man had taken, the Lord of all the world clad him withal. That was a good largess that divinity covered. O glorious vesture and inestimable gift, that clothed and covered both the knight and the king. This was a gift that no man may praise, of which he deserved to clothe the deity. Lord, thou gavest to him worthily the reward of thy confession, thou puttest under him worthily the cruelty of the Arians, and he worthily for the love of martyrdom never dreaded the torments of the persecutors. What shall he receive for the oblation of his body, that for the quantity of a little vesture, which was but half a mantle, deserved to clothe and cover God and also to see him? And he gave such great medicine to them that trusted in God that some he healed by his prayers and others by his commandments. Then let us pray to S. Martin, et cetera. (Archbishop Jacobus de Voragine, O.P., The Golden Legend.)

Saint Martin of Tours opposed heresy and fought the devils. Jorge Mario Bergoglio embraces heresy and thus participates in the work of the devil for the destruction of souls.

Appendix C

Jorge and Emma

Unlike, Karol Josef Wojtyla/John Paul, whose opposition to abortion, albeit couched in conciliarspeak (human dignity, solidarity) peppered now and again with infrequent references to the Fifth Commandment, was well known to anyone with a pulse during his 9,666 day reign as the fourth in the current line of antipopes, Jorge Mario Bergoglio rarely, if ever, speaks publicly about abortion. Indeed, he did not use the word once during his propaganda tour of the United States of America in September of 2015, including when he spoke before a special joint meeting of the Congress of the United States of America on Thursday, September 24, 2015, the Feast of Our Lady of Ransom. He did choose to speak against the death penalty on that occasion, however.

However, he had been very generous with his praise to public officials who support abortion because they support illegal immigration and are committed to the “protection of the planet.” Bergoglio has even gone so far as to praise the work of the “Margaret Sanger of Italy," Emma Bonino, for her work with “migrants” and “refugees” even though she is an abortionist. In other words, she is a baby-killer:

The baby-killer named Emma Bonino, a member of the Bilderberg Group and an associate of the aforementioned agent of Antichrist named George Soros, is the “Margaret Sanger of Italy. Yet it is that Senor Jorge praised her in 2016 as one of Italy’s “forgotten greats”:

He also named former foreign minister Emma Bonino, ex-Italian president Giorgio Napolitano, and Lampedusa Mayor Giusi Nicolini as the country's “forgotten greats” for their selfless dedication to building bridges with Africa, to serving Italy, and to upholding the rights of refugees. (See  Jorge Praises Feminist Pro-Abortion Radical Emma Bonino as one of Italy’s “Great Ones”.)

Monsignore Ignacio Barreiro, the director of the Rome office of Human Life International, told LifeSiteNews.com the appointment is deeply concerning. “Some cabinet positions are token, but not the Foreign Minister,” he said.

In that position Bonino, a strong supporter of the “European Project” of a federalist European superstate, will have inordinate influence at the European and international level. “More than one diplomat is dismayed at having Bonino as their boss,” Barreiro added.

When the dust settled on Italy’s chaotic general election in February, the nation found itself with no government and a hung parliament. The crisis was not resolved until last week when Enrico Letta was confirmed as President of the Council of Ministers of Italy. His 22-member cabinet was sworn in on April 28th.

After her unsuccessful bid in 2010 for the governorship of Lazio, the region of the Roman capital, Bonino resurfaced in February this year, running for President of the Republic, supported by then-Prime Minister Mario Monti. After the re-election of Giorgio Napolitiano as head of state, many Italians were surprised to see her appointment as Foreign Minister.

Critics on the right have been perplexed by Bonino’s inclusion in the cabinet and in such a prominent post, saying that her inclusion is mark of “inconsistency” in the present government.

Bonino’s appointment, Barreiro said, is “a problem of coherence”. “If you look at the coalition that has voted to put her in, it’s made of Catholics,” he said.

A member of the International Bilderberg Group and a protégé of billionaire internationalist George Soros, Bonino was a Member of the European Parliament and of the Italian Senate, and served as Minister of International Trade from 2006 to 2008. She served on the executive committee of the International Crisis Group that created the International Criminal Court.

During her time as a Deputy, Bonino campaigned for loosening of divorce laws, and the legalization of abortion and drugs. As a leading anti-clericalist, she has been a fervent adversary of the influence of the Catholic Church in Italian politics. 

The Italian Radical Party, to which Bonino belongs, has been a fixture on the extreme left of Italian politics since its founding in 1970s. Described as “libertarian” in the American model on economic issues, its social policies include support for abortion, same-sex “marriage,” legal euthanasia, artificial insemination, embryonic stem cell research, abolition of capital punishment and the legalization of “soft drugs.”

Msgr. Barreiro, a lawyer and former diplomat at the UN, noted that many in Italy have questioned the huge influence of the Radicals on politicians of other parties.

“The Radicals have an enormous influence but with very few votes. They have an undue ability to put pressure on other politicians that is totally disproportionate to their numbers,” he said.

Bonino’s past as an abortionist has not failed to keep up with her. An editorial in Romagiornale.it responded to her bid for the presidency in early April with, “A woman who has trampled all moral and juridical law, including the suppression of more than 10,000 lives, can fill the role of the highest office of the Italian State? This question is a must in the days of the end of the mandate of [President] Napolitano.” (Bonino is an abortion worshipper and has admitted to conducting 10,141 abortions! Both links found at Novus Ordo Watch Wire Digest.)

That is quite an impressive pro-abortion resume, and one that can lead this poor woman to one place only if she does not repent before she dies: eternal damnation. Bergoglio may praise such a killer because of her alleged work with refugees, but such praise will damn them both to hell for all eternity as he, believing himself to be the Vicar of Our Lord Jesus Christ on earth, has a duty to condemn her baby-killing, the debt of which she owes God, of course, is not canceled out by any good she may have done for “humanitarian” reasons.

Bergoglio has also associates of the nefarious George Soros to serve on the Pontifical Academy for the Sciences and the “Pontifical” Academy for Life, and has permitted his proteges in the conciliar Vatican to invite such pro-population control (contraception, sterilization, abortion, euthanasia, “doctor assisted suicide) such as Jeffrey Sachs and Paul Ehrlich to speak at Vatican conferences. He has also endorsed everything about Soros’s propagandizing and funding of “palliative care.”