CRITICAL CATHOLIC COMMENTARY
“Know you not that the friendship
of this world is the enemy of God?
Mary, Conceived without Sin,
pray for us who have recourse to Thee
ARE WE ALL CHILDREN OF GOD ... no matter what?
Jorge Bergoglio made the following statement in 2017 — and I think it is now time to revisit it in light of his peremptory agendum of unbridled Ecumenism — a heretical concept altogether prior to Vatican II — and which Francis frenetically promotes at the cost of authentic Catholicism. He asks — as though the question itself is altogether rhetorical:
“Is it possible God
has some children He does not love? NO! We are
ALL God’s beloved children.” (pope
more troubling still, is that this question is,
in fact, received by most post-Conciliar Catholics
as merely rhetorical, that
is to say, as though the answer is already understood
in the asking — and that answer, of course, is a
resounding: “yes — of course! After all,
everyone goes to Heaven! The pope
himself routinely tells us so!” —
despite what Christ tells us about the
“hard and narrow” way to Heaven:
(Jesus Christ: Saint Matthew 9.11-15)
Oh, yes, concerning the “false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves”, may we suggest that you consider five:
That is to say, in short, every pontiff who instigated, promoted, or was complicit in the heresy we have come to know as Vatican II which decimated the Church and Religious Orders, contemned and vitiated Her teachings, effectively abrogated Her Sacred Tradition, laid siege to Her Sacred Deposit of Faith, outlawed her language (Latin), abolished the Mass of the Ages (Tridentine), defiled the Sanctuary with women “Ministers” of Communion (note that they are no longer designated as “Extraordinary-ministers”), secularized the Liturgy, and homosexualized Her priests, bishops, and cardinals.
Consider the following: Catholic Mass attendance was 75+% in 1955 and plunged to 20-30% in 2017. In 1970, 55 % of American Catholics went to Mass every Sunday, and in 2019 that figure dwindled to 20%.“The Center for Church Management at Villanova University projects an attendance rate in the neighborhood of 12 percent by next year or the year after.” 2 “Altar girls” vastly outnumber “Altar-Boys” and both are “socially/correctly” neutered as “Altar Servers” — thereby abolishing any distinction in gender in deference to the rise of “Woman Church” and the poison of Feminism.
All this — ALL OF IT — is the fruit of Vatican II ... every effeminate and recreant priest, bishop, and cardinal; the feminization and homosexualization of nearly every aspect of the once glorious edifice of the Holy Catholic Church — has left it in ruins, pallid and prostate before the World which it loves before God. There are good and faithful traditional priests — who are persecuted mercilessly by their bishops, cardinals ... and even the pope. Good men. Manly men. Priests of Almighty God! Men who do not lisp — and who would die before kissing the Muslim Quran! Not so Francis. Not so!
Vatican II really sound like a success story to
you? Then look
We might take the initial quoted citation from Holy Scripture (Saint Matthew 9.11-15) as a prologue merely to the many disagreements between Francis and Jesus Christ in this matter (and many, many others.) Consider the following:
“He that committeth
sin is of the devil: for the devil sinneth
from the beginning. For this purpose, the Son
of God appeared, that he might destroy the works
of the devil. Whosoever is born of God, committeth
not sin: for his seed abideth in him, and he
can not sin, because he is born of God.
In this the children of God are manifest,
and the children of the devil.
Whosoever is not just, is not of God, nor he
that loveth not his brother.”
(1 Saint John 3.8-10)
“Not every one that saith to me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of My Father who is in Heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have not we prophesied in Thy name, and cast out devils in Thy name, and done many miracles in Thy name? And
“If thou wilt enter into life, keep the commandments.”
“If you love me, keep my commandments.”
“What fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
Citations from Holy Scripture in which Francis openly contradicts Christ are too many to enumerate. 3
Whom do we Believe?
The point is simply this: whom shall we believe? The Master or the servant? Truth Himself — Who stood before Pontius Pilate on the day He was crucified 4 while Pilate pedantically asked,“What is Truth?” ... even as Truth bled in his presence 5 — or His feckless vicar who either distorts or contradicts the truth entrusted to him? In other words, are we to believe Truth Himself or His recreant proxy who speaks in open contradiction to the Truth?
The influence of Francis’s hero, the arch-heretic Martin Luther is unmistakable:
The correspondence between Francis’s, “Is it possible God has some children He does not love? NO! We are ALL God’s beloved children.” — and Luther’s, “Love God and sin boldly ... No sin can separate us from Him.” — is unmistakable. This is the most manifest and deadly fruit of the heresy called Ecumenism.
Let us be less textually literal and absolutely clear on the substance of these mutually corroborating statements:
Who can so much as conceptualize God uttering something like, “These are my beloved children: Adolf Hitler and his brothers Diocletian, Mao Zedong, Joseph Mengele, Stalin, Hideki Tojo, Nero, Genghis Khan, and Caligula.”?
Who, indeed, is their father? Are they the “beloved children of God” whom Francis Bergoglio would have us believe — or are they those of whom Christ spoke: “You are of your father the devil.” They cannot be both.
Either Christ is a deceiver — or Francis is.
However, being God with the Father and the Holy Ghost, Christ can neither deceive nor be deceived.6
Francis can, will, and does.
“Such a harsh, even cruel statement!”, you will reproach me.
Less harsh, I will respond, and far less frightening than the words of Christ at the Last Judgment: “Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels ... And these shall go into everlasting punishment: but the just, into life everlasting.” (Saint Matthew 25.31-46)
The god of Francis, it turns out, is not the God of Sacred Scripture. He fabricates his god to assuage the guilt and fear of men — the better to accord with the World, the Flesh, and primeval things of darkness that have no place in the Light ...
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4 “I am the way, and the truth, and the life. No man cometh to the Father, but by Me.” (Saint John 14.6)
5 “Pilate saith to Him: What is truth?” (Saint John 18.38)
Few of us, I assume, would seek recourse to
such a solution and for good reason. Legitimizing
crime does not indemnify us against it — however
much we hold ourselves to have abolished it.
We can say as much of sin.
In fact, we have said as much. Unlike the immediate consequences of crime, the consequences of sin — even temporally — are often deferred, less immediate ... and because we apprehend them as remote, as distant, as impending only, we dismiss them, for we fail to immediately see the terrible consequences they entail, consequences so terrible, so far-reaching, so much beyond our ken, that they have become effectively mythical, brooding like demons on some distant bourne that we obscurely perceive and never quite forget; an escarpment lost in light and shadow where life quite suddenly drops off that abrupt precipice to death. We know it ... because we know that we dance on the dead.
I am about to state something with which you are likely to disagree, and for good reason:
My parish Church is the holiest in all of Christendom; not just in the Archdiocese of Boston, but in all Massachusetts; very likely all New England — perhaps even the entire world.
You will disagree.
In fact, you know your own Catholic parish to be the holiest, perhaps the most sinless parish in the world, and we will both appeal to the same reasons for making this remarkable statement: during Holy Communion the pews are literally emptied.
There is not a sinner among us; at least no sinner guilty of Mortal Sin which prevents our going to Holy Communion, since — as all Catholics know — we add the tremendous sin of sacrilege to whatever mortal sin we carry if we receive Holy Communion while not in a state of grace — which is to say, free of mortal sin.
But as I ponder the empty pews, the stigma of being the sole sinner in the parish weighs heavily upon me as many look askance at my kneeling while all others scramble to make their way to communion — I at least wonder. Do Catholics, do all Catholics, do most Catholics, do at least some Catholics, even know what a mortal sin is any more? Do they know the difference between a mortal sin that sunders the soul from God, and a venial sin that merely impedes its union with God?
Since the entire congregation have had at least 8 years of Catechism, or Religious Education — 8 to 10 years, mind you! — surely so simple, so basic, so fundamental a concept as the difference between serious sin and sins far less grievous in nature, is clearly apprehensible.
A very ready analogy may be to the point: in the civic world, all of us know (probably because the penalty is clearly comprehended, immediate and forthcoming) the difference between grievously unlawful, or capital offenses such as murder and grand larceny, and misdemeanors, like receiving a speeding ticket or maliciously destroying a neighbor’s property. It is a no-brainer. We do not think twice, or rather, we do think twice in a given situation about the sanctions and penalties involved. It is, we are told, the means by which we maintain a “civil”, a mutually responsible, society.
We acknowledge the concept of justice and understand
very clearly why it is maintained and what penalties
are incurred if it is violated. We have no problem
with that. After all, the law is not some gratuitous
abstraction, and you are a fool if you think
that you can trifle with it and walk away. If
the breach is serious enough you are clapped
in irons, removed from the community, and deprived
of your liberty until justice has exacted its
tribute, until you have
your debt to society”.
By and large we are grateful for the severity
of the law, even as its rigors make us uneasy.
but for the grace of God, go I ...”
We all recognize that our own behavior has not always been unimpeachable ... if not clearly actionable. We do not personally legislate parallel laws that contravene the laws of the state and hold, at any point of divergence, the private interpretation of the law to abrogate the public law. It is the opposite which is true. We may find the laws of the state repugnant to us, unamenable to our own inclinations, even contrary to our own convictions — in which case we are confronted with three clearly distinguishable alternatives: we can absent ourselves from the polity and choose to live elsewhere under a constitution that more closely corresponds with our desiderations and convictions, if such exists; we can continue to enjoy the collateral benefits in the present state that constrains us to abide by the laws through which it is defined and by which it is governed — or, we can seek to amend the law through the venues afforded us by the state.
What we cannot do is to enjoy the prerogatives of the state while either acting in defiance of it, or while subverting it. We understand this, and in fact underwrite it through maintaining our citizenship within it. We understand this broadly as a “pledge of allegiance”.
In any event, we cannot construct a private and parallel universe of statutes and anticipate that the public universe of affairs will recognize, respect, and honor our privately legislated laws. If we choose to abide only by those laws of the state that we do not find disagreeable to us we have not attained to personal freedom, but to arbitrary license; not to civility, but to anarchy. We become both legislator and law. In such a solipsistic “society” the legislature and the corpus of law are as numerous as the individuals legislating them.
Well and good.
Why, we must ask ourselves, is God’s
Law somehow less important, less pertinent
to our behavior? Why does it have less bearing
upon our responsibilities and our choices —
and, most especially — within Church? Is the
Divine Law, are the laws of the Church, no more
than pious and ultimately indolent sentiments
— rather than clearly articulated precepts with
very real corresponding sanctions and responsibilities
— in other words, coherent laws?
Do we give tribute to Caesar but withhold it from God? Is the Fasces mightier than the Cross?
We are indeed a generation which had been nurtured on defiance to authority — only seeing now, in our own children, the fruit of that unbridled defiance which we nurtured in them even as we pretended to “deplore it”. Our children were ... "independent” ... not defiant, and we were proud — until we began to detoxify them, to rehabilitate their behavior, to trade notes with our neighbors on “good analysts”. And our kids still get the keys to the car, no matter how grievous their transgression ... their money for the mall — just as we still get Holy Communion, no matter how grievous our offenses against God. We are as blind to our sins as we have made our children blind to their own. After all, a “good parent” “spares the rod” and does not descend to “primitive behavior” such as punishing the child, no? And if we are such “good” parents — how much “better” God? Surely, there is no sin, no offense so grievous, or so trite, as to offend Him ... nothing we can ever do or say such that we would ever forfeit our “right”, not to the keys of the car but to the Kingdom of God, through the Bread of Angels ... Holy Communion — that you as arrogantly insist is as much your right as the keys to the car ...
Still pondering the empty pews, it would seem so. Perhaps it is the case that all the parishioners are in fact guiltless of civil crime, however petty (for these, too, are the stuff of Holy Confession) — as well as sin.
The truly defining question appears to be this:
to whom, we must genuinely ask ourselves, do
we owe more — to God or man? To the City of
God or to the City of Man?
On your blithe way to Holy Communion, ponder this — especially given the ultimate sanction placed before us by no less an authority than Saint Paul:
“Whosoever shall eat this bread or drink the chalice of the Lord unworthily, shall be guilty of the Body and of the Blood of the Lord.” (I Cor. 11:27)
... are you prepared to add sacrilege
to your your sins?
Or has the notion of sacrilege itself gone the way of mortal sin ... also?
Go to Confession. You must go. It is the only antidote of Mortal Sin, and thus the antidote of death.
Geoffrey K. Mondello
Boston Catholic Journal
Semen est sanguis Christianorum (The blood of Christians is the seed of the Church) Tertullian, Apologeticum, 50
Thursday June 30th in the Year of Grace 2022
Time after Pentecost
At Salanica, in the district of Vicenza,
St. Theobald, priest and hermit, one of the counts
of Champagne. He was added to the number of the saints by
Alexander III because of his holiness and miracles.
Response: Thanks be to God.
“Semen est sanguis Christianorum” — Tertullian
New: the Roman Martyrology can now be downloaded entirely as either a or as a Microsoft Word File
Each day we bring you a calendar, a list really, of the holy Martyrs who had suffered and died for Christ, for His Bride the Church, and for our holy Catholic Faith; men and women for whom — and well they knew — their Profession of Faith would cost them their lives.
They could have repudiated all three (Christ, Church, and Catholic Faith) and kept their lives for a short time longer (even the lapsi only postponed their death — and at so great a cost!)
What would motivate men, women, even children and entire families to willingly undergo the most evil and painfully devised tortures; to suffer death rather than denial?
Why did they not renounce their Catholic Faith when the first flame licked at their feet, after the first eye was plucked out, or after they were “baptized” in mockery by boiling water or molten lead poured over their heads? Why did they not flee to offer incense to the pagan gods since such a ritual concession would be merely perfunctory, having been done, after all, under duress, exacted by the compulsion of the state? What is a little burned incense and a few words uttered without conviction, compared to your own life and the lives of those you love? Surely God knows that you are merely placating the state with empty gestures …
Did they love their wives, husbands, children — their mothers, fathers and friends less than we do? Did they value their own lives less? Were they less sensitive to pain than we are? In a word, what did they possess that we do not?
Nothing. They possessed what we ourselves are given in the Sacrament of Confirmation — but cleaved to it in far greater measure than we do: Faith and faithfulness; fortitude and valor, uncompromising belief in the invincible reality of God, of life eternal in Him for the faithful, of damnation everlasting apart from Him for the unfaithful; of the ephemerality of this passing world and all within it, and lives lived in total accord with that adamant belief.
We are the Martyrs to come! What made them so will make us so. What they suffered we will suffer. What they died for, we will die for. If only we will! For most us, life will be a bloodless martyrdom, a suffering for Christ, for the sake of Christ, for the sake of the Church in a thousand ways outside the arena. The road to Heaven is lined on both sides with Crosses, and upon the Crosses people, people who suffered unknown to the world, but known to God. Catholics living in partibus infidelium, under the scourge of Islam. Loveless marriages. Injustices on all sides. Poverty. Illness. Old age. Dependency. They are the cruciform! Those whose lives became Crosses because they would not flee God, the Church, the call to, the demand for, holiness in the most ordinary things of life made extraordinary through the grace of God. The Martyrology we celebrate each day is just a vignette, a small, immeasurably small, sampling of the martyrdom that has been the lives of countless men and women whom Christ and the Angels know, but whom the world does not know.
“Exemplum enim dedi vobis”, Christ said to His Apostles: “I have given you an example.” And His Martyrs give one to us — and that is why the Martyrs matter.
Geoffrey K. Mondello
Boston Catholic Journal
Note: We suggest that you explore our newly edited and revised “De SS. Martyrum Cruciatibus — The Torments and Tortures of the Christian Martyrs” for an in-depth historical account of the sufferings of the Martyrs.
Totally Faithful to the Sacred Deposit of
Faith entrusted to the Holy See in Rome