Yesterday’s commentary, Silence! Don’t Hurt the Blaspheming Heretic’s Feelings, omitted an important aspect of Jorge Mario Bergoglio’s June 15, 2013. This omission was largely the result of the very late hour, around 2:30 a.m., Eastern Standard Time, that the article was completed leaving insufficient time to discuss that aspect in the depth that it deserves.
As has been mentioned on this site (and I mean to refer to both the original site and this one when referring to “this site,” which had its tenth anniversary eight days ago as it continued the work of the printed journal by the same name that debuted in September of 1996), Jorge Mario Bergoglio projects his own twisted notions about God and the Holy Faith as being in perfectly conformity with Divine Revelation. That is, he universalizes about what he thinks is the Catholic Faith based on his own particular experiences.
This is a very important point as Bergoglio’s experientially-based religious ideology is nothing other than an expression of his own idiosyncrasies, prejudices and predilections, which is why he could say the following eight and one-half months ago about the characteristics of an interior peace within one’s soul:
“But philosophers say that peace is a certain ordered tranquility: everything is tidy and quiet … That is not the Christian peace! Christian peace is an uneasy peace, not a quiet peace: it is an uneasy peace, which goes on to carry this message of reconciliation. The Christian Peace pushes us to move forward. This is the beginning, the root of apostolic zeal. ((Jorge Blasphemes the Divine Redeemer.)
Among the “philosophers” who have written that peace is a certain ordered tranquility is none other than a Doctor of the Church, Saint Augustine of Hippo, who wrote the following in Chapter Thirteen of Book Nineteen of The City of God:
The peace of the body then consists in the duly proportioned arrangement of its parts. The peace of the irrational soul is the harmonious repose of the appetites, and that of the rational soul the harmony of knowledge and action. The peace of body and soul is the well-ordered and harmonious life and health of the living creature. Peace between man and God is the well-ordered obedience of faith to eternal law. Peace between man and man is well-ordered concord. Domestic peace is the well-ordered concord between those of the family who rule and those who obey. Civil peace is a similar concord among the citizens. The peace of the celestial city is the perfectly ordered and harmonious enjoyment of God, and of one another in God. The peace of all things is the tranquillity of order. (City of God, Book XIX.)
Bergoglio’s effrontery knows no limits as he is his own proximate rule of everything that happens to pop into his soul that is so agitated by the revolutionary propaganda that he learned decades ago and propagates with the kind of crusading zeal that he believes characterizes the “no church” of the “restorationists,” “triumphalists,” “Pharisees” and “Pelagians.” This hideous little Argentine Apostate, a man who has regularly blasphemed the honor and glory and majesty of the Most Blessed Trinity and who has blasphemed very Blessed Mother herself, believes that he knows more than the great Saint Augustine of Hippo.
Peace within is the soul is the fruit of being in a state of friendship with God by means of Sanctifying (Habitual) Grace. The peace of soul in a state of Sanctifying Grace is increased over time as one’s own will is conformed to that of God’s, accepting with love, joy and gratitude all the varied circumstances, whether good or bad, pleasant or unpleasant, one encounters. The soul in state of Sanctifying Grace seeks only to please God, his First Cause and Last End, believing with readiness all that He has revealed to us through His Catholic Church on His authority without any doubt or hesitation.
True, most of us weak vessels of clay will know what Saint Thomas Aquinas terms as “imperfect peace” in the soul because of the vagaries of fallen human nature. Yet it is still possible for chosen souls who have reached the age of interior perfection to know a peace that is as close as one can get in this life to bliss that the souls of blessed enjoy in Heaven.
Such peace is unknown in the soul of a revolutionary, a soul that is moved to disorder and agitation to seek “change” for its own sake in the belief that he will find what is nothing other than an illusory “peace” in a “reformed” world.
Saint Augustine explained that agitation has only one source: the devil himself, who means to produce chaos and disorder within souls:
Order is the distribution which allots things equal and unequal, each to its own place. And hence, though the miserable, in so far as they are such, do certainly not enjoy peace, but are severed from that tranquillity of order in which there is no disturbance, nevertheless, inasmuch as they are deservedly and justly miserable, they are by their very misery connected with order. They are not, indeed, conjoined with the blessed, but they are disjoined from them by the law of order. And though they are disquieted, their circumstances are notwithstanding adjusted to them, and consequently they have some tranquillity of order, and therefore some peace. But they are wretched because, although not wholly miserable, they are not in that place where any mixture of misery is impossible. They would, however, be more wretched if they had not that peace which arises from being in harmony with the natural order of things. When they suffer, their peace is in so far disturbed; but their peace continues in so far as they do not suffer, and in so far as their nature continues to exist. As, then, there may be life without pain, while there cannot be pain without some kind of life, so there may be peace without war, but there cannot be war without some kind of peace, because war supposes the existence of some natures to wage it, and these natures cannot exist without peace of one kind or other.
And therefore there is a nature in which evil does not or even cannot exist; but there cannot be a nature in which there is no good. Hence not even the nature of the devil himself is evil, in so far as it is nature, but it was made evil by being perverted. Thus he did not abide in the truth, John 8:44 but could not escape the judgment of the Truth; he did not abide in the tranquillity of order, but did not therefore escape the power of the Ordainer. The good imparted by God to his nature did not screen him from the justice of God by which order was preserved in his punishment; neither did God punish the good which He had created, but the evil which the devil had committed. God did not take back all He had imparted to his nature, but something He took and something He left, that there might remain enough to be sensible of the loss of what was taken. And this very sensibility to pain is evidence of the good which has been taken away and the good which has been left. For, were nothing good left, there could be no pain on account of the good which had been lost. For he who sins is still worse if he rejoices in his loss of righteousness. But he who is in pain, if he derives no benefit from it, mourns at least the loss of health. And as righteousness and health are both good things, and as the loss of any good thing is matter of grief, not of joy—if, at least, there is no compensation, as spiritual righteousness may compensate for the loss of bodily health—certainly it is more suitable for a wicked man to grieve in punishment than to rejoice in his fault. As, then, the joy of a sinner who has abandoned what is good is evidence of a bad will, so his grief for the good he has lost when he is punished is evidence of a good nature. For he who laments the peace his nature has lost is stirred to do so by some relics of peace which make his nature friendly to itself. And it is very just that in the final punishment the wicked and godless should in anguish bewail the loss of the natural advantages they enjoyed, and should perceive that they were most justly taken from them by that God whose benign liberality they had despised. God, then, the most wise Creator and most just Ordainer of all natures, who placed the human race upon earth as its greatest ornament, imparted to men some good things adapted to this life, to wit, temporal peace, such as we can enjoy in this life from health and safety and human fellowship, and all things needful for the preservation and recovery of this peace, such as the objects which are accommodated to our outward senses, light, night, the air, and waters suitable for us, and everything the body requires to sustain, shelter, heal, or beautify it: and all under this most equitable condition, that every man who made a good use of these advantages suited to the peace of this mortal condition, should receive ampler and better blessings, namely, the peace of immortality, accompanied by glory and honor an endless life made fit for the enjoyment of God and of one another in God; but that he who used the present blessings badly should both lose them and should not receive the others. (City of God, Book XIX.)
Saint Thomas Aquinas taught us that peace is indeed a fruit of true charity, that which wills the good:
Reply to Objection 1. Peace denotes union not only of the intellective or rational appetite, or of the animal appetite, in both of which consent may be found, but also of the natural appetite. Hence Dionysius says that “peace is the cause of consent and of connaturalness,” where “consent” denotes the union of appetites proceeding from knowledge, and “connaturalness,” the union of natural appetites.
Reply to Objection 2. Even those who seek war and dissension, desire nothing but peace, which they deem themselves not to have. For as we stated above, there is no peace when a man concords with another man counter to what he would prefer. Consequently men seek by means of war to break this concord, because it is a defective peace, in order that they may obtain peace, where nothing is contrary to their will. Hence all wars are waged that men may find a more perfect peace than that which they had heretofore.
Reply to Objection 3. Peace gives calm and unity to the appetite. Now just as the appetite may tend to what is good simply, or to what is good apparently, so too, peace may be either true or apparent. There can be no true peace except where the appetite is directed to what is truly good, since every evil, though it may appear good in a way, so as to calm the appetite in some respect, has, nevertheless many defects, which cause the appetite to remain restless and disturbed. Hence true peace is only in good men and about good things. The peace of the wicked is not a true peace but a semblance thereof, wherefore it is written (Wisdom 14:22): “Whereas they lived in a great war of ignorance, they call so many and so great evils peace.”
Reply to Objection 4. Since true peace is only about good things, as the true good is possessed in two ways, perfectly and imperfectly, so there is a twofold true peace. One is perfect peace. It consists in the perfect enjoyment of the sovereign good, and unites all one’s desires by giving them rest in one object. This is the last end of the rational creature, according to Psalm 147:3: “Who hath placed peace in thy borders.” The other is imperfect peace, which may be had in this world, for though the chief movement of the soul finds rest in God, yet there are certain things within and without which disturb the peace. (SUMMA THEOLOGICA: Peace.)
Jorge Mario Bergoglio is agitated precisely because he has not remained in the truths of the Holy Faith. He must, therefore, live in a state of agitation because he is in a constant state of war with the Prince of Peace, Our Blessed Lord and Saviour Jesus Christ, by means of rejecting what His Holy Church has taught infallibly in His Holy Name from time immemorial without a shadow of change. He cannot help but live in a state of agitation as he is seeking a “peace” that comes from his revolutionary program of change. What Bergoglio fails to understand is that the devil is the proto-revolutionary, the one who inspires all agitation, discord and unrest.
Souls who live states of constant agitation, unrest and discomfort must convince others that their states of disorder are normal and natural, that those who preach about tranquility and order are unrealistic.
Souls who live in states of agitation must live in states of self-contradiction, which is how Bergoglio, who is one of the most zealous revolutionary crusaders in the history of the counterfeit church of conciliarism, can denounce any of his “bishops” who desire to serve as “apologists” and “crusaders” in behalf of the Catholic Faith. Apologetics, Bergoglio believes, is associated with that “list of rules to observe” and with dogmas whose “rigidity” prevents the actions God the Holy Ghost. Bergoglio really believes that his revolutionary “episcopal” style is the model for each one of his brother non-bishops in his false church, and he will not rest until he has “converted” any lingering pseudo-“restorationists” among their number.
The false “pontiff” made this very clear in an address to the conciliar Congregation for the Bishops yesterday, Thursday, February 27, 2014, the Feast of Saint Gabriel of the Sorrows of the Blessed Virgin Mary:
“Since faith comes from proclamation we need kerygmatic bishops. … Men who are guardians of doctrine, not so as as to measure how far the world is from doctrinal truth, but in order to fascinate the world … with the beauty of love, with the freedom offered by the Gospel. The Church does not need apologists for her causes or crusaders for her battles, but humble and trusting sowers of the truth, who know that it is always given to them anew and trust in its power. Men who are patient men as they know that the weeds will never fill the field”. (World’s Foremost Lay “Bishop” on the Characteristics of Other Masqueraders.)
Why does anyone take this man seriously as anything other than a full-throated figure of Antichrist?
Contrast the words of this man whose soul exists in a world of perpetual revolutionary agitation with the words addressed to the world’s true bishops by Pope Pius VI in Inscrutabile, December 25 1775, to exhort them to do precisely what Bergoglio forbids: to fight the Church’s battles:
8. Consequently, you who are the salt of the earth, guardians and shepherds of the Lord’s flock, whose business it is to fight the battles of the Lord, arise and gird on your sword, which is the word of God, and expel this foul contagion from your lands. How long are we to ignore the common insult to faith and Church? Let the words of Bernard arouse us like a lament of the spouse of Christ: “Of old was it foretold and the time of fulfillment is now at hand: Behold, in peace is my sorrow most sorrowful. It was sorrowful first when the martyrs died; afterwards it was more sorrowful in the fight with the heretics and now it is most sorrowful in the conduct of the members of the household…. The Church is struck within and so in peace is my sorrow most sorrowful. But what peace? There is peace and there is no peace. There is peace from the pagans and peace from the heretics, but no peace from the children. At that time the voice will lament: Sons did I rear and exalt, but they despised me. They despised me and defiled me by a bad life, base gain, evil traffic, and business conducted in the dark.” Who can hear these tearful complaints of our most holy mother without feeling a strong urge to devote all his energy and effort to the Church, as he has promised? Therefore cast out the old leaven, remove the evil from your midst. Forcefully and carefully banish poisonous books from the eyes of your flock, and at once courageously set apart those who have been infected, to prevent them harming the rest. The holy Pope Leo used to say, “We can rule those entrusted to us only by pursuing with zeal for the Lord’s faith those who destroy and those who are destroyed and by cutting them off from sound minds with the utmost severity to prevent the plague spreading.” In doing this We exhort and advise you to be all of one mind and in harmony as you strive for the same object, just as the Church has one faith, one baptism, and one spirit. As you are joined together in the hierarchy, so you should unite equally with virtue and desire.
The affair is of the greatest importance since it concerns the Catholic faith, the purity of the Church, the teaching of the saints, the peace of the empire, and the safety of nations. Since it concerns the entire body of the Church, it is a special concern of yours because you are called to share in Our pastoral concern, and the purity of the faith is particularly entrusted to your watchfulness. “Now therefore, Brothers, since you are overseers among God’s people and their soul depends on you, raise their hearts to your utterance,” that they may stand fast in faith and achieve the rest which is prepared for believers only. Beseech, accuse, correct, rebuke and fear not: for ill-judged silence leaves in their error those who could be taught, and this is most harmful both to them and to you who should have dispelled the error.The holy Church is powerfully refreshed in the truth as it struggles zealously for the truth. In this divine work you should not fear either the force or favor of your enemies. The bishop should not fear since the anointing of the Holy Spirit has strengthened him: the shepherd should not be afraid since the prince of pastors has taught him by his own example to despise life itself for the safety of his flock: the cowardice and depression of the hireling should not dwell in a bishop’s heart. Our great predecessor Gregory, in instructing the heads of the churches, said with his usual excellence: “Often imprudent guides in their fear of losing human favor are afraid to speak the right freely. As the word of truth has it, they guard their flock not with a shepherd’s zeal but as hirelings do, since they flee when the wolf approaches by hiding themselves in silence…. A shepherd fearing to speak the right is simply a man retreating by keeping silent.” But if the wicked enemy of the human race, the better to frustrate your efforts, ever brings it about that a plague of epidemic proportions is hidden from the religious powers of the world, please do not be terrified but walk in God’s house in harmony, with prayer, and in truth, the three arms of our service. Remember that when the people of Juda were defiled, the best means of purification was the public reading to all, from the least to the greatest, of the book of the law lately found by the priest Helcias in the Lord’s temple; at once the whole people agreed to destroy the abominations and seal a covenant in the Lord’s presence to follow after the Lord and observe His precepts, testimonies and ceremonies with their whole heart and soul.” For the same reason Josaphat sent priests and Levites to bring the book of the law throughout the cities of Juda and to teach the people. The proclamation of the divine word has been entrusted to your faith by divine, not human, authority. So assemble your people and preach to them the gospel of Jesus Christ. From that divine source and heavenly teaching draw draughts of true philosophy for your flock. Persuade them that subjects ought to keep faith and show obedience to those who by God’s ordering lead and rule them. To those who are devoted to the ministry of the Church, give proofs of faith, continence, sobriety, knowledge, and liberality, that they may please Him to whom they have proved themselves and boast only of what is serious, moderate, and religious. But above all kindle in the minds of everyone that love for one another which Christ the Lord so often and so specifically praised. For this is the one sign of Christians and the bond of perfection. (Pope Pius VI, Inscrutabile, December 25, 1775.)
This a true apostolic exhortation to bishops. The contrast between what Pope Pius VI wrote two hundred thirty-eight years, two months ago now with that spoken yesterday by Jorge Mario Bergoglio/Francis could not be clearer, could it?
Although there are those who tell us that we should “stay and fight” in once Catholic parishes that are now in the hands of apostates (or their enablers who refuse to speak out against them), we must recognize that offenses against the doctrines of the Faith and offenses against the moral order are never the foundations upon which God will choose to restore His Holy Church. Catholic truth is as black and white as truth in the doctrinal realm. Conciliarism consists of its very nature in a rejection of various parts of the Catholic Faith, and it is this rejection that leads in turn to the same sort of despair and hopelessness in the souls of so many men now as existed at the time before the First Coming of Our Lord at His Incarnation and, nine months later, His Nativity.
Let the words of the then Patriarch of Venice disturb the consciences of those who are unwilling to admit that each of the conciliar “popes” expelled themselves from the Catholic Church long ago by his private belief in and public endorsement of one condemned proposition after another just as surely as the likes of the late Edward Moore Kennedy and the very much alive Joseph Robinette Biden, Jr., et al., expelled themselves from the bosom of Holy Mother Church by their support of the chemical and surgical assassination of the innocent preborn (see What’s Good For Teddy Is Good For Benny), those who dare to tell others to “have nothing to do” with Catholics who understand Jorge Mario Bergoglio to be an enemy of Christ the King and of thus of the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross, those who believe that they can remain silent in the face of grave evils endorsed by the man they consider to be “the pope:”
Liberal Catholics are “wolves in sheep’s clothing; it is more important than anything else that murky designs should be exposed to the light and denounced.” (Yves Chiron, Saint Pius X: Restorer of the Church. Translated by Graham Harrison. Angelus Press, 2002, p. 88.)
Pope Saint Pius X, who warned us as Patriarch of Venice about men such as Jorge Mario Bergoglio/Francis and Joseph Ratzinger/Benedict XVI and their band of fellow Modernist revolutionaries:
“How necessary it is to stir up again the spirit of faith, at a time when there is a growth of that malignant fever which would discredit everything and deny every dogma of revealed religion! How necessary it is at this present time when people are trying to dismiss the mysteries of our faith, when people are claiming to explain them–while Christ has demanded the submission of the intellect–when they are casting doubt on the most established prophecies, when they are denying the most manifest miracles, whey they are rejecting the sacraments, deriding pious practices, and discrediting the magisterium of the Church and her ministers!
Cardinal Sarto, clearly, had in mind not only the rationalists outside the Church, but also those who, inside the Church, were beginning to dismiss her dogmas because of their own historical presuppositions and their erroneous philosophies. Even if the name Modernism does not appear in this pastoral letter [dated May 21, 1895], Cardinal Sarto had identified its initial symptoms, as he had in Mantua. It was during this period, moreover, that he began to take notice of the works of [notorious Modernist] Alfred Loisy, “forcefully reproving the affirmations contrary to the faith,” which they contained, as a witness in the beatification process tells us.” (Yves Chiron, Saint Pius X: Restorer of the Church. Translated by Graham Harrison. Angelus Press, 2002, p. 95.)
With Pope Saint Pius X, we reject those who reject and mock the integrity of the Holy Faith no matter how many times a putative “pope” does and says things that have been condemned repeatedly by Holy Mother Church.
We must always cling to the spiritual weapons given us by Our Lady to fight the forces of the world, the flesh and the devil, the forces, that is, of Modernity in the world and Modernism in the counterfeit church of conciliarism, especially by praying as many Rosaries each day as our state-in-life permits.
Our Lady will help us to be ever ready to defend the honor and the glory of the Blessed Trinity to Whom she is Daughter, Mother, and Spouse. She will lead us to be ever mindful of making reparation for our own many sins by offering our daily penances to the Most Sacred Heart of Jesus through her own Sorrowful and Immaculate Heart, ever desirous of spending time with her at Holy Mass and in front of her Divine Son’s Real Presence in the Most Blessed Sacrament as a foretaste of the Heavenly glories that will await us if we die in a state of Sanctifying Grace as members of the Catholic Church.
The possession of the glory of the Beatific Vision in Heaven is our goal. And that goal cannot be achieved by a participation in or even silence about the apostasies, blasphemies and sacrileges of conciliarism, including those of the man who projects his own soul’s inner unrest upon the very nature of the peace of Christ the King that exists within a soul that is in a state of Sanctifying Grace.
Immaculate Heart of Mary, pray for us now and the hour of our death Amen
Vivat Christus Rex! Viva Cristo Rey!
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.