The mask is now fully off. The Catholic Church has been fully taken over now by evil men lead by "Pope" Francis, Jorge Mario Bergoglio. This speech is an outrage. He has now proven for all to see that he is not only a heretic, but he is a globalist and an enemy of the nation-state and the right of the individual. He is a scorn upon the earth. He must be denounced. He must be mocked. He must be tried for heresy and exposed for the pervert protecting communist thug that he is.
He is a sociopath, a madman and a danger to every lover of life and liberty on the planet.
Not once, not once in this Bergoglian manifesto of globalist coprophagian lunacy does he mention God or Our Lord Jesus Christ.
Yes, it is that bad.
It is time for Donald J. Trump to begin RICO and expose what is known fully.
We don't need the buildings. We have the faith!
Lord Jesus, save us from this man of darkness.
Here below is a LifeSite translation of Pope Francis’
address to members of the Pontifical Academy of Social Sciences.
***
Dear brothers and sisters,
I welcome you and thank your President, Prof. Stefano
Zamagni, for his kind words and for accepting to preside over the Pontifical
Academy of Social Sciences. Also this year you have chosen to discuss an issue
of permanent relevance. Unfortunately, we have before our eyes situations in
which some nation-states implement their relations in a spirit more of
opposition than of cooperation. Moreover, it must be noted that the borders of
States do not always coincide with the demarcations of homogeneous populations
and that many tensions come from an excessive claim to sovereignty by States,
often precisely in areas where they are no longer able to act effectively to
protect the common good.
In both the Encyclical Laudato si’ and in the Address to the
Members of the Diplomatic Corps this year, I drew attention to the global
challenges facing humanity, such as integral development, peace, care of our
common home, climate change, poverty, war, migration, human trafficking, organ
trafficking, the protection of the common good, and new forms of slavery.
St. Thomas has a beautiful notion of what a people is: “The
Seine river is not ‘this particular river’ because of ‘this flowing water,’ but
because of ‘this source’ and ‘this bed,’ and hence is always called the same
river, although there may be other water flowing down it; likewise a people is
the same, not because of a sameness of soul or of men, but because of the same
dwelling place, or rather because of the same laws and the same manner of
living, as Aristotle says in book III of the Politica” (On spiritual creatures, a. 9, ad 10).
The Church has always exhorted men to love their own people
and homeland, and to respect the treasure of various cultural expressions,
customs and traditions and right ways of living rooted in peoples. At the same
time, the Church has warned persons, peoples and governments about deviations
from this attachment when it turns into excluding and hating others, when it becomes
conflictual nationalism that builds walls, indeed even racism or anti-Semitism.
The Church observes with concern the re-emergence, almost everywhere in the
world, of aggressive currents towards foreigners, especially immigrants, as
well as that growing nationalism which neglects the common good. There is a
risk of compromising already established forms of international cooperation,
undermining the aims of international organizations as a space for dialogue and
meeting for all countries on a level of mutual respect, and hindering the
achievement of the sustainable development goals unanimously approved by the
General Assembly of the United Nations on 25 September 2015.
It is a common doctrine that the State is at the service of
the person and of the natural groupings of people such as the family, the
cultural group, the nation as an expression of the will and profound customs of
a people, the common good and peace. All too often, however, States are
subservient to the interests of a dominant group, mostly for reasons of
economic profit, which oppresses, among others, the ethnic, linguistic or
religious minorities who are in their territory.
From this perspective, for example, the way in which a
nation welcomes migrants reveals its vision of human dignity and its
relationship with humanity. Every human person is a member of humanity and has
the same dignity. When a person or a family is forced to leave their own land,
they must be welcomed with humanity. I have said many times that our
obligations to migrants are articulated in four verbs: to welcome, to protect,
to promote and to integrate. The migrant is not a threat to the culture,
customs and values of the host nation. He too has a duty, to integrate into the
nation who receives him. To integrate does not mean to assimilate, but to share
the kind of life of his new homeland, even though he himself as a person the
bearer of his own biographical story. In this way, the migrant can present
himself and be recognized as an opportunity to enrich the people who integrate
him. It is the task of public authority to protect migrants and to regulate
migratory flows with the virtue of prudence, as well as to promote reception so
that local populations are formed and encouraged to participate consciously in
the integration process of the migrants being received.
The issue of migration, which is a permanent feature of
human history, also enlivens reflection on the nature of the Nation-State. All
nations are the result of the integration of successive waves of people or groups
of migrants and tend to be images of the diversity of humanity while being
united by common values, cultural resources and healthy customs. A state that
arouses the nationalistic feelings of its own people against other nations or
groups of people would fail in its mission. We know from history where such
deviations lead.
The Nation-State cannot be considered as an absolute, as an
island in relation to its surroundings. In the current situation of
globalization not only of economy but also of technological and cultural
exchanges, the Nation-State is no longer able to procure by itself the common
good for its population. The common good has become global and nations must
associate for their own benefit. When a supranational common good is clearly
identified, there is need for a special legally constituted authority capable
of facilitating its implementation. Think of the great contemporary challenges
of climate change, new slavery and peace.
While, according to the principle of subsidiarity,
individual nations must be given the power to operate as far as they can reach,
on the other hand, groups of neighboring nations — as is already the case — can
strengthen their cooperation by attributing the exercise of certain functions
and services to intergovernmental institutions that manage their common
interests.It is to be hoped that, for example, we will not lose in Europe the
awareness of the benefits brought by this path of rapprochement and harmony
between peoples undertaken after the Second World War. In Latin America, on the
other hand, Simón Bolivar urged the leaders of his time to forge the dream of a
Great Homeland that knows how to welcome, respect, embrace and develop the
riches of every people.
This cooperative vision among nations can move history by
relaunching multilateralism, which is opposed both to new nationalistic
pressures and to hegemonic politics.
Humanity would thus avoid the threat of recourse to armed
conflicts every time a dispute arises between Nation-States, as well as evading
the danger of economic and ideological colonization of superpowers, avoiding
the tyranny of the strongest over the weakest, paying attention to the global
dimension without losing sight of the local, national and regional dimensions.
Faced with the plan of globalization imagined as “spherical,” which levels
differences and suffocates localization, it is easy for both nationalism and
hegemonic imperialism to re-emerge. In order for globalization to be of benefit
to all, one must think of implementing a “multifaceted” form of globalization,
supporting a healthy struggle for mutual recognition between the collective
identity of each people and nation and globalization itself, according to the
principle that the whole comes before the parts, so as to arrive at a general
state of peace and harmony.
Multilateral bodies were created in the hope of being able
to replace the logic of revenge, domination, oppression and conflict with that
of dialogue, mediation, compromise, harmony and the awareness of belonging to
the same humanity in the common home. Of course, these bodies must ensure that
States are effectively represented, with equal rights and duties, in order to
avoid the growing hegemony of powers and interest groups that impose their own
visions and ideas, as well as new forms of ideological colonization, often
disregarding the identity, customs and traditions, dignity and sensitivity of
the peoples concerned. The emergence of such tendencies is weakening the
multilateral system, with the result of a lack of credibility in international
politics and a progressive marginalization of the most vulnerable members of
the family of nations.
I encourage you to persevere in your search for processes to
overcome what divides nations and to propose new paths of cooperation, especially
with regard to the new challenges of climate change and new slavery, as well as
the excellent social good that is peace. Unfortunately, today the season of
multilateral nuclear disarmament seems outdated and no longer stirs the
political conscience of nations which possess atomic weapons. On the contrary,
a new season of disturbing nuclear confrontation seems to be opening, because
it cancels the progress of the recent past and multiplies the risk of war, also
due to the possible malfunctioning of very advanced technologies that are
always subject to natural and human imponderables. If, now, offensive and
defensive nuclear weapons are placed not only on earth but also in space, the
so-called new technological frontier will have raised and not lowered the
danger of a nuclear holocaust.
The State is therefore called upon to assume greater
responsibility. While maintaining the characteristics of independence and
sovereignty and continuing to pursue the good of its people, today its task is
to participate in the construction of the common good of humanity, a necessary
and essential element for world equilibrium. This universal common good, in
turn, must acquire greater legal value at international level. I am certainly
not thinking of a universalism or a generic internationalism that overlooks the
identity of individual peoples: this, in fact, must always be valued as a
unique and indispensable contribution to the greatest harmonious design.
Dear friends, as inhabitants of our time, Christians and
academics of the Pontifical Academy of Social Sciences, I ask you to
collaborate with me in spreading this awareness of renewed international
solidarity in the respect for human dignity, the common good, respect for the
planet and the supreme good of peace.
I bless all of you, I bless your work and your initiatives.
I accompany you with my prayer, and you too, please, do not forget to pray for
me. Thank you!
Translation by Diane Montagna of LifeSiteNews.
