A corporal work of mercy.

A corporal work of mercy.
Click on photo for this corporal work of mercy!

Saturday 24 February 2024

Ultramontanism has led to this moment

The sooner we fix the excesses of Vatican I and II and throw this ultramontanist papolatry into the toilet, the better. You all know it. It is what has gotten us to where we are today. It's all good when the pope is the servant of the servants of God and a Catholic. It all falls apart when he is not. 

Former papal confidant says prelates who 'criticize' Pope Francis are a threat to Church 'unity' - LifeSite (lifesitenews.com)



Monday 12 February 2024

The imprudent and impudent Pope!

Exit the Pope? - Crisis Magazine

Imprudence like: after finding the synod insufficiently open to the blessing of same-sex couples deciding to impose it on the Church by ukase. (That is the word for the decrees of the autocratic czar of all Russia.) 

Imprudence like: placing in the dicastery of doctrine a man whose writings would no doubt make him “non idoneous” to be a bishop, let alone a cardinal entrusted with an essential curial post. 

Imprudence like: taking the pushback of Fiducia Supplicans as a personal insult to which he pretends to give profile in courage and claim to be suffering for the truth. This from a person most free with insults (e.g., EWTN is “diabolical”). 

Imprudence like: making the bishops know that he will not tolerate criticism, as he has shown in his scandalous treatment of even the most pious dissent (e.g., Bishop Strickland). This came before Fiducia and had an effect on our own bishops’ conference.

Imprudence like: allowing a “spontaneous, private, fifteen-second” blessing become a piece in The New York Times and not reacting to the priest’s gloss that “he was waiting a long time to be able to bless” a couple.

Imprudence like: pretending to allow an “exception” of the non-acceptance of Fiducia in Africa as due to “cultural” issues and not “religious” principles that are grounded in the Bible and Tradition.

Imprudence like: using every media opportunity to present the false narrative that opposition to Fiducia is a denial of the Church’s duty to sanctify the faithful. It is not a question of denying to pray for (bless) individuals but of refusing to give the impression of endorsing what is explicitly contrary to Bible teaching, the Catechism, and traditional pastoral practice. He who is not with the pope is therefore against the grace and mercy of God. That is a false dichotomy that is deeply embarrassing.


Thursday 8 February 2024

Bergoglio thinks we're stupid

The psychological projection and gaslighting continue from Bergoglio. If you read the below you will find he makes a comparison between blessings. "No one is scandalized if I bless an entrepreneur who exploits people, while it happens if he is a homosexual. It's hypocrisy." 

Does he think we are stupid?

If a priest blessed the entrepreneur he does not assume that the man exploits people or makes lousy products. He gives a blessing. If an individual man or woman attracted to the same sex comes for a blessing, they receive a blessing. If they come as a couple, that is a completely different thing.

He thinks we are stupid. We are not. 

But we know what he is.

Pope Francis: "No one is scandalized if I bless an entrepreneur who exploits people, while it happens if he is a homosexual. It's hypocrisy" - La Stampa

VATICAN CITY. He speaks of priests, the style they should avoid and the attitude they should have: "We clerics sometimes live in comfort. We need to see the work and the suffering of the people." And he expresses himself on openness towards gay people: "No one is scandalized if I bless an entrepreneur who exploits people, while it happens if he is a homosexual. It's hypocrisy." It is a confident and open-hearted Pope Francis that emerges in an in-depth interview given exclusively, for the first time, to the weekly Credere - the periodical of the San Paolo Publishing Group - in the issue on newsstands from tomorrow. Answering the questions of the newspaper's editor-in-chief, Fr. Vincenzo Vitale, the Bishop of Rome retraces the years of his pontificate between personal confidences and highly topical issues, from the blessing of homosexual people, to the Jubilee, to the involvement of young people. In this regard, he emphasizes: "There are pastoral experiences that speak to simple people (...) There are also 'sophisticated' realities that do not arrive, movements that are a bit 'exquisite' and that tend to form an 'ecclesiola', of people who feel superior," the Pontiff lashed out.

The interview also focuses on the role of women in the Church: "Opening up work in the Curia to women is important. In the Roman Curia there are now several women and there will be more, because they do better than us men in certain positions. The governor, for example, Sister Raffaella Petrini, is doing beautiful things. Even the women who are in the dicastery to elect bishops... These are all places that need women. There is an ongoing process in this. There are several secretaries, think of Sister Alessandra Smerilli at the Dicastery for Integral Human Development, others at the Dicastery for Evangelization, of Religious..."

The Pope then reassures about his state of health: "The Church is governed with the head, not with the legs."

The response to the controversy that arose after the "Trust Supplicans" declaration was also clear: "No one is scandalized if I give my blessing to an entrepreneur who perhaps exploits people: and this is a very serious sin. While he is scandalized if I give it to a homosexual.... This is hypocrisy! The heart of the document is welcoming." Francis adds: "But I don't bless a 'homosexual marriage', I bless two people who love each other and I also ask them to pray for me. Always in confessions, when these situations arise, homosexual people, remarried people, I always pray and bless. The blessing is not to be denied to anyone. Everybody, everybody, everybody. Be careful, I'm talking about people: those who are capable of receiving Baptism."

The Pontiff desires a Church that is more capable of being close to people: "People give me joy! When I'm with people, I'm happy. When I'm with the administration, yes I do what I have to do, but when I'm with the people, it's something else... I would like to be able to go on the street freely, but it is not possible. I've done it a few times, to go to the optician or to go buy records, but secretly. I learn from people! When you find a father of a family with a monthly income at the limit, who comes to confession and tells you that when he comes home he is tired and cannot be with his children because they are already asleep and in the morning he gets up before they wake up; And then he confesses to you that his pleasure, on Sundays, is playing with his children... That's where you learn! People suffer so much... We clerics sometimes live in comfort... You have to see the work, the suffering of the people..."

He recounts two episodes that he carries in his heart: "One here in Rome, one in Argentina. At a hearing two years ago, a lady beckoned me to come over and called me, I went. An elderly peasant woman was 87 years old, but she didn't show them. I asked her what she ate to stay like this: ravioli, she replied, ravioli that she made... And he gave me the recipe for ravioli. I asked her to pray for me. He assured me that he would, but told me to be careful. So I asked her if she prayed for me or against me. And he said: "No, Your Holiness, you are not mistaken, they pray against you in there." The wisdom, the courage of the elderly! The other episode was in a slum in Buenos Aires, where I went to celebrate Mass. During the trip, it became known that John Paul II had died. With the simple people of the slums they talked about the election of the new Pope. An elderly woman asked me if I could become Pope. Yes, I told her. So he gave me a piece of advice: to buy me a little dog. I asked her why. "Before eating, give the dog food and wait a bit..."

More than ten years after the foundation of the newspaper, born on the occasion of the election of Pope Francis in 2013, Credere wishes to continue to tell the story of the faith, privileging the choice of proposing and motivating good news. The weekly - distributed throughout Italy with 60,000 copies and 200,000 readers - has chosen to remain firmly in paper format in order to continue to be a tool to be used during the week, as is already the case, in the family, in schools, in groups, in movements and in ecclesial associations.

Friday 2 February 2024

Punxsutawney Phil or Wiarton Willie - pretty poor pagan substitutes for the real Light of lights

I originally wrote this in 2016.  My view has not changed - the groundhog ritual is a mockery of Candlemas. The groundhog is afraid of the light and goes back into his hole. Our friends in Wiarton and Punsutanawney are looking for light in all the wrong places. 

Today is Candlemas, the official end of the Christmas Season according to ancient tradition. The Christmas cycle ends today. While the pagan secularists are out celebrating a couple of rodents, be they in Punxsutawney, Pennsylvania or Wiarton, Ontario, we Catholics are blest to know that the groundhog is but a beautiful creature of God, it is not a god that can predict
anything. Even in jest, it is a mockery of the One True God and His First Commandment - to even joke that 
an animal can predict the weather, other than by its Creator growing it a longer coat, it is the sin of divination. I see the groundhog ritual as a satanic mockery of Christ and the Blessed Mother, not just an old pagan practice. Of course, it's just a little fun in the midst of winter, except we need to look deeper. If the rodent sees the sun, he goes back into his hole. Satan sees the Light of Christ, which he runs from. Candlemas is just one more example of how the pagan secular world has perverted Catholic feasts and traditions, from All Hallows to Christmas and St. Valentine and the Easter bunny. How many Catholic churches today celebrate the feast with a procession or a sung liturgy? How many Catholics even know what the Feast is and its culmination of the Christmas cycle?

This poem from Germany seems to be the origin of the weather prediction, but I see no rodent. 

If Candlemas be fair and bright,
Come, Winter, have another flight;
If Candlemas brings clouds and rain,
Go Winter, and come not again.
For as the sun shines on Candlemas Day,
So far will the snow swirl until May.

This feast - solemnity recalls the day when our Blessed Mother - Mary being a Jewess and forty days after giving birth to her first-born Son, the Messiah; presented herself in the Temple as Orthodox Jewish women still do today for a mikvah, or Purification. In the Roman Missal of 1962, they actually changed the name to the Presentation of the Lord, which it is of course. Prior to that, it was the Purification of Mary. Common folk, not liturgists, called it Candlemas because, "we bless candles" as Father Z says, and we receive blest candles and take them home. Father Hunwicke has some thoughts on this and how "purification" does not fit with our modern sensibilities of a woman being, "unclean."


Mary and Joseph presented Jesus in the temple on this day. The Holy Spirit had revealed to the just and devout Simeon that he should not die before he had seen the Christ of the Lord. In the temple the old man glimpsed Jesus in Mary's arms and blessed God, knowing that at last he had seen the Savior, "a light of revelation to the Gentiles and a glory of Thy people Israel."
But only after the Savior's Passion and Crucifixion would the light win for men the final victory over bodily and spiritual death. Simeon therefore said to Mary, the co-redeemer of mankind, "Thy own soul a sword shall pierce, that the thoughts of many hearts may be revealed" (Luke 2:35). May we, too, after having shared the redemptive sufferings of Christ attain the final grace of presentation in the holy temple of God's glory.
(from a Missal introduction to today's Mass)

What the Novus Ordo took from you:

Blessing of Candles

V. The Lord be with you.

R. And with thy spirit.

Let us pray. O Holy Lord, Father almighty, everlasting God, who hast created all things out of nothing, and by Thy command hast caused this liquid to become perfect wax by the labor of bees: and who, on this day didst fulfill the petition of the righteous man Simeon: we humbly entreat Thee, that by the invocation of Thy most holy Name and through the intercession of Blessed Mary ever Virgin whose feast is today devoutly observed, and by the prayers of all Thy Saints, Thou wouldst vouchsafe to bless and sanctify these candles for the service of men and for the health of their bodies and souls, whether on land or on sea: and that Thou wouldst hear from Thy holy heaven, and from the throne of Thy Majesty the voices of this Thy people, who desire to carry them in their hands with honor, and to praise Thee with hymns; and wouldst be propitious to all that call upon Thee, in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O almighty and everlasting God, who on this day didst present Thine only-begotten Son in Thy holy temple to be received in the arms of holy Simeon: we humbly entreat Thy clemency, that Thou wouldst vouchsafe to bless and sanctify and to kindle with the light of Thy heavenly benediction these candles, which we, Thy servants, desire to receive and to bear lighted in the honor of Thy Name: that, by offering them to Thee our Lord God, being worthily inflamed with the holy fire of Thy most sweet charity, we may deserve to be presented in the holy temple of Thy glory.

Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O Lord Jesus Christ, the true Light who enlightenest every man that cometh into this world: pour forth Thy blessing upon these candles, and sanctify them with the light of Thy grace, and mercifully grant, that as these lights enkindled with visible fire dispel the darkness of night, so our hearts illumined by invisible fire, that is, by the splendor of the Holy Spirit, may be free from the blindness of all vice, that the eye of our mind being cleansed, we may be able to discern what is pleasing to Thee and profitable to our salvation; so that after the perilous darkness of this life we may deserve to attain to neverfailing light: through Thee, O Christ Jesus, Saviour of the world, who in the perfect Trinity, livest and reignest, God, world without end.

R. Amen. 

Let us pray. O almighty and everlasting God, who by Thy servant Moses didst command the purest oil to be prepared for lamps to burn continuously before Thee: vouchsafe to pour forth the grace of Thy blessing upon these candles: that they may so afford us light outwardly that by Thy gift, the gift of Thy Spirit may never be wanting inwardly to our minds.

Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.

R. Amen. 

Let us pray. O Lord Jesus Christ, who appearing on this day among men in the substance of our flesh, wast presented by Thy parents in the temple: whom the venerable and aged Simeon, illuminated by the light of Thy Spirit, recognized, received into his arms, and blessed: mercifully grant that, enlightened and taught by the grace of the same Holy Ghost, we may truly acknowledge Thee and faithfully love Thee; Who with God the Father in the unity of the same Holy Ghost livest and reignest, God, world without end.

R. Amen. 

The Distribution of Candles

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Because mine eyes have seen Thy salvation.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Which Thou hast prepared, before the face of all peoples.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

Glory be to the Father, and to the Son, and to the Holy Ghost.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel.

 

Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.

We have heard, O God, with our ears: our fathers have declared to us.

V. Glory be to the Father, and to the Son, and to the Holy Ghost.

R. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.

Let us pray.

We beseech Thee, O Lord, hearken unto Thy people, and grant that by the light of Thy grace, we may inwardly attain to those things which Thou grantest us outwardly to venerate by this yearly observance. Through Christ our Lord.

R. Amen

The Procession

V. Let us go forth in peace.

R. In the Name of Christ. Amen.

Ant. Adorn thy bridal-chamber, O Sion, and welcome Christ the King: with loving embrace greet Mary who is the very gate of heaven; for she bringeth to thee the glorious King of the new light: remaining ever a Virgin yet she bearest in her arms the Son begotten before the day-star: even the Child, whom Simeon taking into his arms, declared to the peoples to be the Lord of life and death, and the Saviour of the world.

Ant. Simeon received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord; and when they brought the Child into the temple, he took Him into His arms, and blessed God, and said: Now dost Thou dismiss Thy servant, O Lord, in peace.

V. When His parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him into His arms.

V. They offered for Him to the Lord a pair of turtle doves, or two young pigeons: * As it is written in the Law of the Lord.

V. After the days of the purification of Mary, according to the law of Moses, were fulfilled, they carried Jesus to Jerusalem, to present Him to the Lord. * As it is written in the Law of the Lord.

V. Glory be to the Father, and to the Son, and to the Holy Ghost.

R. As it is written in the Law of the Lord.

Followed by the Mass.

 INTROIT Ps. 47:10-11

We have received Your kindness, O Lord, within Your temple. As Your name, O God, is known to the ends of the earth, so also shall Your praise be voiced to the ends of the earth. Your right hand is just in all things.

Ps. 47:2. Great is the Lord, and worthy of all praise in the city of our God, upon His holy mountain.

V. Glory be . . . 

COLLECT

Almighty and Eternal God, we humbly ask that we may be presented to You with purified souls just as Your only-begotten Son was presented this day in the temple after He had taken on the substance of our flesh. Through Our Lord . . . 

LESSON Mal. 3:1-4

Thus says the Lord God: Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts. And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller's herb: And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years, says the Lord almighty. 

GRADUAL Ps. 47:10-11, 9

We have received Your kindness, O Lord, within Your temple. As Your name, O God, is known to the ends of the earth, so also shall Your praise be voiced to the ends of the earth.

V. As we had heard, so we have seen in the city of our God, upon His holy mountain.

V. The old man bore the Child, but the Child was the old man's King; Allelúja. 

The candles are held lighted during the Gospel, and from the Sanctus to the Communion.

 GOSPEL Luke 2:22-32

At that time, when the days of Mary's purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: "Every male opening the womb shall be called holy to the Lord": And to offer a sacrifice, according as it is written in the law of the Lord, "a pair of turtledoves or two young pigeons"

And behold there was a man in Jerusalem named Simeon: and this man was just and devout, waiting for the consolation of Israel. And the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, He also took him into his arms and blessed God and said, "Now thou dost dismiss thy servant, O Lord, according to thy word in peace: Because my eyes have seen thy salvation, Which thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles and the glory of thy people Israel." 

OFFERTORY ANTIPHON Ps. 44:3

Grace is poured out upon your lips; therefore God has blessed you forever and for all ages. 

SECRET 

O Lord, graciously hear our prayers and in Your mercy help us so that our offering may be worthy of Your majesty. Through Our Lord . . . 

The Preface for Christmas is said. 

COMMUNION ANTIPHON Luke 2:26

Simeon received an answer from the Holy Spirit that he should not see death before he had seen the Christ of the Lord. 

POSTCOMMUNION

O Lord Our God, may this sacred rite, which You instituted to protect us in our new life of grace, bring us healing now and forever through the intercession of the Blessed Ever-Virgin Mary. Through Our Lord . . .


In the great Responsory to the Antiphons during the Procession, we sing, repeatedly after each verse:

After the days of Mary 's purification according to the law of Moses, they brought him to Jerusalem, to present him to the Lord

 

aa


Our Blessed Mother and St. Joseph went up to Jerusalem "according to the law of Moses." They followed the Law, and they loved the Law. They did not mock the Law, they did not feel that the Law kept them from grace. They were not "rigid." They were not "hiding" anything.

A few weeks ago, right after Epiphany and for the first time, the Creche and Christmas Tree in St. Peter's Square were removed. It was then, after all, "Ordinary Time." As I sit and write this, the Christmas Tree, (cut ourselves in early December and left outside until the 23rd) is still alighted. It actually has new growth, never losing its water supply and tricked into thinking it was Spring, it is only now starting to drop a few needles. The house is still decorated with the manger and holly and boxwood and pine. Fox and I will still use our Christmas mugs for this morning's coffee. Tonight, for Vespers followed by Holy Mass, it will be lit for the last time until next Christmas, the Lord willing. 

Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace; Because my eyes have seen Thy salvation, Which Thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles, and the glory of Thy people Israel.
Here is an old poem giving insight into the beautiful tradition when our ancestors would mark the changing of time and seasons and think of simpler things, and God.


1. Down with the rosemary and bays,
Down with the mistletoe ;
Instead of holly, now up-raise
The greener box, for show.

Refrain:
Thus times and seasons oft do shift; each thing his turn doth hold ;
New thoughts and things now do succeed, as former things grow old.

2. The holly hitherto did sway ;
Let box now domineer
Until the dancing Easter day,
Or Easter's eve appear. Refrain

3. Then youthful box which now hath grace
Your houses to renew ;
Grown old, surrender must his place
Unto the crisped yew. Refrain

4. When yew is out, then birch comes in,
And many flowers beside ;
Both of a fresh and fragrant kin
To honour Whitsuntide. Refrain

5. Green rushes, then, and sweetest bents,
With cooler oaken boughs,
Come in for comely ornaments
To re-adorn the house. Refrain


Thursday 25 January 2024

Joe Biden, devout Catholic

 Not that our Justin is any better, mind you. Another stupid Catholic.


Wednesday 24 January 2024

Bergoglio and his Tucho "Cardinal" Fernández Orgasmic Theology

Oh my. How would he know?

Stinking pervert.


Francis and Fernández Can't Get Enough Orgasms – Gloria.tv

Francis and Fernández Can't Get Enough Orgasms

The more Francis' chief ideologue Tucho Fernández lies, the more he gets entangled in his web of lies. When the scandal over his 1995 book “Sáname con tu boca. El arte de besar” (Heal me with your mouth. The art of kissing) broke, Tucho dismissed the book as a one-off sin of youth.

But then his 1998 orgasm book “La pasión mística” was discovered. Tucho again presented it as a singular mistake of his youth. But he was 36 years old.

Now, LaNuovaBq.it has discovered that at least three publications which Tucho produced after 1998 also indulge in fantasies about orgasms and fetishes, proving that Francis' right-hand man is a sexual exhibitionist.

In his 2004 book “Para liberarte de la ansiedad y de la impaciencia”, Tucho writes:

"When our whole being is unified in one direction, then we come to true encounter, fusion, perfect union, even if only for a few minutes. It is not necessarily a matter of physical stillness, because this experience can also occur in the midst of the excitement of a very intense activity. This happens, for example, in the orgasm between two people who love each other.”

In the 2004 essay “Teología espiritual encarnada : profundidad espiritual en acción”, Tucho writes that “the moments of life and joy - including sexual ones - are experienced as a participation in the full life of the Resurrection” and then continues:

“These moments of shared pleasure, with all their potential for communication, offering, and loving expression, can be prepared and then lived in gratitude in moments of shared prayer. They cannot be separated from the relationship with God, as if they were simply a permitted sin. The mystery of the Incarnation, which makes marriage a sacrament, an efficacious sign of the grace accomplished in genital union, shows how God, by becoming [celibate] man, also entered into human flesh, transforming corporeality into the mediation of grace. Therefore, if the union of the bodies was a true expression of love, it must be celebrated in prayer.”

Tucho then invited his readers to “relax the body” by giving “full attention” to the various organs: “It is more a question of ‘feeling’ them, of perceiving them with sensitivity. It is a matter of experiencing the sensations of each organ calmly, without judging whether these sensations are good or bad, but trying to make that organ relax.” Among the organs, he mentions are “the pelvis, the buttocks, the genitals”.

His conclusion: “At every point on the body we should feel some sensation (of heat, burning, pleasure). No part of the skin is insensitive, even if the sensations are very subtle. Finally, it is important to try to grasp the totality of the organism, to become aware of the whole body and to feel it for a while.”

One wonders, who Tucho is writing this for. Perhaps for himself?

In his 2002 book “Por qué no termino de sanarme?” he philosophises about clothing that “awakens sensuality by highlighting interesting shapes of the body.” His examples: “The naked neck is made more sensual by wearing a necklace on it.”

And: “If we add to this a certain amount of imagination on the part of the viewer, and in a moment of dissatisfaction, when he needs to be moved or to enjoy something, then a body can appear as something impressive, wonderful, indispensable.”

Tucho even explains to the bored reader his personal preferences for body features: “At some moments in my life I am attracted to certain types of charm, but at another moment other details begin to attract me: sometimes the sensitivity of the moment attracts me to fine, white hands; at other times I am more attracted to fleshy, warm hands, and these fine hands are no longer enough for me.”

He agrees that the solution to this problem is not to use others and leave them when I no longer need them, but to use the imagination, which “can make what is limited, like all the creatures on this earth, appear as something divine”.

Wednesday 17 January 2024

Holy and Humble Francis welcomes and praised globalist fascist Klaus Schwab and the WEF!

Bergoglio writes of "building a better world," but without Jesus Christ. "Fraternity," is once again his masonic word. The "process of globalisation... has a fundamentally moral dimension."

I'm sure the popesplainers will all be on board. 


Pubblichiamo di seguito il Messaggio che il Santo Padre Francesco ha inviato al Prof. Klaus Schwab, Presidente Esecutivo del World Economic Forum, in occasione del meeting annuale in corso a Davos, in Svizzera, dal 15 al 19 gennaio 2024:

Messaggio del Santo Padre

To the Executive Chairman of the World Economic Forum

This year’s annual meeting of the World Economic Forum takes place in a very troubling climate of international instability. Your Forum, which aims to guide and strengthen political will and mutual cooperation, provides an important opportunity for multi-stakeholder engagement to explore innovative and effective ways to build a better world. It is my hope that your discussions will take into account the urgent need to advance social cohesion, fraternity, and reconciliation among groups, communities, and states, in order to address the challenges before us.

Sadly, as we look around, we find an increasingly lacerated world, in which millions of persons – men, women, fathers, mothers, children – whose faces are for the most part unknown to us, continue to suffer, not least from the effects of prolonged conflicts and actual wars. These sufferings are exacerbated by the fact that “modern wars no longer take place only on clearly defined battlefields, nor do they involve soldiers alone. In a context where it appears that the distinction between military and civil targets is no longer respected, there is no conflict that does not end up in some way indiscriminately striking the civilian population” (Address to Members of the Diplomatic Corps accredited to the Holy See, 8 January 2024).

The peace for which the peoples of our world yearn cannot be other than the fruit of justice (cf. Isaiah 32:17). Consequently, it calls for more than simply setting aside the instruments of war; it demands addressing the injustices that are the root causes of conflict. Among the most significant of these is hunger, which continues to plague entire regions of the world, even as others are marked by excessive food waste. The exploitation of natural resources continues to enrich a few while leaving entire populations, who are the natural beneficiaries of these resources, in a state of destitution and poverty. Nor can we disregard the widespread exploitation of men, women and children forced to work for low wages and deprived of real prospects for personal development and professional growth. How is it possible that in today’s world people are still dying of hunger, being exploited, condemned to illiteracy, lacking basic medical care, and left without shelter?

The process of globalization, which has by now clearly demonstrated the interdependence of the world’s nations and peoples, thus has a fundamentally moral dimension, which must make itself felt in the economic, cultural, political and religious discussions that aim to shape the future of the international community. In a world increasingly threatened by violence, aggression and fragmentation, it is essential that states and businesses join in promoting far-sighted and ethically sound models of globalization, which by their very nature must entail subordinating the pursuit of power and individual gain, be it political or economic, to the common good of our human family, giving priority to the poor, the needy and those in the most vulnerable situations.

For its part, the world of business and finance now operates in ever broader economic contexts, where national states have a limited capacity to govern rapid changes in international economic and financial relations. This situation requires that businesses themselves be increasingly guided not simply by the pursuit of fair profit, but also by high ethical standards, especially with regard to the less developed countries, which should not be at the mercy of abusive or usurious financial systems. A farsighted approach to these issues will prove decisive in meeting the goal of an integral development of humanity in solidarity. Authentic development must be global, shared by all nations and in every part of the world, or it will regress even in areas marked hitherto by constant progress.

At the same time, there is an evident need for international political action that, through the adoption of coordinated measures, can effectively pursue the goals of global peace and authentic development. In particular, it is important that intergovernmental structures be able effectively to exercise their functions of control and guidance in the economic sector, since the achievement of the common good is an objective beyond the reach of individual states, even those that are dominant in terms of power, wealth and political strength. International organizations are also challenged to ensure the achievement of that equality which is the basis of the right of all to participate in the process of full development, with due respect for legitimate differences.

It is my hope, then, that the participants in this year’s Forum will be mindful of the moral responsibility that each of us has in the fight against poverty, the attainment of an integral development for all our brothers and sisters, and the quest for a peaceful coexistence among peoples. This is the great challenge that the present time sets before us. And if, in the pursuit of these goals, “our own days seem to be showing signs of a certain regression”, it remains true that “each new generation must take up the struggles and attainments of past generations, while setting its sights even higher… Goodness, together with love, justice and solidarity, are not achieved once and for all; they have to be realized each day” (Apostolic Exhortation Laudate Deum, 34).

With these sentiments, I offer my prayerful good wishes for the deliberations of the Forum, and upon all taking part I willingly invoke an abundance of divine blessings.

From the Vatican, 15 January 2024

FRANCIS

[00106-EN.01] [Original text: English]

[B0051-XX.01]




Tuesday 16 January 2024

What was that? Something about Hell?

 Recall the words of St. Padre Pio, paraphrased.

"You don't believe in Hell? You will when you get there!"





Friday 12 January 2024

Tucho says that Bergoglio knew of his perversion. Does that include the 16 year old girl? Is Pope Francis an accomplice to sexual abuse?

Cardinal Tucho "Pervert" Fernández states that Pope Francis knew about his book. Well surprise, surprise, surprise. Of course he did. He was his archbishop! It's no doubt to this writer that it is one of the reasons he was appointed to the DDF and as a cardinal, it is the agenda of Bergoglio and another attempt by him to mock the faith and the faithful. There are no coincidences.

Pervert Fernández interviewed a sixteen year old girl in the book. That, in any country, is a crime. Aside from being a crime for a man it is totally repugnant, sinful and unacceptable for it to have been a priest. He even goes so far as to compare himself with Pope John Paul II and St. Hildegard of Bingen! 

If I, or any priest, were to have written anything like this, we would likely be removed from ministry and sent away for evaluation, and rightly so,” Msgr. Charles Pope, pastor at Holy Comforter-St. Cyprian parish in Washington, D.C., told the Register Jan. 8. “For priests or religious to discuss such matters violates proper discretion and boundaries; it is wholly inappropriate and understandably shocks the faithful.” 

EWTN commentator Father Gerald Murray told the Register it was the work of “a troubled priest” who has an “unseemly fascination with the specific details of sexual relations” and who promotes a “false and degraded spirituality that is sickening.”

Worse, it implicates Jorge Mario Bergoglio in a sexual crime. Bergoglio needs to answer for this. What did he know and when did he know about the sexual conversation with a sixteen year old girl?

https://www.ncregister.com/news/cardinal-fernandez-says-pope-francis-and-the-vatican-were-aware-of-his-erotic-mystical-passion-book



JamesMartinType Blessings coming in St. Peter's Basilica

Remember the bowing down to a demon idol in the Vatican Gardens and parading it into St. Peter's Basilica/ Even worse was the bowl of greens and a red flower at the "offertory" placed on the Altar. At that moment, Bergoglio offered to Satan an "abomination of desolation." Marini is a coward, he should have dropped the demon. "Oops, sorry, Your Holiness!" What a wuss.


Stay away from St. Peter's Basilica, the same rector that canceled all Masses, Novus, and Vetus at the side Altars is now preparing to bless JamesMartinTypes over the bones of St. Peter on the Holy Altar of God. Blasphemous. Abominable. Deplorable.

Why do I say "stay away?" Do you not think this place will be destroyed and wicked deaths to those who did this? A meteor? A terror strike? God will not be mocked.

Vatican official says St. Peter's Basilica will bless homosexual 'couples' - LifeSite (lifesitenews.com)



Thursday 11 January 2024

The Pope Francis End-Time Apostasy - Jonathan Cahn

I can't remember the last time I posted anything from a protestant or evangelical that would be critical of a pope or the Church. Jonathan Cahn is a Messianic Jew. From the few times I have heard or read his work I have found him doctrinally sound on Our Lord Jesus Christ and on fire for Christ. My wife's sister gave her his book, "The Return of the Gods" for Christmas. His research is sound. Just after Christmas a priest and deacon were over for dinner. I showed them the book and said, "This man is not wrong, he has come to Christ but he has only come part way, he needs to come all the way, but why would he? He's not lost his mind, we have!" So, I ask you and in particular, any priest reading here, "Why would this man become a Catholic today?"

Cahn rebukes Bergoglio with logic, clarity, and scripture. I can't disagree.

This was two days ago. What is Cahn thinking now after yesterday's comments on Marxism?

How is Jonathan Cahn wrong in what he says here?


Wednesday 10 January 2024

Bergoglio the Marxist

There is no dialogue with Marxism. Marxists, communists, and socialists hate Jesus Christ. 

 “There is nothing in common between Social and Christian Democracy. They differ from each other as much as the sect of socialism differs from the profession of Christianity” (Leo XIII, Graves de Communi Re) 

“The unspeakable doctrine of Communism, as it is called, [is] a doctrine most opposed to the very natural law” (Pius IX, Qui Pluribus) 

No one can be at the same time a sincere Catholic and a true Socialist. Pius XI, Quadragesimo Anno (1931)

 “The audacity and frivolity of men who call themselves Catholics and dream of re-shaping society… and of establishing on earth, over and beyond the pale of the Catholic Church, ‘the reign of love and justice’ … A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity... Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train” (Pius X, Notre Charge Apostolique) 

“Socialism, if it remains truly Socialism, even after it has yielded to truth and justice on the points which we have mentioned, cannot be reconciled with the teachings of the Catholic Church because its concept of society itself is utterly foreign to Christian truth… Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist” (Pius XI, Quadragesimo Anno) 

“Communism is intrinsically wrong, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever” (Pius XI, Divini Redemptoris) 

Our Predecessors overtly and explicitly drew the attention of the world to the consequences of the dechristianization of human society. With reference to Communism, Our Venerable Predecessor, Pius IX, of holy memory, as early as 1846 pronounced a solemn condemnation, which he confirmed in the words of the Syllabus directed against "that infamous doctrine of so-called Communism which is absolutely contrary to the natural law itself, and if once adopted would utterly destroy the rights, property and possessions of all men, and even society itself."[1] Later on, another of Our predecessors, the immortal Leo XIII, in his Encyclical Quod Apostolici Muneris, defined Communism as "the fatal plague which insinuates itself into the very marrow of human society only to bring about its ruin."[2] With clear intuition, he pointed out that the atheistic movements existing among the masses of the Machine Age had their origin in that school of philosophy which for centuries had sought to divorce science from the life of the Faith and of the Church.

... 

The Communism of today, more emphatically than similar movements in the past, conceals in itself a false messianic idea. A pseudo-ideal of justice, of equality and fraternity in labour impregnates all its doctrine and activity with a deceptive mysticism, which communicates a zealous and contagious enthusiasm to the multitudes entrapped by delusive promises. DIVINI REDEMPTORIS ENCYCLICAL OF POPE PIUS XI ON ATHEISTIC COMMUNISM 

“It is not our intention here to repeat the arguments which clearly expose the errors of Socialism and of similar doctrines. Our predecessor, Leo XIII, most wisely did so in truly memorable Encyclicals; and you, Venerable Brethren, will take the greatest care that those grave precepts are never forgotten” (Benedict XV, Ad Beatissimi Apostolorum) 

“The Church has condemned the various forms of Marxist Socialism; and she condemns them again today, because it is her permanent right and duty to safeguard men from fallacious arguments and subversive influence that jeopardize their eternal salvation” (Pius XII, Evangelii Praecones) 

“Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism” (John XXIII, Mater et Magistra) 

“Too often Christians attracted by socialism tend to idealize it in terms which, apart from anything else, are very general: a will for justice, solidarity and equality. They refuse to recognize the limitations of the historical socialist movements, which remain conditioned by the ideologies from which they originated” (Paul VI, Octogesima Adveniens) 

“The fundamental error of socialism is anthropological in nature… The sincere desire to be on the side of the oppressed and not to be cut off from the course of history has led many believers to seek in various ways an impossible compromise between Marxism and Christianity” (John Paul II, Centesimus Annus) 

“An objection has been raised to the Church's charitable activity, subsequently developed with particular insistence by Marxism: the poor, it is claimed, do not need charity but justice… Marxism had seen world revolution and its preliminaries as the panacea for the social problem… Christian charitable activity must be independent of parties and ideologies. It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems… [Marxism] is really an inhuman philosophy. People of the present are sacrificed to the moloch of the future” (Benedict XVI, Deus Caritas Est) 

"Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism” Pope St John XXIII 

"The fundamental error of socialism is anthropological in nature… The desire to be on the side of the oppressed and not to be cut off from the course of history has led many believers to seek an impossible compromise between Marxism and Christianity” Pope St. John Paul II

Does it even matter at this point what any pope in the past said about this vile economic and social system? Bergoglio cares not. The man must be an outright atheist who actually hates God, and hates Our Lord Jesus Christ. 

https://www.vaticannews.va/en/pope/news/2024-01/marxists-and-christians-to-fight-together-corruption-illegality.html




Monday 8 January 2024

BREAKING: FRANCIS BERGOGLIO'S "GAY BLESSING" CARDINAL "TUCHO'' FERNANDEZ AUTHORED PORNOGRAPHIC BOOK EQUATING AN ORGASM WITH SAINTLY EXCTASY AND THAT "GOD IS IN THE COUPLE'S ORGASM!"


The Lepanto Institute, hinting overnight, has released information on a book written by Bergoglio's Cardinal, Victor Manuel Fernandez equating saintly ecstasy with orgasm and that "God is in the couple's orgasm." The blasphemous and scandalous book is by the same clown who authored a book on kissing entitled, "Heal Me With Your Mouth." The same Cardinal that is forcing blessings on sodomite and lesbian, so-called, "couples" with the approval and encouragement of the so-called, "Holy Father" himself.

More evidence of the seizure of the Bride of Christ by Satanists, perverts, atheists, and globalist Marxist scum. Their end is near and they are now exposed where only the most strident popesplainer can see it.

Nota bene: You may not wish to proceed further. As distasteful has this material is, it is necessary to post it to create a historical record and to document exactly the kind of people that are in charge of the holy Catholic Church, and how they need to be exposed, and disgraced and outed for their vulgarity, their wickedness and their deceit.



This wasn't bad enough from the book on kissing:

Gutting the Catholic Church with Deep Tongue Kisses | Frontpage Mag

“The penetrating kiss is when you suck and slurp with the lips. The penetrating kiss is when you stick in your tongue. Watch out for the teeth,” Tucho writes.

“My boyfriend gets a hard mouth when he kisses me. He hasn’t yet learned how to loosen his lips. Lovely!” 

“What I like the most is the kiss of peace at Mass. That was the first kiss with the hottie I have now.” 

“I love kissing his fingertips. It gets more affectionate than anything else.” 

“I once went crazy with the pleasure I was given from being kissed on the eyes. But I didn’t say this because it’s going to leave me blind.”

The fish rots from the head first. 

UPDATE COURTESY OF RORATE CAELI:

CAUTION 

https://rorate-caeli.blogspot.com/2024/01/mysticism-and-sex-rediscovered-1998.html

From Victor Manuel Fernández's "Mystical Passion: Spirituality and Sensuality" (1998).


CHAPTER 7

Male and Female Orgasm

At this point, we ask ourselves, if this mystical experience, in which the entire being is taken by God, if this kind of “mystical orgasm”, is experienced by each person according to his or her sexuality. That is, if the man experiences it as a man and the woman in a feminine way. For that, let us first see how men and women experience orgasm, and what the difference is between a male orgasm and a female orgasm.

Normally, a woman considers sex without love very unsatisfying, and she needs adequate conditions to feel sexually aroused (this is less common among men). She is less attracted than a man to watching photos containing violent sexual scenes, orgies images, etc.

This does not mean that she feels less aroused by hardcore pornography, but rather that she enjoys and values this less; and, in some cases, it causes her to fear.

She enjoys caresses and kisses more, and she needs the man to play a little before penetrating her. But he, in short, is more interested in the vagina than the clitoris.

At the time of orgasm, he usually makes aggressive grunts; she, instead, makes childish babblings or sighs.

Let’s not forget that women have a rich venous plexus around the vagina, which maintains a good blood flow after orgasm. That’s why she is usually insatiable. She needs to release the pelvic congestion, and when this does not happen, after orgasm she may want more. The woman requires more time, more dedication. She needs the man to give her something extra after he has achieved his own satisfaction. But he normally releases himself well in the ejaculation and remains satisfied and exhausted. He finishes, and moves on to something else, as if he were left empty inside. After ejaculation he wants to rest or seeks repose elsewhere. She, on the other hand, remains fixed, in a mixture of rest and joy needing the attentive company of the loved one. When the man reaches climax, his interest in her falls sharply, he is exhausted, while she needs him more than ever. Before ejaculation he makes a great effort, and in the process towards orgasm he is more and more the master of the situation, until there comes a point where she yields completely, stops being master of herself and loses consciousness of her freedom. That is why the woman, deep down, is afraid of total possession and does not always easily accept that self-giving. She has a dark respect for male power and is disturbed by violent pornography.

The man, who permanently produces sperm, is more capable of enjoying a variety of women, while the woman, who produces few eggs and only in a certain period, values safe intimacy more. She puts everything into each child gestated in her body, while he can fertilize hundreds of more wombs.

But let’s not forget that on a hormonal and psychological level there is no pure male or pure female.

Let us now ask ourselves if these particularities of men and women in orgasm also occur in some way in the mystical relationship with God.

We could say that the woman, because she is more receptive, is also more willing to let herself be taken by God. She is more open to religious experience. That may be why women predominate in churches.

But said in this way, we would be affirming that the mystical experience is characteristically feminine, and that it would be forbidden to markedly masculine characters. And this precise question forces us to rethink what it is that we call masculine, and whether we should really identify the masculine with the active tendency that seeks to possess women. Do we not know situations in which a highly feminine woman is capable of completely possessing and dominating a man? Pope John Paul II, in his document on the dignity of women, notes a kind of “superiority” of women due to their ability to contain and sustain men:

The moral and spiritual strength of a woman is joined to her awareness that God entrusts the human being to her in a special way… The moral force of women draws strength from this awareness and this entrusting… This awareness and this fundamental vocation speak to women of the dignity which they receive from God himself, and this makes them “strong” and strengthens their vocation… (the “perfect woman”) becomes an irreplaceable support and source of spiritual strength for other people, who perceive the great energies of her spirit. (Mulieris Dignitatem, 30, d.f).

Jean Boudrillard maintained that man created his institutions and his power to counteract the superior original powers of the woman, particularly her fertility, her strength of intuition and seduction, and her perseverance. So, it does not seem well-founded to affirm that the man is the one who dominates, the one who holds the reins.

But let’s say that God has infinite power and supernatural creativity, so that he can adapt himself to the psychology of each particular human being and can give any person a loving experience, an encounter with him that takes the person completely, in body and soul, without violating the inclinations of her feminine or his masculine psychology. But an attitude of receptivity will always be required. In fact, in all true human love (relationship), it is required that both, each in his or her own way, be receptive. If the man is not receptive and only wants to be active and dominant, he cannot fully experience the richness of love. So, God uses that receptive aspect, which is not lacking in men, to give him the experience of his love. In fact, every man has experienced what it is like to be receptive and dependent on another person, when he remained serene in the arms of his mother. On the other hand, it may also happen that the woman, out of fear, denies her receptive attitude and resists divine love. Thus, let us say once again that everyone who wishes to have a completely happy experience of divine love, should ask God for the grace to allow himself to be loved. In fact, Carlo Carretto, a man with markedly masculine characteristics, tells us that in his most wonderful encounter with God, he felt like a confident little girl, which he did not find bothering or contrary to his deepest inclinations, but rather sweet and marvelous:

At twenty-three years old, when God burst into me with his Spirit, my relationship with him completely changed my life... God intervened as a lover. At first, it seemed like something so beautiful and so warm that I looked at it as a sentimental presumption... I feared I was falling prey to cheap romanticism... But it wasn’t like that. The intimacy that he gave me was so true, so strong, that it left traces, and he left them where doubt was not possible... I will never forget the irruption of his Spirit in me. It was really the emergence of a crazy lover, who asked me to respond to him with all my madness... Then I understood by experience that each one of us, even if he is a male, God calls as if he were a female. When I am at home with him, I snuggle next to him like a little girl who expects everything from him and without pretending to know everything... The entire spirituality of the biblical man is femininity: receptivity, availability, waiting, desire for smallness, service, adoration... For some reason women are most willing to what is religious (He buscado y he encontrado, Bs. As., 1985, 59-61.70).

But let us say, more precisely, that in the mystical experience God touches the most intimate center of love and pleasure, a center where it does not matter much whether we are male or female. And in that center, we are all receptive and live an experience in which we are not fully masters of ourselves. For this reason, scientists usually say that the differences between men and women are experienced in the stage prior to orgasm, but not so much in the orgasm itself, where the differences between the feminine and the masculine are no longer so clear and seem to disappear.

Thus, we can say that in the mystical experience what God touches is a loving center on which the human being can only depend. Because the human being is not an omnipotent god, but a creature, and this is why the most intimate part of his reality is dependence, it is “receiving” being, it is living from God even if he ignores him, it is drinking from his spring of life. And for this very reason, in the mystical experience the eminently active one is God. The creature, whether male or female, delights in depending completely on the loving God, in “letting himself be loved” by him confidently. This is precisely the great spiritual step.

Obviously, there may be certain secondary characteristics showing that the male experiences it in a different way than the female, but that does not change the essence of the experience, where both the man and the woman are fundamentally receptive. And only because they accept to receive from him, to depend on his loving impulse, can they also feel active, can they feel that they participate personally and creatively in that experience of love. At the same time, they experience that divine touch without feeling forced, because God’s grace has the divine power to make us accept his initiative of love with total freedom.

CHAPTER 8
The Road to Orgasm

Everything we have seen shows us that God is not the enemy of our happiness, that he does not mutilate our capacity to love, because he is love, passionate love, love that does good, that liberates, that heals.

But we can ask ourselves if we are all called to a passionate experience of God, like those had by the mystics we have mentioned before.

First, we have to say that everything depends on what God wants to give to each person. We can never demand that God give himself to us in one way or another, because, if we cannot demand from anyone that he adapt to all our desires, and we cannot force anyone to love us in a special way, much less God. On the other hand, we can see that God has always given his love in very different ways. Some saints began to have inebriating experiences of God shortly after their conversion, or at the same conversion; others, like Saint Teresa of Ávila, achieved these experiences after many years of spiritual dryness. Saint Therese of Lisieux, although she felt tenderly loved by God, never had very “sensual” experiences of his love, and it seems that she only achieved an overflowing and passionate joy at the moment of her death, when her face was transfigured and she said her last words: “I love you, oh my God, I love you!”

However, we also have to say that, if that loving and passionate experience of the presence of God is something fulfilling, something that wonderfully harmonizes and calms our affectivity and our sensuality, then we all have at least the right to desire it. If this passionate experience of God frees our psychology from so many feelings of dissatisfaction, from so many wounds that we have received due to lack of love, then we have the right to desire that God grant us that liberating experience. If we know that our wounded and unsatisfied affectivity often leads us to cause harm to others, to not give ourselves with joy in the service of others, then it is licit for us to be attracted by that experience of God that would allow us to be more available, more serene, more generous, less concerned with ourselves.

That said, not everything has been said. Because we believe that God takes into account the path we try to make, and wants us to be personally involved in our path of liberation. The initiative is always from his grace; but once he has given it to us, he takes us so seriously that he allows us to contribute something of ourselves so that that grace reaches every corner of our being. For example, if someone is sick because he holds a grudge in his heart, a lack of forgiveness towards his father, then it seems that the mere fact of asking God for forgiveness and receiving his grace is not enough to free him from those wounds that condition him. It requires what is called “cooperation” with the received grace, an “adequate” prayer.

An adequate prayer is more than praying an Our Father asking God to free me from my illness. It is a prayer where I try to heal, with the grace of God, the root of my illness, that lack of forgiveness that I have towards my father, for example.

So, every day I ask God for the grace to be able to understand and forgive my father. And if I notice that I really don’t even want to forgive him, then for a while I ask God for the grace to “want” to forgive him. And in that mysterious combination of the initiative of his grace and my poor attempts, the moment will come when the sincere desire for forgiveness spontaneously arises in me, and then a strong impulse to give that forgiveness, to say at least inside of me: “Dad, I forgive you and I thank you because you gave me life.”

Once that forgiveness is given, it is very possible that many things will begin to be resolved, that the illness will become more bearable and perhaps will be cured. We see then that there is a more adequate “way” of saying a prayer, which facilitates the work of grace in some dimension of my being where it has not yet arrived.

The same can happen in my experience of God’s love. It may be that my experience of God is true, although I experience it in the midst of emotional aridity. It may be that God purifies me through this self-giving without feelings or passion, and that my faith be very deep. But, if at the same time my emotions are not healthy, that means that this experience is not enough. For example, if it is not enough for me to be faithful to my wife, or to be happy in my marriage, or to live my celibacy with joy, or to work with enthusiasm, or to treat others well, it means that the way I am finding God is still very poor.

I can, therefore, ask myself if I am not fleeing, for different reasons, from the love of God; if there is not something inside me that leads me to resist the love of God, to distrust him, etc.

Then, I can begin to ask him every day that he give me his grace to offer him that fear, to throw myself into his arms, to let Him enter where I do not allow him to do so.

Someone might think that it would be really better now to enjoy this short life and, in any case, leave that experience of divine love for after death, since we will have all eternity for that. But that is absurd if we think that every creature, every beautiful thing in this world, no matter how precious it may be, is only a pale reflection of the infinite beauty of God. He alone is beautiful, and other things are beautiful only to the extent that they receive some beauty from that infinite source that is God. Therefore, all the attractions of this world should elevate us, from now on, to the encounter with the divine source, to drink from that inexhaustible wellspring of good and beauty. To do otherwise would be like spending eighty years smelling the aroma of delicious food rather than sitting down at a table and happily enjoying it. But, furthermore, waiting for death to have the experience of God goes against the logic of love. No person truly in love would be capable of spending eighty years trying other pleasures and leaving the wonderful embrace of the beloved for later. Such a person simply would not stand the waiting, those years would seem eternal, and all the other beauties would never leave him satisfied, they would only awaken more and more his thirst to embrace her. The same happens with those who have tasted divine love, such as Saint Augustine, Saint Francis of Assisi, etc.

That does not mean that God will soon give me the experience of Angela of Foligno or the wounds of Saint Francis of Assisi. He will give me what my heart is needing and what he freely wants to give me. There are also temperaments that are naturally better predisposed to this type of experiences and others that are less predisposed. But it is very possible that, by following an adequate path, we can all have a fuller experience of the love of God, an experience that heals our sick affectivity, our injured emotionality, that makes us more joyful in our daily dedication, that makes us freer and happier.

But this does not necessarily mean that this joyful experience of divine love, if I achieve it, will free me from all my psychological weaknesses. It does not mean, for example, that a homosexual will necessarily stop being homosexualLet us remember that God’s grace can coexist with weaknesses and even with sins, when there is a very strong conditioning. In those cases, the person can do things that are objectively sinful, without being guilty, and without losing the grace of God or the experience of his love. Let’s see how the Catechism of the Catholic Church says this:

Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors (CCC 1735).

There may be a religious sister who has to make great sacrifices to be faithful to her virginity, because her psychology has some strong conditioning in that order, and yet, at the same time, she has a beautiful, very authentic experience of the love of God, which makes her happy.

Let us finally say that, in order to achieve a joyful and passionate experience of divine love, there is an extremely important cooperation: the acts of love for our brothers. Every generous act, every loving service we provide to others, assures us that our experience of God is on the right track. This is what the Bible says:

He who loves his brother walks in the light and does not stumble. But he who does not love his brother is in darkness, he walks in darkness, he does not know where he is going, because the darkness has left him blind (1 Jn 2,10-11).

Furthermore, every sincere act of love for our brother opens our heart, softens it and liberates it from selfishness. And thus, the heart is better disposed to let itself be loved by God.

This is why Saint Bonaventure said that works of mercy facilitate divine contemplation and prepare us to fully love God:

There is a certain action that, together with contemplation, does not prevent it, but rather makes it easier, such as works of mercy and piety (IV Sent., 37,1, 3, ad 6).

Whoever wants to be a perfect lover of God must train himself above all in love for his neighbor (III Sent., 27, 2, 4).

In that sense, it is good to note that, when the Bible speaks of God as a husband, it does not refer to the Lord as husband of the heart of each human being, but as husband of his People, or husband of the Church (Hos 2 ,21-25; Eph 5,25; Rev 21,2-3). That means that I can only make an authentic and passionate experience of God’s love if I feel part of his People, if I join his Church, if I do not isolate myself or separate myself from others.

CHAPTER 9
God in the Couple’s Orgasm

So far, we have talked about the possibility of reaching a kind of fulfilling orgasm in our relationship with God, which does not imply so much physical alterations, but simply that God manages to touch the soul-corporeal center of pleasure, so that a satisfaction that encompasses the entire person is experienced. This leads us to another important consequence: it invites us to discover that, if God can be present at that level of our existence, he can also be present when two human beings love each other and reach orgasm; and that orgasm, experienced in the presence of God, can also be a sublime act of worship to God.

This is indubitable if we start from a basic assumption: God loves man’s happiness, therefore, it is also an act of worship to God to experience a moment of happiness.

Some texts from the Bible confirm this truth:

There is no greater happiness for a man than to eat and drink and enjoy himself in the midst of his fatigues. I see that this also comes from the hand of God, because whoever eats and drinks has this from God (Ecc 2:24-25).

Let every man eat and drink and enjoy himself in the midst of his worries. That is a gift from God (Ecc 11:8).

Son, treat yourself well with what you have... Do not deprive yourself of having a good day, do not fail to satisfy any legitimate desire (Sir 14,11.14).

We thus see that pleasure is also something religious, because “it is a gift from God.” Therefore, he who is able to enjoy the presence of God, can more easily be aware of God’s love, and thus open himself to loving others. He who is not able to enjoy the pleasures of life, because he does not love or accept himself, will hardly be able to generously love others. This is why the Bible says:

He who is bad to himself cannot be good to anyone. He does not find contentment in the midst of treasures. No one is worse than he who tortures himself (Sir 14:5-6).

We can, therefore, say that we are pleasing God and worshiping him when we are able to enjoy the small and legitimate pleasures of life. So, we don’t have to flee or hide from God when we enjoy, because it is he who “created all things for us to enjoy” (1 Tim 6:17). Let’s read, for example, the Bible’s praise of wine:

Wine is like life for man, if you drink it with measure. What is life for he who does not have wine, which has been created for the joy of men? It is joy of the heart and contentment of the soul... (Sir 31:27-28).

All this can also be said of sexual pleasure, which has been created by God for the happiness of man. For this reason, in the Bible itself we find praise for the woman’s body, such as the following:

How beautiful you are, how charming, oh love, oh daughter of delights! Your waist is like a palm tree, and your breasts are like clusters. Therefore, I have already said, I will climb the palm tree and take those clusters
 (Song 7:79).

Furthermore, sexual pleasure has a particular nobility above the other pleasures of the body, because sexual pleasure is experienced by two, it is shared, and it can be a wonderful expression of love. But precisely for this reason, sexual pleasure can lose all its beauty when it is only a search for personal satisfaction and the other person is not taken into account, when the other is used only for each one’s personal benefit.

The thing is that a human being is not a plate of food or a glass of wine. He or she is sacred, and cannot be used, but must be an object of love.

When sexual pleasure is achieved in an act of love, when those who make love are two people who love each other, who accompany each other, who help each other, who have decided before God to share everything forever and despite everything, then sexual pleasure is also an act of worship to God, who loves the happiness of those who love each other. In that encounter of love, each person does not seek his or her own pleasure at all costs but treats the other with a delicacy and tenderness that reflects divine love, seeking that the other also enjoys as much as possible and be immensely happy. Thus, the pleasure of orgasm becomes a preview of the wonderful festival of love that is heaven. Because there is nothing that anticipates heaven better than an act of charity.

We must say, therefore, that God does not like the attitude of certain falsely spiritual people who permanently deny sexual relations to their spouse, with the excuse that they seek a more “perfect” love. Because it is precisely the sexual union, as an expression of love, that best manifests the love of the spouses, that which best protects it and that which makes it grow the most. The Second Vatican Council already said this:

Such love, merging the human with the divine, leads the spouses to a free and mutual gift of themselves, a gift providing itself by gentle affection and by deed, such love pervades the whole of their lives… This love is uniquely expressed and perfected through the appropriate enterprise of matrimony. (Gaudium et Spes, 49).

Sexual pleasure does not hinder spirituality or contemplation, because if the sexual union is an act of love, it does nothing more than open the heart, and thus facilitate the contemplation of God. Saint Bonaventure already said that “no one reaches contemplation if he does not train himself in love for others” (III S., 27, 2, 4; IV S, 37, 1, 3, ad 6), and according to Saint Thomas Aquinas “human affection expands with pleasure” (Summa Th., I-IIae, 31, 3).

It was the Greek mentality that negatively influenced Christianity
, transmitting a certain contempt for the body. The Greeks did not have an understanding of man as unitary as that of the Bible; rather, they understood man as consisting of two “parts,” the soul and the body. For this reason, they easily went from exalting the body to showing total contempt for it. If they were dedicated to the body, the body was everything; if they dedicated themselves to spiritual things, they despised everything that had to do with the body. When this Greek mentality influenced Christianity, it produced the idea that to be more “spiritual” it was necessary to despise the body. However, we know that the worst sins, such as pride or hatred, are not exactly sins that have to do with the body; they are rather “spiritual”; and we also know that the body also intervenes in the greatest works of love and dedication.

Obviously, we do not want to say that everything that has to do with the body is holy, because a couple can take away from sex its most precious purpose, and lovers can become just two egomaniacs who masturbate each other. Furthermore, sex should only be a part of the couple’s life, a pleasant way to express love and make each other happy; sex for sex’s sake is a way of remaining in adolescence and a lack of maturity. Sex just for sex’s sake is in fact the most common form of sexuality for the adolescent person who masturbates, because in masturbation he achieves pleasure and escapes from commitment to the other, he protects himself from others and does not give anything of himself. In this way, he remains linked to his parents and does not break away from the family shell. The same thing happens to those who constantly change partners and thus escape emotional commitment. And that is, ultimately, what publicity proposes: adorning one’s own body and surrounding it with impressive things in order to obtain objects of pleasure; this is how the body is stripped of its dignity as an instrument and expression of love.

For sex not to be just a way of using and consuming each other, it is essential that the couple have other concerns and, above all, that mutual love opens up to seek together the happiness of others. Fighting together for something, getting out of the suffocating confinement of both, prevents pleasure from getting sick or dying, because this way the heart keeps itself open. In fact, in the Christian image of God, the love between God the Father and his Son is necessarily opened to a third person, the Holy Spirit. Therefore, all authentic love of a couple, source of the best pleasures, is open to others. The pleasure that not only produces a momentary release, but also plans and gives happiness, is the one that is united with love, and love is true holiness.

So united is pleasure with holiness that, according to Saint Thomas, if man were free from sin there would be much more pleasure in sexual intercourse
 (Summa Th., 1, 98, 2).

Therefore, according to Saint Thomas, sexual intercourse in marriage is no longer a “permissible sin”, as some Church Fathers used to say, but it can also be a meritorious act, which makes the perfection of a human being grow in the eyes of God. It is interesting to discover how in other religions there is also a deep appreciation of sexual pleasure. Danielou, based on an analysis of Shaivism, makes the following reflection:

Joy is a reflection of the state of perfection, of the divine state. For an instant man forgets his interests, his problems, his duties, and participates in the feeling of happiness that is his true nature, his immortal nature... We reach inner perfection a thousand times more easily — says this very ancient religion—by the experience of the joy of the bodies than through austerities. From erotic union to mystical union there is only one step easy to make (La sculpture érotique, Paris 1973,15).

And a venerable Egyptian theologian of the 15th century gave the following praise to God: Praise be to Allah, who establishes penises as hard and straight as spears to wage war on vaginas (Al Sonuouti).

Let us not forget that human sexuality is part of God’s most perfect work, that of the last day, when God, upon contemplating what he did, “saw that it was very good” (Gen 1:31).

To separate God from pleasure is to give up living a liberating experience of divine love. Wanting to hide from God when we experience pleasure, like that woman who used to hide the crucifix when she had intercourse with her husband, is believing in a false God who, instead of helping us to live, becomes a persecutor who hates our joy.

Just as an artist can offer to God, with immense tenderness, a wonderful work of art that he has managed to create, so too a couple can give to God a beautiful act of love in which they are able to overflow with pleasure and gratitude, making each other happy. God also enjoys with us; he is the most wonderful of poets, because their inspiration is also a reflection of the sublime poetry of God.

For some reason, when poets can no longer find words to talk about the excess of their love, they use words with a high religious content. For example, the word “grace” is one of the most sacred terms in Christian theology, because it expresses the completely gratuitous love of God, which cannot be deserved or bought with anything, which can only be received as a divine gift. When Pablo Neruda wanted to talk about what the body of his beloved woman meant to him, he had to use that word:

Body of my woman,
I will persist in your grace.
My thirst, my unlimited desire... (Poem 1)