You closed the Vatican Basilica pressured your bishops to do the same and shut all of us out of churches.
You stood by whilst a "vaccine" was developed using foetal stem cells and some from actual murdered full-term babies.
You demanded that we all take this poison.
You stood by and did nothing whilst priests were mocked for not taking it, some suspended.
You did nothing to defend the smelly sheep when they lost their jobs.
You bully.
You madman.
You disgust me.
One may recall a letter under the pseudonym, Demos, about the state of the papacy. It was apparently written by a Cardinal whom it is thought was the late George Cardinal Pell.
A "Demos II" has issued another.
My post below questioned the wisdom and relevance of both Vatican I and Vatican II and that both need to be thrown into the dustbin of history. The whole concept of "infallibility" has been used as a cudgel against the faithful. Save your commentary and accusations on this point, I have no time, nor patience for your inanity. Both of those Councils gave us Francis. Some day, the Church will need to send Vatican II to the dustbin of history and the absurd parts of Vatican I that have allowed a Francis to take place and causes continuous estrangement with the Orthodox.
The Cardinal has remained anonymous. We know well what Bergoglio will do and that is to strip him of his red. This is why they remain silent. Bergoglio will not listen and they must be at the next conclave to ensure, we hope, that any Francis II is jettisoned.
Here is the text:
A profile of the next Pope, writes Cardinal - Daily Compass (newdailycompass.com)
The Vatican Tomorrow
In March 2022, an anonymous text appeared – signed “Demos” and titled “The Vatican Today” – that raised a number of serious questions and criticisms regarding the pontificate of Pope Francis. Conditions in the Church since that text appeared have not materially changed, much less improved. Thus, the thoughts offered here are intended to build on those original reflections in light of the needs of the Vatican tomorrow.
The concluding years of a pontificate, any pontificate, are a time to assess the condition of the Church in the present, and the needs of the Church and her faithful going forward. It is clear that the strength of Pope Francis’ pontificate is the added emphasis he has given to compassion toward the weak, outreach to the poor and marginalized, concern for the dignity of creation and the environmental issues that flow from it, and efforts to accompany the suffering and alienated in their burdens.
Its shortcomings are equally obvious: an autocratic, at times seemingly vindictive, style of governance; a carelessness in matters of law; an intolerance for even respectful disagreement; and – most seriously – a pattern of ambiguity in matters of faith and morals causing confusion among the faithful. Confusion breeds division and conflict. It undermines confidence in the Word of God. It weakens evangelical witness. And the result today is a Church more fractured than at any time in her recent history.
The task of the next pontificate must therefore be one of recovery and reestablishment of truths that have been slowly obscured or lost among many Christians. These include but are not limited to such basics as the following: (a) no one is saved except through, and only through, Jesus Christ, as he himself made clear; (b) God is merciful but also just, and is intimately concerned with every human life, He forgives but He also holds us accountable, He is both Savior and Judge; (c) man is God’s creature, not a self-invention, a creature not merely of emotion and appetites but also of intellect, free will, and an eternal destiny; (d) unchanging objective truths about the world and human nature exist and are knowable through Divine Revelation and the exercise of reason; (e) God’s Word, recorded in Scripture, is reliable and has permanent force; (f) sin is real and its effects are lethal; and (g) his Church has both the authority and the duty to “make disciples of all nations.” The failure to joyfully embrace that work of missionary, salvific love has consequences. As Paul wrote in 1 Corinthians 9:16, “woe to me if I do not preach the Gospel.”
Some practical observations flow from the task and list above.
First: Real authority is damaged by authoritarian means in its exercise. The Pope is a Successor of Peter and the guarantor of Church unity. But he is not an autocrat. He cannot change Church doctrine, and he must not invent or alter the Church’s discipline arbitrarily. He governs the Church collegially with his brother bishops in local dioceses. And he does so always in faithful continuity with the Word of God and Church teaching. “New paradigms” and “unexplored new paths” that deviate from either are not of God. A new Pope must restore the hermeneutic of continuity in Catholic life and reassert Vatican II’s understanding of the papacy’s proper role.
Second: Just as the Church is not an autocracy, neither is she a democracy. The Church belongs to Jesus Christ. She is his Church. She is Christ’s Mystical Body, made up of many members. We have no authority to refashion her teachings to fit more comfortably with the world. Moreover, the Catholic sensus fidelium is not a matter of opinion surveys nor even the view of a baptized majority. It derives only from those who genuinely believe and actively practice, or at least sincerely seek to practice, the faith and teachings of the Church.
Third: Ambiguity is neither evangelical nor welcoming. Rather, it breeds doubt and feeds schismatic impulses. The Church is a community not just of Word and sacrament, but also of creed. What we believe helps to define and sustain us. Thus, doctrinal issues are not burdens imposed by unfeeling “doctors of the law.” Nor are they cerebral sideshows to the Christian life. On the contrary, they’re vital to living a Christian life authentically, because they deal with applications of the truth, and the truth demands clarity, not ambivalent nuance. From the start, the current pontificate has resisted the evangelical force and intellectual clarity of its immediate predecessors. The dismantling and repurposing of Rome’s John Paul II Institute for Studies on Marriage and Family and the marginalizing of texts like Veritatis Splendor suggest an elevation of “compassion” and emotion at the expense of reason, justice, and truth. For a creedal community, this is both unhealthy and profoundly dangerous.
Fourth: The Catholic Church, in addition to Word, sacrament, and creed, is also a community of law. Canon law orders Church life, harmonizes its institutions and procedures, and guarantees the rights of believers. Among the marks of the current pontificate are its excessive reliance on the motu proprio as a tool for governance and a general carelessness and distaste for canonical detail. Again, as with ambiguity of doctrine, disregard for canon law and proper canonical procedure undermines confidence in the purity of the Church’s mission.
Fifth: The Church, as John XXIII so beautifully described her, is mater et magistra, the “mother and teacher” of humanity, not its dutiful follower; the defender of man as the subject of history, not its object. She is the bride of Christ; her nature is personal, supernatural, and intimate, not merely institutional. She can never be reduced to a system of flexible ethics or sociological analysis and remodeling to fit the instincts and appetites (and sexual confusions) of an age. One of the key flaws in the current pontificate is its retreat from a convincing “theology of the body” and its lack of a compelling Christian anthropology . . . precisely at a time when attacks on human nature and identity, from transgenderism to transhumanism, are mounting.
Sixth: Global travel served a pastor like Pope John Paul II so well because of his unique personal gifts and the nature of the times. But the times and circumstances have changed. The Church in Italy and throughout Europe – the historic home of the faith – is in crisis. The Vatican itself urgently needs a renewal of its morale, a cleansing of its institutions, procedures, and personnel, and a thorough reform of its finances to prepare for a more challenging future. These are not small things. They demand the presence, direct attention, and personal engagement of any new Pope.
Seventh and finally: The College of Cardinals exists to provide senior counsel to the Pope and to elect his successor upon his death. That service requires men of clean character, strong theological formation, mature leadership experience, and personal holiness. It also requires a Pope willing to seek advice and then to listen. It’s unclear to what degree this applies in the Pope Francis pontificate. The current pontificate has placed an emphasis on diversifying the college, but it has failed to bring cardinals together in regular consistories designed to foster genuine collegiality and trust among brothers. As a result, many of the voting electors in the next conclave will not really know each other, and thus may be more vulnerable to manipulation. In the future, if the college is to serve its purposes, the cardinals who inhabit it need more than a red zucchetto and a ring. Today’s College of Cardinals should be proactive about getting to know each other to better understand their particular views regarding the Church, their local church situations, and their personalities – which impact their consideration of the next pope.
Readers will quite reasonably ask why this text is anonymous. The answer should be evident from the tenor of today’s Roman environment: Candor is not welcome, and its consequences can be unpleasant. And yet these thoughts could continue for many more paragraphs, noting especially the current pontificate’s heavy dependence on the Society of Jesus, the recent problematic work by the DDF’s Cardinal Victor Manuel Fernández, and the emergence of a small oligarchy of confidants with excessive influence within the Vatican – all despite synodality’s decentralizing claims, among other things.
Exactly because of these matters, the cautionary reflections noted here may be useful in the months ahead. It is hoped that this contribution will help guide much needed conversations about what the Vatican should look like in the next pontificate.
Demos II
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.
I have some words for all of you bishops and effete priests. I can't use them here.
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.
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.
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.
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)
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 . . .
After the days of Mary 's purification according to the law of Moses, they brought him to Jerusalem, to present him to the Lord
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.
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”.
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]
Recall the words of St. Padre Pio, paraphrased.
"You don't believe in Hell? You will when you get there!"
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?
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.
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.
