Wednesday, October 18, 2017

Sexually confused must embrace Zionism, says World Jewish Congress


🚨🚨🚨🚨🚨WARNING🚨🚨🚨🚨🚨
IMMODESTY
DEGENERATE FILTH
🚨🚨🚨🚨🚨WARNING🚨🚨🚨🚨🚨


“After decades of LGBTQ Jews fighting for full inclusion in Jewish spaces, LGBTQ Jews now find themselves fighting for inclusion in LGBTQ spaces, with repeated challenges from BDS activists seeking to co-opt the LGBTQ and progressive movement in America. This phenomenon must end – it is time to bring Zionism back into the LGBTQ discourse and to demand that a movement that thrives on inclusivity not exclude its members over their support for the State of Israel.”
— WJC CEO and Executive Vice President Robert Singer —




source: World Jewish Congress, World Jewish Congress co-hosts LGBTQ n' Z: A Conversation About Pride, Zionism, and Inclusivity

Thanks to Henry Makow for bringing this to our attention!

Oh, the irony...

Now, ask your questions


Tomorrow another (we’ve lost count) interview book with Francis will be released in Italy.  It is titled, Adesso fate le vostre domande (Now, ask your questions), and subtitled, Conversazioni sulla Chiesa e sul mondo di domani (Conversations on the Church and on the world of tomorrow).   

In the preface Francis writes the reason for his countless interviews.  He wants a church of dialogue, one that is “the church of Emmaus, in which the Lord ‘interviews’ the disciples who are walking discouraged.”  He continues, “I desire a church that knows how to insert itself into the conversations of people, that knows how to dialogue.”  Francis then states this is how he communicates to his ‘parish’, “It is a way of communicating my ministry and I tie these conversations in the interviews with the daily homilies in Santa Marta, which is — let's say it like this — my ‘parish.’”

Recall, that in December 2014 interview with Elisabetta Piqué that Francis said, “I’m constantly making statements, giving homilies. That’s magisterium. That’s what I think, not what the media say that I think. Check it out; it’s very clear.”  Wow, one would think that Francis would choose his words carefully during these interviews but that is not the case, “For me, interviews are a dialog, not a lecture. For this reason I do not prepare.”  “Sometimes I receive the questions in advance but I almost never read or think over them.  Other times, in the plane press conferences, I imagine the questions they might ask me. But to respond I need to encounter the people and look into their eyes.”  When Francis is making these off-the-cuff magisterial proclamations he understands that his revolutionary ideas might not be understood properly, “Yes, I have a fear of being poorly interpreted but, I repeat, I want to run this pastoral risk.”

Finally, Francis explains that interviews are really encounters with the public, “I need to have this communication with people.  I have a true need of this direct communication with people. Giving an interview ... means having an encounter with journalists who often ask you questions taken from the people.”  Besides the newly written preface the book consists of eight interviews and Q & A sessions: the 2013 interview with Antonio Spadaro; the 2016 interview with Ulf Jonsson; the 2015 dialogue with Jesuits in the Philippines; and the 2016 dialogue with Jesuits in Poland.  One can be confident that Francis will not directly answer any of the five questions sent to him by the four cardinals (Caffarra, Burke, Brandmuller, and Meisner) inbetween the covers of the book.  Once again Francis shows that his words are hollow and he is an echo chamber of hypocrisy.

“It is true that I do not give interviews, but why, I do not know, I can’t, it’s just like that. For me it is quite an effort to do so, but I thank all of you here.”



Nothing symbolizes a ‘Potemkin Papacy’ better than a cardboard Francis.


*Francis doesn’t believe Catholics should #bemultiplied, only Talmudists.

Monday, October 16, 2017

Why is abortion the ‘Law of the land’ in America?




Michael A. Hoffman II writes in, America is under Talmudic law, not Sharia law:

“Pursuers come in all shapes and sizes. They can even be Judaic children. Americans have often expressed dismay and amazement at how, in 1973, the U.S. Supreme Court did not only legalize abortion at 12 or 16 weeks gestation. The Court, in conformity with the Talmud, legalized abortion on demand at any time during the pregnancy, including a few minutes before the baby is born. This abominable crime is permissible in those lands where the Talmud exerts dominion.

The relevant halacha is found in the uncensored text of the Talmud Bavli (“Bavli” denotes Babylon), in Sanhedrin 72b, where a mother believes her unborn baby is endangering her life by “pursuing” her. According to the Talmud, this unborn infant rodef can be eliminated at any time during the pregnancy, except when the mother is actually giving birth and the head of the child becomes visible.

“Before the baby is born, it is not considered a living soul, and it is therefore not subject to the halakhot (law) of murder.” — Koren Talmud Bavli: Sanhedrin Part Two (Jerusalem, 2017), p. 155.

Right wing campaigners against the alleged imminent imposition of Sharia law announce that they are defending the “Constitution against Islam.” We have never seen a case where Islamic law profoundly influenced members of the Supreme Court. We have, however, observed repeated Talmudic influence over how the court interprets the Constitution in the modern era. Roe v. Wade is one example. Another is the “discovery” of a Constitutional right to legalize the marriage of sodomites. It goes without saying that the Founders envisioned no such right, just as the Bible made no allowance for a usurping Talmud. 

In the religion that is directed by the Talmud, there is no legislature. All laws are made by judicial decision. It just so happens that this is how much of the supreme law of the land is made in America. Another name for “activist judge” is Talmudic judge.

Our nation is under Talmudic law, not Sharia, though immense troops of Protestant and Catholic ignoramuses display their cluelessness as they crusade with intense fervor against a non-existent menace, while oblivious to the cancer eating at the bowels of our nation. 

One wants to be charitable. One hesitates to overtax rhetoric and apply the word idiocy to the victims of what is a constantly mutating virus of deception that has hoodwinked them and 99% of the conservative movement. In lieu of such rhetoric, an observation of C. Wright Mills comes to mind, “We are at a curious juncture in the history of human insanity.””
source: On the Contrary, America is under Talmudic law, not Sharia law

 source: Encyclopedia of Jewish Medical Ethics, Volume 1, 
ABORTION & MISCARRIAGE, pp. 8 - 9 

*Keep in mind that the editor of the Encyclopedia of Jewish Medical Ethics, Rabbi Avraham Steinberg, M.D., was appointed personally by Francis to the Pontifical Academy Of Life on 13 June 2017. This appointment of a Talmudist and Francis’ near silence on abortion tells one all they need to know about the direction the Novus Ordo is heading.






For additional information see, Life and Potential Life: Abortion in Jewish Tradition.



Sunday, October 15, 2017

Fatima profaned with multimedia light show

On October 12th, 13th, and 14th at midnight the facade of the Basilica of Our Lady of the Rosary at Fatima in Fatima, Portugal was profaned with a light show. Titled, Fátima — Tempo de Luz (“Fatima — Time of Light”), it was reminiscent of the Fiat Lux which profaned St. Peter’s Basilica on 8 December 2015.  The multimedia light show purports to tell the story of Fatima over 100 years in seven scenes. This is how the Novus Ordo choose to commemorate the Centenary of the 6th Apparition of the Blessed Virgin Mary at Cova da Iria and the Miracle of the Sun. Below is a preview of this multimedia extravaganza. Look for Francis, ‘the bishop in white’, at the 7 minutes and 51 seconds mark. We leave the reader with one question... Is nothing sacred any more?


The False Lights of Fatima

Friday, October 13, 2017

100th Anniversary of Miracle of the Sun



The Miracle of Our Lady of Fatima



or click here to watch on gloria.tv


The Story of Fatima



Abp. Fulton Sheen on Our Lady of Fatima






(click images to enlarge)








BOOKS:

Francis’ Message to the Pilgrims at Our Lady of Fatima Shrine for the Centenary of the Miracle of the Sun


Thursday, October 12, 2017

John XXIII’s ‘Moon Speech’


kicks off the Second Vatican Council





John XXIII’s speech on the night of the opening of the 
Second Vatican Council, 11 October 1962

Dear children,
I hear your voices. Mine is only a single voice. But what resounds here is the voice of the whole world; here all the world is represented. One might even say that the moon rushed here this evening – Look at her high up there – to behold this spectacle. This is how we close a great day of peace ... of peace! “Glory to God and peace to men of good will”.
We repeat often this greeting. And when we can say that the ray, the sweetness of the peace of the Lord truly unites us and carries us, we say: here is a taste of what should be the life of all the centuries and of the life that awaits us in eternity. How about a little more. If I asked – if I could ask – each of you, “You, where do you come from?” The children of Rome who are especially represented here would respond, “Ah, we are your nearest children and you are the Bishop of Rome”. But you , Roman children, do you feel like you really represent ROMA CAPUT MUNDI (“Rome the head of the world”), for this is what in God’s Providence you have been called to be, for the spread of truth and of Christian peace?
In these words is the response to your homage. My own person counts for nothing – it is a brother who speaks to you, who has become a father by the will of the Lord ... but everyone together, in paternity and fraternity, and the grace of God, everything, everything ... Let us continue, therefore, to love each other, to love each other so, by looking at each other in our encounters with one another: taking up what unites us and setting aside anything that might keep us in a bit of difficulty ... This morning there was a spectacle that not even the Basilica of Saint Peter’s – which has four centuries of history – could ever have contemplated. We belong, therefore, a time in which we are sensitive to the voices that come from above: and we want to be faithful and to stand according to the directions which our Blessed Christ has given us. I end by giving you the Blessing.
I love to invite to be near me the Madonna, holy and blessed, whose great mystery we remember today; I have heard that one of you has remembered [the 431 AD Council of] Ephesus and the lamps lit around the basilica, that I saw with my own eyes (not in those ancient times, mind you, but recently), and that recalls the proclamation of the dogma of the Divine Maternity of Mary.
This evening the spectacle offered to me is one that will remain in my memory as it will in yours. Let us honour the images of this evening! That our feelings might always be just as they are now as we express them before heaven and before the earth. Faith, Hope, Charity, the love of God, the love of our brothers and sisters; and then everyone together helped by the holy peace of the Lord, in doing good works. When you go back home, you will find your children: and give them a hug and say,“This is a hug from the Pope. You will find some tears that need to be dried: speak a good word:“The Pope is with us, especially in times of sadness and bitterness.” And then all together let us encourage one another: singing, breathing, weeping, but always full of faith in Christ who helps us and who listens to us, let us continue on our journey.
source: Pepper & Darkness Media, Discorso della Luna

John XXIII invokes the ‘moon’ and ‘tenderness’

Video Message of Francis for the Feast of Our Lady of Aparecida (300 Years from the discovery of the image of the Blessed Virgin Mary in Aparecida)





Dear Brazilian people
Dear devotees of Our Lady of Aparecida, patroness of Brazil
My greeting and my special blessing to all of you who are living in Christ Jesus the Marian Year of the Jubilee of 300 Years from the discovery of the image of the Virgin Mary Aparecida in the waters of the River Paraíba do Sul.
In 2013, on the occasion of my first international apostolic trip, I had the joy and the grace of visiting the shrine of Aparecida and of praying at the feet of Our Lady, entrusting my papacy to her and remembering the Brazilian people with their warm welcome that comes from her embrace and her generous heart. On that occasion I also expressed my desire to be with you in this jubilee year, but the life of a Pope is not simple. Therefore, I chose to appoint Cardinal Giovanni Battista Re as papal delegate for the celebrations to be held on 12 October. I entrusted to him the mission of ensuring in this way the presence of the Pope in your midst.
Although not present physically, I wish in the meantime, through the Aparecida Communication Network, to express my affection for this beloved people, devoted to the Mother of Jesus. What I leave here are simple words, but I hope for them to be received as a fraternal embrace in this moment of celebration.
In Aparecida – I repeat the words I pronounced in 2013 at the altar of the Nation Shrine – we learn to conserve hope, to let ourselves be surprised by God and to live in joy. Hope, dear Brazilian people, is the virtue that must permeate the hearts of those who believe, especially when around us the situations of desperation seem to want to discourage us. Do not let yourselves be defeated by dejection, do not let yourselves be defeated by dejection! Trust in God, trust in the intercession of Our Mother Aparecida. In the shrine of Aparecida and in every heart devoted to Mary we can touch the hope that is made concrete in the experience of spirituality, generosity, solidarity, perseverance, fraternity, joy, all values which, in turn, find their deepest roots in the Christian faith.
In 1717, at the very moment in which there emerged from the water by the hand of those fishermen, the Virgin Mary Aparecida inspired them to trust in God, who always surprises us. Fish in abundance, grace diffused in a concrete way in the life of those who were fearful before constituted powers. God surprised them, because He Who created us in infinite Love, always surprises us. God always surprises us!
In this Jubilee, in which we celebrate the 300 years since this surprise from God, we are invited to be joyful and grateful. “Rejoice in the Lord, always” (Phil 4: 4). And may this joy, which emanates from your hearts, overflow and reach every corner of Brazil, especially the geographic, social and existential peripheries, which greatly yearn for a drop of hope. May the simple smile of Mary, which we can make out in her image, inspire the smile of each one of you when faced with the difficulties of life. The Christian can never be pessimistic!
Finally, I thank the Brazilian people for the prayers they say for me every day, especially during the celebrations of the Holy Mass. Pray for the Pope and be sure that the Pope always prays for you. Together, near or far, we form the Church, People of God. Every time we collaborate, even if in a simple and discreet way, in the announcement of the Gospel, we become, like Mary, authentic disciples and missionaries. And today Brazil is in need of men and women who, filled with hope and steadfast in faith, are witnesses to the fact that love, expressed in solidarity and sharing, is stronger and more luminous than the darkness of selfishness and corruption.
With great nostalgia for Brazil, I offer you my Apostolic Blessing, asking that Our Lady Aparecida intercede for all of us.
So be it.

Wednesday, October 11, 2017

Francis' Twilight Zone of Doctrine


‘the death penalty is inhumane 
                  because it is an attack on 
the dignity of the person’





“It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light.”

[...]

“Along these same lines, I would like now to bring up a subject that ought to find in the Catechism of the Catholic Church a more adequate and coherent treatment in the light of these expressed aims. I am speaking of the death penalty. [...] It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity.” 

[...]

“Tradition is a living reality and only a partial vision regards the “deposit of faith” as something static. The word of God cannot be moth-balled like some old blanket in an attempt to keep insects at bay! No. The word of God is a dynamic and living reality that develops and grows because it is aimed at a fulfilment that none can halt.”




Francis' speech for the 25th anniversary of the signing of the Apostolic Constitution Fidei Depositum of St John Paul II, a text accompanying the release of the Catechism of the Catholic Church

I offer a warm greeting to all of you and I thank Archbishop Fisichella for his kind words of introduction.
The twenty-fifth anniversary of the Apostolic Constitution Fidei Depositum, by which Saint John Paul II, thirty years after the opening of the Second Vatican Ecumenical Council, promulgated the Catechism of the Catholic Church, offers a significant opportunity for taking stock of the progress made in the meantime. It was the desire and will of Saint John XXIII to call the Council, not primarily to condemn error, but so that the Church could have an opportunity at last to present the beauty of her faith in Jesus Christ in language attuned to the times. “It is necessary,” the Pope stated in his opening address, “that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world which have opened new avenues to the Catholic apostolate” (11 October 1962). “It is our duty,” he continued, “not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves, with an earnest will and without fear, to that work which our era demands of us, thus pursuing the path which the Church has followed for twenty centuries” (ibid.).
It is in the very nature of the Church to “guard” the deposit of faith and to “pursue” the Church’s path, so that the truth present in Jesus’ preaching of the Gospel may grow in fullness until the end of time. This is a grace granted to the People of God, but it is also a task and a mission for which we are responsible, that of proclaiming to our contemporaries in a new and fuller way the perennial Good News. With the joy born of Christian hope, and armed with the “medicine of mercy” (ibid.), we approach the men and women of our time to help them discover the inexhaustible richness contained in the person of Jesus Christ.
In presenting the Catechism of the Catholic Church, Saint John Paul II stated that it should “take into account the doctrinal statements which down the centuries the Holy Spirit has made known to his Church. It should also help illumine with the light of faith the new situations and problems which had not yet emerged in the past” (Fidei Depositum, 3). The Catechism is thus an important instrument. It presents the faithful with the perennial teaching of the Church so that they can grow in their understanding of the faith. But it especially seeks to draw our contemporaries – with their new and varied problems – to the Church, as she seeks to present the faith as the meaningful answer to human existence at this moment of history. It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light. This is the treasury of “things old and new” of which Jesus spoke when he invited his disciples to teach the newness that he had brought, without forsaking the old (cf. Mt 13:52).
One of the most beautiful pages in the Gospel of John is his account of the so-called “priestly prayer” of Jesus. Just before his passion and death, Jesus speaks to the Father of his obedience in having brought to fulfilment the mission entrusted to him. His words, a kind of hymn to love, also contain the request that the disciples be gathered and preserved in unity (cf. Jn 17:12-15). The words, “Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ” (Jn 17:3), represent the culmination of Jesus’s mission.
To know God, as we are well aware, is not in the first place an abstract exercise of human reason, but an irrepressible desire present in the heart of every person. This knowledge comes from love, for we have encountered the Son of God on our journey (cf. Lumen Fidei, 28). Jesus of Nazareth walks at our side and introduces us, by his words and the signs he performs, to the great mystery of the Father’s love. This knowledge is strengthened daily by faith’s certainty that we are loved and, for this reason, part of a meaningful plan. Those who love long to know better the beloved, and therein to discover the hidden richness that appears each day as something completely new.
For this reason, our Catechism unfolds in the light of love, as an experience of knowledge, trust, and abandonment to the mystery. In explaining its structure, the Catechism of the Catholic Church borrows a phrase from the Roman Catechism and proposes it as the key to its reading and application: “The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love” (Catechism of the Catholic Church, 25).
Along these same lines, I would like now to bring up a subject that ought to find in the Catechism of the Catholic Church a more adequate and coherent treatment in the light of these expressed aims. I am speaking of the death penalty. This issue cannot be reduced to a mere résumé of traditional teaching without taking into account not only the doctrine as it has developed in the teaching of recent Popes, but also the change in the awareness of the Christian people which rejects an attitude of complacency before a punishment deeply injurious of human dignity. It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity. It is per se contrary to the Gospel, because it entails the willful suppression of a human life that never ceases to be sacred in the eyes of its Creator and of which – ultimately – only God is the true judge and guarantor. No man, “not even a murderer, loses his personal dignity” (Letter to the President of the International Commission against the Death Penalty, 20 March 2015), because God is a Father who always awaits the return of his children who, knowing that they have made mistakes, ask for forgiveness and begin a new life. No one ought to be deprived not only of life, but also of the chance for a moral and existential redemption that in turn can benefit the community.
In past centuries, when means of defence were scarce and society had yet to develop and mature as it has, recourse to the death penalty appeared to be the logical consequence of the correct application of justice. Sadly, even in the Papal States recourse was had to this extreme and inhumane remedy that ignored the primacy of mercy over justice. Let us take responsibility for the past and recognize that the imposition of the death penalty was dictated by a mentality more legalistic than Christian. Concern for preserving power and material wealth led to an over-estimation of the value of the law and prevented a deeper understanding of the Gospel. Nowadays, however, were we to remain neutral before the new demands of upholding personal dignity, we would be even more guilty.
Here we are not in any way contradicting past teaching, for the defence of the dignity of human life from the first moment of conception to natural death has been taught by the Church consistently and authoritatively. Yet the harmonious development of doctrine demands that we cease to defend arguments that now appear clearly contrary to the new understanding of Christian truth. Indeed, as Saint Vincent of Lérins pointed out, “Some may say: Shall there be no progress of religion in Christ’s Church? Certainly; all possible progress. For who is there, so envious of men, so full of hatred to God, who would seek to forbid it?” (Commonitorium, 23.1; PL 50). It is necessary, therefore, to reaffirm that no matter how serious the crime that has been committed, the death penalty is inadmissible because it is an attack on the inviolability and the dignity of the person.
“The Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes” (Dei Verbum, 8). The Council Fathers could not have found a finer and more synthetic way of expressing the nature and mission of the Church. Not only in “teaching”, but also in “life” and “worship”, are the faithful able to be God’s People. Through a series of verbs the Dogmatic Constitution on Divine Revelation expresses the dynamic nature of this process: “This Tradition develops […] grows […] and constantly moves forward toward the fullness of divine truth, until the words of God reach their complete fulfillment in her” (ibid.)
Tradition is a living reality and only a partial vision regards the “deposit of faith” as something static. The word of God cannot be moth-balled like some old blanket in an attempt to keep insects at bay! No. The word of God is a dynamic and living reality that develops and grows because it is aimed at a fulfilment that none can halt. This law of progress, in the happy formulation of Saint Vincent of Lérins, “consolidated by years, enlarged by time, refined by age” (Commonitorium, 23.9: PL 50), is a distinguishing mark of revealed truth as it is handed down by the Church, and in no way represents a change in doctrine.
Doctrine cannot be preserved without allowing it to develop, nor can it be tied to an interpretation that is rigid and immutable without demeaning the working of the Holy Spirit. “God, who in many and various ways spoke of old to our fathers” (Heb 1:1), “uninterruptedly converses with the bride of his beloved Son” (Dei Verbum, 8). We are called to make this voice our own by “reverently hearing the word of God” (ibid., 1), so that our life as a Church may progress with the same enthusiasm as in the beginning, towards those new horizons to which the Lord wishes to guide us.
I thank you for this meeting and for your work, and to all of you I cordially impart my blessing.

Monday, October 9, 2017

Francis’ dictatorship of paranoia


“I heard it from some houses here, that people working in the Curia are living in great fear: If they say one small or harmless critical word, some spies will pass the comments directly to the Holy Father, and the falsely accused people don’t have any chance to defend themselves. These people, who are speaking bad words and lies against other persons, are disturbing and disrupting the good faith, the good name of others whom they are calling their brothers.”




Three modernists — Francis, Cardinal Müller, and Rabbi Lord Jonathan Sacks.

Sunday, October 8, 2017

What Francis meant when he said the church must “honestly recognize her weaknesses and shortcomings” and join the “cultural revolution”


“There is a real cultural revolution on the horizon of history at this time. The Church must, first and foremost, be part of it. In this perspective, it is essential to honestly recognize her weaknesses and shortcomings.”



Francis said the above to members of the Pontifical Academy for Life this past week.  Recall this is the same group which already uses the ambiguous politically-correct “genders” in its new statutes instead of the easily understood “sex”.  Not only that, but Francis also appointed not one but two pro-abortion Talmudic rabbis as members.  Francis’ “real cultural revolution” is one which inculcates pewsitters into Noahides compliant with Halakhic law, further processing them into followers of the demented rabbis.  We encourage readers unfamiliar with this topic to read the linked post below.  It should set the reader straight as to what Francis meant when he said in his address that he wants a, “deepening of scientific, anthropological and ethical knowledge, and in service to life.”  Francis, in reality, desires a future for the Novus Ordo filled with man-made superstitions, pedophilia, and rabbinic racial supremacy.








Every day under Francis, the Novus Ordo churches are coming closer to resembling synagogues and the Vatican a shtetl.

Saturday, October 7, 2017

the new evangelization in Brooklyn


Become a presider and do all sorts of ‘cool’ & ‘hip’ hobbies!
Oh and learn how to improperly hold the chalice too!
video


Gimmicks is all you have,
when your religion is empty.

Tuesday, October 3, 2017

Francis saying “something controversial or even heretical, perhaps.”


We were sent a link to a video called, mr bergoglio, on the vimeo account of Enrique Torres and decided to add English subtitles. The original video with Spanish subtitles can be watched by clicking here.


video


Francis’ latest defender is Wladimiro Guadagno (a communist ‘transgender’)




— English translation —
“#PopeFrancis is accused of heresy by the fundamentalists for his openings to the divorced and to #gay, the same (fundamentalists) that were mute on pedophilia”

Wladimiro Guadagno who wrote the tweet above is a former member of Parliament in Europe; former homosexual prostitute; and is presently confused with the sex God created him, as he prefers to dress himself in female clothes and styles himself Vladimir ‘Vladi’ Luxuria. 

Kabbalists see ‘gender’ as fluid


He is also a communist member of the Partito della Rifondazione Comunista (PRC) in Italy and friends with some of Francis’ compassionate revolutionary comerades-in-arms.  This shows the sad state that the Novus Ordo is in when one has ‘catholics’ such as Guadagno defending Francis.  The sheer chutzpah Wladimiro Guadagno shows when he blames pedophilia on fundamentalists instead of people like himself who choose a lifestyle of sinful degeneracy is breath taking!  Remember audacity like this is one of the hallmarks of the communists who will not rest until they have destroyed the little that remains of Christianity in Europe.

All that needs to be done now are:

That the communists are defending Francis as ‘orthodox’ 
says all you need to know about the ‘humble’ man.


Monday, October 2, 2017

charismatics & the new evangelization


video



the gnostic roots of charismatic babbling

source: Theurgic Tendancies in Gnosticism and Iamblichus’s Conception of Theurgy by Birger A. Pearson, in Neoplatonism and Gnosticism edited by Richard T. Wallis & Jay Bregman(1992), pp. 257-9.


Thanks to Catholic Kulchur for pointing out this text in the post, Gnostic and Charismatic Babbling Revisited.

Saturday, September 30, 2017

the false conservative Cardinal Raymond Burke shows his true modernist colors


Burke is a modernist — don’t let the ornate vestments or his dubia signature fool you!


Cardinal Burke, once again, revealed his modernist character at the Sacred Liturgy Conference which took place in Medford, Oregon this past July. We at Call Me Jorge... became aware of Cardinal Burke’s comments when Cathy Olson posted on the topic on facebook (see below). 


Now, thanks to Louie Verrecchio of akaCatholic, one can listen to the actual words as they roll off the lips of the ‘conservative on the outside, modernist on the inside’ Burke.  Readers of this blog shouldn’t be surprised by Burke’s comments as in the past this Doctor of Canon Law had to be corrected by the Vatican — that no, a male who has a sex-change into a female cannot become a nun — as well as sits on the board of the Association of Hebrew Catholics and praises their good works — spreading the fables and superstitious magic from the Kabbalah, the Talmud, and the anti-Christian master-race Tanya.  Few know that Burke one day “envisages the merg[ing] into one single rite of the Novus Ordo such as approved by Paul VI and the Tridentine Mass, as allowed by Benedict XVI in the Summorum Pontificum.”  A big thanks to Cathy Olson and Louie Verrecchio for breaking this story!  And now onto Raymond the Rabbi’s words... ‘the sacraments of the SSPX are valid but it’s not good for one to go there — instead go to an Indult.’



MODERATOR: Is it ever licit to attend and receive Communion at a Pius X liturgy? If there are there no other reverent Masses within reasonable distance. Can this fulfill the Sunday obligation?
[Archbishop Sample, who was also on the panel, defers to Cardinal Burke.]
CARDINAL BURKE: The, despite the various arguments surrounding the question, the fact of the matter is that the Priestly Society of St. Pius X is in schism since the late Archbishop Marcel Lefebvre ordained four bishops without the mandate of the Roman Pontiff.
And so it is not legitimate to attend Mass or to receive the sacraments in a church that’s under the direction of the Priestly Society of St. Pius X.
Having said that, we, part of the kind of general confusion in the Church has also entered into this question because the Holy Father has given the priests of the Priestly Society of St. Pius X faculties to celebrate validly marriages, licitly and validly. But there is no canonical explanation for it, and it is simply an anomaly.
And, also Pope Benedict XVI, before his abdication, he lifted the excommunication of the four bishops who were ordained without the papal mandate, but, he, they hadn’t, the requirement for having an  excommunication lifted is that a person has withdrawn from his contumacy and now desires to be fully reconciled with the Church but in fact that hasn’t happened, and so that’s another bit of an anomalous situation
They’re no longer excommunicated, but they’re also not in regular communion with the Catholic Church.
And so the whole thing is very complicated, but I would say to you that, I don’t think it’s a good sign to receive sacraments in the Priestly Society of St. Pius X because that’s not helping them to, first of all, the sacraments are not celebrated licitly. They’re valid, there’s no question about it if the priests are validly ordained, but it’s not a, it’s a countersign to the communion of the Church. Instead we should be encouraging the members of the Priestly Society of St. Pius X to be reconciled with the Church.
In fact, I think that Fr. Saguto could confirm this, I know it was the case both in Lacrosse and in St. Louis where there were apostolates of the Institute of Christ the King Sovereign Priest for those desiring the rites of the Church according to the ancient usage, many, many people who had been going to the Priestly Society of St. Pius X were reconciled and returned to the Church.
And I say that if instead we simply go freely to those Masses [of the FSSPX] and so forth that are celebrated, what encouragement does that give to them to be reconciled with the Church?
source: akaCatholic, BREAKING: Cardinal Burke slams FSSPX

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