“Do not be deceived: God cannot be mocked” (Gal. 6, 7)
The "eco-encyclical" Laudato si': Mother Earth's care for the World Government
In his "encyclical" Laudato si' [1] Francis assumes a twofold scientific imposture: that of global warming and that of its presumed human causality. As such, the document is based on scientifically debatable and factually contested data, something that radically strips the encyclical of its raison d'être. If we add to that the paramount objection that questions of science lie outside the object of the teaching competency of the Church, the absurdity inherent in this text is all the more evident. But there is something still worse than unwarranted subject matter accompanied by an erroneous assumption that fundamentally vitiates the entire discussion: a grand hermeneutic is not needed to understand that the question of climate is no more than a pretext in pursuit of a twofold aim totally foreign to the highly lauded "protection of the environment".
Those objectives are as follows: 1. To accelerate the establishment of a world government charged with imposing, on a global scale, the measures that supposedly are needed to "save the planet". 2. To continue the watering down of Christianity from within, with a view toward integrating it into the other "noble religious traditions" in the bosom of a universal religion, a monstrous parody of Catholicism. The establishment of a one-world political and religious system: here we have the real objective that haunts this sinister document, under the pretext of the malicious sophism of "caring for our common home" threatened with destruction owing to human activity...
At a moment in history when humanity has completely abandoned God and when evil has become the universal moral rule (abortion, euthanasia, the porn "industry", same-sex "marriage", etc.), Francis decides that the priority for our time must be the preservation of the environment and the fight against assumed climate change. That decision sets in relief the false religion that Francis embodies, since he proposes to us a religion, disguised under the appearance of a vaguely Christian vocabulary, that is devoid of content, naturalistic and immanentistic, indifferent to the salvation of souls rescued by the blood of our Lord Jesus Christ on the Cross...
In his "encyclical", Francis has recourse to so many ruses and manipulations in order to deceive people that it would require an in-depth examination to expose them thoroughly... However, as this is not possible within the limited scope of this article, we find ourselves obliged to point out only a few representative passages with brief comments attached. To begin with, we remark that not one of the 172 footnotes belongs to the magisterium before Vatican II and that 21 are taken from documents of various conferences of bishops, which are lacking in all teaching authority.
There appear, among others, eight citations from the programmatic "Apostolic Exhortation" Evangelii Gaudium, six from the schismatic "Patriarch" Bartholomew and the modernist theologian Romano Guardini, two from the pantheistic and evolutionary Earth Charter, and finally, one from the one-worlder Rio Declaration, one from the Protestant philosopher Paul Ricœur, one from a Sufi "spiritual master" (!!!), and one from the Jesuit pantheist Pierre Teilhard de Chardin. The latter is mentioned only once, but his evolutionary pantheism permeates the whole text and constitutes, without a doubt, the chief source of inspiration for the document.
The religion of Francis: Teilhard's evolutionary pantheism in an ecological version
…we are also called to accept the world as a sacrament of communion, as a way of sharing with God and our neighbors on a global scale (§9).
Although change is part of the working of complex systems, the speed with which human activity has developed contrasts with the naturally slow pace of biological evolution (§18).
Francis professes, apart from a naturalistic pantheism that he dare not promote out in the open, an evolutionary doctrine erected on scientific certitude, like a good disciple of the charlatan and counterfeiter Pierre Teilhard de Chardin.
A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system (§23).
Francis tries to base his "teaching" on a so-called "scientific consensus", something altogether nonexistent. And even if it were certain, in no wise would it touch upon the Catholic faith and Catholic morality and in no way would it constitute the basis or the object of a document issuing from the Church's magisterium.
Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes, which produce or aggravate it (§23).
Speaking as a genuine eco-one-world guru, Francis presents himself as the spokesman for the environmentalists' doomsday-ism, which seeks to blame mankind for supposed global warming.
These situations have caused sister earth, along with all the abandoned of our world, to cry out, pleading that we take another course (§53).
Francis champions the planet's fate and the wretched, inviting humanity to take "another course", one of a naturalistic cast and one that, ostensibly, does not involve conversion to God or the renunciation of sin but instead the "protection" of our "sister earth". This is a new course that fundamentally diverges from the one the Church shows us, the sole Ark of Salvation given by God to the world, since for Francis all the "convictions of believers", an integral part of the "rich contributions of religions", are qualified to guide the human race towards its "full development", on the fringes of the Church founded by our Lord Jesus Christ:
Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity (§62).
Conciliar Popes, artificers of the world government
Beginning in the middle of the last century and overcoming many difficulties, there has been a growing conviction that our planet is a homeland and that humanity is one people living in a common home. An interdependent world not only makes us more conscious of the negative effects of certain lifestyles and models of production and consumption which affect us all; more importantly, it motivates us to ensure that solutions are proposed from a global perspective, and not simply to defend the interests of a few countries. Interdependence obliges us to think of one world with a common plan (§164).
The establishment of a legal framework that can set clear boundaries and ensure the protection of ecosystems has become indispensable; otherwise, the new power structures based on the techno-economic paradigm may overwhelm not only our politics but also freedom and justice (§53).
In sum: in order to render coercive the one-world plan -the authentic, stateless cosmopolitanism in the service of the U.N.'s Universal Republic under the veneer of "ecological care" for "mother earth", our "common home"- one needs a planetary government capable of imposing this totalitarian utopia upon the recalcitrant...
That purpose is made even more explicit in the following passage in which Francis quotes Benedict XVI, who for his part references John XXIII, utterly demonstrating, if any doubt should still remain, the continuity of the Masonic one-world plan of all his predecessors since Vatican II:
The same mindset that stands in the way of making radical decisions to reverse the trend of global warming also stands in the way of achieving the goal of eliminating poverty. A more responsible overall approach is needed to deal with both problems: the reduction of pollution and the development of poorer countries and regions… As Benedict XVI has affirmed in continuity with the social teaching of the Church: “To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago” (§175).
World political authority under the trusteeship of the U.N., whose scheme for a secularized, humanistic, and naturalistic society is located at the antipodes of the social kingdom of our Lord Jesus Christ, ultimately can only lead to the appearance of the universal government of the Antichrist.
The Gnostic "God" of Francis
Creating a world in need of development, God in some way sought to limit himself in such a way that many of the things we think of as evils, dangers or sources of suffering, are in reality part of the pains of childbirth which he uses to draw us into the act of cooperation with the Creator (§80).
Saturated with Hegelian gnosis, Francis conceives the act of creation as the passing from divine indetermination to finite determinations, which endows the created being with the ability to receive a content, in a process of dialectical progression by which the creature becomes aware of its original divinity, the absolute knowledge by which "God" comes to "express Himself" in man, an act that supposes the end of history, the equivalent of Teilhard's "Omega Point", the "Cosmic Christ" toward which the universe directs itself through the process of evolution.
Human beings, even if we postulate a process of evolution, also possess a uniqueness that cannot be fully explained by the evolution of other open systems (§81).
The creation ex nihilo of Adam and Eve should be considered as an "an incorrect interpretation" of the Scriptures:
Although it is true that we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures (§67).
Furthermore, one should leave room for the Odyssey of the Spirit, which acts as a backdrop in the transformation of the species and the universe as a whole toward the awareness of "God" in humanity. Notice, by the way, the tacit denial of the divinity of our Lord Jesus Christ, who would have achieved "divine fullness" only upon his Resurrection:
The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things [53[1bis]] (§83).
For this pantheistic gnosis, nature and man are sacred. And the latter becomes aware of his true, sacred nature by "deciphering the sacredness of the world", those holy realities that constitute a "divine manifestation"...
We can say that “alongside revelation properly so-called, contained in sacred Scripture, there is a divine manifestation in the blaze of the sun and the fall of night.” Paying attention to this manifestation, we learn to see ourselves in relation to all other creatures: “I express myself in expressing the world; in my effort to decipher the sacredness of the world, I explore my own” (§85).
We find the same naturalistic pantheism in the following passages:
… we are also called “to accept the world as a sacrament of communion… It is our humble conviction that the divine and the human meet in the slightest detail in the seamless garment of God’s creation, in the last speck of dust of our planet” (§9).
Admittedly, Christians have not always appropriated and developed the spiritual treasures bestowed by God upon the Church, where the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us (§216).
… all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things. Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator (§83).
… all of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect (§89).
A sense of deep communion with the rest of nature cannot be real if our hearts lack tenderness, compassion and concern for our fellow human beings… Everything is connected. Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society (§91).
In the following citation, Francis gives voice to his religious indifferentism by putting Christianity on a par with other "religions" capable, according to him, of being "meaningful" for the human being and of helping him go forward:
I would add that “religious classics can prove meaningful in every age; they have an enduring power to open new horizons… Is it reasonable and enlightened to dismiss certain writings simply because they arose in the context of religious belief?” (§199).
Next Francis invokes the naturalistic and pantheistic Earth Charter in order that humanity seek to undertake a "new beginning", a kind of new, inverted alliance between man and nature in which our Lord Jesus Christ is conspicuous by his absence.
Just so as not to lose sight of the improbable character of these words, bear in mind that the speaker is none other that the supposed Vicar of Jesus Christ on earth:
The Earth Charter asked us to leave behind a period of self-destruction and make a new start, but we have not as yet developed a universal awareness needed to achieve this. Here, I would echo that courageous challenge: “As never before in history, common destiny beckons us to seek a new beginning… Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life” (§207).
Jesus and Mary in the service of one-world ecology
One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy (§99).
Francis flaunts his cosmic pantheism by uttering blasphemies against the Holy Sacrifice of the Mass celebrated, on the "altar of the world", and against the Holy Eucharist, presented as an environmental "source of motivation":
Joined to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks to God. Indeed the Eucharist is itself an act of cosmic love: “Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world.” The Eucharist joins heaven and earth; it embraces and penetrates all creation. The world which came forth from God’s hands returns to him in blessed and undivided adoration: in the bread of the Eucharist, “creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself.” Thus, the Eucharist is also a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation (§236).
But Francis's audacity doesn't stop there. Driven by a compulsive sacrilegious frenzy, he does not balk at involving the Most Holy Virgin Mary in his perverse environmentalist imposture:
Mary, the Mother who cared for Jesus, now cares with maternal affection and pain for this wounded world. Just as her pierced heart mourned the death of Jesus, so now she grieves for the sufferings of the crucified poor and for the creatures of this world laid waste by human power (§241).
Humanity needs an "ecological conversion"
The pinnacle of foolishness would come when Francis caricatured Christian conversion, the transformation by which man separates himself from sin in order to turn himself toward Jesus Christ, by explaining that we are called to carry out an "ecological conversion" and by making this grotesque parody of Christianity an essential element of the Gospel:
I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. We need a conversation that includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all… We require a new and universal solidarity (§14).
“The external deserts in the world are growing, because the internal deserts have become so vast.” For this reason, the ecological crisis is also a summons to profound interior conversion. … So what {Christians] need is an “ecological conversion”, whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience (§217).
In the face of such pronouncements that adulterate Christianity by monstrously transmogrifying it into a gnosis in the service of anti-Christian one-world-ism, one is stunned at the lack of clarity and the absence of a reaction on the part of the vast majority of the Catholic world...
Francis then continued his achingly distressing ecolo-luciferian harangue by emphasizing the pantheist doctrine of his impious master, the Jesuit apostate Teilhard de Chardin:
Various convictions of our faith, developed at the beginning of this Encyclical can help us to enrich the meaning of this conversion. These include the awareness that each creature reflects something of God and has a message to convey to us, and the security that Christ has taken unto himself this material world and now, risen, is intimately present to each being, surrounding it with his affection and penetrating it with his light (§221).
The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face. The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things (§233).
Unflappable, the Sovereign Blasphemer of the Vatican pressed on with his sacrilegious diatribe by affirming in addition that the unbloody renewal of the Sacrifice of Calvary incorporates an ecological objective in "healing" our relations with the world. Even better, Blasphemoglio I does not shrink from putting the Holy Mass on the same level with the Shabbat of the Talmudic Jews, who reject our Lord Jesus Christ, whom they view as an impostor deserving of execution:
On Sunday, our participation in the Eucharist has special importance. Sunday, like the Jewish Sabbath, is meant to be a day that heals our relationships with God, with ourselves, with others and with the world (§237).
Francis, "sovereign pontiff" of the one-world religion
By way of a conclusion to his "ecological magisterium", Francis proposed two different prayers, one for Christians to use, the other for the benefit of "monotheists"...
Below is the "non-Christian prayer" (!!!) composed by Francis, in which he passed over in silence the holy names of the Three Divine Persons just as he did with the name of our Lord Jesus Christ. By offering such a "prayer", he emerges as the natural candidate for the "supreme pontificate" of the ecumenical One-World Religion that is taking shape, a diabolical counterfeit and adulteration of Catholicism.
At the conclusion of this lengthy reflection that has been both joyful and troubling, I propose that we offer two prayers. The first we can share with all who believe in a God who is the all-powerful Creator, while in the other we Christians ask for inspiration to take up the commitment to creation set before us by the Gospel of Jesus. A prayer for our earth: All-powerful God, you are present in the whole universe and in the smallest of your creatures. You embrace with your tenderness all that exists. Pour out upon us the power of your love, that we may protect life and beauty. Fill us with peace, that we may live as brothers and sisters, harming no one. O God of the poor, help us to rescue the abandoned and forgotten of this earth, so precious in your eyes. Bring healing to our lives, that we may protect the world and not prey on it, that we may sow beauty, not pollution and destruction. Touch the hearts of those who look only for gain at the expense of the poor and the earth. Teach us to discover the worth of each thing, to be filled with awe and contemplation, to recognize that we are profoundly united with every creature as we journey towards your infinite light. We thank you for being with us each day. Encourage us, we pray, in our struggle for justice, love and peace (§246).
"Good vibrations" are Francis's "secular prayer"
God bless you, and pray for me. Don't forget. And if anyone of you cannot pray because you do not believe or because your conscience does not allow it, then send me good vibrations![2]
It does not matter if anyone "cannot" pray because his conscience "does not permit it". It is enough to send "good vibrations" like a "prayer" to the Supreme Being and to Mother Earth who would take care to pass them on to Francis, ever desirous of receiving the "prayers" of heretics, the "blessings" of schismatics, and now, believe it or not, the "good vibrations" radiating from atheists! Well, one must know that the "good vibes" transmitted by those who reject God work like magic upon him, on the fringe of the economy of salvation, by subtracting, in a mysterious way, from the universality of Divine Providence...
To not believe in God, or rather, to refuse to render Him due worship because one's "conscience does not permit it", are nothing but details of little importance for this patently foolish man, whose chief pastime would seem to be blaspheming without interruption, going deeper every day into the foul quagmire of scandal and impiety, where, for all appearances, he is as at home as a fish in the water.
The worst evils in today's world according to Francis
What are the worst evils that afflict the world of today? - Poverty, corruption, the treatment of people, the traffic in human beings…I may be wrong about the statistics, but what would you say if I asked you, On a world-wide basis, what class of expenditure comes after food, clothing, and medicine? The fourth is cosmetics, and the fifth pets. That is serious, right? The care of pets is a little like programmed love. I mean, I can program a dog's or a kitty's loving response, and then I do not need the experience of a love with human reciprocity. I am exaggerating, and do not take me literally, but it is something to be concerned about.[3]
It is neither the omnipresence of pornography, nor the satanic "right" to abortion, nor the abominable "marriage" of sodomites (citing no more than these three "conquests" of the "modern" world) that constitutes the greatest scourge of contemporary society: Francis, unperturbed, assures us instead that the worst evils are, among other things, unemployment and our attachment to pets...
Sin, the violation of divine law, and the scandals that lead a multitude of souls to hell lack relevance for the man whose naturalistic and immanentist vision of "salvation" replaces the Beatific Vision and eternal life with civic welfare and the resolution of the "social question"…
As he said to Eugenio Scalfari in the famous October 2013 interview published in La Reppublica, which perfectly illustrates his secular and naturalistic concept of human life: "the most serious things that afflict the world today are youth unemployment and the loneliness in which the aged have been left."[4]
For Francis, truth does not exist
All that counts for Francis is to promote the "culture of encounter", to fight against "global warming", to venture into "existential peripheries," and to turn the Church into a "field hospital." Teaching Catholic doctrine in matters of faith and morals is something completely foreign to him, since he believes in neither absolute truth nor immutable morality:
We should not think, however, that the Gospel message must always be communicated by fixed formulations learned by heart or by specific words that express an absolutely invariable content.[5]
Engaging in dialogue does not mean renouncing our own ideas and traditions, but the claim that they alone are valid or absolute.[6]
Let us speak frankly: this man is not Catholic. It is that simple. I think it is of utmost importance that this dreadful truth be made known in a clear and forceful manner for the greatest number of Catholics possible. Moreover, he has made our task easier: let us recall that at least he had the candor to affirm the fact publicly, a short while after his election:
I believe in God, not in a Catholic God; a Catholic God does not exist; God exists.[7]
If Bergoglio had said nothing else but that scandalous utterance, and not the unending list of enormities he has to his credit (to which he adds day in and day out), it alone would suffice to explain the seriousness of the situation in which we find ourselves. Not to realize this upon first reading such a blasphemy can only be explained by ignorance or by willful blindness. The latter reason, for its part, may be due to two different causes: the bad faith common to traitors or the fear common to lukewarm and cowardly Christians.
By way of taking up the thread again and concluding, it is an undeniable fact that religious truth is of the least importance to Francis. On the other hand, it is equally certain that it constitutes an insurmountable obstacle to erecting the new humanistic and ecumenical society of his dreams, one based on "dialogue" and the "culture of encounter", once that poverty and "social injustices" have been eradicated from a planet at last freed from the threat of "climate change" and delivered from the "environmental catastrophe" toward which it would be inexorably headed unless the "ecological conversion", to which he so fervently invites us, were to come about... In the event that anyone should find my judgment too harsh, allow me to quote his own words, which will banish any possible doubt in this regard:
Whether a child receives his education from Catholics, Protestants, the Orthodox or Jews is of no interest to me. What matters to me is that they educate him and relieve his hunger.[8]
Catholics confronted with the mystery of iniquity
In view of the heterodox pronouncements and unceasing scandalous gestures that Francis has made from the very first day of his election, it becomes increasingly more difficult to ignore St. John's prophesy regarding the False Prophet, the one whose mission is to prepare the earth for the Antichrist, putting into his service a counterfeit of the true religion:
And I saw another beast coming up out of the earth, and he had two horns like a lamb, and he spoke as a dragon (Ap. 13:11).
What is there to do faced with this man, whose heretical, blasphemous character is apparent to anyone who has eyes to see and ears to hear? What response should Christians make when confronted with somebody who plays into the hands of the Church's enemies? What should be their reaction in the face of someone who behaves like a punctilious servant of Satan and a notorious precursor of the Antichrist?
The answer seems clear to me: every self-respecting Catholic has the duty to fight him and to denounce him publicly, seeing that his scandals and his attacks against the Catholic faith and Catholic morality are in public and because what is at stake is nothing less than the honor of God, the defense of the faith, and the salvation of souls.
In this regard, let us bear in mind the teaching of St. Francis de Sales, a Doctor of the Church:
"… you must speak freely in condemnation of the professed enemies of God and His Church, heretics and schismatics, - it is true charity to point out the wolf wheresoever he creeps in among the flock."[9]
As we await the glorious Second Coming of Jesus Christ, our divine Master and adorable Redeemer, let us seek refuge in the Immaculate Heart of Mary, our heavenly Mother. Let us ceaselessly implore our Lord to deign to guide, protect, and illuminate us in this hour wherein the Prince of Darkness flaunts his hellish arrogance in a world wholly in thrall to him, in a world that revels in his vile overlordship by celebrating his ephemeral triumph. Then we will be able to rejoice and exclaim, together with all the angels and saints in heaven, on a renewed earth under a new heaven, in the holy city of God where we shall dwell:
Let us be glad and rejoice, and give glory to him; for the marriage of the Lamb is come, and his wife hath prepared herself. (Ap. 19:7)
And I saw a new heaven and a new earth. For the first heaven and the first earth was gone, and the sea is now no more. And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a great voice from the throne, saying: Behold the tabernacle of God with men, and he will dwell with them. And they shall be his people; and God himself with them shall be their God. And God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. (Ap. 21:1-4)
Completed August 15, 2015, on the feast of the Blessed Virgin Mary's glorious Assumption into Heaven.
[1] www.vatican.va/…/papa-francesco_… [1bis] Footnote 53 of Laudato si': "Against this horizon we can set the contribution of Fr. Teilhard de Chardin." From the Monitum issued by the Sacred Congregation of the Holy Office (6/30/1962): “Certain works of Fr. Pierre Teilhard de Chardin, even those published after the author's death, are being circulated, and they are gaining not a little favor. Setting aside any judgment on the matters that pertain to the positive sciences, in philosophical and theological matters it is clear enough that the aforesaid works abound with such ambiguities and grave errors besides that they offend Catholic doctrine. Wherefore, the Most Eminent and Reverend Fathers of the Supreme Sacred Congregation of the Holy Office urge all ordinaries and likewise all superiors of religious institutes and presidents of universities to safeguard minds, especially the minds of the young, against the dangers of the works of Fr. Teilhard de Chardin and his adherents’’. Sebastianus Masala, Notary" (AAS 54, 1962, 526). Translated from the Latin.
For more information on the pontificate of Francis, you can consult the books Three years with Francis: the Bergoglian deceit and Four years with Francis: enough is enough!, published by Éditions Saint-Remi, in four languages (Spanish, English, French and Italian): saint-remi.fr/fr/35-livres - www.amazon.com/Kindle-Store-Miles-Christi/s
