A “Revolution of Tenderness”:
Francis delivers Video Message to TED Conference
No matter what happens in the world, you can bet your bottom dollar that “Pope Francis” (Jorge Bergoglio) has something to say about it. (Unless it’s the 100th anniversary of the death of Pope Saint Pius X, then Francis mysteriously falls silent.)
Thus, the “Pope” sent a video message to the 2017 TED conference in Vancouver, Canada. The meeting was held from Apr. 24-28 under the vacuous motto, “The Future You”, so it was clear that the world’s most talkative Jesuit would be tempted to contribute his own Naturalist tripe to the conference.
And boy, did he!
Almost maxing out the TED talk time limit of 18 minutes, Francis graced his hapless listeners with the usual blather about inclusion, encounter, solidarity, and all the rest, culminating in an idiotic call for a “revolution of tenderness”!
The video can be watched here:
The “Pope” spoke in Italian, but transcripts are available in numerous different languages, including English, at the following link:
- “Why the only Future worth building includes Everyone” (TED Talk 2017)
There is no need for you to slog through it — we have already done that for you. Below you will find the most — shall we say — “notable” quotes from Francis’ video message (keep in mind that the world out there believes this man is the head of the Roman Catholic Church, the successor of St. Peter, the Vicar of Jesus Christ):
“[T]he future is made of you’s, it is made of encounters, because life flows through our relations with others.”
“I, myself, was born in a family of migrants; my father, my grandparents, like many other Italians, left for Argentina and met the fate of those who are left with nothing. I could have very well ended up among today’s ‘discarded’ people. And that’s why I always ask myself, deep in my heart: ‘Why them and not me?'”
“Happiness can only be discovered as a gift of harmony between the whole and each single component.”
“Only by educating people to a true solidarity will we be able to overcome the ‘culture of waste,’ which doesn’t concern only food and goods but, first and foremost, the people who are cast aside by our techno-economic systems which, without even realizing it, are now putting products at their core, instead of people.”
“To Christians, the future does have a name, and its name is Hope. Feeling hopeful does not mean to be optimistically naïve and ignore the tragedy humanity is facing. Hope is the virtue of a heart that doesn’t lock itself into darkness, that doesn’t dwell on the past, does not simply get by in the present, but is able to see a tomorrow. Hope is the door that opens onto the future. Hope is a humble, hidden seed of lifethat, with time, will develop into a large tree. It is like some invisible yeast that allows the whole dough to grow, that brings flavor to all aspects of life. And it can do so much, because a tiny flicker of light that feeds on hope is enough to shatter the shield of darkness. A single individual is enough for hope to exist,and that individual can be you. And then there will be another ‘you,’ and another ‘you,’ and it turns into an ‘us.’ And so, does hope begin when we have an ‘us?’ No. Hope began with one ‘you.’ When there is an ‘us,’ there begins a revolution.”
“The third message I would like to share today is, indeed, about revolution: the revolution of tenderness.And what is tenderness? It is the love that comes close and becomes real. It is a movement that starts from our heart and reaches the eyes, the ears and the hands. Tenderness means to use our eyes to see the other, our ears to hear the other, to listen to the children, the poor, those who are afraid of the future. To listen also to the silent cry of our common home, of our sick and polluted earth. Tenderness means to use our hands and our heart to comfort the other, to take care of those in need.”
“This is tenderness: being on the same level as the other. God himself descended into Jesus to be on our level.”
“But the future is, most of all, in the hands of those people who recognize the other as a ‘you’ and themselves as part of an ‘us.’ We all need each other.”
“And so, please, think of me as well with tenderness, so that I can fulfill the task I have been given for the good of the other, of each and every one, of all of you, of all of us.”
[We pause for a moment as your head hits the desk.]
In Francis’ message, the word “tenderness” made a record number of appearances. During the last 5 minutes of the video, he managed to mention it 11 times. His ghostwriter — the “bishop” who once wrote a book on the art of kissing — must be proud.
As always, so too in this talk, Francis’ emphasis is entirely on man, on people, never on God. Yes, he does invoke our Blessed Lord several times in this talk, but only as a prop for his gospel of man. The core of Francis’ message might as well have been delivered by the Dalai Lama, the U.N. Secretary General, or the Grand Master of any Masonic Lodge. There is nothing distinctively Catholic about it at all.
In fact, Francis’ twaddle sounds eerily like the existentialism of the Jewish philosopher Martin Buber (1878-1965), who “worked upon the premise of existence as encounter” (Wikipedia). Buber’s most famous work, entitled I and Thou, argues that “human life finds its meaningfulness in relationships” (Wikipedia), which is basically the thesis Francis promotes in his glorious TED video message.
At World Youth Day 2016 in Cracow, Francis told a multitude of youngsters to be a “new humanity” — not, mind you, a humanity regenerated in the grace of Jesus Christ (cf. Ez 36:25-27; Jn 3:5; Gal 6:15; Eph 4:20-24; 1 Cor 5:7; 2 Cor 5:17), but rather the same old natural humanity that, however, now “rejects hatred between peoples, one that refuses to see borders as barriers and can cherish its own traditions without being self-centred or small-minded” (Homily at Campus Misericordiae, July 31, 2016).
By contrast, Pope St. Pius X set out to restore all things in Christ (cf. Eph 1:10), meaning, to convert all to Christ so that Christ would be all and in all (cf. Col 3:11). He laid out his program in his inaugural encyclical, E Supremi (1903), in which he made clear that his only interest was the interest of God, which is, first and foremost, His glory and the salvation of souls:
Some will certainly be found who, measuring Divine things by human standards will seek to discover secret aims of Ours, distorting them to an earthly scope and to partisan designs. To eliminate all vain delusions for such, We say to them with emphasis that We do not wish to be, and with the Divine assistance never shall be aught before human society but the Minister of God, of whose authority We are the depositary. The interests of God shall be Our interest, and for these We are resolved to spend all Our strength and Our very life. Hence, should anyone ask Us for a symbol as the expression of Our will, We will give this and no other: “To renew all things in Christ.”
(Pope Pius X, Encyclical E Supremi, n. 4)
Francis seeks to restore all things in man, not in Christ. His message is not spiritual and heavenly but carnal and mundane. His concern is for a merely natural happiness, found in a world where religious differences are of no genuine importance, and all men simply live in peace and harmony, overcoming strife and conflict, hunger, and misery by means of encounter, dialogue, solidarity, and all the rest of the familiar Bergoglian buzzwords.
To be clear: It is not wrong to seek peace, end hunger, or stamp out disease — of course not. In fact, these are things every true follower of Christ must work towards (cf. 1 Jn 3:17; Mt 25:31-46; 2 Cor 13:11; Rom 12:20). But the point is that such earthly goals, however laudable in themselves, are not the ultimate aim for a Catholic, much less for a Pope. There is something much more serious and more lasting than the natural, temporal world — there is eternity, and it is for eternity that we were created. All of us will be in eternity at one point, and we will spend it either separated from God or in possession of God. The former will mean eternal misery; the latter will be everlasting bliss. Hence, all we do on earth must be ordered towards the attainment of this eternal happiness with God, which is called the Beatific Vision. That is what ought to be Francis’ essential concern, not the world’s carbon output or a laundry service for the homeless.
Living peacefully in this world is not the purpose of our existence. We may satisfy hunger on this planet for ever, but Christ told us not to labor “for the meat which perisheth, but for that which endureth unto life everlasting” (Jn 6:27). We may have clean water for all, but “[w]hosoever drinketh of this water, shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever” (Jn 4:13). We may rid ourselves of all diseases and physical evils, but death is still sure to come: “And as it is appointed unto men once to die, and after this the judgment” (Heb 9:27). Is Francis preparing the world for God’s judgment by preaching the true Gospel to men? He is not. In fact, he is on record telling people not to worry about the Last Judgment!
Not only is Francis driving souls towards hell through his false gospel, he is also, ironically, causing great sorrow even in this world because he is setting people up to fail, and this will drive them to despair. Naturalist means will never bring about peace, and the history of the world proves it. Yet Francis is giving people hope about a project that is guaranteed to fail, if for no other reason than that before long it will necessarily end in death: “For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” (Gal 6:8). Is Francis distributing seeds of corruption or seeds of everlasting life? The answer is manifest.
On the other hand, those who preach the true, supernatural Gospel of Jesus Christ thereby also help bring about true peace even in this world.
For men to be able to enjoy true and lasting peace, divine grace is needed, and grace is essentially supernatural. All grace derives from the merits of our Blessed Lord and Savior, Jesus Christ: “And of his fulness we all have received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ” (Jn 1:16-17). This is why Pope Pius XI taught:
…true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.
It is possible to sum up all We have said in one word, “the Kingdom of Christ.” For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one’s life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.
It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ — “the peace of Christ in the Kingdom of Christ.” It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ’s kingdom, we will be working most effectively toward a lasting world peace.
Pius X in taking as his motto “To restore all things in Christ” was inspired from on High to lay the foundations of that “work of peace” which became the program and principal task of Benedict XV. These two programs of Our Predecessors We desire to unite in one — the re-establishment of the Kingdom of Christ by peace in Christ — “the peace of Christ in the Kingdom of Christ.” With might and main We shall ever strive to bring about this peace, putting Our trust in God, Who when He called Us to the Chair of Peter, promised that the divine assistance would never fail Us.
(Pope Pius XI, Encyclical Ubi Arcano, nn. 47-49)
When we read these beautiful words of Pius XI, we can see clearly how different of a gospel is being preached by the Vatican II Church. Have you ever heard Francis speak about “protect[ing] all the rights of God over men and nations”? No? That’s because he doesn’t give a hoot about God and His rights! All he cares about is the rights of man, and now perhaps also of the planet, but certainly not the rights of the One who made man and the world in the first place! But, as Pope Leo XIII so memorably remarked: “The world has heard enough of the so-called ‘rights of man.’ Let it hear something of the rights of God” (Encyclical Tametsi Futura, n. 13).
Thus, if the true Gospel is preached and sinners are converted, not only are souls saved for eternity, but genuine peace is made possible even for this temporal world: “Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you” (Jn 14:27).
In his video message, Francis lamented “the silent cry of our common home”, by which he meant “our sick and polluted earth.” The truth, however, is that this planet is not our home, it is merely a temporary dwelling. Our true home is Heaven; for we were created for Heaven and not for the world. This was clearly pointed out by none other than St. Francis of Assisi, the very saint whom “Pope” Francis falsely uses as a prop for his Laudato Sii environmental nonsense. In his beautiful meditation for the Fourteenth Station of the Cross, St. Francis of Assisi prays:
O Jesus, Thou hast set me apart from the world; what, then, shall I seek therein? Thou hast created me for heaven; what, then, have I to do with the world? Depart from me, deceitful world, with Thy vanities! Henceforth I will follow the way of the cross traced out for me by my Redeemer, and journey onward to my heavenly home, there to dwell for ever and ever.
What a contrast to the mundane tripe promoted by Bergoglio!
Francis focuses all his energies on this world because he is of the world. Fitting are the words of St. John the Evangelist here: “They are of the world: therefore of the world they speak, and the world heareth them” (1 Jn 4:5). The true disciples of Jesus Christ, however, are not of the world, merely in it: “I have given them thy word, and the world hath hated them, because they are not of the world; as I also am not of the world. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil” (Jn 17:14-15).
To lend support to his false earthly gospel, Francis is even willing to grossly distort the Incarnation of our Blessed Lord. He does so by reducing it, like everything else, to the natural. He wants us to think that God became man in order to show solidarity with us by subjecting Himself to the human condition. While this is certainly an aspect or effect of the Incarnation, it is not its main purpose at all, which is supernatural: God became man in order to redeem the human race. As God, Jesus Christ was able to redeem it, offering an infinite propitiatory Sacrifice to appease the Most Holy Trinity. As man, Jesus Christ was able to redeem the human race. It is this mysterious union of the divine and human natures of our Lord in one Divine Person that is beautifully prophesied in the Old Testament: “Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour…” (Is 45:8). The Second Person of the Trinity took on a human nature in order to redeem us from sin and save us from hell! Here we see that the true significance and beauty of the Incarnation infinitely excels Francis’ soup kitchen gospel!
Francis’ constant promotion of Naturalism demonstrates that he does not believe in original sin and its effects upon man. But if there is no original sin (and thus also no actual sin), then neither is there any need for the Redemption. Robert Zollitsch, the former “archbishop” of Freiburg, Germany, had already figured out as much, and so in a televised interview on Good Friday 2009 he explicitly denied that Christ died to render a sin-atoning Sacrifice to the Father, claiming instead that our Blessed Lord wanted to show solidarity with our misery and died on the Cross in order to offer all our suffering and death to the Father.
Slowly but surely, the Vatican II Modernists are dissolving every Christian dogma. They are working hard to prepare the way for the Antichrist: “And every spirit that dissolveth Jesus, is not of God: and this is Antichrist, of whom you have heard that he cometh, and he is now already in the world” (1 Jn 4:3).
Some people may wonder why, if Francis is so evil, he nevertheless says and does many nice and good things and enjoys great popularity. To answer this question, we need but recall the warning of St. Paul the Apostle: “Satan himself transformeth himself into an angel of light” (2 Cor 11:14). Francis is so dangerous because he casts souls into hell with a smile and a kiss, a caress and a hug (cf. Lk 12:5).
Does this surprise you? It shouldn’t: The forbidden fruit in the Garden of Eden was pleasant to behold, after all; the glutton succumbs to food that tastes good; the philanderer lusts after beautiful women. Sin is committed because it presents itself as attractive. Thus, the nature of seduction lies precisely in making evil look good. This is why St. Paul warned St. Timothy that there would “be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears” (2 Tim 4:3). Never has this prophecy been fulfilled more clearly than in our own time.
So “Pope” Francis has challenged the world to a “revolution of tenderness.”
Who would have ever thought that the Great Apostasy would turn out to be so idiotic?