Jesuit Superior “Fr.” Arturo Sosa visits Buddhist Temple

“Fr.” Arturo Sosa in Cambodia

Jesuit Superior visits Buddhist Temple

He fits right in: Mr. Sosa (left) with his fellow-non-Catholics

“Fr.” Arturo Sosa, S.J., is the current Superior General of the apostate Jesuits. He recently made headlines for denying the existence of Satan and for questioning the reliability of the Gospel accounts of the words of our Lord.

From July 14-17, 2017, Mr. Sosa visited the Kingdom of Cambodia, an Asian nation where the majority of the population is Buddhist. The purpose of his trip was to visit the “missions” there, although you can probably imagine that when Jesuits talk about “missionary activity”, they have in mind anything but seeking people’s conversion to Catholicism.

This was evident in the sermon he gave on July 15, in which he spoke of “seeing things in a new way” as the key to “peace” and “reconciliation”:

• Homily in Cambodia by “Fr.” Arturo Sosa (July 15, 2017)

This is one of those typical lowest-common-denominator sermons in which, although “faith” is mentioned, it is only invoked to facilitate delivery of a message that is essentially horizontal, that concerns itself chiefly with the temporal world. In such a worldview, faith is not the indispensable condition for salvation, without which it is impossible to please God (see Heb 11:6), and which, for this reason, we want to share with others (cf. Mk 16:16). Rather, it becomes but a tool to facilitate a naturalist humanitarianism that only seeks man’s temporal happiness (food, clothing, shelter, education) and to this end even promotes interreligious cooperation on the basis of a lowest-common “faith” denominator, which quickly descends further into religious relativism, indifferentism, and agnosticism.

Don’t believe it? Then have a look at the message Sosa released at the conclusion of his trip, addressed to his new Buddhist friends:

Thank you very much for your time and the wisdom you shared today. I have learned many things from you, and you have given me many things to think about and to pray about.

It is deeply consoling to see how we are united in our desire to promote peace and reconciliation in our world. It is also consoling to see how we share a belief that the path to peace begins from within, from the deep transformation of the inner person, from growing in detachment and in loving kindness.

I am grateful for what my brother Jesuits do to promote dialogue with Buddhism here in Cambodia, whether on the level of scholarly exchange, of prayer together, or on the level of shared life and common action serving the poor. Thank you for the meaningful and inspiring witness of how you live our Jesuit mission of reconciliation.

Among the many things I have learned from Pope Francis, one is his insistence on the importance of creating a culture of encounter. He uses this phrase all the time. He believes that, in our divided world, where some want to build walls, what we need to do is to promote encounter, without fear and with respect, people meeting people, listening deeply and respectfully to one another, building relationships and friendships.

Thank you for this event of encounter this afternoon, which has enriched me, and which I hope will bear fruit in service.

July 15, 2017

(“Dialogue with Buddhists”, The Jesuit Curia in Rome, July 17, 2017; formatting removed.)

Here we have all the typical Novus Ordo ecumenical buzzwords in one place: “wisdom”, “consolation”, “peace”, “reconciliation”, “transformation”, “kindness”, “dialogue”, “prayer together”, “shared life”, “common action”, “the poor”, “witness”, “encounter”, “walls”, “respect”, “meeting”, “listening”, “relationships”, “friendships”, “enrichment”, and “service”. All that is missing is the words “fraternal” and “bridges”, but you can see they would fit perfectly just about anywhere in the text.

Thus the whole Novus Ordo idea of missionary activity can be summed up in these seven words: working together to build a better world. That’s what it’s about. It’s not about saving souls from eternal damnation through the spiritual works of mercy, accompanied by the alleviation of temporal suffering through the corporal works of mercy for the sake of Christ. What a striking contrast to the missionary activity of the Jesuit St. Francis Xavier, for example!

Of course, Mr. Sosa brought home some photos from his trip, some of which we are excited to share here (click on each image for a larger view):

All these photos — and many more — are available at the Facebook page of the Jesuit Asia Pacific Conference:

• Sosa in Cambodia – Day 1 (July 14, 2017)
• Sosa in Cambodia – Day 2 (July 15, 2017)
• Sosa in Cambodia – Day 3 (July 16, 2017)
• Sosa in Cambodia – Day 4 (July 17, 2017)

Well then: Kumbaya!

The web site of the Jesuit Asia Pacific Conference has also posted a brief report about Mr. Sosa’s visit giving some interesting details. There we read, among other things, about “the blessing of the wheels of reconciliation” (pictured above) and the Buddhist monks’ “chanted blessings for peace and reconciliation”, which were put on an equal level with “the Christian beatitudes” of the Son of God Himself, which “were proclaimed in the Khmer language.” Here is the link to the news article:

• “We are united in our desire to promote peace and reconciliation, says Fr Sosa after first dialogue with Buddhists” (Jesuit Asia Pacific Conference)

For those interested in what is actually talked about and said during such an “interreligious” conference, you can watch a rather “luminous” example in the following video, in which the Methodist-turned-Buddhist Christopher Clowery (now “Rev. Heng Sure”) dialogues with “Bishop” John Wester, who was then the head of the Novus Ordo diocese of Salt Lake City:

Notice that only one of the two is wearing the religious attire proper to his role

Contrast this insufferable effeminate drivel with the sobering and truly Catholic analysis of Fr. Felix Sarda y Salvany, who wrote in 1886:

When [Sir Edwin] Arnold’s Light of Asia appeared [a work promoting Buddhism –N.O.W.], not a few Catholics joined in the chorus of fulsome praise which greeted it. How charming, how beautiful, how tender, how pathetic, how humane; what lofty morality, what exquisite sentiment! Now what was the real purport of the book and what was its essence? To lift up Guatama, the founder of Buddhism, at the expense of Jesus Christ, the Founder of Christianity! The intention was to show that Guatama was equally a divine teacher with as high an aspiration, as great a mission, as lofty a morality as our Divine Lord Himself. This was the object of the book; what was its essence? A falsification of history by weaving a series of poetical legends around a character, about whose actual life practically nothing is known. But not only this, the character was built up upon the model of Our Lord, which the author had in his own mind as the precious heirloom of Christianity; and his Gautama, whom he intended to stand out as at least the divine equal of the Founder of Christianity, became in his hands in reality a mere echo of Christ, the image of Christ, made to rival the Word made flesh! Buddhism, in the borrowed garments of Christianity, was thus made to appeal to the ideals of Christian peoples, and gaining a footing in their admiration and affections, to usurp the throne in the Christian sanctuary. Here was a work of literary merit, although it has been greatly exaggerated in this respect, praised extravagantly by some Catholics who, in their excessive desire to appear impartial, failed or refused to see in Edwin Arnold’s Light of Asia a most vicious, anti-Christian book! What difference does it make whether a book be excellent in a literary sense or not, if its effect be the loss of souls and not their salvation? What if the weapon in the hands of the assassin be bright or not, if it be fatal? Though spiritual assassination be brilliant, it is nonetheless deadly.

Heresy under a charming disguise is a thousand times more dangerous than heresy exposed in the harsh and arid garb of the scholastic syllogism — through which the death’s skull grins in unadorned hideousness. Arianism had its poets to propagate its errors in popular verse. Lutheranism had its humanists, amongst whom the elegant Erasmus shone as a brilliant writer. Arnauld, Nicole, Pascal threw the glamour of their belles lettres over the serpentine doublings of Jansenism. Voltaire’s wretched infidelity won its frightful popularity from the grace of his style and the flash of his wit. Shall we, against whom they aimed the keenest and deadliest shafts, contribute to their name and their renown! Shall we assist them in fascinating and corrupting youth! Shall we crown these condemners of our faith with the laurels of our praises and laud them for the very qualities which alone make them dangerous! And for what purpose? That we may appear impartial? No. Impartiality is not permissible when it is distorted to the offense of truth, whose rights are imprescriptible. A woman of bad life is infamous, be she ever so beautiful, and the more beautiful, the more dangerous. Shall we praise Liberal books out of gratitude? No! Follow the liberals themselves in this, who are far more prudent than we; they do not recommend and praise our books, whatever they be. They, with the instinct of evil, fully appreciate where the danger lies. They either seek to discredit us or to pass us by in silence.

Si quis non amat Dominum Nostrum Jesum Christum, Sit anathema [“If anyone does not love the Lord Jesus Christ, let him be anathema”], says St. Paul. Liberal literature is the written hatred of Our Lord and His Church. If its blasphemy were open and direct, no Catholic would tolerate it for an instant; is it any more tolerable because, like a courtesan, it seeks to disguise its sordid features by the artifice of paint and powder?

(Fr. Felix Sarda y Salvany, Liberalism is a Sin, Chapter 18; some formatting changed.)

This doesn’t exactly sound like Vatican II, does it?!

For those who will now object that these lines are just the “opinion of one priest”, we will gladly point out that Fr. Sarda’s book, available in paperback here, was examined by the Vatican’s Sacred Congregation of the Index and received the full approbation of the Holy See: “…its author, D. Felix Sarda, merits great praise for his exposition and defense of the sound doctrine therein set forth with solidity, order and lucidity, and without personal offense to anyone” (from the Preface).

Not surprisingly, Fr. Sarda’s Vatican-endorsed position reflects that of St. Paul the Apostle, who did know a thing or two about being a missionary:

Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever? And what agreement hath the temple of God with idols? For you are the temple of the living God; as God saith: I will dwell in them, and walk among them; and I will be their God, and they shall be my people. Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing: And I will receive you; and I will be a Father to you; and you shall be my sons and daughters, saith the Lord Almighty.

(2 Corinthians 6:14-18)

And thus we see once again the stark contrast between the true Roman Catholic position and the unbearable apostate malarkey offered by the False Church of the Second Vatican Council.

Therefore: “Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues” (Apoc 18:4); and become a real Catholic today.