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Bergoglio teaches man is God

Blasphemy! Francis declares Rohingya Muslims to be “Presence of God Today”

The world’s most wicked apostate and blasphemer is at it again: Speaking to an interreligious audience in Bangladesh on Dec. 1, 2017, “Pope” Francis in another genuflection before unbelievers called the Rohingya tribe of Muslims expelled from Myanmar “the presence of God today” — and asked them for forgiveness!

The man who masquerades as the Pope of the Catholic Church said this at the end of the scheduled “Ecumenical and Interreligious Meeting for Peace” in Dhaka. These comments were not part of an official speech but were given off the cuff after Francis individually met with 16 Rohingya Muslims who had fled to Bangladesh from Myanmar.

The blog Whispers in the Loggia has provided an English translation of the brief impromptu remarks:

Dear brothers and sisters, we are all close to you. There’s not much that we can do because your tragedy is so great. But we make space for you in our hearts. In the name of all, of those who’ve persecuted you, of those who’ve done this evil, above all for the indifference of the world, I ask forgiveness. Forgiveness. Many of you have spoken of the great heart of Bangladesh which has welcomed you. Now I appeal to your great hearts, that you might be able to give us the forgiveness we seek.

Dear brothers and sisters, the Judeo-Christian account of creation says that the Lord who is God created man in his own image and likeness. All of us are this image, even these brothers and sisters. They, too, are the image of the living God. A tradition of your religions says that God, in the beginning, took a little bit of salt and tossed it into water, that was the soul of all people; and each of us carries within ourselves a little of this divine salt. These brothers and sisters carry within them the salt of God.

Dear brothers and sisters, we only have to look at the world to see its selfishness with the image of God. Let us continue to do good by you, to help you; let us continue to act so that they may recognize your rights. Let us not close our hearts, not look somewhere else. The presence of God today is also called “Rohingya.” May each of us give our own response.

(Rocco Palmo, “Meeting Refugees, Pope Pleads for ‘Forgiveness'”, Whispers in the Loggia, Dec. 1, 2017)

This is simply disgusting. There is no other way to put it.

Here are a few links with more information about the meeting at which he uttered this blasphemy:

Francis’s blasphemous remarks about the Rohingya being the presence of God today are right in line with his other pronouncements that serve to first relativizedownplay, and ultimately replace the Incarnation of the Son of God with “God’s presence” in the needy, the distressed, the poor, the marginalized, the underprivileged, the unemployed, migrants, minorities, and whoever else has any kind of politically-correct ailment or unfortunate circumstance in his life. In people’s minds, Jorge Bergoglio is gradually replacing the Incarnate God, Jesus Christ, with suffering man.

This is something he actually states rather openly in his first demonic “Apostolic” Exhortation, Evangelii Gaudium, and he has repeated it on several occasions:

This inseparable bond between our acceptance of the message of salvation and genuine fraternal love appears in several scriptural texts which we would do well to meditate upon, in order to appreciate all their consequences. The message is one which we often take for granted, and can repeat almost mechanically, without necessarily ensuring that it has a real effect on our lives and in our communities. How dangerous and harmful this is, for it makes us lose our amazement, our excitement and our zeal for living the Gospel of fraternity and justice! God’s word teaches that our brothers and sisters are the prolongation of the incarnation for each of us: “As you did it to one of these, the least of my brethren, you did it to me” (Mt 25:40).

(Antipope Francis, “Apostolic” Exhortation Evangelii Gaudium, n. 179; underlining added.)

 

The preaching of the Gospel thus becomes a vital and effective word that accomplishes what it proclaims (cf. Is 55:10-11): Jesus Christ, who constantly takes flesh in every human situation (cf. Jn 1:14).

(Antipope Francis, Message for World Mission Sunday, June 4, 2017; underlining added.)

 

This is the reality of God: God made Christ, God made flesh; and this is the foundation of the works of mercy. The wounds of our brothers are the wounds of Christ, they are the wounds of God, because God is made Christ.

(Antipope Francis, Homily of Mar. 2, 2017; in, “Pope: Ideological Faith adores a ‘Disincarnate’ God”, Vatican Radio, Mar. 2, 2017; underlining added.)

“Pope” Bergoglio is openly teaching the incredible blasphemy and heresy that suffering man is God Incarnate!

His constant appeals to Matthew 25 are as specious as they are clever. He tries to make it seem as though his blasphemous doctrine were actually scriptural: Did Christ not identify Himself with our brothers and sisters in need? Did He not state that what we (do not) do to them we (do not) do to Him? He did indeed, but most certainly not in the exaggerated sense which Francis gives to these words!

Let’s review the full pericope for a minute:

And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty: And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats: And he shall set the sheep on his right hand, but the goats on his left. Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in: Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me. Then shall the just answer him, saying: Lord, when did we see thee hungry, and fed thee; thirsty, and gave thee drink? And when did we see thee a stranger, and took thee in? or naked, and covered thee? Or when did we see thee sick or in prison, and came to thee? And the king answering, shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink. I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me. Then they also shall answer him, saying: Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Then he shall answer them, saying: Amen I say to you, as long as you did it not to one of these least, neither did you do it to me. And these shall go into everlasting punishment: but the just, into life everlasting.

(Matthew 25:31-46)

Obviously, Christ wasn’t speaking literally when He said that He was hungry, thirsty, naked, etc. Rather, Christ teaches us here that He will judge us based on our works — not only on our works but also on our works (cf. Heb 11:6; Mk 16:16; Jas 2:24). If, united with faith and hope, we practice works of charity — the corporal and spiritual works of mercy, for example — and do so for the love of God, we will be admitted into Heaven. If we do not do so, we will be condemned because, not loving our neighbor, we also evidently do not love God, who has commanded us to love our neighbor: “He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him?” (1 Jn 3:17; cf. 1 Jn 4:20).

But what Bergoglio, being a Naturalist, always conveniently fails to mention is that unless we perform our good works through God’s grace and for the proper motive — namely, the love of God — they will not merit for us eternal life. Thus an atheist, for example, who selflessly assists the needy is indeed doing a noble and good work; but, not believing in nor loving God, he will still go to hell if he does not convert before the end of his life: “…he that believeth not shall be condemned” (Mk 16:16).

We must love God first, and then our neighbor (see Mt 22:35-40). But we must love our neighbor for the love of God, that is, for God’s sake — not for our neighbor’s sake or for our own sake. This is basic Catholic catechism:

To love our neighbor for God’s sake means to love him in order to please God. This supernatural love is called charity. If we love a person because we expect from him some favor or advantage in return, we love him for our own sake. Our love is interested; it is not real love.

True love of God makes us love even disagreeable people, without reference to their love for us. It makes us love the poor, the sick, the unfortunate, the suffering, the repulsive, and even our enemies, just because God loves them, and wishes us to love them. Thus Christians of all ages have sacrificed themselves for charity.

Love is the fulfilling of the law; and so one who loves his neighbor for the love of God is rewarded with heaven.

(Most Rev. Louis LaRavoire Morrow, My Catholic Faith [Kenosha, WI: My Mission House, 1954], p. 177; italics and bold print given.)

We find this confirmed, of course, in Sacred Scripture: “For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward” (Mk 9:40). Commenting specifically on the merits of the good works mentioned in Matthew 25, the Jesuit scholar Fr. Cornelius a Lapide explains that Christ “counts them done to Himself, because they were done to the poor for love of Christ” (Great Commentary, vol. 3 [London: John Hodges, 1891], p. 138; italics added). And in the Act of Charity, we declare unto God: “I love my neighbor as myself for the love of Thee” (source).

It thus follows that if any such works are not done for the love of God (at least implicitly), but for some lesser motive, they will have no supernatural value before God, although He might still bestow a natural reward (cf. Mt 6:2). Hence it is so important that we make our morning offering every day, in which we form our intention to do all our works for the love of Jesus Christ, uniting them to His sufferings and merits, so as to gain graces, indulgences, and other supernatural rewards (cf. Council of Trent, Session 6, Canon XXVI).

By way of summary, we can state that whatever good works we do, we do them to Christ in the sense that we do them to please Him; and if we do not do them — either not at all, or not in order to please Him — then we do not do them to Him. That is the beautiful, profound, and yet simple teaching of our Blessed Lord in Matthew 25. Francis’ exaggeration and distortion of Christ’s teaching into an “extended Incarnation” in the poor and the suffering, before whom we ought to kneel down, constitutes an idolatrous denial of the true doctrine of the Incarnation, at least implicitly.

If anything could be called a prolonged or extended Incarnation, it would be our Lord’s True Presence in the Most Holy Eucharist. In his devotional manual on the Blessed Sacrament, Fr. Francis Xavier Lasance exhorts his readers: “Thank the Holy Ghost for this new Incarnation of Our Lord upon the altar by the ministry of the priest, and for you personally” (The Prisoner of Love [New York, NY: Benziger Brothers, 1918], p. 350). St. Isidore of Pelusium rightly calls the Blessed Sacrament “the Body of [Christ’s] own incarnation” (qtd. in Sacrae Theologiae Summa, vol. 4-A, n. 88), and Fr. Philippe Gerbet asks rhetorically: “…what is the real presence, but the incarnation perpetuated? (Considerations on the Eucharist [London: C. Dolman, 1840], p. 38). And it is no accident that in the Roman Mass, the Preface prescribed for the Feast of Corpus Christi is the same as the one that is also used for Christmas: “Votive Masses of the Blessed Sacrament, like Corpus Christi, have the Christmas Preface” (Catholic Encyclopedia, s.v. “Preface”; cf. any traditional Roman Missal).

Should it come as a surprise to anyone that Francis, having replaced Christ with man, refuses to kneel before (the Novus Ordo version of) the Blessed Sacrament, yet has no problem kneeling before the poor, the marginalized, the outcast, etc.? The evidence tells a clear story:

Kneeling before man is something “Pope” Bergoglio has explicitly encouraged people to do:

And thus we see that with diabolical cleverness, Francis denies the Incarnation by appearing to affirm It. Inspired by Vatican II’s Gaudium et Spes, n. 22 (“…by His incarnation the Son of God has united Himself in some fashion with every man”), he extends the Incarnation to man in general and is thus able to make it appear as though he believed in the Incarnation of Jesus Christ as taught by the Catholic Church, indeed even “more” so. But this could not be further from the truth.

Describing the characteristics of the Great Apostasy that is prophesied in Scripture and Tradition to precede the Second Coming of Christ, Cardinal Henry Edward Manning observed:

The third note [of this revolt against the Faith] is the denial of the Incarnation. St John writes, “Every spirit, which confesseth that Jesus Christ is come in the flesh is of God: and every spirit that dissolveth Jesus” (that is, by denying the mystery of the Incarnation, either the true Godhead, or the true manhood, or the unity or divinity of the person of the Incarnate Son) “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 4:2-3] Again he says, “Many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh: this is a seducer and an Antichrist.” [2 Jn 7]

(Cardinal Henry Edward Manning, Lecture I, in The Present Crisis of the Holy See Tested by Prophecy [London, 1861], pp. 5-6; see The Pope and the Antichrist: The Great Apostasy Foretold)

What does Francis’ declaring of man to be God do if not dissolve Jesus Christ and His unique Incarnation?

To further illustrate Francis’ erroneous interpretation of Matthew 25, let us apply the same logic to another part of the Gospel. Our Blessed Lord said: “And he that shall receive one such little child in my name, receiveth me” (Mt 18:5). Are we to believe that every child is Christ and therefore to be adored? Should we now kneel before children? Of course not! But this is where Francis’ logic leads. In the end, every individual is God according to Bergoglio’s theology, because ultimately everyone has some sort of an ailment, a need, a poverty, an imperfection. This is the ultimate blasphemy!

The simple but frightful truth is that Jorge Bergoglio ultimately adores man, not God — just as did, for example, his predecessor Paul VI, who was truly the “Pre-Bergoglio”:

Secular humanism, revealing itself in its horrible anti-clerical reality has, in a certain sense, defied the council. The religion of the God who became man has met the religion (for such it is) of man who makes himself God. And what happened? Was there a clash, a battle, a condemnation? There could have been, but there was none. The old story of the Samaritan has been the model of the spirituality of the council. A feeling of boundless sympathy has permeated the whole of it. The attention of our council has been absorbed by the discovery of human needs (and these needs grow in proportion to the greatness which the son of the earth claims for himself). But we call upon those who term themselves modern humanists, and who have renounced the transcendent value of the highest realities, to give the council credit at least for one quality and to recognize our own new type of humanism: we, too, in fact, we more than any others, honor mankind.

(Antipope Paul VI, Closing Speech at Fourth General Assembly of Vatican II, Dec. 7, 1965)

 

[Teresa Jornet] is really a Saint of our time and for our time, if our time is characterised by humanitarian, social, and organizational aspects, which are marked by the cult of man for man.

(Antipope Paul VI, Angelus Address, Jan. 27, 1974; our translation.)

The infernal Second Vatican Council, called by John XXIII and promulgated by Paul VI, is the foundation for this “Copernican revolution” in theology — where man has replaced God as the central focus: “According to the almost unanimous opinion of believers and unbelievers alike, all things on earth should be related to man as their center and crown” (Pastoral Constitution Gaudium et Spes, n. 12).

Confirming Cardinal Manning’s warning, wisely did Pope St. Pius X teach that…

…the distinguishing mark of Antichrist [is that] man has with infinite temerity put himself in the place of God, raising himself above all that is called God; in such wise that although he cannot utterly extinguish in himself all knowledge of God, he has contemned God’s majesty and, as it were, made of the universe a temple wherein he himself is to be adored.

(Pope Pius X, Encyclical E Supremi, n. 5; cf. 2 Thess 2:2)

Pope Leo XIII had similarly pointed out: “The world has heard enough of the so-called ‘rights of man.’ Let it hear something of the rights of God” (Encyclical Tametsi, n. 13).

As far as the Rohingya people go, the mainstream Novus Ordo press is saturated with background information about their alleged persecution. But does anyone ever inquire as to why Myanmar expelled these Muslims? For the sake of balancing the record, here is just one link giving the other side of the story:

But, ladies and gentlemen, when Francis declares that the Rohingya Muslims are the “presence of God today”, we need not accuse him of lying. We can simply understand that he is referring to the god he adores — man.