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Listen to him at your own risk…

Chaos Frank explains the Sixth Commandment

It is customary for the false popes of the Novus Ordo Sect to offer a catechism lesson during their weekly General Audience. This is the place where “St.” John Paul II, for example, made known his notorious sexology known as the “Theology of the Body” over a span of several years in the early 1980s. Naturally, Jorge Bergoglio (“Pope Francis”) has retained this custom, as he loves nothing better than spewing his Modernist ideas in front of a large audience.

The series of catechetical instructions Francis is currently offering is on the Ten Commandments. This is a precarious move, considering that since his exhortation Amoris Laetitia in 2016, the Ten Commandments have been effectively reduced to the status of Ten Ideal Situations or, more bluntly, the Ten Suggestions. Since the main focus of Amoris Laetitia is that pesky Sixth Commandment — “Thou shalt not commit adultery” (Ex 20:14) — it was clear that Francis’ catechesis on that point was going to be of particular interest to us.

Bergoglio gave his intructions in two separate audiences, held on Oct. 24 and 31. The full transcripts of both, translated into English, can be found here:

We will now take a critical look at some of what he said in these audiences.

Francis begins as follows:

In our itinerary of catecheses on the Commandments we come today to the Sixth Word, which has to do with the affective and sexual dimension, and states: “Do not commit adultery.” The immediate call is to fidelity and, in fact, no human relationship is authentic without fidelity and loyalty.

(Oct. 24, 2018)

Notice that right after quoting what the commandment actually says, the Argentinian Jesuit immediately shifts the focus away from that and onto human relationships in general. While one may perhaps talk about “fidelity” in a wider sense eventually in such a catechism lesson, that is not at all what should receive the primary attention.

Bergoglio then proceeds to talk about love, fidelity, friendship, surrogates to true love, and maturity — all not unrelated to adultery but certainly not the primary focus. When he finally gets around to talking about marital fidelity, he dishes out the vague idea that the engaged parties “are in need of basing themselves on the solid ground of the faithful Love of God”. Precisely what this is supposed to mean, he does not explain. After stating that “the fidelity of God must enter our existence and infect us”, he points out that only in Christ “there is love without reservations and afterthoughts, complete donation without parenthesis and the tenacity of acceptance to the end.” Again, one is left to supply one’s own interpretation. His claim that “[t]he human being has need of being loved unconditionally” is likewise bound to be misunderstood by most hearers.

As is typical for a Modernist, Francis is trying to distract from what the commandment is primarily about by extending it to so many rather peripheral things that eventually the original meaning is lost, diluted in an ocean of concepts and phrases introduced by the so-called Nouvelle Theologie, the “New Theology” condemned by Pope Pius XII in 1946 (Allocution Quamvis Inquieti) and 1950 (encyclical Humani Generis).

Aside from the quotes of the actual commandment, a cognate of the word “adultery” appears exactly once in his Oct. 24 catechesis, when he says: “This Sixth Commandment calls us to turn our gaze to Christ, who with His fidelity can remove from us an adulterous heart and give us a faithful heart.”

The Ten Commandments, Francis Edition

In his second installment, that of Oct. 31, the Jesuit antipope returns to the topic and teaches:

Ever on the path of love, we can ask ourselves: to whom is this command of fidelity addressed — only to spouses? In reality, this command is for all; it’s a paternal Word of God addressed to every man and woman.

(Oct. 31, 2018)

There we go again: The “Pope” deals with what the commandment directly forbids — the breaking of the marriage vow — only in a very peripheral way. His main focus is elsewhere.

Francis continues:

Let us recall that the way of human maturation is the course of love itself, which goes from receiving care to the capacity of offering care, from receiving life to the capacity of giving life.

To become adult men and women means to be able to live the spousal and parental attitude, which manifests itself in the various situations of life, such as the capacity to take on oneself the burden of another and to love him without ambiguity. Therefore, it’s a global attitude of the person that is able to assume the reality and is able to enter into a profound relationship with others.

(Oct. 31, 2018; italics given.)

At this point, most of his hearers will have tuned him out. No matter how “profound” the Modernist elite may think they’re being here, this kind of catechesis has the (intended) effect of communicating nothing of substance. It’s all fluff. This becomes even clearer in what he says next:

Who, then, is the adulterer, the lustful, the unfaithful one? It is an immature person, who has his life for himself and interprets situations on the basis of his own wellbeing and his own contentment. Therefore, to get married, it’s not enough to celebrate the marriage! One must undertake a journey from the “I” to the “We,” from thinking of oneself to thinking of two, from living alone to living in two: it’s a good journey; it’s a beautiful journey. When we succeed in de-centering ourselves, then every act is spousal: we work, we talk, we decide, we encounter others with a welcoming and oblative attitude.

(Oct. 31, 2018; italics given.)

Masterful! Bergoglio has managed to turn the simple-enough-to-understand command “Thou shalt not commit adultery” into a hodgepodge of phenomenological musings about immaturity, journeys, encounter, oblation, assuming realities, global attitudes, and who knows what else.

So, according to Club Francis, does “an immature person, who has his life for himself and interprets situations on the basis of his own wellbeing and his own contentment” now have to confess the sin of adultery? Or is the Jesuit pretend-pope simply trying to say that adultery is a sin of immaturity? The former is absurd; the latter is trivialization on steroids. In fact, here it is appropriate to recall Francis’ teaching that given certain circumstances, those who are guilty of real, literal adultery — that is, those unfaithful to their marriage vows by engaging in relations with someone other than their lawful spouse — can sit back and relax and “recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that [their habitual adultery] is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal” (Francis, Exhortation Amoris Laetitia, n. 303)!

By proclaiming such nonsense as, “[w]hen we succeed in de-centering ourselves, then every act is spousal”, Francis is introducing a most dangerous theological time-bomb that is just waiting to explode. If every unselfish act is “spousal”, and if sodomites can act unselfishly, then it follows that sodomites can engage at least in some spousal acts (remember, “positive elements”!). From there it is not far to concluding that sodomites can have a quasi-spousal relationship and therefore ought to be extended certain privileges, benefits, and blessings, precisely in accordance with their “spousal” actions. This, it will eventually be argued, must be recognized because it is the “lived experience” of certain people, against whom unjust discrimination must be avoided.

See how this works? All it would take now is another “apostolic exhortation” that draws the necessary conclusions, add a little more talk about the authentic dynamism of mutual self-communication, and the mess would be complete.

Francis keeps going at full throttle:

In this sense, every Christian vocation — now we can extend the perspective somewhat, and say that every Christian vocation is, in this sense, spousal. The priesthood is so because it is the call, in Christ and in the Church, to serve a community with all the affection, concrete care and wisdom that the Lord gives. Aspirants to the role of the priest are of no use to the Church — no, they are of no use; it’s best that they stay at home –, but men are useful whose heart the Holy Spirit touches with a love without reservations for the Bride of Christ. In the priesthood, the People of God are loved with all the paternity, the tenderness and the strength of a husband and a father. Thus consecrated virginity in Christ is also lived with fidelity and joy as a spousal and fecund relationship of maternity and paternity.

I repeat: every Christian vocation is spousal because it is a fruit of the bond of love in which we are all regenerated, the bond of love with Christ, as the passage of Saint Paul, read at the beginning, reminds us. From its fidelity, from its tenderness, from its generosity we look with faith at marriage and at every vocation, and we understand the full meaning of sexuality.

(Oct. 31, 2018; italics given.)

So… Precisely what does all this have to do with adultery? Oh yes, that was the topic Francis was supposed to teach on, wasn’t it!?

The (not unintended) effect of such a travesty of a catechesis is, of course, the utter confusion and bewilderment of the hearer. This is one of the main reasons why Novus Ordos have virtually no grasp of their religious doctrines. Who could fault them? What they are offered in the name of Catholicism are elusive and ephemeral concepts that have their origin in 20th-century philosophy, and such cannot nourish the soul.

It is no accident that the Church has enshrined in her canon law that the philosophy of St. Thomas Aquinas must be taught in schools and seminaries (Canon 1366 §2), and that “the Church has adopted his philosophy for her own” (Pope Pius XI, Encyclical Studiorum Ducem, n. 11). Moreover, Pope Pius XII has explicitly condemned the idea that any other philosophy could be substituted for it, as though it were a matter of expressing the same truths by simply using concepts and ideas more familiar to modern man (Encyclical Humani Generis, nn. 14-18).

The fateful effects of the New Theology are even more visible when its Modernist gobbledygook is contrasted with genuine Catholic teaching. For example, concerning the Sixth Commandment, the traditional Roman Catechism, promulgated by Pope St. Pius V in the 16th century, teaches with great simplicity and clarity:

The bond between man and wife is one of the closest, and nothing can be more gratifying to both than to know that they are objects of mutual and special affection. On the other hand, nothing inflicts deeper anguish than to feel that the legitimate love which one owes the other has been transferred elsewhere. Rightly, then, and in its natural order, is the Commandment which protects human life against the hand of the murderer, followed by that which forbids adultery and which aims to prevent anyone from injuring or destroying by such a crime the holy and honourable union of marriage ­­a union which is generally the source of ardent affection and love.

Two Parts Of This Commandment

This Commandment, then, resolves itself into two heads; the one expressed, which prohibits adultery; the other implied, which inculcates purity of mind and body.

What this Commandment Prohibits

Adultery Forbidden

To begin with the prohibitory part (of the Commandment), adultery is the defilement of the marriage bed, whether it be one’s own or another’s. If a married man have intercourse with an unmarried woman, he violates the integrity of his marriage bed; and if an unmarried man have intercourse with a married woman, he defiles the sanctity of the marriage bed of another.

Other Sins Against Chastity Are Forbidden

But that every species of immodesty and impurity are included in this prohibition of adultery, is proved by the testimonies of St. Augustine and St. Ambrose; and that such is the meaning of the Commandment is borne out by the Old, as well as the New Testament. In the writings of Moses, besides adultery, other sins against chastity are said to have been punished. Thus the book of Genesis records the judgment of Judah against his daughter-in-law. In Deuteronomy is found the excellent law of Moses, that there should be no harlot amongst the daughters of Israel [Deut 23:17]. Take heed to keep thyself, my son, from all fornication [Tob 4:13], is the exhortation of Tobias to his son; and in Ecclesiasticus we read: Be ashamed of looking upon a harlot [Eccl. 41:35].

In the Gospel, too, Christ the Lord says: From the heart come forth adulteries and fornications, which defile a man [Mt 15:19]. The Apostle Paul expresses his detestation of this crime frequently, and in the strongest terms: This is the will of God, your sanctification, that you should abstain from fornication [1 Thess 4:3]; Fly fornication [1 Cor 6:18]; Keep not company with fornicators [1 Cor 5:9]; Fornication, and an uncleanness and covetousness, let it not so much as be named among you [Eph 5:3]; Neither fornicators nor adulterers, nor the effeminate nor sodomites shall possess the kingdom of God [1 Cor 6:9].

Why Adultery Is Expressly Mentioned

But the reason why adultery is expressly forbidden is­ because in addition to the turpitude which it shares with other kinds of incontinence, it adds the sin of injustice, not only against our neighbour, but also against civil society.

Again it is certain that he who abstains not from other sins against chastity, will easily fall into the crime of adultery. By the prohibition of adultery, therefore, we at once see that every sort of immodesty and impurity by which the body is defiled is prohibited. Nay, that every inward thought against chastity is forbidden by this Commandment is clear, as well from the very force of the law, which is evidently spiritual, as also from these words of Christ the Lord: You have heard that it was said to them of old: “Thou shalt not commit adultery.” But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. [Mt 5:27-28]

What this Commandment Prescribes

Purity Enjoined

We now come to explain the positive part of the precept. The faithful are to be taught and earnestly exhorted to cultivate continence and chastity with all care, to cleanse themselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God [2 Cor 8:1].

First of all they should be taught that although the virtue of chastity shines with a brighter lustre in those who make the holy and religious vow of virginity, nevertheless it is a virtue which belongs also to those who lead a life of celibacy; or who, in the married state, preserve themselves pure and undefiled from unlawful desire.

Reflections which Help one to Practice Purity

Impurity Excludes From Heaven

The first kind consists chiefly in our forming a just conception of the filthiness and evil of this sin; for such knowledge will lead one more easily to detest it. Now the evil of this crime we may learn from the fact that, on account of it, man is banished and excluded from the kingdom of God, which is the greatest of all evils.

Impurity Is A Filthy Sin

The above­mentioned calamity is indeed common to every mortal sin. But what is peculiar to this sin is that fornicators are said to sin against their own bodies, according to the words of the Apostle: Fly fornication. Every­ sin that a man doth is without the body; but he that committeth fornication, sinneth against his own body [1 Cor 6:18]. The reason is that such a one does an injury to his own body violating its sanctity. Hence St. Paul, writing to the Thessalonians, says: This is the will of God, your sanctification; that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour; not in the passion of lust, like the Gentiles that know not God. [1 Thess 4:3-5]

Furthermore, what is still more criminal, the Christian who shamefully sins with a harlot makes the members of Christ the members of an harlot, according to these words of St. Paul: Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid. Or know you not, that he who is joined to a harlot is made one body? [1 Cor 6:15-16] Moreover, a Christian, as St. Paul testifies is the temple of the Holy Ghost [1 Cor 6:19]; and to violate this temple is nothing else than to expel the Holy Ghost.

Adultery Is A Grave Injustice

But the crime of adultery involves that of grievous injustice. If, as the Apostle says, they who are joined in wedlock are so subject to each other that neither has power or right over his or her body, but both are bound, as it were, by a mutual bond of subjection, the husband to accommodate himself to the will of the wife, the wife to the will of the husband; most certainly if either dissociate his or her person, which is the right of the other, from him or her to whom it is bound, the offender is guilty of an act of great injustice and wickedness [1 Cor 7:4].

Adultery Is Disgraceful

As dread of disgrace strongly stimulates to the performance of duty and deters from the commission of crime, the pastor should also teach that adultery brands its guilty perpetrators with an unusual stigma. He that is an adulterer, says Scripture, for the folly of his heart shall destroy his own soul: he gathereth to himself shame and dishonour, and his reproach shall not be blotted out [Prov 6:32].

Impurity Severely Punished

The grievousness of the sin of adultery may be easily inferred from the severity of its punishment. According to the law promulgated by God in the Old Testament, the adulterer was stoned to death [Lev 20:10; Jn 8:5]. Nay more, because of the criminal passion of one man, not only the perpetrator of the crime, but a whole city was destroyed, as we read with regard to the Sichemites [Gen 34:25]. The Sacred Scriptures abound with examples of the divine vengeance, such as the destruction of Sodom and of the neighbouring cities [Gen 19:24], the punishment of the Israelites who committed fornication in the wilderness with the daughters of Moab [Num 25:4], and the slaughter of the Benjamites [Judg 20]. These examples the pastor can easily make use of to deter men from shameful lust.

Impurity Blinds The Mind And Hardens The Heart

But even though the adulterer may escape the punishment of death, he does not escape the great pains and torments that often overtake such sins as his. He becomes afflicted with blindness of mind a most severe punishment; he is lost to all regard for God, for reputation, for honour, for family, and even for life; and thus, utterly abandoned and worthless, he is undeserving of confidence in any matter of moment, and becomes unfitted to discharge any kind of duty.

Of this we find examples in the persons of David and of Solomon. David had no sooner fallen into the crime of adultery than he degenerated into a character the very reverse of what he had been before; from the mildest of men he became so cruel as to consign to death Urias, one of his most deserving subjects [2 Kgs (2 Sam) 11-12]. Solomon, having abandoned himself to the lust of women, gave up the true religion to follow strange gods [3 Kgs (1 Kgs) 11]. This sin, therefore, as Osee observes, takes away man’s heart and often blinds his understanding [Os 4:11].

(The Catechism of the Council of Trent, trans. by Fr. John A. McHugh and Fr. Charles J. Callan [Rockford, IL: TAN Books, 1982], pp. 431-436; some formatting changed. This chapter is also available online here.)

It’s important to quote this at some length because such simple, clear, and forceful teaching is absent from all the Modernist junk Novus Ordos are subjected to in our day. We encourage every reader to click on the source link and read the entire chapter because we had to cut it short. The Catechism continues to talk about the means of safeguarding oneself from falling into this terrible vice of impurity and how to practice the opposite virtue.

After reading the above lines from the Roman Catechism, every adult understands what the Sixth Commandment forbids and what it prescribes. It’s not hard to understand. And did you notice? There’s nothing in there about encounter, journey, maturity, authenticity, self-gift, or anything else that sounds impressive at first but ultimately leaves one only with theological heartburn.

What Francis offered at his General Audiences on Oct. 24 and 31 was perhaps a poetic-phenomenological reflection on human relationships, but it was most certainly not a catechesis on the Sixth Commandment.

For those who would like to read more real Catholic catecheses on the Sixth Commandment, we suggest the following (both can be read for free online):

Back in August, Francis spoke to youths off-the-cuff about what it means for husband and wife to be “one flesh” (see Gen 2:24; Mk 10:8). The subject is simple enough, one would think, although whether it is appropriate to talk about before a large audience of adolescents is another matter. In any case, this is what he said: “A man cannot grow, in marriage, if his wife does not grow. And the woman cannot grow, in marriage, if her husband does not grow. And this is unity. This is the meaning of ‘one flesh.’ They become ‘one’ because one makes the other grow.” Just how that idea might square with what St. Paul said on the topic will have to remain a mystery:

Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid. Or know you not, that he who is joined to a harlot, is made one body? For they shall be, saith he, two in one flesh.

(1 Cor 6:15-16)

So much for the New Theologians’ claim that they are going back to the sources of theology — the official name is ressourcement theology — for their ideas.

If the meaning of being “one flesh” is essentially that the one spouse helps the other to grow, there is no reason why sodomites should not be able to marry one another. Aren’t they, too, capable of helping each other grow? Here we see, once again, how Francis’ theology is tacitly laying the groundwork for the perversion of Holy Matrimony, under the guise of offering a more profound explanation of its essence.

It is perhaps important to make clear that of course not everything Francis says in his catechesis on the Sixth Commandment is false or bad. If that were the case, he would never be successful in misleading so many people. It is the half-truth that is the worst kind of lie, precisely because it contains enough truth to attract listeners in the first place. A drink that is obviously poisoned would never seduce anyone to consume it; but if the poison is offered as part of a pleasant-tasting fruit juice or strong cocktail, many will unwittingly want to drink it.

Keep in mind that what makes Novus Ordo catecheses so dangerous is not necessarily only what is actually said but also (and sometimes, primarily):

  • what is not said
  • where the emphasis is placed
  • what is said in a vague, ambiguous, or confusing way

The good thing is that probably most Novus Ordos who read Francis’ catechesis will have no idea what he actually said and thus not be able to even so much as summarize — much less retain — it.

Another example of the dangerous New Theology may help. Fr. Joseph Ratzinger (“Pope Emeritus” Benedict XVI) is a main proponent of it, and it really shows.

Whereas Pope Pius XI gave a very simple and straightforward definition of original sin as “the hereditary but impersonal fault of Adam’s descendants, who have sinned in him (Rom. v. 12). It is the loss of grace, and therefore of eternal life, together with a propensity to evil…” (Encyclical Mit Brennender Sorge, n. 25), Ratzinger had a slightly different take on this fundamental doctrine of the Christian religion:

It must … be stressed that no human being is closed in upon himself or herself and that no one can live of or for himself or herself alone. We receive our life not only at the moment of birth but every day from without – from others who are not ourselves but who nonetheless somehow pertain to us. Human beings have their selves not only in themselves but also outside of themselves: they live in those whom they love and in those who love them and to whom they are ‘present.’ Human beings are relational, and they possess their lives – themselves – only by way of relationship. I alone am not myself, but only in and with you am I myself. To be truly a human being means to be related in love, to be of and for. But sin means the damaging or the destruction of relationality. Sin is a rejection of relationality because it wants to make the human being a god. Sin is loss of relationship, disturbance of relationship, and therefore it is not restricted to the individual. When I destroy a relationship, then this event – sin – touches the other person involved in the relationship. Consequently sin is always an offense that touches others, that alters the world and damages it. To the extent that this is true, when the network of human relationships is damaged from the very beginning, then every human being enters into a world that is marked by relational damage. At the very moment that a person begins human existence, which is a good, he or she is confronted by a sin-damaged world. Each of us enters into a situation in which relationality has been hurt. Consequently each person is, from the very start, damaged in relationships and does not engage in them as he or she ought. Sin pursues the human being, and he or she capitulates to it.

(Joseph Ratzinger, ‘In the Beginning…’: A Catholic Understanding of the Story of Creation and the Fall, trans. Boniface Ramsey, OP [Eerdmans, 1995], pp. 72-73; view scan here.)

Got it?!

Didn’t think so. The Neo-Modernist way is to drown the audience in so much verbiage about relationships, coherence, authenticity, horizons, etc. — all under the pretext of offering a more profound theology, of course — that in the end the hearer has no idea what is actually being said.

In the above passage, Ratzinger denies Catholic teaching on original sin. For him, original sin does not consist in a deprivation of sanctifying grace but in a damage in human relationships encountered by every human being. Inasmuch as this denies that original sin is transmitted through natural generation, his error rises to the level of heresy (see Denz. 790).

But this is not our topic now. We have dismantled Ratzinger’s gobbledygook about original sin at greater length and in more depth at this page:

More gibberish by another major New Theologian can be found in “Cardinal” Gerhard Ludwig Muller’s heretical ideas about the Holy Eucharist. Supposedly describing the Last Supper, the German “master theologian” writes:

Jesus takes the gifts of bread and wine into his hands. In this way he unites them directly with his bodily presence. His words of institution make them into signs in which he himself becomes communicable in his entire historical and bodily presence as the Son of the Father. Jesus prays to the Father the prayer of thanksgiving, the Eucharistia. In this grateful abandonment of the eternal and the incarnate Son, he takes bread and wine into his obedience and his love for the Father. He now hands the bread and wine to the disciples. In this offertory gesture his devoted love for us shows itself, as does his willingness to make the offering of his life a sign of the love of God for men, which [love] asserts itself in history. At the same time, however, he allows the disciples to participate in his act of abandonment to the Father for us. Whoever, therefore, consumes these gifts of bread and wine, partakes in a real way of the humanity of Jesus and his entire destiny, that is to say, of his body and blood. He enters thus into the reality of the New Covenant, that is, [into] loving fellowship with God, which has become communicable in the revelation of the unity of love of Father and Son. Thus bread and wine are not, of course, representational symbols but reality-symbols, because they share in the reality-content of the human and bodily self-giving of Jesus and, on account of the words of institution, make this reality present.

(Gerhard Ludwig Müller, Mit der Kirche denken, 2nd ed. [Würzburg: Johann Wilhelm Naumann, 2002], p. 47; our translation.)

More about Muller’s defection from the Faith can be found in this post:

You get the idea. The New Theology is the vehicle which the Novus Ordo Sect uses to destroy the Faith, exactly as the great Fr. Reginald Garrigou-Lagrange (1877-1964) warned, who was an implacable foe of this false theological system.

Before we conclude this post, let’s take a moment to consider what Francis could have said to his audience about the Sixth Commandment. We already saw how traditional Catholic sources explain this subject. To illustrate the matter further, it may help to simply list a few specific things the “Pope” could have said instead:

Francis could have…

  • instructed people on the nature of the marriage bond and how it arises
  • emphasized that the marriage bond is intrinsically indissoluble and lasts until the death of one of the spouses
  • pointed out that sometimes heroic sacrifice may be required of the married under pain of mortal sin
  • contrasted valid natural marriages (in which at least one person is not baptized) with the sacrament of matrimony (between the baptized)
  • warned about the dangers of mixed marriages (in which one party is not Catholic)
  • reminded people that the only primary end of matrimony, to which all other ends are subordinate, is the procreation and education of children, wherefore it is never licit to engage in an act that frustrates this end
  • denounced the terrible epidemic of divorce (esp. in conjunction with “remarriage”) and condemned how man continually tries to put himself above the law of God in this regard
  • criticized various excuses that are commonly made to justify various sins against chastity
  • used the opportunity to explain how to guard oneself against temptations to purity
  • denounced the porn industry and pointed out how, in accordance with Christ’s teaching, adultery begins in the heart (see Mt 5:28)
  • reminded people that more souls go to hell for sins of the flesh than for any other reason
  • reminded people that guarding one’s eyes and dressing modestly is necessary to preserve purity

Yes, Francis could have talked about all of these things, but instead he decided to drone on about the coherence of authentic relationships and the “spousal actions” of those who are not married.

It is incredible what utter theological garbage is being foisted on the unsuspecting masses at “papal” audiences in our day. It is truly tragic because so many of the attendees are surely sincere people who simply mean to be good Catholics. And look at what they are fed!

The good news is that the Vatican II Sect is its own undoing. This kind of pseudo-theology cannot sustain itself long-term. It has made itself irrelevant precisely in its desperate desire to appear relevant to modern man, with the end result that now it is relevant to no one.

The false Vatican II Church is doomed to collapse from the consequences of its own apostasy.

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