That’s what the five foolish virgins thought, too (see Mt 25:11)…
Francis claims Gates of Heaven “are always Open to all Peoples”
The Argentinian apostate Jorge Bergoglio (“Pope Francis”) has a difficult job. He constantly has to read his Naturalist-Masonic ideology into the New Testament and hope people won’t notice that the “Gospel of Man” he preaches is in fact a counterfeit and not the genuine supernatural Gospel of Jesus Christ (cf. Gal 1:8-9).
One way to accomplish that is to lie so brazenly and out in the open that no decent person would suspect him of not telling the truth. This Francis appears to have done in an Aug. 27, 2020 letter he wrote to the attendees of this year’s Ambrosetti Forum of the European House, an international economic and geopolitical conference. The papal impostor wrote:
Your reflections will also concentrate on the city of the future. It is not by chance that, in the Bible, the destiny of all humanity finds fulfillment in a City, the heavenly Jerusalem described by the Book of Revelation (Chapters 21-22). As its name indicates, it is a city of peace, whose gates are always open to all peoples; a city built for people, beautiful and resplendent: a city of abundant fountains and trees; a welcoming city where sickness and death are no more. This lofty vision can mobilize the best energies of mankind for the building of a better world. I ask you not to lower your gaze, but to pursue high ideals and great aspirations.
(“Pope Francis’ Address to Forum of the European House-Ambrosetti”, Zenit, Sep. 4, 2020; italics given; underlining added.)
Here we can see Bergoglio doing what he does best: Reduce the supernatural to the natural. Except in this case, he has to misrepresent the supernatural because otherwise it won’t jibe with his Naturalist political agenda of open borders always and for all.
Francis uses the Apocalypse’s image of the heavenly Jerusalem to advocate for a heaven on earth, an earthly paradise. As if that were not bad enough, since the heavenly Jerusalem has impenetrable walls and a gate that only the Messiah “shall shut, and none shall open” (Is 22:22; cf. Mt 16:19), the Jesuit apostate simply lies and claims that its “gates are always open to all peoples”, when the very pericope he cites (Apoc 21 and 22) explicitly contradicts that!
As always, there is no need to take our word for it. Let’s examine in some detail and in context exactly what St. John the Apostle writes in the Apocalypse, also known as the Book of Revelation. As the English of the Douay-Rheims translation is a bit obscure for contemporary ears, we’ll provide both the Douay-Rheims as well as the 1945 Mgr. Ronald Knox translation of the same passage:
And he took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone, even as crystal. And it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates. And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb.
And he that spoke with me, had a measure of a reed of gold, to measure the city and the gates thereof, and the wall. And the city lieth in a foursquare, and the length thereof is as great as the breadth: and he measured the city with the golden reed for twelve thousand furlongs, and the length and the height and the breadth thereof are equal. And he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel. And the building of the wall thereof was of jasper stone: but the city itself pure gold, like to clear glass. And the foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper: the second, sapphire: the third, a chalcedony: the fourth, an emerald: The fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst. And the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. And the street of the city was pure gold, as it were transparent glass.
And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb. And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it, and the Lamb is the lamp thereof. And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it. And the gates thereof shall not be shut by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. There shall not enter into it any thing defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb.
Mgr. Knox version (full Knox Bible online here)
And he carried me off in a trance to a great mountain, high up, and there shewed me the holy city Jerusalem, as it came down, sent by God, from heaven, clothed in God’s glory. The light that shone over it was bright as any precious stone, as the jasper when it is most like crystal; and a great wall was raised high all round it, with twelve gates, and twelve angels at the gates, and the names of the twelve tribes of Israel carved on the lintels; three gates on the east, three on the north, three on the south, three on the west. The city wall, too, had twelve foundation-stones; and these, too, bore names, those of the Lamb’s twelve apostles.
The angel who was speaking to me had a rod of gold for a rule, to measure the city, and its gates, and its wall. The city lies foursquare, the same in its length as in its breadth, and when he measured it with his rod, he counted twelve thousand furlongs. Length and breadth and height are everywhere equal. And when he measured its wall, he counted a hundred and forty-four cubits, reckoned by the measure of a man, that is, of an angel. The fashioning of its wall was of jasper, but the city itself was pure gold, that seemed to have the purity of glass. And the foundations of the city wall were worked in every kind of precious stone. The first foundation was a jasper, the second a sapphire, the third a chalcedony, the fourth an emerald; the fifth a sardonyx, the sixth a sardius, the seventh a chrysolite, the eighth a beryl; the ninth a topaz, the tenth a chrysoprase, the eleventh a jacynth, the twelfth an amethyst. And the twelve gates were twelve single pearls, one pearl for each gate; and the street of the city was of pure gold, that seemed like transparent glass.
I saw no temple in it; its temple is the Lord God Almighty, its temple is the Lamb. Nor had the city any need of sun or moon to shew in it; the glory of God shone there, and the Lamb gave it light. The nations will live and move in its radiance; the kings of the earth will bring it their tribute of praise and honour. All day the gates will never be shut (there will be no night there), as the nations flock into it with their honour and their praise. Nothing that is unclean, no source of corruption or deceit can ever hope to find its way in; there is no entrance but for those whose names are written in the Lamb’s book of life.
To make it easier, we will use the Knox translation for the analysis that follows.
What do we see in this passage taken from the last book of the New Testament? We are shown the “heavenly Jerusalem” (Heb 12:22), that is, the “City” of Heaven, where God dwells with His angels and saints at the end of time, after the Last Judgment. This City has what Francis absolutely detests — walls! Yes, it has walls all around it, and apparently no bridges. These walls are very high and made of stone, not styrofoam.
The supernatural City also has gates so as to admit entry only to those who are permitted by God to enter, namely, the “kings of the earth”, that is, the saints. It is true that “the gates will never be shut” — and this is what Francis disingenuously bases his claim on that Heaven’s “gates are always open to all peoples” — but the surrounding context reveals that this does not mean that all are always welcome, as it were.
Rather, “twelve angels at the gates” ensure that entrance is only granted to those wearing the wedding garment of sanctifying grace (cf. Mt 22:12-14). That is why “the nations [that] flock into it” do so “with their honour and their praise” — and why “[n]othing that is unclean, no source of corruption or deceit can ever hope to find its way in; there is no entrance but for those whose names are written in the Lamb’s book of life.” Francis must have overlooked that part — oops!
St. John doubles down in the next chapter:
Blessed are those who wash their garments in the blood of the Lamb; so they will have access to the tree which gives life, and find their way through the gates into the city. No room there for prowling dogs, for sorcerers and wantons and murderers and idolaters, for anyone who loves falsehood and lives in it.
(Apoc 22:14-15; Knox translation)
Once again the sacred author makes it plain that access to the heavenly Jerusalem is restricted to those regenerated in grace (see Jn 3:3-5), those who persevered until the end (see Mt 24:13). Only the saints are permitted “through the gates into the city”, whereas the others must forever stay outside — the lot is cast: “Meanwhile, the wrong-doer must persist in his deeds of wrong, the corrupt in his corruption, the just man in winning his justification, the holy in his life of holiness” (Apoc 22:11; Knox).
That is the truth taught in Sacred Scripture, not the Bergoglian open-borders nonsense!
In his letter to the Colossians, St. Paul exhorts his readers: “Mind the things that are above, not the things that are upon the earth” (Col 3:2). What does Bergoglio do? He uses that noble sentiment to encourage the participants at the Ambrosetti Forum to “mobilize the best energies of mankind for the building of a better world”! Once again he has masterfully put the supernatural at the service of the natural, all the while promoting it as a pursuit of “high ideals and great aspirations”. It is perverse!
The idea that Heaven comes with perpetually-open borders for all as the “destiny of all humanity” is so asinine, it defies belief that anyone could assert it. But to then use this distorted concept of Heaven and market it as a blueprint for building an earthly paradise with open borders, that is absurdity on stilts!
Building a natural paradise on earth has long been the dream of unbelievers. Unregenerate man wants to regain paradise lost, but he wishes to do so on his own terms. He is not interested in a supernatural “kingdom of God” (Lk 17:21) in which “God shall wipe away all tears from their eyes: and death shall be no more” (Apoc 21:4), because it requires him to take up the sweet yoke of Christ (see Mt 11:30) and persevere on the royal Way of the Cross (see Mt 7:13-14; Mt 16:24; Col 1:24). No, sinful man prefers the “land flowing with milk and honey” (Deut 26:9), which was but a natural prefiguration of the supernatural and eternal Promised Land of perpetual bliss. Yet Our Blessed Lord taught: “Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you” (Jn 6:27).
In his phenomenal work Why the Cross?, Fr. Edward Leen explains:
Man, in the beginning, had enjoyed an existence passed in serenity, in the midst of satisfactions for every faculty, sensitive as well as spiritual. The memory of this blissful period has never been wholly obliterated from human consciousness. As it clings to human thought, it inspires those vain hopes and dreams of the restoration to earth of those conditions of life which will banish labour and pain, distress and ignorance. It suggests those dreams that the enemies of God are ever vainly hoping to realise, dreams of an earthly paradise to be achieved by vast plans for the reorganisation of the world. Man, in his perversity, never abandons the hope of scaling the heavens by force of arm and might of intellect [cf. Gen 11:9].
(Rev. Edward Leen, Why the Cross? [London: Sheed & Ward, 1938], p. 163; underlining added.)
It is no accident, therefore, that Francis is obsessed with making the world a better place. Being an enemy of God, he has no care for the salvation of souls; his focus is chiefly on the natural improvement of the temporal world. Instead of building the “Catholic City”, as Pope St. Pius X called it (see Apostolic Letter Notre Charge Apostolique), Bergoglio has been working feverishly to help usher in that new godless and globalist world order that seeks to enthrone man in the place of God (cf. 2 Thess 2:3-4) — all in the name of “human dignity”, of course. “The world has heard enough of the so-called ‘rights of man.’ Let it hear something of the rights of God”, Pope Leo XIII protested 120 years ago (Encyclical Tametsi, n. 13). What would he say today?
Against Francis’ veritable obsession with the things of the world — “for out of the abundance of the heart the mouth speaketh” (Mt 12:34) — the Beloved Disciple counsels all true followers of Christ: “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 Jn 2:15-16).
No wonder, then, that Francis loves the world so much. People like him “are of the world: therefore of the world they speak, and the world heareth them” (1 Jn 4:5).
Image source: composite with background image from shutterstock.com