A steady stream of Bergoglian bilge…

Francis Unhinged: Word of God leads us to Man, Caring for Others more important than Religious Ceremony

“And he opened his mouth unto blasphemies against God” (Apoc 13:6):
The Jesuit apostate and false pope Jorge Bergoglio

This past Sunday, Jan. 23, 2022, the Novus Ordo Church celebrated “Sunday of the Word of God” for its Third Sunday in Ordinary Time (in the traditional Roman calendar, it was the Third Sunday after the Epiphany). The feast was instituted only recently by “Pope” Francis (Jorge Bergoglio) himself, with the motu proprio letter Aperuit Illis of Sep. 30, 2019.

Offering a Novus Ordo worship service in St. Peter’s Basilica for the occasion, Francis also delivered a sermon. Before we look at his words, however, let’s first review the Gospel passage of the day, on which Francis was preaching:

Forasmuch as many have taken in hand to set forth in order a narration of the things that have been accomplished among us; according as they have delivered them unto us, who from the beginning were eyewitnesses and ministers of the word: It seemed good to me also, having diligently attained to all things from the beginning, to write to thee in order, most excellent Theophilus, that thou mayest know the verity of those words in which thou hast been instructed.

And Jesus returned in the power of the spirit, into Galilee, and the fame of him went out through the whole country. And he taught in their synagogues, and was magnified by all. And he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day; and he rose up to read. And the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written: The Spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart, to preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward. And when he had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them: This day is fulfilled this scripture in your ears.

(Luke 1:1-4; 4:14-21)

What could have been a beautiful sermon on the nature, purpose, divine inspiration, inerrancy, beauty, or significance of the Sacred Scriptures, was instead turned by Francis into a stream of invective against the traditionalists in his Modernist sect, a contingent of pious souls meaning to be Roman Catholic the way everyone was before Pope Pius XII died but who nevertheless insist on recognizing this Argentinian apostate in papal robes as the true Pope of the Catholic Church — people we have aptly nicknamed “semi-traditionalists”.

The full English text of Francis’ sermon is available at the Vatican web site:

We will now take a critical look at some of the “wisdom” Francis shared with his audience:

Sisters and brothers, let us keep our gaze fixed on Jesus, like those in the synagogue of Nazareth (cf. v. 20). They kept looking at him, for he was one of them, and asking, “What is this novelty? What will he do, this one, about whom everyone is speaking?” And let us embrace his word. Today let us reflect on two interconnected aspects of this: the word reveals God and the word leads us to man. The word is at the centre: it reveals God and leads us to man.

(italics given)

Notice, first of all, that Francis sneaks the word “novelty” (newness) into the Gospel passage, an expression that is not found in the text at all. Although one can argue that there was the “novelty” of Christ revealing to those gathered that the prophecy He had read is now fulfilled, that seems to be a rather contrived effort to “find” the notion of novelty in the Gospel text.

So why would Francis do that? Why would he care to read the sacred text as a promo for “newness”? For the same reason he did it in his sermon on the Three Kings for the Epiphany earlier this month:

Francis uses the opportunity to harp on “new things” … because since 2013 he has been introducing one novelty after another, and he is about to unload a few more big heaps of “newness” this year and especially next year at the “synod on synodality”. But this has nothing to do with the Magi, of course. Francis simply turns the fact that God revealed to them in a dream that they are not to return to Herod (see Mt 2:12) into a sales gimmick for “newness” so that he can get more people to go along with whatever novelties he is about to introduce. This isn’t a new tactic for him — he does it all the time.

(“On Epiphany, Bergoglio hijacks Three Magi to slam Traditional Mass, push Surprise Theology”, Novus Ordo Wire, Jan. 6, 2022)

The apostate antipope then makes a startling claim: The Word of God, he asserts, “reveals God and leads us to man.”

That the Word of God reveals God is obvious, and hardly needs much explanation. But that it “leads us to man” is a dangerous but typical Bergoglian half-truth. Notice he does not qualify his assertion but expresses it as an absolute — as if the end of man were man rather than God, as if God spoke to man so that man would find the purpose of his existence in himself!

Francis proceeds to elaborate. First he explains that the Word of God reveals to us a God who is not indifferent to His creatures or aloof from our existence; He is a God who is truly close, a real Emmanuel (“God-with-us”; see Mt 1:23). All that is very true and very beautiful; but Bergoglio wouldn’t be Bergoglio if he didn’t take beautiful and true things and used them for a sinister purpose. He asks:

Brothers and sisters: let us ask ourselves: do we bear within our hearts this liberating image of God, the God of closeness, compassion and tenderness, or do we think of him as a merciless judge, an accountant who keeps a record of every moment of our lives? Is ours a faith that generates hope and joy, or, among us, a faith still weighed down by fear, a fearful faith? What is the face of God that we proclaim in the Church? The Saviour who liberates and heals, or the Terrifying God who burdens us with feelings of guilt? In order to convert us to the true God, Jesus shows us where to start: from his word. That word, by telling us the story of God’s love for us, liberates us from the fears and preconceptions about him that stifle the joy of faith. That word overthrows false idols, unmasks our projections, destroys our all too human images of God and brings us back to see his true face, his mercy. The word of God nurtures and renews faith: let us put it back at the centre of our prayer and our spiritual life! Let us put at the centre the word that reveals to us what God is like. The word that draws us close to God.

(underlining added)

Here Francis is setting the stage for his condemnation of traditionalists. Notice that he ties the image of God-as-Judge to a lack of mercy (“merciless”) — as though God was either merciful or a Judge.

The truth is that God is “an accountant who keeps a record of every moment of our lives”. In fact, when He calls us to judgment at the end of our lives, He essentially says to us: “[G]ive an account of thy stewardship: for now thou canst be steward no longer” (Lk 16:2). If the Divine Judge should find us in the state of grace — for which Faith, hope, and charity are absolutely indispensable — but with some blemishes still remaining on our soul, “the judge [will] deliver thee to the exacter, and the exacter cast thee into prison. I say to thee, thou shalt not go out thence, until thou pay the very last mite” (Lk 12:58-59).

This too is a mercy, for were there no possibility of purification after death, only those who die in the state of perfection (cf. Mt 5:48) could ever enter Heaven: “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” (Apoc [Rev] 21:27).

The merciful and loving God demands nothing less than our complete love and loyalty: “And thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength” (Mk 12:30). He numbers every single hair on our head (see Mt 10:30) and “searcheth all hearts, and understandeth all the thoughts of minds” (1 Para [1 Chron] 28:9). Hence St. John the Apostle saw in his vision of the Last Judgment a strict accounting of every man’s works: “And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works” (Apoc 20:12).

It would do this world a tremendous amount of good to reflect on God as our Judge for a while — not a merciless one, but a just one: “Behold the judge standeth before the door”, writes St. James the Apostle (Jas 5:9); and the Psalmist reminds us that God “cometh to judge the earth. He shall judge the world with justice, and the people with his truth” (Ps 95:13).

Interestingly enough, Francis himself doesn’t mind putting before his hearers that God will judge them one day; but he does this only, of course, when he can use it to his benefit, that is, when this will help advance his Naturalist-Masonic agenda, as we explained a few days ago:

Francis’ reference to the “Savior who liberates and heals” contrasted with the “Terrifying God who burdens us with feelings of guilt” is another instance of his typical spiritual manipulation. Once again the pseudo-pope presents a false dichotomy. The “Savior who liberates and heals” is the “Terrifying God who burdens us with feelings of guilt”, for what is the Savior to free and cure us from if not the guilt of our sins? “He hath sent redemption to his people: he hath commanded his covenant for ever. Holy and terrible is his name” (Ps 110:9).

Feelings of guilt are entirely appropriate, and they help lead us to repentance, with regard to those sins of which we are in fact guilty. Pity the man who doesn’t feel guilty for having committed sin! Such were the scribes and the Pharisees whom the “Terrifying God” excoriated! Making (or permitting) us to feel guilty is not a “burden” God places upon us, it is a beneficial reminder to us that we must repent or else risk eternal damnation.

What a beautiful thing it is to have feelings of guilt! Did the woman at the well feel guilty when our Lord told her: “…thou hast had five husbands: and he whom thou now hast, is not thy husband” (Jn 4:17-18)? No doubt she did! And what was the consequence? She went into the city and told everyone: “Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ?” (Jn 4:29). Truly, as our Lord said, “my yoke is sweet and my burden light” (Mt 11:30).

Now we can see just who is the one with the “false idols”, “projections”, and “all too human images of God” — it is Francis himself!

Who in the Vatican II Church thinks of God as a merciless judge, anyway? Certainly, there might be a handful of people among its 1.3 billion adherents, but they’re definitely not enough to merit a condemnation from the “papal” pulpit. No, it is clear why Francis said what he said: He needed to set the stage for a condemnation of his traditionalists, whom he caricatures as people who think of God as merciless and cruel and therefore at odds with the Word of God.

And so Francis launches into full-blown attack mode. He says:

Now the second aspect: the word leads us to man. To God and to man. Precisely when we discover that God is compassionate love, we overcome the temptation to shut ourselves up in a religiosity reduced to external worship, one that fails to touch and transform our lives. This is idolatry, hidden and refined, but idolatry all the same. God’s word drives us to go forth from ourselves and to encounter our brothers and sisters solely with the quiet power of God’s liberating love. That is exactly what Jesus shows us in the synagogue of Nazareth: he has been sent forth to the poor – all of us – to set them free. He has not come to deliver a set of rules or to officiate at some religious ceremony; rather, he has descended to the streets of our world in order to encounter our wounded humanity, to caress faces furrowed by suffering, to bind up broken hearts and to set us free from chains that imprison the soul. In this way, he shows us the worship most pleasing to God: caring for our neighbour. We need to come back to this. Whenever in the Church there are temptations to rigidity, which is a perversion, whenever we think that finding God means becoming more rigid, with more rules, right things, clear things… it is not the way. When we see proposals of rigidity, let us think immediately: this is an idol, it is not God. Our God is not that way.

(italics given)

Notice how he now sneakily revises his blasphemous idea that the Word of God “leads us to man” with the gracious concession that it leads to God also — how generous! What brought this on? Why this sudden supplement? Was he afraid the original contention wasn’t going to fly after all? Was he embarrassed at how stupid it sounded? Or was it perhaps an application of his heretical 2017 blasphemy that “God cannot be God without man”?

Francis then explodes into a tirade, denouncing “religiosity reduced to external worship, one that fails to touch and transform our lives”. Whom could he possibly have in mind here — any guesses? The millions of average Novus Ordo adherents who live like pagans but then show up at church on Sundays? (There are some who still go to church.) Hardly! They are the ones whose input he is eliciting for the extremely “spirit-filled” Synod on Synodality currently being prepared, to be held in October of next year.

No, of course Francis is referring to his traditionalists, whom he is outrageously and gratuitously accusing of having a religiosity that is purely external, like that of the Pharisees of old. How does he know that? He doesn’t — he makes it up because it is easier for him to shoot down a caricature of his opponents than to deal with reality. To underscore his wild accusation, he is even willing to pull out the old concept of idolatry — idolatry! — and use it against them.

Just think! Mr. Pachamama himself who has declared false religions to be “different ways of coming to God” is accusing those in his Modernist sect who are trying to practice traditional Catholicism of the worship of false gods — while he himself places a dirt offering to the earth goddess Gaia on the high altar of St. Peter’s, and his interreligious dialogue crew tells Hindus they hope that the idolatrous feast of Diwali will “light up your lives, homes and communities with the hope for a better future”!

Bergoglio says that “God’s word drives us to go forth from ourselves and to encounter our brothers and sisters solely with the quiet power of God’s liberating love.” Indeed it does, but not for a temporal end but for an eternal one: the salvation of souls. Just as our Blessed Lord Himself did not stop at the feeding of the five thousand but went on to teach them the saving truth of the Holy Eucharist (see Jn 6), neither must our works of mercy be reduced solely to the corporal kind; for at the end of the day, “It is the spirit that quickeneth: the flesh profiteth nothing” (Jn 6:64).

Thus, when Francis says that Christ “has been sent forth to the poor – all of us – to set them free”, he is speaking truly; however, it is from sin, from the dominion of the devil, that our Blessed Lord came above all to deliver us, not primarily from our temporal problems, as Francis insinuates. Indeed, God “hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the remission of sins” (Col 1:3-14); “…that they may be converted from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a lot among the saints…” (Acts 26:18).

As if foaming at the mouth, the Modernist Bergoglio declares that Christ “has not come to deliver a set of rules or to officiate at some religious ceremony; rather, he has descended to the streets of our world in order to encounter our wounded humanity, to caress faces furrowed by suffering, to bind up broken hearts and to set us free from chains that imprison the soul.”

This is outrageous on numerous counts. First, whether or not Christ came “to deliver a set of rules” depends on what we want to define as such. Certainly the Gospel contains numerous precepts and prohibitions. Christ the Lord ratified and re-promulgated the Ten Commandments (see Mt 19:17; 1 Cor 7:19), which are not Ten Suggestions, and He made their observance the test of loving and truly knowing Him: “If you love me, keep my commandments” (Jn 14:15); “And by this we know that we have known him, if we keep his commandments” (1 Jn 2:3).

Of course Francis himself has no problem with rules and precepts when they are his rules and precepts, that is, when they arise from or advance his agenda, such as his environmentalist ideology, his globalism, his soup-kitchen gospel, or his own Coronavirus health regulations. For the “right” goals, he even rediscovers the concept of “moral obligation”!

In fact, everyone in Vatican City will be required to wear FFP2 masks indoors come Jan. 31. For the ecumenical vespers in St. Paul’s outside the Walls in Rome this past Tuesday, all participants and attendees were wearing such an air-flow-restricting mask, with the conspicuous exception of one man whose name it would be superfluous to mention. Let’s just say he likes to denounce “that spirit of clericalism in the Church, that we feel: clerics feel superior; clerics distance themselves from the people” (source).

Getting back to the text of the homily we are examining, Bergoglio makes the outrageous claim that Christ Jesus did not come “to officiate at some religious ceremony”. This blasphemous remark underscores once again that for this false pope, all religion is ultimately about man, hence his earlier claim that the Word of God “leads us to man”.

Even before all of His other glorious and salvific deeds, our Blessed Lord and Savior Jesus Christ came to earth in order to render the sin-atoning Sacrifice on the Cross for our Redemption. It was the quintessential “religious ceremony”, greater than which none could be conceived. The Passion and Death of Christ on Calvary, in which He Himself is both Priest and Victim, rendering to the Almighty Father the Perfect Worship, was foreshadowed by all the religious ceremonies of the Old Testament and is perpetuated in the Holy Sacrifice of the Mass. St. Paul’s Letter to the Hebrews explains this in beautiful and rich detail. “Thou art a priest for ever, according to the order of Melchisedech. … For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens” (Heb 7:17,26).

One is simply aghast at the audacity and the nonchalance with which this Jesuit apostate blasphemes Almighty God. As we have said and demonstrated again and again, this “Pope” Francis is a Naturalist, and as such he has no regard for the supernatural. It is no wonder that he has no grasp of the supernatural character of the Gospel, especially not of the Sacrifice of Calvary, or the Holy Mass, or the Eternal Priesthood of Christ.

For this spiritual shyster, the ultimate purpose of religion is to make the world a better place. It’s what we call his Naturalist “Gospel of Man”. For him, it’s all about alleviating the temporal sufferings of bodies but it’s never about rescuing souls from eternal ruin. That’s why he proclaims that Christ became man “to caress faces furrowed by suffering, to bind up broken hearts and to set us free from chains that imprison the soul”.

It is anyone’s guess as to what Francis means by “bind[ing] up broken hearts” and “chains that imprison the soul”. If by the latter is meant that Christ came to redeem us from sin, that is obviously correct, but with Bergoglio one would be well-advised not to simply assume it (for example, he could just mean psychological problems such as immense grief or anxiety).

As for “caress[ing] faces furrowed by suffering”, no, it was not Christ’s essential mission to caress the needy. He did, of course, do that as well to an extent, but, as the saintly Irish spiritual writer Fr. Edward Leen explains, Our Lord’s battle with physical evil was only incidental to His mission:

The [Gospel] passages that reveal Jesus in the exercise of works of mercy, in healing disease, in consoling grief and in overcoming death, are given an undue emphasis [by Naturalists]. In this way the central truth is obscured, the truth, namely, that the conflict of the Redeemer was primarily with spiritual evil and only incidentally with physical evil. His purpose was to banish from earth the ills that appear to God as such, not those that appear so to the pain-dreading nature of man… The gospel is not a record of a more or less successful philanthropic mission.

…To Christians, who persist in thinking that the function of Christianity is to provide men with good things and banish from their life evil things — understanding by good and evil what appear such to fallen human nature — life will speedily prove unintelligible. To men with such views the mystery of pain becomes insoluble. In the face of the harsh realities of existence their belief stands condemned. They have no answer to give to the ever-recurring question: if God is kind and good and tender towards human suffering, why does suffering continue to be not only for those that deserve it, but also for those who do not?

That Jesus, in His power and goodness, did not put an end to all human suffering shows that, in His eyes, suffering is not the real source of human unhappiness.

(Rev. Edward Leen, Why the Cross? [London: Sheed & Ward, 1938], pp. 54-56; italics removed; underlining added.)

Fr. Leen preached the true Gospel, which is focused primarily on the supernatural and only secondarily on the natural. Francis inverts this because he is a Naturalist. He reduces the supernatural Gospel to the level of the natural and slams those who won’t go along with it as having “a religiosity reduced to external worship” — it is despicable!

Although it is legitimate and important to help the suffering in their earthly needs — Christ commands it! — nothing at all is gained if ultimately their souls are lost: “For what shall it profit a man, if he gain the whole world, and suffer the loss of his soul?” (Mk 8:36); “And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell” (Mt 10:28).

In an address given to newly-created cardinals a few months before the release of his encyclical against the doctrine of the Modernists, Pope St. Pius X denounced these partisans of error for “preaching a charity without faith, very accommodating to unbelievers, which unfortunately opens the way to eternal ruin for all” (Allocution Accogliamo of Apr. 17, 1907). That is precisely what Francis does, and rarely does he admit it so openly as in his sermon of Jan. 23, 2022, where he even claims that “the worship most pleasing to God [is] caring for our neighbour”!

But is that so? Is helping others the most pleasing worship to God? Clearly, “faith without works is dead” (Jas 2:26), but works alone cannot please God either: “But without faith it is impossible to please God” (Heb 11:6). No, the worship most pleasing to God is the Sacrifice rendered to Him by Jesus Christ on the Cross — the “clean oblation” (Mal 1:11) prophesied in the Old Testament, the offering of “the precious blood of Christ, as of a lamb unspotted and undefiled” (1 Pet 1:19), which “speaketh better than that of Abel” (Heb 12:24) and “cleanse[s] our conscience from dead works, to serve the living God” (Heb 9:14)!

If we wish to worship God truly and perfectly, therefore, if we seek to “adore him in spirit and in truth” (Jn 4:24), we must unite ourselves spiritually to that Holy Sacrifice offered on Mount Calvary, which is the very same Sacrifice offered in the Holy Mass each day, as the Council of Trent teaches:

And since in this divine sacrifice, which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, who on the altar of the Cross “once offered Himself” in a bloody manner [Heb. 9:27], the holy Synod teaches that this is truly propitiatory [sin-atoning], and has this effect, that if contrite and penitent we approach God with a sincere heart and right faith, with fear and reverence, “we obtain mercy and find grace in seasonable aid” [Heb. 4:16]. For, appeased by this oblation, the Lord, granting the grace and gift of penitence, pardons crimes and even great sins. For, it is one and the same Victim, the same one now offering by the ministry of the priests as He who then offered Himself on the Cross, the manner of offering alone being different. The fruits of that oblation (bloody, that is) are received most abundantly through this unbloody one; so far is the latter from being derogatory in any way to Him. Therefore, it is offered rightly according to the tradition of the apostles, not only for the sins of the faithful living, for their punishments and other necessities, but also for the dead in Christ not yet fully purged.

(Council of Trent, Session 22, Chapter 2; Denz. 940)

Thus united to the Perfect Victim and High Priest, we can truly render pleasing worship to God: “The sacrifice of the just is acceptable, and the Lord will not forget the memorial thereof” (Ecclus [Sir] 35:9).

Apart from the Sacrifice of Calvary, without which there could be no sanctifying grace in souls, all the caring for our neighbor we may do will not constitute any kind of acceptable worship of Almighty God, for they would then be mere “dead works” (Heb 6:1) done not under grace but under the law, which cannot justify:

All alike have sinned, all alike are unworthy of God’s praise. And justification comes to us as a free gift from his grace, through our redemption in Christ Jesus. God has offered him to us as a means of reconciliation, in virtue of faith, ransoming us with his blood. Thus God has vindicated his own holiness, shewing us why he overlooked our former sins in the days of his forbearance; and he has also vindicated the holiness of Jesus Christ, here and now, as one who is himself holy, and imparts holiness to those who take their stand upon faith in him.

(Romans 3:23-26; Knox translation.)

For by grace you are saved through faith, and that not of yourselves, for it is the gift of God; not of works, that no man may glory.

(Ephesians 2:8-9)

With Bergoglio’s declaration that “the worship most pleasing to God [is] caring for our neighbour”, one is reminded of the words of St. Paul warning the Romans of those who “changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen” (Rom 1:25).

Francis then returns to his favorite bogeyman of “rigidity”, by which he means the traditionalism he sees in his church. Just as he remembered the archaic term of “idolatry” — quite politically incorrect in the Vatican II Church when it comes to what actual idolaters do — for what he dreamed up to be a “religiosity reduced to external worship”, so he now conveniently recalls the similarly antiquated concept of “perversion” — which he would never apply to the cesspool of unnatural vice in his sect, which he shrugs off as “the least serious sins” — to describe what he believes “rigidity” to be.

Once again, too, we must consider that Francis is by no means opposed to rigidity as such. He is quite content to be rigid when it comes to his own ideas, as can be seen, for example, with regard to his environmentalism. Whereas he is quick to denounce Catholic “triumphalism” and “proselytism” (convert-making), he has no qualms about demanding the conversion not just of individuals or entire nations but of all of humanity when it comes to “climate change” and other such temporal concerns of his. In fact, he recently even warned of “God’s judgment” in connection with the global average temperature in 2050! No “who am I to judge?” there!

Most conspicuously, Francis’ hypocrisy can currently be seen in Vatican City, where the much-touted “field hospital” is now open only to those who meet his health requirements. Nothing says “inclusive church open to all” quite like that, and one may surmise that his “listening church” won’t have much of an ear for complaints either.

Further along in his sermon, Francis does something he hasn’t done in a while — he denounces “modern pelagianism” and “gnosticism”, but once again he twists the meaning of the words so he can slap them on the “rigid” (Pelagians!) and those who reject his false Gospel of Man (Gnostics!). The fake pope continually caricatures his opponents as essentially a bunch of selfish, spiritually dead people who are indifferent to anyone outside of their enclave and whose main focus in life is the strict following of rules and rubrics instead of the Gospel. Such a straw man is easy to knock down — but a mere straw man it remains.

Either way, there is a criminal irony to all this, for it is Francis who is the true Pelagian, teaching salvation by works, to the point that he declares “good atheists” go to Heaven; and it is Francis who is the true Gnostic, teaching the secret doctrine of “newness” cranked out by the “god of surprises” as heralded by the “signs of the times”.

If hypocrisy caused weight gain, Francis wouldn’t fit into St. Peter’s Square.

By the way: Our latest podcast episode, TRADCAST EXPRESS 148, is a great companion piece to this blog post, as it addresses this sermon we’ve been analyzing — and more:

More of our podcast episodes can be found in our playlists: TRADCAST | TRADCAST EXPRESS

As we finally come to the end of his insufferable homily, Bergoglio has the gall to claim that he wants “a Church that is docile to the word [of God]”, when from all of the above it is evident that following the Word of God is the last thing he wants to do. He is much too comfortable rigidly following the word of man, especially his own.

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