Eternal Beatitude in Heaven is overrated…

Building Paradise on Earth:
Francis’ Message for World Day of Migrants

Dead serious: Club Bergoglio claims God has entrusted humanity with the building of an earthly paradise

The Vatican has released Jorge Bergoglio’s message for this year’s World Day of Migrants and Refugees, to be observed on Sep. 25, 2022. Bergoglio is the Argentinian apostate who stars as “Pope Francis” in the ongoing Modernist circus in Vatican City that began when Cardinal Angelo Roncalli presented himself as “Pope John XXIII” in 1958.

Unlike fundamental theology, philanthropy is something Bergoglio gets really excited about. Unfortunately, this false pope has the bad habit of misusing legitimate humanitarian concerns to advance an apostate Naturalist agenda, an agenda that is utterly destructive of Catholic Supernaturalism at its very root.

A year ago, Francis’ message for the World Day of Migrants and Refugees subtly advanced the idea of a messianic future consisting of a Naturalist “heaven on earth” towards which we are all supposedly moving:

In this year’s message for the same occasion, Francis elaborates on this theme, makes it more explicit, and advances it more boldly. Here is a link to the full text as published on the Vatican web site:

The core of the message is summarized in its title: “Building the Future with Migrants and Refugees”.

As is typical for him, so too in this message Francis uses spiritual things and makes them mundane; he uses supernatural things and reduces them to the natural order. In short, he hijacks certain aspects of the Catholic Faith to advance a Naturalist-Masonic agenda, and it seems that he gets more open and audacious about it with each passing year.

Before we dissect Bergoglio’s message, however, let us look at a video the Vatican’s Migrants & Refugees Section released a few days before. In addition to the “Pope”, it prominently features also “Cardinal” Francesco Montenegro, who drops a bombshell in the clip, which can be viewed here:

In the video, “Cardinal” Montenegro states openly: “…the Lord has promised us a new heavens and a new earth. He has not yet extinguished His plan for Paradise, He has not canceled it: He has entrusted it to us.” That is blasphemy!

This has got to be the most candid and brazen enunciation of their nefarious Naturalist agenda yet: the building of a natural paradise on this earth!

Where have we heard this before?

It certainly sounds a lot like the ideas of Jean-Jacques Rousseau (1712-1778), as described by the great Fr. Denis Fahey (1883-1954):

To the triumph of those [false] ideals in the modern world, the Masonic denial of original sin and the Rousseauist dogma of the natural goodness of man have contributed not a little. The dogma of natural goodness signifies that man lived originally in a purely natural paradise of happiness and goodness and that, even in our present degraded state, all our instinctive movements are good. We do not need grace, for nature can do for us what grace does. In addition, Rousseau holds that this state of happiness and goodness, of perfect justice and innocence, of exemption from servile work and suffering, is natural to man, that is, essentially demanded by our nature. Not only then is original sin non-existent, not only do we not come into the world as fallen sons of the first Adam, bearing in us the wounds of our fallen nature, not only is there no concupiscence to incline us to evil, but the state of suffering in which we find ourselves is essentially opposed to nature, is radically anti-natural. Suffering and pain have been introduced by society, civilization and private property. Hence we must get rid of all these and set up a new form of society. We can get back the state of the Garden of Eden by the efforts of our own nature, without the help of grace. For Rousseau, the introduction of the present form of society and of private property constitute the real Fall. The setting up of a republic based on his principles will act as a sort of democratic grace which will restore in its entirety our lost heritage. In a world where the clear teaching of the faith of Christ about the supernatural nature of the Life of Grace has become obscured, but where men are still vaguely conscious that human nature was once happy, Rousseau’s appeal acts like an urge of homesickness. We need not be astonished, then, apart from the question of Masonic-Revolutionary organization and propaganda, at the sort of delirious enthusiasm which takes possession of men at the thought of a renewal of society. Nor need we wonder that men work for the overthrow of existing governments and the existing order, in the belief that they are not legitimate forms of society. A State not constructed according to Rousseauist-Masonic principles is not a State ruled by laws. It is a monstrous tyranny, and must be overthrown in the name of “Progress” and of the “onward march of democracy.” All these influences must be borne in mind as we behold, since 1788, the triumph in one country after another of Rousseauist-Masonic democracy.

(Rev. Denis Fahey, The Mystical Body of Christ in the Modern World [Waterford: Browne and Nolan Limited, 1939], pp. 30-31; italics given; underlining added.)

With this in mind, let’s look more closely at the words of “Cardinal” Montenegro.

Notice how “His Eminence” asserts or implies that the “new heavens” and “new earth” (mentioned in Isaias 65, 2 Peter 3, and Apocalypse 21) is in reference to the present temporal world and is the work of humanity as per God’s plan. And this world he describes as “Paradise”! Clearly, then, he is advocating for an earthly paradise that is the result of our human effort. How much more blasphemous and heretical can it get? How much more stupid?

Does this man not remember that when Adam and Eve were created, they both dwelt in a true “paradise of pleasure” that had been entrusted to them by God (Gen 2:8)? Paradise itself was the work of God, not Adam or Eve’s; their job was merely to “increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth” (Gen 1:28; cf. 2:15). And then they had one more duty, namely: “Of every tree of paradise thou shalt eat: but of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death” (Gen 2:16b-17). We all know how that worked out.

Given this, aside from the doctrinal problems, it is utterly idiotic for “Cardinal” Montenegro to believe that God has entrusted to humanity “His plan for Paradise”. If Adam and Eve, filled with sanctifying grace in original innocence, couldn’t manage to obey a single divine prohibition, thus turning God-given Paradise into a world of sin, suffering, and death, what does he think unregenerate humanity — he does not mention grace or anything supernatural at all — will do to this present valley of tears?

As a brief side note: There is nothing in the script of that video that could not just as well have been said by the member of any religion, at least any religion that somehow in some way believes in God or some other “divinity”. If one saw only the text, based on the content alone it would be impossible to identify the ideas expressed there in any way with the Roman Catholic Church or the Roman Catholic religion. (In fact, that is one religion one could definitively rule out as having produced these thoughts, since Catholics reject the idea of God entrusting humanity with the building of a natural paradise.) What does that tell you?

The post-Catholic Vatican is moving ever more decidedly towards the Masonic utopia of a universal meta-religion that encompasses all religions — and that is the religion of “human fraternity”. Francis himself has made great strides towards that goal:

Interestingly enough, in the last 9+ years of his “pontificate”, Francis has practically never preached about Heaven. This is telling because, as Christ our Lord told us, “out of the abundance of the heart the mouth speaketh” (Mt 12:34). One of the few times the false pope has mentioned Heaven, he distorted the concept into a natural heaven of temporal blessings (see an example here).

Bergoglio is a man firmly rooted in the temporal world, and just about all his concerns ultimately focus on the present natural life. Even where he affirms a supernatural truth — for example, regarding the Holy Eucharist — he is quick to bring the focus back to the temporal world. Here is an example from earlier this year:

Just this past Sunday, he spoke about the immense love God has for us and how as a consequence we must now show immense love to our neighbor (cf. Jn 13:34). That is true enough, but he failed to mention the most important part, namely, the immense love we must have, first and foremost, for God: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment” (Mt 22:37-38).

This is all very typical of Bergoglio. He continually reduces the Catholic Faith to the corporal works of mercy. As important and legitimate as these are, we were not created for the sake of helping one another. We were created for a much more noble and, above all, supernatural end. To attain that goal, it is necessary for our natural fallen condition to be lifted and restored to the supernatural plane. This is done through actual and sanctifying grace. Grace is defined, in the strict sense, as “a supernatural gift of God to an intellectual creature, bestowed with a view to eternal life” (A Catholic Dictionary, s.v. “Grace”).

We human beings have a supernatural end. It is, ultimately, the Beatific Vision, when all those who have persevered to the end and been saved (cf. Mt 24:13) shall see God face to face for all eternity. Hence the true, supernatural Heaven for which we have been created is defined as follows:

The place and state of perfect and eternal happiness. It consists primarily in the sight of God face to face, termed the Beatific Vision: this sight involves the spiritual possession of him and the love of him to the utmost of the creature’s power. Other joys will be the sight of Christ’s humanity, companionship with our Lord, the angels and the saints, and the understanding of the wonders of creation. After the Last Judgment the risen body will share in the joys of the soul. The bliss of Heaven is not equal in degree for all but differs according to their merits. God will indeed be seen without intermediary by all but, being infinite, he can be seen, though directly, yet with differing intensity by different spectators. The blessed recognize one another and love one another in God. In Heaven the will of man is fixed on its ultimate end and hence can fail no longer and the bliss of Heaven can never end.

(Donald Attwater, ed., A Catholic Dictionary [New York, NY: The Macmillan Company, 1958], s.v. “Heaven”)

St. Paul reminds us not to lose sight of our noble goal: “Therefore, if you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God: Mind the things that are above, not the things that are upon the earth” (Col 3:1-2).

The Vatican is essentially communicating to people that this world could be a peaceful paradise in which all people live in harmony and respect for one another, if only we all availed ourselves sufficiently of the natural means of dialogue, fraternity, encounter, soup kitchens, and the rest. But that is not the Gospel of our Blessed Lord.

God has not promised us peace but the sword (see Mt 10:34). We are to carry our cross (see Mt 10:38). We are to suffer any temporal disadvantage (see Mk 9:42), even to the loss of our life itself (see Mt 10:39), in order to make it through “the narrow gate” of Heaven (Mt 7:13). We are to suffer with Him so as to reign with Him (see Rom 8:17; 2 Tim 2:12). We will be persecuted for His sake, not excluding within our own families (see Mt 10:35-37), and we are to use the sufferings of this life to sanctify our souls for a blessed eternity (see Mt 11:12; Rom 8:13).

The earthly paradise Francis preaches is a utopian fiction aimed at by Communists, Freemasons, and Talmudic Jews. It is certainly not the Kingdom of God: “My kingdom is not of this world” (Jn 18:36). Even Antipope John XXIII, in his pseudo-encyclical Mater et Magistra, speaks of “the treasured illusion of an earthly paradise” (n. 211; italics added).

In imitation of her Divine Lord, it is the chief and ultimate purpose of the Catholic Church to lead people to Heaven, while at the same time she secures great temporal blessings for humanity (cf. Lk 12:31):

The Catholic Church, that imperishable handiwork of our all-merciful God, has for her immediate and natural purpose the saving of souls and securing our happiness in heaven. Yet, in regard to things temporal, she is the source of benefits as manifold and great as if the chief end of her existence were to ensure the prospering of our earthly life.

(Pope Leo XIII, Encyclical Immortale Dei, n. 1)

Bergoglio only cares about the prospering of earthly life. He does not care about every person’s supernatural end and therefore also doesn’t care to lead souls to it.

St. John the Evangelist warned us at least twice of people like Bergoglio. He did so once in his Gospel, quoting the Baptist: “He that is of the earth, of the earth he is, and of the earth he speaketh” (Jn 3:31); and once in his first epistle: “They are of the world: therefore of the world they speak, and the world heareth them” (1 Jn 4:5).

It is no accident that Francis has a certain fondness for Communists. As Pope Pius XI explained, “Communism is by its nature anti-religious. It considers religion as ‘the opiate of the people’ because the principles of religion which speak of a life beyond the grave dissuade the proletariat from the dream of a Soviet paradise which is of this world” (Encyclical Divini Redemptoris, n. 22).

Such a “paradise which is of this world” is now openly advocated by the Modernist Vatican, indeed by the very “Pope” himself, under the guise of it being desired by Almighty God. What blasphemy!

In one of his encyclical letters on Freemasonry, Pope Leo XIII explained the true condition in which humanity finds itself:

The race of man, after its miserable fall from God, the Creator and the Giver of heavenly gifts, “through the envy of the devil,” separated into two diverse and opposite parts, of which the one steadfastly contends for truth and virtue, the other of those things which are contrary to virtue and to truth. The one is the kingdom of God on earth, namely, the true Church of Jesus Christ; and those who desire from their heart to be united with it, so as to gain salvation, must of necessity serve God and His only-begotten Son with their whole mind and with an entire will. The other is the kingdom of Satan, in whose possession and control are all whosoever follow the fatal example of their leader and of our first parents, those who refuse to obey the divine and eternal law, and who have many aims of their own in contempt of God, and many aims also against God.

This twofold kingdom St. Augustine keenly discerned and described after the manner of two cities, contrary in their laws because striving for contrary objects; and with a subtle brevity he expressed the efficient cause of each in these words: “Two loves formed two cities: the love of self, reaching even to contempt of God, an earthly city; and the love of God, reaching to contempt of self, a heavenly one.” At every period of time each has been in conflict with the other, with a variety and multiplicity of weapons and of warfare, although not always with equal ardor and assault. At this period, however, the partisans of evil seems to be combining together, and to be struggling with united vehemence, led on or assisted by that strongly organized and widespread association called the Freemasons. No longer making any secret of their purposes, they are now boldly rising up against God Himself. They are planning the destruction of holy Church publicly and openly, and this with the set purpose of utterly despoiling the nations of Christendom, if it were possible, of the blessings obtained for us through Jesus Christ our Savior.”

(Pope Leo XIII, Encyclical Humanum Genus, nn. 1-2; underlining added.)

According to Francis, there is only one city, namely, “the City of God and Man”, as he called it in his 2019 message for the World Day of Migrants and Refugees, and which we are all supposedly called to build. We refuted this nonsense back then:

To be clear: There is nothing wrong with building a better world. Obviously! However, not everything someone claims to be a “better world” is in fact a better world. The ideal world, the ideal society, is that which conforms entirely to the principles of the Gospel. As Pope Pius X said, “the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City” (Apostolic Letter Notre Charge Apostolique).

Now is that the city or civilization Bergoglio wants to build? Absolutely not! Pope Pius XII also advocated for improving the globe, but his vision had a decidedly Christian and supernatural character and goal, mindful that all human beings were created for only one and the same end: the Beatific Vision. The contrast between Pius XII’s better world and the “better world” of Antipope Francis is striking:

In the video released by the Vatican’s Migrants & Refugees Section discussed above, Francis claims that the agenda he is pursuing “better responds to God’s plan”, but that is false. It better corresponds to the Masonic ideals, no doubt, but not to the Gospel of Jesus Christ.

We can see this by taking a critical look at his message for the World Day of Migrants and Refugees 2022, where he says the following:

“Here we have no lasting city, but we seek the city that is to come.” (Heb 13:14)

Dear brothers and sisters!

The ultimate meaning of our “journey” in this world is the search for our true homeland, the Kingdom of God inaugurated by Jesus Christ, which will find its full realization when he comes in glory. His Kingdom has not yet been brought to fulfilment, though it is already present in those who have accepted the salvation he offers us. “God’s Kingdom is in us. Even though it is still eschatological, in the future of the world and of humanity, at the same time it is found in us” [John Paul II, Address during the Visit to the Roman Parish of Saints Francis of Assisi and Catherine of Siena, Patrons of Italy, 26 November 1989].

The city yet to come is a “city that has foundations, whose architect and builder is God” (Heb 11:10). His plan calls for an intense work of construction, in which all of us must be personally involved. It involves a meticulous effort aimed at personal conversion and the transformation of reality, so that it can correspond ever more fully to the divine plan.

(Antipope Francis, Message for the 108th World Day of Migrants and Refugees,, May 9, 2022)

Whoa, what happened here?! Did Francis suddenly become a Catholic and remember that our true goal is supernatural, that we are all called to share eternal life with God in the Beatific Vision?

Alas, no. What sounds so Catholic at first — because Catholics are instinctively going to interpret putatively papal words in a Catholic sense — quickly reveals itself to be but window dressing for a nefarious distortion of true Catholic doctrine as we read on:

The tragedies of history remind us how far we are from arriving at our goal, the new Jerusalem, “the dwelling place of God with men” (Rev 21:3). Yet this does not mean that we should lose heart. In the light of what we have learned in the tribulations of recent times, we are called to renew our commitment to building a future that conforms ever more fully to God’s plan of a world in which everyone can live in peace and dignity.

(underlining added)

Before we can comment on this, let’s look at the Scripture passage Francis cites (Rev 21:3) in its immediate context:

And I saw a new heaven and a new earth. For the first heaven and the first earth was gone, and the sea is now no more. And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a great voice from the throne, saying: Behold the tabernacle of God with men, and he will dwell with them. And they shall be his people; and God himself with them shall be their God. And God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write, for these words are most faithful and true.

(Apocalypse [Revelation] 21:1-5)

It does not take much to understand that this is, first and foremost, a description of Heaven, that is, the supernatural Heaven of eternal beatitude.

The traditional Haydock Commentary on Holy Scripture refers to the “New Jerusalem” as the “Church Triumphant” (see Ver. 2), and so does Fr. Sylvester Berry in his insightful interpretation of Apocalypse 21:1-4:

A former vision revealed to St. John the destruction of the present world by a return to chaos as at the beginning of creation. This destruction will be accomplished by fire as St. Peter distinctly states: “But the heavens and the earth which now are, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of the ungodly men. . . . But the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works which are in it, shall be burnt up” [2 Pet 3:7-10]. Out of the elements thus purified by fire, God will form a new,—a glorified earth to be a suitable habitation for the glorified bodies of the just. Then will the Church triumphant,—the new Jerusalem,—descend upon earth to be the tabernacle of God with men. They shall be his people and He will be their God. They shall be happy with Him forever; “death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.”

(Rev. E. Sylvester Berry, The Apocalypse of St. John [Columbus, Ohio: John W. Winterich, 1921], p. 209; underlining added.)

Another acceptable interpretation of “the holy city, the new Jerusalem”, is that of the Church Militant in the present world (cf. Mt 5:14), which, as the “Kingdom of God on earth” (Pope Pius IX, Encyclical Vix Dum A Nobis, n. 3; cf. Mt 13:24-30), foreshadows, as it were, the Church Triumphant. This is mentioned by Fr. Cornelius a Lapide in his commentary on the Apocalypse and appears to be the interpretation of Pope Pius VII in his 1801 bull Ecclesia Christi, where he speaks of “[t]he Church of Jesus Christ, which appeared to St. John under the image of the new Jerusalem coming down from Heaven…” (n. 1).

Neither of these interpretations, however, is the meaning the apostate pseudo-pope Francis gives to “the new Jerusalem, ‘the dwelling place of God with men’”. Instead, he audaciously distorts the passage and makes the Church Triumphant or the Church Militant into “a world in which everyone can live in peace and dignity” (and by that he means a world of liberty, equality, and fraternity, not one of Faith, hope, and charity)!

The true divine plan for the world was summarized by Pope St. Pius X, as we saw above, and it was elaborated upon by Pope Pius XI in the encyclicals Ubi Arcano (1922) and Quas Primas (1925). Pius XII, following his predecessors, confirmed in his inaugural encyclical that “any other building which has not been founded solidly on the teaching of Christ rests on shifting sands and is destined to perish miserably [cf. Mt 7:26-27]” (Summi Pontificatus, n. 105).

Bergoglio’s message continues:

“We wait for new heavens and a new earth, where righteousness is at home” (2 Pet 3:13). Righteousness is one of the building blocks of God’s Kingdom. In our daily efforts to do the Lord’s will, justice needs to be built up with patience, sacrifice, and determination, so that all those who hunger and thirst for it may be satisfied (cf. Mt 5:6). The righteousness of the Kingdom must be understood as the fulfilment of God’s harmonious plan, whereby in Christ, who died and rose from the dead, all creation returns to its original goodness, and humanity becomes once more “very good” (cf. Gen 1:1-31). But for this wondrous harmony to reign, we must accept Christ’s salvation, his Gospel of love, so that the many forms of inequality and discrimination in the present world may be eliminated.

No one must be excluded. God’s plan is essentially inclusive and gives priority to those living on the existential peripheries. Among them are many migrants and refugees, displaced persons, and victims of trafficking. The Kingdom of God is to be built with them, for without them it would not be the Kingdom that God wants. The inclusion of those most vulnerable is the necessary condition for full citizenship in God’s Kingdom. Indeed, the Lord says, “Come, you who are blessed by my Father. Inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me a drink, a stranger and you welcomed me, naked and you clothed me, sick and you took care of me, in prison and you visited me” (Mt 25:34-36).

(italics given)

It is not easy to decipher just what Francis is trying to communicate here. He appears to be mixing natural and supernatural concepts so that in the end, it is not so clear anymore just what he is actually affirming.

For example, he speaks of righteousness as being “one of the building blocks of God’s Kingdom” which “needs to be built up with patience, sacrifice, and determination”. However, the righteousness, or justice, mentioned in 2 Peter 3:13 is of course that of Heaven in eternity, indwelling the souls of the just through sanctifying grace; it is not the external justice of this world that is the natural fruit of human effort. The place where “they that hunger and thirst after justice … shall be filled” (Mt 5:6) is precisely “in their heavenly country” (Haydock Commentary), not in some “better world” that is the result of fraternity, dialogue, and encounter. The supernatural Heaven “God hath prepared for them that love him” (1 Cor 2:9) is the work of God and not the product of human labor! That is why “eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared”!

While paying lip service to the necessity of “Christ’s salvation”, Francis rushes to empty this notion of any supernatural content, reducing it to nothing more than the external performance of the corporal works of mercy, calling that the “Gospel of love.” But for the needy to be helped in their temporal necessities, as important and Christ-like as that is, is not what is meant by the salvation offered by Christ. God did not become man so that we would feed the hungry and assist the sick. He became incarnate in order to redeem us from sin and procure for us all the graces necessary for our eternal happiness. Christ’s salvation is inherently spiritual and supernatural.

As the genuine love of God above all things also implies and requires the love of neighbor (cf. Mk 12:29-31; 1 Jn 4:20-21), whether he be our friend or our enemy (cf. Mt 5:44-45), and as the welfare of souls also requires a certain welfare of the body — hence our Blessed Lord did not only teach the five thousand, He also fed them (see Jn 6) — it is imperative that we assist people who are suffering also in their bodily needs. Charity towards our neighbor is part of the way of the cross we must all tread, which, by the grace of God, leads to eternal happiness (see Mk 8:34; Lk 13:23-24).

Francis’ wish “that the many forms of inequality and discrimination in the present world may be eliminated” is just him singing the tune of the globalist-Marxist left; for, just as not all things are the same, neither ought there to be equality in all things, for unequal things ought to be treated unequally. There ought to be justice in all things, that is true, but not equality. Justice and equality are two very different things (cf. Mt 20:1-16).

Human society is inherently unequal, and that is neither wrong, nor bad, nor is it something to be changed:

I.  Human society, as established by God, is composed of unequal elements, just as the different parts of the human body are unequal; to make them all equal is impossible, and would mean the destruction of human society.

II.  The equality existing among the various social members consists only in this: that all men have their origin in God the Creator, have been redeemed by Jesus Christ, and are to be judged and rewarded or punished by God exactly according to their merits or demerits.

III.  Hence it follows that there are, according to the ordinance of God, in human society princes and subjects, masters and proletariat, rich and poor, learned and ignorant, nobles and plebeians, all of whom, united in the bonds of love, are to help one another to attain their last end in heaven, and their material and moral welfare here on earth.

(Pope St. Pius X, Apostolic Letter Fin Dalla Prima Nostra, nn. I-III. See also Pope Leo XIII, Encyclical Quod Apostolici Muneris, from which Pius X draws these truths.)

Likewise, the Church too is composed of unequal members, for which reason St. Paul wrote:

For the body also is not one member, but many. If the foot should say, because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear should say, because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God hath set the members every one of them in the body as it hath pleased him. And if they all were one member, where would be the body? But now there are many members indeed, yet one body. And the eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you. Yea, much more those that seem to be the more feeble members of the body, are more necessary.

(1 Corinthians 12:14-22)

With regard to the ever more prevalent idea of “discrimination”, that has become a highly-charged buzzword divorced from its original meaning. Certainly, unjust discrimination is wrong and sinful, but the original meaning of the word “to discriminate” is simply “to distinguish”. The Oxford Dictionary of Word Histories notes that the word discriminate “is from Latin discriminare ‘distinguish between’, from discrimen ‘distinction’, from the verb discernere” (ed. by Glynnis Chantrell [Oxford: Oxford University Press, 2002], p. 153).

To what consequences a false notion of discrimination can lead is very evident in our day, when people are being increasingly pressured to pretend that there is no distinction between male and female, as if the mere recognition that the one is not the other already constituted an injustice, which of course is not only false but preposterous and dangerous.

For Francis to denounce “the many forms of inequality and discrimination” without drawing the proper and needed distinctions, is therefore irresponsible and only panders to the secular-globalist cause (which, of course, is the whole point).

Having sufficiently distorted the Gospel teaching about building the Kingdom of God, so as to make it compatible for his own apostate ideology, Francis then proclaims that “[n]o one must be excluded” from this work and that “God’s plan is essentially inclusive and gives priority to those living on the existential peripheries.”

That God desires all to be included in the Church, which is the Kingdom of God on earth and the Ark of Salvation, for the sake of their eternal salvation so they do not go to hell forever, is a divinely-revealed truth: “Who will have all men to be saved, and to come to the knowledge of the truth” (1 Tim 2:4). But then, that is really not what Francis has in mind. Instead, he is thinking of a natural and mundane kingdom, the Naturalist-Masonic “better world” he keeps harping on about that we’re supposedly all “called” to build. There is really no other way to understand his words, and this will become even clearer in a few moments.

The loquacious false pope continues:

Building the future with migrants and refugees also means recognizing and valuing how much each of them can contribute to the process of construction. I like to see this approach to migration reflected in a prophetic vision of Isaiah, which considers foreigners not invaders or destroyers, but willing labourers who rebuild the walls of the new Jerusalem, that Jerusalem whose gates are open to all peoples (cf. Is 60:10-11).

In Isaiah’s prophecy, the arrival of foreigners is presented as a source of enrichment: “The abundance of the sea shall be brought to you, and the wealth of the nations shall come to you” (Is 60:5). Indeed, history teaches us that the contribution of migrants and refugees has been fundamental to the social and economic growth of our societies. This continues to be true in our own day. Their work, their youth, their enthusiasm and their willingness to sacrifice enrich the communities that receive them. Yet this contribution could be all the greater were it optimized and supported by carefully developed programs and initiatives. Enormous potential exists, ready to be harnessed, if only it is given a chance.

(italics given)

Here we see a sterling example of Bergoglio reading his ideology into the Scriptural text.

It should not come as much of a surprise that as regards the New Covenant, Isaias was prophesying not the arrival of hordes of migrants in Europe to help with the building of a better world, but rather the acceptance of the Gentiles into the Kingdom of God on earth, that is, into the Church that would be established by the Messias: “And the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee. And thy gates shall be open continually: they shall not be shut day nor night, that the strength of the Gentiles may be brought to thee, and their kings may be brought” (Is 60:10-11). In case it is not clear enough from the text itself, the Haydock Commentary explains: “The Gentiles help to form the Church, which rejects no one…” (see Ver. 10).

If nothing else, the definitive clue for Francis that he should not be using this passage from Isaias in support of his globalist ideology is the fact that the prophet mentions the building of walls, which Bergoglio considers anathema.

As regards the always-open gates of the New Jerusalem, a closer look likewise reveals that they are far from supportive of the Bergoglian agenda. We already took care of that in a post published a year-and-a-half ago:

Bergoglio then continues:

In Isaiah’s prophecy, the inhabitants of the new Jerusalem always keep the gates of the city wide open, so that foreigners may come in, bringing their gifts: “Your gates shall always be open; day and night they shall not be shut, so that nations shall bring you their wealth” (Is 60:11). The presence of migrants and refugees represents a great challenge, but at the same time an immense opportunity for the cultural and spiritual growth of everyone. Thanks to them, we have the chance to know better our world and its beautiful diversity. We can grow in our common humanity and build together an ever greater sense of togetherness. Openness to one another creates spaces of fruitful exchange between different visions and traditions, and opens minds to new horizons. It also leads to a discovery of the richness present in other religions and forms of spirituality unfamiliar to us, and this helps us to deepen our own convictions.

(underlining added)

Here the false pope leaves absolutely no doubt that he is speaking of the temporal natural world, not the supernatural Kingdom of God, which is the Catholic Church, be it the Church Militant on earth or the Church Triumphant in Heaven.

That is quite some new heaven and new earth he is talking about, eh? A “New Jerusalem” with more togetherness, open minds, fruitful exchanges, and new horizons; one that appreciates the incredible “richness present in other religions”, such as John Paul II once discovered in Voodooism and “Cardinal” Gianfranco Ravasi found in Gaia worship. And then we already got a preview of the “spirituality unfamiliar to us” on Oct. 4, 2019, in the Vatican and also in churches around Rome during the entire Amazon Synod.

An actual Catholic would associate all these things with hell rather than Heaven, but never mind.

After devoting one paragraph to “Catholic migrants and refugees [who] can energize the ecclesial life of the communities that welcome them”, Bergoglio wraps up his message for the World Day of Migrants and Refugees as follows:

Dear brothers and sisters, and, in a special way, young people! If we want to cooperate with our heavenly Father in building the future, let us do so together with our brothers and sisters who are migrants and refugees. Let us build the future today! For the future begins today and it begins with each of us. We cannot leave to future generations the burden of responsibility for decisions that need to be made now, so that God’s plan for the world may be realized and his Kingdom of justice, fraternity, and peace may come.

In summary, we can say that Francis is taking the divinely-revealed scriptural teaching that God desires all people — Jew or Gentile, slave or free, male or female, sinner or saint — to join the Church established by Christ so they can be saved from eternal damnation, into his pet doctrine of building a better world, an earthly paradise of human fraternity, which is constructed by all, especially those on the existential peripheries. This Naturalist utopia is what the apostate antipope sells as the “New Jerusalem”, the city “that is to come” (Heb 13:14).

In his phenomenal work Why the Cross?, Fr. Edward Leen (1885-1944) mops the floor with such a blasphemous idea:

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.)

Bergoglio can keep his hellish earthly paradise. “But our conversation is in heaven; from whence also we look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself” (Phil 3:20-21).

Image source: Shutterstock (Riccardo De Luca – Update)
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