Again no mention of any condition…
More Heresy from the False Pope:
Every One of Us is Forgiven!
It’s Sunday, and that usually means the world’s most talkative apostate, Jorge Bergoglio (‘Pope Francis’), gives a catechetical reflection on the day’s Gospel before praying the Angelus at noon in Rome with the few hapless souls who have come to see him, mistaking him for the Pope of the Catholic Church.
Today’s Gospel reading, according to the liturgical calendar of the Novus Ordo missal of Paul VI, is Mt 18:21-35, in which our Blessed Lord tells the parable of the unforgiving servant. Here is the exact pericope, taken from the traditional Douay-Rheims translation:
Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times? Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times. Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt. But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence: and laying hold of him, he throttled him, saying: Pay what thou owest. And his fellow servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he paid the debt. Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him; and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me: Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee? And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.
This beautiful teaching of Our Blessed Lord may perhaps be difficult to carry out at times, but it is not difficult to understand. The unmistakable message is that we must forgive those who sin against us, and if we do not do so, neither will God forgive us our sins.
In the Sermon on the Mount, the Lord Jesus, when instructing His disciples how to pray, had already taught clearly that we must forgive those who offend us if we wish to be forgiven by the heavenly Father:
Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our supersubstantial bread. And forgive us our debts, as we also forgive our debtors. And lead us not into temptation. But deliver us from evil. Amen.
Immediately after, Our Lord added: “For if you will forgive men their offences, your heavenly Father will forgive you also your offences. But if you will not forgive men, neither will your Father forgive you your offences” (Mt 6:14-15). What could be clearer?
Nevertheless, ‘Pope’ Francis today said nothing about forgiveness of others’ sins being a requirement for being forgiven by God. Instead, he once again harped only on God’s boundless mercy and mentioned no conditions for obtaining forgiveness — God always forgives, no matter what, Francis insisted. It is true that the false pope also made clear that we too must forgive others, but not as a condition of being forgiven ourselves but merely in order to imitate the Lord, thus “bearing witness” to Him. That is the false gospel of Bergoglio.
Here is what he said, in full context:
Today, the Gospel talks to us about forgiveness (cf. Mt 18:21-35). Peter asks Jesus: “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” (v. 21).
Seven, in the Bible, is a number that indicates completeness, and so Peter is very generous in the assumptions of his question. But Jesus goes further, and answers him: “I do not say to you seven times, but seventy times seven” (v. 22). He tells him, that is, that when one forgives, one does not calculate; that it is good to forgive everything, and always! Just as God does with us, and as those who administer God’s justice are required to do: forgive always. I say this a lot to priests, to confessors: always forgive, as God forgives.
Jesus then illustrates this reality through a parable, which again has to do with numbers. A king, after being implored, forgives a servant the debt of 10,000 talents: it is an excessive, immense value, ranging from 200 to 500 tons of silver: excessive. It was an impossible debt to settle, even by working a lifetime: yet this master, who recalls our Father, forgives it out of sheer “pity” (v. 27). This is God’s heart: he always forgives, because God is compassionate. Let us not forget how God is: he is close, compassionate and tender; this is God’s way of being. Then, however, this servant, whose debt has been forgiven, shows no mercy towards a fellow servant who owes him 100 denarii. This too is a substantial sum, equivalent to about three months’ wages – as if to say that forgiving each other costs money! – but not at all comparable to the previous figure that the master had forgiven.
Jesus’ message is clear: God forgives incalculably, exceeding all measure. This is how he is; He acts out of love, and gratuitously. God is not bought, God is free, he is all gratuitousness. We cannot repay Him but, when we forgive a brother or a sister, we imitate Him. Forgiving is not, therefore, a good deed that we can choose to do or not do: forgiving is a fundamental condition for those who are Christians. Every one of us, in fact, is “forgiven”: let us not forget this, we are forgiven, God gave his life for us and in no way can we recompense his mercy, which he never withdraws from his heart. However, by corresponding to his gratuitousness, that is, by forgiving one another, we can bear witness to him, sowing new life around us. For outside of forgiveness there is no hope; outside of forgiveness there is no peace. Forgiveness is the oxygen that purifies the air of hatred, forgiveness is the antidote to the poisons of resentment, it is the way to defuse anger and heal so many maladies of the heart that contaminate society.
Let us ask ourselves, then: do I believe I have received from God the gift of immense forgiveness? Do I feel the joy of knowing that He is always ready to forgive me when I fall, even when others do not, even when I am not even able to forgive myself? He forgives: do I believe that he forgives? And then: can I in turn forgive those who wrong me? In this respect, I would like to propose a little exercise to you: let us try, now, each one of us, to think of a person who has hurt us, and ask the Lord for the strength to forgive them. And let us forgive them out of love for the Lord: brothers and sisters, this will do us good; it will restore peace to our hearts.
May Mary, Mother of Mercy, help us to receive the grace of God and to forgive each other.
(Antipope Francis, Angelus Address, Vatican.va, Sep. 17, 2023; underlining added.)
Notice how Francis speaks about the parable but completely ignores the “inconvenient” conclusion: “And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts” (vv. 34-35). Curiously, the ‘Pope’ does not mention this at all, passing over it as if it were not part of the Gospel.
The lesson of the parable is clear: God does not always forgive, since He will not forgive if we do not forgive. There are conditions to Him granting His forgiveness, and unless we fulfill those conditions, we will not obtain mercy.
Francis keeps mentioning that our Lord forgives gratuitously (freely), but this is true in one sense only, namely, in the sense that God agreed to offer us Redemption even though we were His enemies, even though there was nothing we did, or could have done, to deserve that forgiveness, to merit becoming His children once again, after Adam and Eve had lost the state of original innocence. Likewise, when we are in the state of mortal sin, we cannot “earn” the grace of repentance — it is gratuitously given by God, if He chooses to give it. That’s one more reason not to be presumptuous but always to beg humbly for His grace!
Hence the Council of Trent taught dogmatically:
But when the Apostle says that man is justified “by faith” and “freely” [Rom. 3:22, 24], these words must be understood in that sense in which the uninterrupted consent of the Catholic Church has held and expressed, namely, that we are therefore said to be justified by faith, because “faith is the beginning of human salvation,” the foundation and root of all justification, “without which it is impossible to please God” [Heb. 11:6] and to come to the fellowship of His sons; and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith, or works merit the grace itself of justification; for, “if it is a grace, it is not now by reason of works; otherwise (as the same Apostle says) grace is no more grace” [Rom. 11:6].
(Council of Trent, Session VI, Chapter 8; Denz. 801; underlining added.)
To say or suggest, as Francis does, that because God’s mercy is gratuitous, therefore there are no conditions to receive this forgiveness, is a heresy.
Of course we do not mean to diminish the greatness of God’s mercy. The idea is not to question God’s infinite mercy and forgiveness; it is to make clear under what conditions His superabundant forgiveness is available to sinners, because there are conditions. And that is something Francis never mentions.
His preaching on mercy and forgiveness is very one-sided: He always emphasizes only God’s unlimited mercy, never the need for supernatural contrition, firm purpose of amendment, etc. His teaching is (sometimes more, sometimes less explicitly): God always forgives, even without repentance. What a staggering blasphemy and heresy! Jesus Himself refutes it: “…neither will your Father forgive you your offences” (Mt 6:15); “Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven” (Mt 12:31). And St. James, too, affirms it: “For judgment without mercy to him that hath not done mercy” (Jas 2:13a).
On Apr. 14, 2022, while visiting a prison in Civitavecchia, Francis told inmates:
I would like this to reach the hearts of all of us today, including my own: God forgives everything and God forgives always! We are the ones who grow tired of asking for forgiveness. Each of us, perhaps, has something there in our heart which we have been carrying for some time, which goes “ron-ron” [which agitates], some skeleton hidden in the closet. But ask Jesus for forgiveness: He forgives everything. All he wants is our trust to ask for forgiveness. You can do it when you are alone, when you are with others, when you are with the priest. This is a beautiful prayer for today: “But, Lord, forgive me. I will seek to serve others, but You serve me with Your forgiveness”. He paid the price like this, with forgiveness. This is the thought I would like to leave you today. Serving, helping one another and being certain that the Lord forgives. And how much does he forgive? Everything! And until what point? Always! He does not tire of forgiving. We are the ones who grow tired of asking for forgiveness.
(Antipope Francis, Homily at Mass of the Lord’s Supper, Vatican.va, Apr. 14, 2022)
Notice his failure to mention anything about repentance, specifically supernatural contrition. Not even confession does this ‘Pope’ require! With that message, he left the inmates in their sins under the guise of unlimited divine mercy! How salutary it would have been for these prisoners to be taught the necessary conditions for obtaining God’s pardon and have sanctifying grace restored to their souls. Instead, heretical drivel from the Argentinian apostate! (For more information, our podcast TRADCAST 034 delves into this topic at length and spells out what is necessary for true repentance.)
That “God always forgives everything” is true if we mean that God remits all sins confessed with the necessary contrition. It is not true if we mean that whatever is confessed is also forgiven regardless of the dispositions of the penitent. While from the very beginning of his false pontificate, Francis has been drowning his sheeple in the misleading mantra that “God never tires of forgiving”, he has never, to our knowledge, actually spelled out what constitutes true, supernatural repentance, without which forgiveness is not possible.
We have pointed out numerous times in the past that when it comes to justification (and the Holy Eucharist, for instance), Francis preaches Lutheranism. Not only is that apparent from an analysis of his teaching, it is also something he has explicitly admitted: that on justification, he agrees with Luther!
During an in-flight press conference aboard Airhead One on June 26, 2016, the papal pretender bluntly made known his heretical depravity and also manifested his pertinacity, since he obviously knows that Luther’s doctrines were condemned by the Council of Trent: “I think that the intentions of Martin Luther were not mistaken. …And today Lutherans and Catholics, Protestants, all of us agree on the doctrine of justification. On this point, which is very important, he did not err. He made a medicine for the Church…” (source).
Let us recall also what Bergoglio taught two years ago in an audience catechesis, and what he had said regarding merit two years prior:
- Francis at Audience: We must observe the Commandments Not to be Justified but to Aid the Encounter with Christ!
- More ‘Papal’ Heresy: Francis the Lutheran denies Catholic Dogma on Merit
Here it will be a good idea to recall Trent’s infallible condemnations of 33 errors on justification (see below – note in particular the ones in bold print). See how many of them sound like something Francis has said or would say (the numbers referenced are to the pre-Vatican II editions of Denzinger):
811 Can. 1. If anyone shall say that man can be justified before God by his own works which are done either by his own natural powers, or through the teaching of the Law, and without divine grace through Christ Jesus: let him be anathema [cf. n. 793 ff.].
812 Can. 2. If anyone shall say that divine grace through Christ Jesus is given for this only, that man may more easily be able to live justly and merit eternal life, as if by free will without grace he were able to do both, though with difficulty and hardship: let him be anathema [cf. n. 795, 809].
813 Can. 3. If anyone shall say that without the anticipatory inspiration of the Holy Spirit and without His assistance man can believe, hope, and love or be repentant, as he ought, so that the grace of justification may be conferred upon him: let him be anathema [cf. n. 797].
814 Can. 4. If anyone shall say that man’s free will moved and aroused by God does not cooperate by assenting to God who rouses and calls, whereby it disposes and prepares itself to obtain the grace of justification, and that it cannot dissent, if it wishes, but that like something inanimate it does nothing at all and is merely in a passive state: let him be anathema [cf. n. 797].
815 Can. 5. If anyone shall say that after the sin of Adam man’s free will was lost and destroyed, or that it is a thing in name only, indeed a title without a reality, a fiction, moreover, brought into the Church by Satan: let him be anathema [cf. n. 793, 797].
816 Can. 6. If anyone shall say that it is not in the power of man to make his ways evil, but that God produces the evil as well as the good works, not only by permission, but also properly and of Himself, so that the betrayal of Judas is no less His own proper work than the vocation of Paul: let him be anathema.
817 Can. 7. If anyone shall say that all works that are done before justification, in whatever manner they have been done, are truly sins or deserving of the hatred of God, or that the more earnestly anyone strives to dispose himself for grace, so much the more grievously does he sin: let him be anathema [cf. n. 798].
818 Can. 8. If anyone shall say that the fear of hell, whereby by grieving for sins we flee to the mercy of God or refrain from sinning, is a sin or makes sinners worse: let him be anathema [cf. n. 798].
819 Can. 9. If anyone shall say that by faith alone the sinner is justified, so as to understand that nothing else is required to cooperate in the attainment of the grace of justification, and that it is in no way necessary that he be prepared and disposed by the action of his own will: let him be anathema [cf. n. 798, 801, 804].
820 Can. 10. If anyone shall say that men are justified without the justice of Christ by which He merited for us, or that by that justice itself they are formally just: let him be anathema [cf. n. 798, 799].
821 Can. 11. If anyone shall say that men are justified either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of grace and charity, which is poured forth in their hearts by the Holy Spirit and remains in them, or even that the grace by which we are justified is only the favor of God: let him be anathema [cf. n. 799ff., 809].
822 Can. 12. If anyone shall say that justifying faith is nothing else than confidence in the divine mercy which remits sins for Christ’s sake, or that it is this confidence alone by which we are justified: let him be anathema [cf. n. 798, 802].
823 Can. 13. If anyone shall say that it is necessary for every man in order to obtain the remission of sins to believe for certain and without any hesitation due to his own weakness and indisposition that his sins are forgiven him: let him be anathema [cf. n. 802].
824 Can. 14. If anyone shall say that man is absolved from his sins and justified, because he believes for certain that he is absolved and justified, or that no one is truly justified but he who believes himself justified, and that by this faith alone absolution and justification are perfected: let him be anathema [cf. n. 802].
825 Can. 15. If anyone shall say that a man who is born again and justified is bound by faith to believe that he is assuredly in the number of the predestined: let him be anathema [cf. n. 805].
826 Can. 16. If anyone shall say that he will for certain with an absolute and infallible certainty have that great gift of perseverance up to the end, unless he shall have learned this by a special revelation: let him be anathema [cf. n.805ff.].
827 Can. 17. If anyone shall say that the grace of justification is attained by those only who are predestined unto life, but that all others, who are called, are called indeed, but do not receive grace, as if they are by divine power predestined to evil: let him be anathema [cf. n. 800].
828 Can. 18. If anyone shall say that the commandments of God are even for a man who is justified and confirmed in grace impossible to observe: let him be anathema [cf. n. 804].
829 Can. 19. If anyone shall say that nothing except faith is commanded in the Gospel, that other things are indifferent, neither commanded nor prohibited, but free, or that the ten commandments in no way pertain to Christians: let him be anathema [cf. n. 800].
830 Can. 20. If anyone shall say that a man who is justified and ever so perfect is not bound to observe the commandments of God and the Church, but only to believe, as if indeed the Gospel were a mere absolute promise of eternal life, without the condition of observation of the commandments: let him be anathema [cf. n. 804].
831 Can. 21. If anyone shall say that Christ Jesus has been given by God to men as a Redeemer in whom they should trust, and not also as a legislator, whom they should obey: let him be anathema.
832 Can. 22. If anyone shall say that he who is justified can either persevere in the justice received without the special assistance of God, or that with that [assistance] he cannot: let him be anathema [cf. n. 804, 806].
833 Can. 23. If anyone shall say that a man once justified can sin no more, nor lose grace, and that therefore he who falls and sins was never truly justified; or, on the contrary, that throughout his whole life he can avoid all sins even venial sins, except by a special privilege of God, as the Church holds in regard to the Blessed Virgin: let him be anathema [cf. n. 805, 810].
834 Can. 24. If anyone shall say, that justice received is not preserved and also not increased in the sight of God through good works but that those same works are only the fruits and signs of justification received, but not a cause of its increase: let him be anathema [cf. n. 803].
835 Can. 25. If anyone shall say that in every good work the just one sins at least venially, or (what is more intolerable) mortally, and therefore deserves eternal punishments, and that it is only because God does not impute those works unto damnation that he is not damned, let him be anathema [cf. n. 804].
836 Can. 26. If anyone shall say that the just ought not to expect and hope for an eternal recompense from God and the merit of Jesus Christ for the good works which have been performed in God, if by doing well and in keeping the divine commandments they persevere even to the end: let him be anathema [cf. n. 809].
837 Can. 27. If anyone shall say that there is no mortal sin except that of infidelity, or that grace once received is not lost by any other sin however grievous and enormous, except the sin of infidelity: let him be anathema [cf. n. 808].
838 Can. 28. If anyone shall say that together with the loss of grace by sin faith also is always lost, or that the faith that remains is not a true faith, though it be not a living one, or that he, who has faith without charity, is not a Christian: let him be anathema [cf. n. 808].
839 Can. 29. If anyone shall say that he who has fallen after baptism cannot by the grace of God rise again; or that he can indeed recover lost justice, but by faith alone without the sacrament of penance, contrary to what the holy Roman and universal Church, taught by Christ the Lord and His apostles, has hitherto professed, observed, and taught: let him be anathema [cf. n. 807].
840 Can. 30. If anyone shall say that after the reception of the grace of justification, to every penitent sinner the guilt is so remitted and the penalty of eternal punishment so blotted out that no penalty of temporal punishment remains to be discharged either in this world or in the world to come in purgatory before the entrance to the kingdom of heaven can be opened: let him be anathema [cf. n. 807].
841 Can.31. If anyone shall say that the one justified sins, when he performs good works with a view to an eternal reward: let him be anathema [cf. n. 804].
842 Can. 32. If anyone shall say that the good works of the man justified are in such a way the gifts of God that they are not also the good merits of him who is justified, or that the one justified by the good works, which are done by him through the grace of God and the merit of Jesus Christ (whose living member he is), does not truly merit increase of grace, eternal life, and the attainment of that eternal life (if he should die in grace), and also an increase of glory: let him be anathema [cf. n. 803and 809].
843 Can. 33. If anyone shall say that because of this Catholic doctrine of justification as set forth by the holy Synod in this present decree, there is in some degree a detraction from the glory of God or from the merits of Jesus Christ our Lord, and that the truth of our faith, and in fact the glory of God and of Jesus Christ are not rather rendered illustrious: let him be anathema [cf. n. 810]
(bold print added)
To make matters even worse, Francis has on several occasions in the past encouraged or instructed his priests that they are to forgive everything in confession, even if the penitent is not sufficiently sorry for his sins, or does not have a purpose of amendment. That is an order to commit sacrilege!
Bergoglio is a most dangerous false prophet and most certainly not the Pope of the Catholic Church. His heresy that God always forgives, no matter what, is most destructive of souls because it leads them away from embracing true contrition and the other necessary dispositions for actually obtaining divine forgiveness:
Let no one be deceived by Bergoglio. God does not always forgive, regardless. Hence our Lord told the Apostles not only, “Whose sins you shall forgive, they are forgiven them”, but also, “whose sins you shall retain, they are retained” (Jn 20:23).
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License: fair use