Francis’ Brilliant Plan for World Peace: Ban All Weapons!

Be careful as your head hits the desk…

Francis’ Brilliant Plan for World Peace: Ban All Weapons!

The Modernist Jesuit Jorge Bergoglio (stage name: “Pope Francis”) has once again graced the world with his infinite wisdom. Today, Apr. 29, 2018, he sent out a tweet that says: “Do we really want peace? Then let’s ban all weapons so we don’t have to live in fear of war.”

No, this is not a joke. This is not fake news. This is not satire, nor does it come from a parody account. This is from the real “Pope” Francis. The link to the actual tweet can be found here, and we have taken a screenshot as evidence just in case the tweet gets deleted:

With idiotic content this like being the real news coming from Vatican City, there is nothing left to do for the satirists and parodists at Eye of the Tiber. You just can’t top it!

We would all understand if a fifth-grader said something so mindless, but a supposedly intellectually gifted Jesuit over 80 years of age who claims to be the Pope of the Catholic Church? You can’t make it up!

So Francis has finally discovered the secret to world peace: We need to ban all weapons! Why didn’t anyone think of this before? Absolutely brilliant!

If only Our Lady of Fatima and Pope Pius XI had thought of that! Instead, the Mother of God sillily insisted on prayer, penance, sacrifice; on the conversion of sinners and on the consecration of Russia to her Immaculate Heart. Pope Pius XI also didn’t consider the obvious solution when, rather than prohibiting all weapons, he instead taught:

First, and most important of all, for mankind is the need of spiritual peace. We do not need a peace that will consist merely in acts of external or formal courtesy, but a peace which will penetrate the souls of men and which will unite, heal, and reopen their hearts to that mutual affection which is born of brotherly love. The peace of Christ is the only peace answering this description: “let the peace of Christ rejoice in your hearts.” (Colossians iii, 15) Nor is there any other peace possible than that which Christ gave to His disciples (John xiv, 27) for since He is God, He “beholdeth the heart” (I Kings xvi, 7) and in our hearts His kingdom is set up. Again, Jesus Christ is perfectly justified when He calls this peace of soul His own for He was the first Who said to men, “all you are brethren.” (Matt. xxiii, 8) He gave likewise to us, sealing it with His own life’s blood, the law of brotherly love, of mutual forbearance — “This is my commandment, that you love one another, as I have loved you.” (John xv, 12) “Bear ye one another’s burdens; and so you shall fulfill the law of Christ.” (Galatians vi, 2)

From this it follows, as an immediate consequence, that the peace of Christ can only be a peace of justice according to the words of the prophet “the work of justice shall be peace” (Isaias xxxii, 17) for he is God “who judgest justice.” (Psalms ix, 5) But peace does not consist merely in a hard inflexible justice. It must be made acceptable and easy by being compounded almost equally of charity and a sincere desire for reconciliation. Such peace was acquired for us and the whole world by Jesus Christ, a peace which the Apostle in a most expressive manner incarnates in the very person of Christ Himself when he addresses Him, “He is our peace,” for it was He Who satisfied completely divine justice by his death on the cross, destroying thus in His own flesh all enmities toward others and making peace and reconciliation with God possible for mankind. (Ephesians ii, 14) Therefore, the Apostle beholds in the work of Redemption, which is a work of justice at one and the same time, a divine work of reconciliation and of love. “God indeed was in Christ, reconciling the world to himself.” (II Corinthians v, 19) “God so loved the world, as to give his only begotten Son.” (John iii, 16)

Thomas Aquinas, the Angel of the Schools, also discovered in this fact the very formula and essence of our belief, for he writes that a true and lasting peace is more a matter of love than of justice. The reason for his statement is that it is the function of justice merely to do away with obstacles to peace, as for example, the injury done or the damage caused. Peace itself, however, is an act and results only from love. (Summa Theologica, II-II, Q. 29 Art. 3, Ad. III)

Of this peace of Christ, which dwells in our hearts and is, in effect, the love of God, We can repeat what the Apostle has said of the kingdom of God which also rules by love — “the kingdom of Christ is not meat and drink.” (Romans xiv, 17) In other words, the peace of Christ is not nourished on the things of earth, but on those of heaven. Nor could it well be otherwise, since it is Jesus Christ Who has revealed to the world the existence of spiritual values and has obtained for them their due appreciation. He has said, “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?” (Matt. xvi, 26) He also taught us a divine lesson of courage and constancy when He said, “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.” (Matt. x, 28; Luke xii, 14)

This does not mean that the peace of Christ, which is the only true peace, exacts of us that we give up all worldly possessions. On the contrary, every earthly good is promised in so many words by Christ to those who seek His peace: “Seek ye first the kingdom of God, and his justice, and all these things shall be added unto you.” (Matt. vi, 33; Luke xii, 31)

This peace of Christ, however, surpasses all human understanding — “the peace of God which surpasseth all understanding” (Philippians iv, 7), and for this very reason dominates our sinful passions and renders such evils as division, strife, and discord, which result solely from the unrestrained desire for earthly possessions, impossible. If the desire for worldly possessions were kept within bounds and the place of honor in our affections given to the things of the spirit, which place undoubtedly they deserve, the peace of Christ would follow immediately, to which would be joined in a natural and happy union, as it were, a higher regard for the value and dignity of human life. Human personality, too, would be raised to a higher level, for man has been ennobled by the Blood of Christ and made kin to God Himself by means of holiness and the bond of brotherly love which unites us closely with Christ, by prayer and by the reception of the Sacraments, means infallibly certain to produce this elevation to and participation in the life of God, by the desire to attain everlasting possession of the glory and happiness of heaven which is held out to all by God as our goal and final reward.

We have already seen and come to the conclusion that the principal cause of the confusion, restlessness, and dangers which are so prominent a characteristic of false peace is the weakening of the binding force of law and lack of respect for authority, effects which logically follow upon denial of the truth that authority comes from God, the Creator and Universal Law-giver.

The only remedy for such state of affairs is the peace of Christ since the peace of Christ is the peace of God, which could not exist if it did not enjoin respect for law, order, and the rights of authority. In the Holy Scriptures We read: “My children, keep discipline in peace.” (Ecclesiasticus xli, 17) “Much peace have they that love the law, O Lord.” (Psalms cxviii, 165) “He that feareth the commandment, shall dwell in peace.” (Proverbs xiii, 13) Jesus Christ very expressly states: “Render to Caesar the things that are Caesar’s.” (Matt. xxii, 21) He even recognized that Pilate possessed authority from on High (John xix, 11) as he acknowledged that the scribes and Pharisees who though unworthy sat in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In Joseph and Mary, Jesus respected the natural authority of parents and was subject to them for the greater part of His life. (Luke ii, 51) He also taught, by the voice of His Apostle, the same important doctrine: “Let every soul be subject to higher powers: for there is no power but from God.” (Romans xiii, 1; cf. also 1 Peter ii, 13, 18)

If we stop to reflect for a moment that these ideals and doctrines of Jesus Christ, for example, his teachings on the necessity and value of the spiritual life, on the dignity and sanctity of human life, on the duty of obedience, on the divine basis of human government, on the sacramental character of matrimony and by consequence the sanctity of family life — if we stop to reflect, let Us repeat, that these ideals and doctrines of Christ (which are in fact but a portion of the treasury of truth which He left to mankind) were confided by Him to His Church and to her alone for safekeeping, and that He has promised that His aid will never fail her at any time for she is the infallible teacher of His doctrines in every century and before all nations, there is no one who cannot clearly see what a singularly important role the Catholic Church is able to play, and is even called upon to assume, in providing a remedy for the ills which afflict the world today and in leading mankind toward a universal peace.

(Pope Pius XI, Ubi Arcano Dei, nn. 33-41; underlining added.)

 

In the first Encyclical Letter [Ubi Arcano Dei] which We addressed at the beginning of Our Pontificate to the Bishops of the universal Church, We referred to the chief causes of the difficulties under which mankind was laboring. And We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations. Men must look for the peace of Christ in the Kingdom of Christ; and that We promised to do as far as lay in Our power. In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord. We were led in the meantime to indulge the hope of a brighter future at the sight of a more widespread and keener interest evinced in Christ and his Church, the one Source of Salvation, a sign that men who had formerly spurned the rule of our Redeemer and had exiled themselves from his kingdom were preparing, and even hastening, to return to the duty of obedience.

(Pope Pius XI, Encyclical Quas Primas, n. 1; underlining added.)

The reason why only the peace of Christ is genuine and true peace, and why it cannot be obtained in any other way except by submitting to the sweet yoke of His law and Gospel (cf. Mt 11:30), is that divine grace is needed to aid us in our human condition, to overcome our sins, perfect our nature, and make us virtuous so that we may bear wrongs patiently, forgive our enemies, and do good to those who hate us.

In today’s absurd tweet calling for the ban of all weapons, Francis is promoting the heresy of Pacifism, which is a great evil that disguises itself under a cloak of virtue:

For the advocates of pacifism, man’s highest and loftiest ideal is peace, a peace which, however, is not based on rational and Christian philosophy. Theirs is a peace consisting of simple tranquility as such, not a tranquility with order.

Connected with pacifism is another philosophy called humanitarianism, which in its theoretical reverence for man seeks to abolish religious, political and national boundaries as the sources of continual wars, for the purpose of establishing a perpetual peace and condemning all wars as immoral.

(Mgr. Pietro Palazzini, ed., Dictionary of Moral Theology [London: Burns & Oates, 1962], s.v. “Militarism”; italics given.)

Sounds like Francis, doesn’t it?

By calling for the outlawing of arms, Francis not only shows his Pacifism but also his Naturalism. He does not believe in using the God-ordained supernatural means to obtain peace. There is a reason why Jesus Christ is the called the “Prince of Peace” (Is 9:6), and why He Himself said: “Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you” (Jn 14:27).

Francis and his gang believe that it is possible to eliminate strife and quarrels among individuals and nations by merely natural means, by dialoguing and hugging, by playing soccer and planting trees, by lighting candles, by trying to be a better person — all without the grace of Almighty God; and they are dumbfounded every time they have to face the fact that it’s just not working. Instead of applying, or at least looking for, the true and God-given means for obtaining peace, however, they simply go back again and again to the same old Naturalist “solution” that is guaranteed to fail. As St. Paul the Apostle lamented: “…the way of peace they have not known” (Rom 3:17).

But not to worry! Francis has another solution to the problem of war and armed conflict up his sleeve. Leaving behind the soccer matches, the interreligious prayers, and the tree-planting, he now intrepidly goes straight to what he is apparently convinced is the root of the problem: the weapons! Make all weapons illegal, and the problem will obviously go away, right? How could this possibly fail?!

Even aside from philosophical and theological considerations, has Francis given any thought to precisely how a ban of weapons would be enforced? What would be the means to impose it? Tender caresses maybe?

When it comes to war and weapons, usually there are not lacking people who will point out that Christ the Lord said that “all that take the sword shall perish with the sword” (Mt 26:52), and that He taught us to turn the other cheek (see Mt 5:39). As the Dominican moral theologians Fr. John McHugh and Fr. Charles Callan point out, however, these sayings of our Blessed Lord…

…are not an endorsement of extreme pacifism, but are respectively a condemnation of those who without due authority have recourse to violence, and a counsel of perfection, when this serves better the honor of God or the good of the neighbor. Moreover, these words of Christ were addressed, not to states, which are responsible for the welfare of their members, but to individuals. The Quakers have done excellent service for the cause of world peace, but their teaching that all war is contrary to the law of Christ cannot be admitted. The spirit of the Gospel includes justice as well as love.

(Rev. John A. McHugh & Rev. Charles J. Callan, Moral Theology, vol. 1 [New York, NY: Joseph F. Wagner, 1958], n. 1381; available online here.)

Sacred Scripture teaches plainly that the state has authority from God to use violence, as needed, to enforce just laws:

Let every soul be subject to higher powers: for there is no power but from God: and those that are, are ordained of God. Therefore he that resisteth the power, resisteth the ordinance of God. And they that resist, purchase to themselves damnation. For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same. For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil. Wherefore be subject of necessity, not only for wrath, but also for conscience’ sake.

(Romans 13:1-5)

Had St. Paul received instruction from Mr. Bergoglio instead of from Jesus Christ, he would have known that the ruler is not supposed to bear any sword at all — period! That would solve the whole issue over whether he bears it in vain or not, doesn’t it!

Although the state has the authority to wage just war, we must be clear that this does not mean that war is permitted for any good reason. Rather, “a state has no right to use force against another sovereign state except as a last resort” (McHugh/Callan, Moral Theology, n. 1386b); “[e]ven if the cause is just and the war feasible, hostilities should not be resorted to except as a last means” (n. 1398d).

However, we will not dwell on this further. The purpose of this post is not to give an in-depth treatment of the Catholic position on just war, violence, or self-defense, but merely to refute Mr. Bergoglio’s hare-brained idea that all weapons should be banned so as to obtain world peace.

What will be the echo in the media tomorrow in response to Francis’ tweet? Let’s see if the Vatican’s Secretariat for Fake News Communications will try to walk it back. They could perhaps blame it on an intern who mistakenly had access to the @Pontifex Twitter account and decided to have a bit of fun; or maybe they could say that “Mgr.” Dario Viganò was in charge that day and mistakenly left out a sentence that changes the whole meaning of the tweet. Other than that, what defense do they have? Will they hire Jimmy Akin or Mark Shea to come up with something?

Today’s tweet is by no means the first time Francis has shown his Pacifist colors, though. Last September, the apostate Jesuit had already made waves declaring that “no war is just”, in direct contradiction to perennial Catholic teaching on just war; and on June 21, 2015, the “Pope” told an audience of youth in the Italian city of Turin that manufacturing weapons is not Christian. On the occasion of the latter, we created the following meme to point out the man’s incredible genius:

So, if Francis is serious about banning all weapons, maybe he can start by disarming the Swiss Guards. Back in 2014 he had already demoted the Vatican’s soldiers to the status of “gossip police” anyway, so he might as well take away their weapons now and replace them with daisies — those are eco-friendly, 100% biodegradable, and promote a culture of dialogue and encounter.

Everybody wins!

Image sources: catholicnews.org.uk (Mazur; cropped) / twitter.com (screenshot) / own creation using image from Associated Press (Alessandra Tarantino)
Licenses: CC BY-NC-SA 2.0 / fair use / rights-managed