TrapCast Express
TrapCast Express, it's Saturday, April 4th, 2020.
Well, it's still Lent, and that means we're still supposed to be doing penance.
And what better way to do that than to go through some more of France's post-senatal exhortation, Corrida Amazonia.
So, here we're picking up where we left off in episode number 106, and we're still stuck in chapter 4 of the document, which is about France's ecclesial dream.
And we're at paragraph 71, where the papal imposter says, quote,
The aboriginal peoples give us the example of a joyful sobriety, and in this sense, they have much to teach us, unquote.
Well, yeah, I mean...
That's why we Catholics always went to evangelize the pagans, right?
So they could teach us about cosmic harmony, and the ability to find joy and fulfillment in an austere and simple life, since obviously the Church had no clue about that.
Please pardon the sarcasm, but there's just no other way to deal with some of that stuff.
Then, in paragraph 72, Francis again hints at supernatural revelation coming from the pagans.
He writes, quote,
While working for them and with them, we are called to be their friends, to listen to them, to speak for them, and to embrace the mysterious wisdom which God wishes to share with us through them, unquote.
Now, I don't know if you've seen any photos lately of pagan savages, but I can guarantee you that you won't find any of God's mysterious wisdom there.
At least nothing beyond natural wisdom.
That is accessible in principle to any human society, and as much as all of creation obviously reflects the wisdom of God.
But what Francis wants, of course, is a sort of synthesis between Christianity and paganism, right?
Where in the end, the pagan learns to forgive his enemies from Christianity, and the Christian learns how to breastfeed a weasel.
Well, I'm sorry, but that's where we're at.
Everything is connected, is what we're told.
And in case you weren't aware, back in October of last year, during the Amazon Senate, that picture made the rounds and was put on display at a church in Rome,
showing a woman breastfeeding her baby on one side, and some animal, I think it was a piglet, sucking on the other side.
It was disgusting.
And the words, everything is connected, were written above it.
That is the religion of Jorge Bergoglio.
You can't make it up.
In paragraph 74 of Corita Amazonia, the Frankster tells us that there is no opposition between a cosmic worldview and belief in Christ, who, he says, permeates all things.
And then he elaborates, quote,
He is present in a glorious and mysterious way in the river.
The trees, the fish.
And the wind, as the Lord who reigns in creation without ever losing his transfigured wounds.
While in the Eucharist, he takes up the elements of this world and confers on all things the meaning of the paschal gift, unquote.
So there you have the seeds for a kind of quasi-real presence of Christ in all things.
I mean, for Bergoglio, it's all the same anyway.
God's presence.
God's presence in his word.
God's presence in the Holy Eucharist.
God's presence in the poor and the downtrodden.
Might as well add God's presence in the wind and the forest, right?
Now, depending on how this is understood, it's not necessarily wrong.
God is present in a rock, but he is not personally present there.
You couldn't worship a rock on the grounds that God is present in it.
Now, we're talking...
We're talking about a presence insofar as the rock, which is a creature, reflects the creator who made it.
Think of it a bit like a painting that reflects the artist.
You can look at that painting and say, oh, that's a Rembrandt, or oh, that's a Kinkade.
So there are different kinds of God's presence, and you can't lump them all together.
They're not all the same.
They're not all equal.
Now, Francis says that in the Eucharist, Christ, quote,
So, whatever that means, right?
It's hard to decipher, and of course, that's by design.
Let's remember also that Francis said last year on Corpus Christi, no less,
that in the Holy Eucharist, Jesus becomes bread,
and that it is, quote,
So, yeah, so maybe God also becomes the wind and the forest and the dream catcher and, well...
All right, fast-forwarding now to paragraphs 78 and 79.
Francis takes a subtle swipe at those who objected to the Pachamama idolatry,
He writes, quote,
Let us not be quick to describe as superstition or paganism certain religious practices
that arise spontaneously from the life of peoples, unquote.
Well, excuse me, but what is superstition if not religious practices
without reference to the true God arising from the life of peoples?
Anyway, he continues,
Quote,
It is possible to take up an indigenous symbol in some way
without necessarily considering it as idolatry, unquote.
So, there you go.
That's his justification for the Pachamama worship,
of which he later said that there was no idolatrous intention,
which is ridiculous because if you look at the footage provided by the Vatican,
you could see people were gathered in a circle,
and Pachamama was in the middle on the ground,
and they were all prostrating themselves before it,
and there was drumming and singing and dancing,
and they had offerings to the earth goddess spread out in the center around Pachamama.
I mean, if that wasn't idolatrous worship,
then idolatrous worship has no meaning.
It looked like the worship of the golden calf.
The only difference was it wasn't a calf made of gold.
But a naked pregnant woman made of wood.
But let's get back to Corita Amazonia.
In paragraph 82, the apostate Bergoglio says,
Quote,
Wrong.
Actually, it does not embrace or penetrate all creation.
That's something the Argentinian Jesuits simply,
made up.
Sure, it sounds really, really deep,
but seriously, what's that even mean?
That sentence from Corita Amazonia
is actually a quote from France's encyclical Laudato Si
that he wrote back in 2015.
So, now it looks better because he can put quotation marks around it
and give it a footnote,
and it looks like he's just quoting prior teaching,
which he is,
except it's his own teaching.
He made it up years ago.
Now, if you're wondering why Francis even said that,
well, it becomes clear in the next sentence.
Quote,
For this reason, it can be a motivation for our concerns
for the environment,
directing us to be stewards of all creation.
Unquote.
And now we know he needed a way to connect
the Holy Eucharist to environmentalism.
So, he simply declared that the Eucharist embraces
all of creation and boom.
There you go.
Now you can say that taking care of the environment
is basically Eucharistic or something.
Well, that's how that works in Novus Ordo land.
Francis says it.
He quotes himself having said it before,
and so, therefore, it's true.
That's what he did with the death penalty, too.
But let's not get into that now.
So, there is Francis doing what he does best,
taking something supernatural,
in this case, the Holy Eucharist,
and using it as an incentive to worry about natural concerns,
such as taking care of the environment.
And in this, Francis is truly anti-Christ,
because our blessed Lord Jesus Christ
always took the natural and used it
to teach people a supernatural truth.
He used the things he saw around him
to teach a supernatural lesson.
So, for example, in the Gospel,
we find our Lord saying,
quote,
Consider the ravens, for they sow not,
neither do they reap,
neither have they storehouse nor barn,
and God feedeth them.
How much are you more valuable than they?
Consider the lilies, how they grow.
They labor not, neither do they spin.
But I say to you, not even sometimes,
Solomon, in all his glory,
was clothed like one of these.
Now, if God clothed in this manner
the grass that is today in the field
and tomorrow is cast into the oven,
how much more you, O ye of little faith?
Unquote.
And that's from St. Luke's Gospel, chapter 12.
So, that's how Catholicism works.
The idea is to raise people
from the natural to the supernatural.
That's why St. Paul says,
Mind the things that are above,
not the things that are upon the earth.
In Colossians 3, 2.
And yet, Francis is mostly concerned
about what's upon the earth.
Unemployment, hunger, disease,
poverty, pollution, climate change.
Now, these things aren't wrong to worry about.
In fact, we are commanded as Christians
to engage in corporal works of mercy
to ease suffering, to help the needy,
but what's wrong about what Francis is doing
is that he places excessive emphasis on that.
He exaggerates it
and he subordinates the spiritual to the mundane.
He subordinates the supernatural to the natural.
And that is an inversion of the proper order.
Now, of course, there's still more.
Francis always has more.
In paragraph 82,
he also writes,
So, there you go.
Pachamama is going to be a part
of the Novus Ordo Mass soon.
And there will be offerings
of service,
soil and fruits of the earth.
And, well, hey,
that's already in their liturgy anyway, right?
Through your goodness,
we have this bread to offer,
work of human hands and all that.
There, they offer bread to God.
It's the New Testament version
of the sacrifice of Cain.
Next, we come to paragraphs 89 and 90
in Corita Amazonia,
and they talk about,
what everybody was interested in seeing,
the question of celibacy,
whether Francis was going to permit
married priests for the Amazon or not.
And for that, we have a sound effect
prepared for you.
Here it is.
That is the sound of Francis kicking the can down the road
on the question of married priests.
Being the shrewd modernist that he is,
he did not permit married clergy
in Corita Amazonia,
but he did lay down all the premises
required to permit them in the future.
Here's paragraph 89.
Quote,
In the specific circumstances
of the Amazon region,
particularly in its forests
and more remote places,
a way must be found to ensure
this priestly ministry.
The laity can proclaim God's word,
teach, organize communities,
celebrate certain sacrifices,
seek different ways to express popular devotion,
and develop the multitude of gifts
that the Spirit pours out in their midst.
But they need the celebration of the Eucharist
because it makes the church.
We can even say that no Christian community
is built up which does not grow from
and hinge on the celebration of the most holy Eucharist.
If we are truly convinced that this is the case,
then every effort should be made to ensure that the Amazonia,
the Amazonian peoples,
do not lack this food of new life
and the sacrament of forgiveness.
Unquote.
So you can see that he's basically
leading up to the permission of married priests,
except he doesn't follow through with it.
In paragraph 90,
he just talks about praying for vocations
and encouraging more missionaries
to go to the Amazon.
But what Francis said in paragraph 89
logically leads to married priests.
Right?
A way must be found to ensure this priestly ministry,
he says.
And then he emphasizes how necessary the Eucharist is
and that every effort should be made
to ensure it for the Amazonians.
Every effort.
So it won't take long before he or maybe his successor
will discover, with the help of the Spirit, of course,
that every effort must include the lifting of celibacy.
Right?
Right.
And because Francis has already laid the groundwork for this,
the future document that will permit it
will be able to refer back to Corrida Amazonia
and from there it will get its footnoted quotation,
making it all look like a development.
All right.
Thus far our part five of covering Corrida Amazonia.
There's not too much left now,
so we'll be able to finish in part six,
which is good because I'm really tired of this thing.
And I have a feeling that you are too.
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