TrapCast Express
TrapCast Express, it's Wednesday, December 23rd, 2020.
No one says Merry Christmas quite like Jorge Bergoglio.
You know, the Frankster.
On Monday, December 21st, the apostate antipope gave his annual Christmas address
to the members of the Roman Curia.
And he began his 4,000-word screed by quoting approvingly
a 20th-century Jewish philosopher's distortion of the meaning of Christmas.
The philosopher in question is Hannah Arendt.
Here's what she said that was quoted by Francis.
Quote,
The miracle that saves the world, the realm of human affairs,
from its normal, natural ruin is ultimately the fact of natality.
It is this faith in, and hope for, the world
that found perhaps its most glorious and most succinct expression
in the few words with which the Gospels announce their glad tidings.
A child has been born unto us.
Unquote.
That is naturalist garbage.
Now that a Jewish woman doesn't believe in the incarnation of the Son of God is understood.
Jews don't believe in Christ.
But that a man who...
who claims to be the Pope of the Catholic Church
would include this in his Christmas address
is an outrage beyond words.
By quoting her approvingly,
Bergoglio is saying, along with Arendt,
that Christmas is merely the most excellent expression
of how humanity is continually being saved
by new children being born,
salvation by natality.
That reduces Christmas to an utterly naturalist
and ultimate...
and ultimately meaningless dimension.
It is simply a cutesy way of saying that humanity saves itself.
The exact opposite of the meaning of Christmas.
It's despicable.
Now Francis does proceed to affirm that God became man
and was born in Bethlehem.
But the very fact that he mentions and extols
that apostate distortion of Christmas
shows you that he is trying to introduce this concept
into people's consciousness.
An affirmation of heresy cannot be justified
on the grounds that the same idea is later contradicted.
Unfortunately, that Arendt quote
wasn't the only spiritual atrocity
in Francis' address to the Roman Curia.
The main topic was that of crisis and conflict.
Not exactly a Christmas theme,
but hey, he's got to talk about something, right?
The long and the short of it is
crisis good,
conflict bad.
Yeah, whatever.
Why should engaging in conflict be a bad thing per se?
Well, to explain that, he quotes,
can you guess?
He quotes himself, of course,
from number 226 of his infernal exhortation,
Evangelii Gaudium,
where he says, quote,
In the midst of conflict,
we lose our sense of the profound unity of reality.
Unquote.
Oh yeah, profound indeed.
Hey, I got a question for you, Francis.
Was St. John the Baptist not in conflict with King Herod?
Was our blessed Lord not in conflict with the Pharisees?
Did Christ not announce that he had come to bring conflict,
to fragment and polarize in Matthew 10.34?
After Pentecost, when the apostles began preaching,
were they not in conflict with the Jewish,
and secular authorities?
When Catholics are confirmed,
do they not become soldiers of Christ?
Is the Catholic Church on earth not the church militant,
meaning a church engaged in battle?
Is Armageddon not the final conflict between Christ and Antichrist?
I'm asking for a friend.
All right, let's move now away from conflict and on to crisis.
Francis says,
Now, of course, he tries to substantiate that with examples from Scripture.
But the truth is that he might as well have flipped it around
and said,
And he would have easily been able to find justification for that
in sacred Scripture just as well.
It's simply a question of what passages to pick.
So, Francis proceeds to argue that we can see that crisis is a good thing,
because the history of salvation is filled with people in crisis
who played their part in it precisely by that very crisis.
Now, there's no doubt in my mind that that is true, at least to an extent.
But Francis, desperately looking for examples to use,
doesn't always succeed.
For example, he says that Moses had a crisis of confidence
when God told him to go before Pharaoh
to lead the Israelites out of the city.
He said,
That is very true.
Moses certainly did have a confidence crisis there.
But it was not because of that crisis
that he led his people out of bondage.
It was in spite of it.
His crisis of confidence was by no means necessary to the task.
And I really don't see how he would have failed in his mission
had he not objected to being chosen by God for that role.
Next,
Bergoglio does something much worse.
He blasphemes St. John the Baptist.
Again, desperately looking for examples of important biblical figures in crisis,
Francis accuses the Baptist of having doubted
that our blessed Lord Jesus Christ was truly the Messiah.
The fake pope says,
quote,
John the Baptist was gripped by uncertainty
about whether Jesus was the Messiah
because he did not believe in the Messiah.
He did not come as the harsh vindicator
that John was perhaps expecting.
Yet John's imprisonment set the stage
for Jesus' preaching of the kingdom of God.
Unquote.
That is poppycock.
The Baptist, of course, did not doubt the Messiah.
Duh.
His whole life's mission had been
to call people to repentance
and lead them to the true Messiahs.
If he had doubted that Jesus Christ was the Messiah,
if he had doubted that Jesus Christ was the Messiah,
if he had doubted that Jesus of Nazareth
was truly God's anointed,
he would have miserably failed in his mission
and been himself in need of a guide.
It is outrageous
that Bergoglio dares to say such a thing,
but it wasn't even the first time he said it.
He'd made that claim in sermons
at least twice before.
Now, where does he come up with the idea
that the Baptist doubted?
Well, he appeals to Matthew 11,
verses 2-6,
And that passage reads as follows,
Quote,
So, what's up with that?
At first sight, it might appear that the Baptist doubted.
But when you recall who the Baptist was,
you realize very quickly that that really makes no sense.
Remember, St. John the Baptist leapt for joy in the womb of his mother
when the Blessed Virgin, pregnant with a Christ child, visited her cousin Elizabeth.
So, St. John recognized,
Then the Baptist spent practically his whole life in the desert,
fasting on locusts and wild honey,
abstaining from strong drink and wearing animal skin.
This man was not a reed shaken with the wind.
His holiness was inferior only to that of our Lord himself,
the Blessed Mother, and St. Joseph.
Next, St. John the Baptist not only recognized,
Christ as the Messiah when our Lord came to ask for baptism,
he even publicly acknowledged him with the words,
Behold the Lamb of God, behold him who taketh away the sin of the world.
That's John 1.29.
And then the Baptist even personally witnessed the descent of the Holy Ghost
in the form of a dove upon our Lord's head,
and he heard the voice of the Father declaring him to be his beloved son.
So, it would be utterly absurd to think that this man,
more angelic than human as it were,
among the top three of the greatest saints who ever lived,
had begun to doubt whether Jesus was really the Christ
simply because he was now sitting in a dungeon
for refusing to play Amoris Laetitia with Herod,
if you know what I mean.
So, what is the solution then?
Why did the imprisoned St. John send disciples,
to ask Christ if he was the Messiah?
It was not because he doubted it,
but because they did.
His disciples did.
And you can find that confirmed in traditional Bible commentary,
such as Bishop Frederick Necht's practical commentary on Holy Scripture,
in which he notes on page 493,
quote,
John himself had no doubt whatever that Jesus was the Messiah and Son of God,
for this was the burden of his life, and he was not alone.
John himself had no doubt whatever that Jesus was the Messiah and Son of God,
for this was the burden of his life, and he was not alone.
John himself had no doubt whatever that Jesus was the Messiah and Son of God,
as he was preaching on the banks of the Jordan.
But it was different with many of his disciples,
especially those who had not seen, but only heard,
of the works of our Lord.
In order to confirm their faith,
John sends them to Jesus to ask him directly
whether he was the Messiah.
Our Lord answers them indirectly by referring them to his works.
This would confirm the Baptists' own testimony of Jesus.
Unquote.
important for St. John to ensure that his disciples would become disciples of Christ.
And since he was no longer able to instruct them, being imprisoned, and since he knew that his end
was near anyway, he had to make sure that their faith in the true Messiah would be confirmed.
That is why the Baptists did that. And if Francis had spent more time reading Catholic theology
instead of Jewish philosophers, he would have known it. Merry Christmas.
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