[ 0 → 4] TrapCast Express [ 4 → 19] TrapCast Express, it's Friday, April 27th, 2018, and now for the third and last time, [ 19 → 22] Gaudete et Exsultate. [ 22 → 29] In the last two episodes, we analyzed a number of portions of this so-called apostolic exhortation, [ 29 → 35] which was issued by Francis on April 9th, and in this episode, we're going to wrap it [ 35 → 38] up and conclude our critical examination. [ 39 → 46] The word hell appears exactly once in the document, in paragraph number 115, not of [ 46 → 51] course as the place of eternal punishment for those who don't die in the state of sanctifying [ 51 → 57] grace, Francis doesn't believe in that, remember, but as the origin of what Francis denounces [ 57 → 59] as verbal violence. [ 59 → 64] Violence through the internet and the various forms of digital communication. [ 65 → 68] You can't make this stuff up. [ 68 → 76] Here's the full paragraph, number 115, for the sake of context, quote, Christians too [ 76 → 82] can be caught up in networks of verbal violence through the internet and the various forms [ 82 → 83] of digital communication. [ 83 → 87] Even in Catholic media, limits can be overstepped. [ 88 → 89] Defamation and. [ 89 → 94] Slander can become commonplace, and all ethical standards and respect for the good name of [ 94 → 96] others can be abandoned. [ 96 → 102] The result is a dangerous dichotomy, since things can be said there that would be unacceptable [ 102 → 109] in public discourse, and people look to compensate for their own discontent by lashing out at [ 109 → 109] others. [ 110 → 115] It is striking that at times, in claiming to uphold the other commandments, they completely [ 115 → 118] ignore the eighth, which forbids bearing false witness. [ 119 → 122] They are lying, and ruthlessly vilify others. [ 122 → 130] Here we see how the unguarded tongue, set on fire by hell, sets all things ablaze, unquote. [ 131 → 137] So you see here that it's just more of his usual griping about what he calls the terrorism [ 137 → 143] of gossip, and you can tell that it's just custom-tailored to condemning only those ideas [ 143 → 145] he personally opposes. [ 145 → 148] He's not even setting forth Catholic principle here. [ 149 → 154] For example, he doesn't distinguish between truth and falsehood here, and he doesn't distinguish [ 154 → 157] between justice and injustice. [ 158 → 164] No, for him, apparently, anything that harms another's reputation is always bad for that [ 164 → 169] reason, and therefore is to be avoided when that is not the Catholic teaching. [ 170 → 176] Now, of course, it's never permissible to lie about someone, but it is, sometimes, permissible [ 176 → 179] to reveal people's true faults. [ 179 → 181] And even to insult them. [ 181 → 186] That depends on a number of things, and we can't go through all that now, but basically, [ 186 → 187] remember this. [ 187 → 190] Not all insulting speech is sinful. [ 191 → 197] The moral theologian Father Herbert Joni states in his handbook on moral theology, quote, [ 197 → 204] "...contumely," and that's the traditional term, "...contumely consists in unjustly dishonoring [ 204 → 209] another person in his presence, and thus showing one's contempt for him. [ 209 → 216] And that's crucial, because not all dishonoring of another in his presence is unjust. [ 217 → 220] In fact, sometimes, it's morally required. [ 220 → 225] But Francis won't admit that, which is funny, because he's always the one railing against [ 225 → 227] black-and-white thinking, right? [ 228 → 230] And here, that's exactly what he's doing. [ 230 → 236] He's refusing to admit basic distinctions and nuances, and just declares that all disparaging [ 236 → 239] speech against others is wrong. [ 239 → 245] That not all vilification of others is wrong is proven by the fact that our Lord Jesus [ 245 → 250] Christ himself engaged in vilification of others as needed. [ 251 → 256] For example, our blessed Lord insulted the Pharisees using very harsh language. [ 256 → 262] In St. Matthew's Gospel, chapters 12 and 23, for example, our Lord derides the Pharisees [ 262 → 263] using terms like, [ 263 → 268] "...hypocrites, blind guides, whited sepulchers, full of iniquities." [ 269 → 276] Serpents, generation of vipers, evil and adulterous generation, and so forth. [ 276 → 281] In the second chapter of the Apocalypse, our Lord even refers to, quote, [ 281 → 288] "...them that say they are Jews and are not, but are the synagogue of Satan," unquote. [ 288 → 292] That's Apocalypse 2, verse 9. [ 292 → 297] Now, imagine someone saying something like that today in public. [ 297 → 299] The Vatican would immediately... [ 299 → 302] ...publish a statement condemning anti-Semitism. [ 303 → 311] Our Lord also had a choice moniker for King Herod, calling him That Fox in Luke 13, 32, [ 311 → 311] quote, [ 312 → 318] "...and he said to them, Go and tell That Fox, Behold, I cast out devils and do cures [ 318 → 322] today and tomorrow, and the third day I am consummated," unquote. [ 323 → 329] Now, imagine what the Jesuit homo bridge builder James Martin would have said about that had [ 329 → 329] he been... [ 329 → 329] ...around then. [ 330 → 333] Oh, no, that's comparing a human being to an animal. [ 334 → 335] How disrespectful. [ 335 → 337] Oh, the verbal violence. [ 338 → 343] Jesus of Nazareth cannot be the Son of God because he is offending against human dignity. [ 344 → 347] He's putting up walls instead of building bridges. [ 348 → 356] And, of course, as we all know, Francis himself is the chief insulter of Vatican City. [ 357 → 359] But it was nice to see... [ 359 → 366] ...that the word hell does make at least one appearance in Gaudete et Exsultate. [ 367 → 372] Next, let's have a brief look at paragraph 104, quote, [ 372 → 378] "...it is true that the primacy belongs to our relationship with God, but we cannot forget [ 378 → 385] that the ultimate criterion on which our lives will be judged is what we have done for others." [ 385 → 385] Unquote. [ 387 → 388] False. [ 389 → 394] Of course, we will be judged on what we have done for others, good or bad, but it's not [ 394 → 397] the ultimate criterion that decides our eternity. [ 398 → 405] Rather, the ultimate criterion is the presence or absence of sanctifying grace in our souls [ 405 → 406] at the moment of death. [ 407 → 411] So, it really doesn't matter how many poor people you helped during your life or how [ 411 → 418] many babies you saved from abortion if you did not love God, if you did not believe what [ 418 → 426] He has revealed, and if you rejected His graces, if you did not repent of all, at least your [ 426 → 428] mortal sins. [ 429 → 433] Francis loves to quote Matthew 25, where our Lord says, [ 433 → 436] "...whatever you did to the least of these brethren of mine, you did it to me." [ 437 → 443] But what Francis never quotes, for example, is Mark 16, 16, quote, [ 443 → 447] "...he that believeth and is baptized shall be saved. [ 448 → 448] But he..." [ 448 → 452] "...he that believeth not shall be condemned." [ 452 → 452] Unquote. [ 453 → 458] Or, for example, 2 John, verse 9, quote, [ 458 → 464] "...whosoever revolteth and continueth not in the doctrine of Christ hath not God. [ 465 → 471] He that continueth in the doctrine, the same hath both the Father and the Son." [ 471 → 471] Unquote. [ 472 → 478] So, that's what I'm referring to when I say that gaudete ad exsultate is one-sided. [ 478 → 484] Next, let's go to number 140, quote, [ 484 → 490] "...when we live apart from others, it is very difficult to fight against concupiscence, [ 490 → 494] the snares and temptations of the devil, and the selfishness of the world. [ 495 → 501] Bombarded as we are by so many enticements, we can grow too isolated, lose our sense of [ 501 → 505] reality and inner clarity, and easily succumb." [ 505 → 505] Unquote. [ 506 → 508] Now, that is just... [ 508 → 509] Just ridiculous. [ 512 → 520] Francis has a real aversion for life lived in seclusion, like hermits live, right? [ 520 → 523] Or living away from the world like cloistered nuns, for example. [ 524 → 530] Because he's a naturalist, everything for him is always primarily horizontal. [ 530 → 533] Everything relates first and foremost to other people. [ 533 → 537] Everybody always has to be active and in motion because... [ 538 → 540] You know, it's all about moving forward. [ 541 → 549] Now, contrast what Francis says here with what Pope Leo XIII wrote in 1899 in his apostolic [ 549 → 553] letter Testam Benevolentiae condemning Americanism. [ 554 → 554] Quote, [ 554 → 560] Nor should any difference of praise be made between those who follow the active state [ 560 → 567] of life and those others who, charmed with solitude, give themselves to prayer and bodily [ 567 → 568] mortification. [ 569 → 569] Unquote. [ 570 → 576] Being a naturalist, Bergoglio has no concept of the contemplative religious life, which [ 576 → 583] brings blessings to oneself and also to others in a supernatural rather than natural way. [ 584 → 590] His claim that living apart from others exposes one to temptation and makes it difficult to [ 590 → 593] fight concupiscence is absolutely harebrained. [ 593 → 596] The exact opposite is the case. [ 596 → 597] And that's one reason... [ 597 → 601] Why people withdraw from the world in the first place. [ 602 → 605] All right, we've got two more things to look at. [ 605 → 612] In paragraph 160 of Gaudete et Exsultate, the Jesuit antipope says, quote, [ 613 → 619] True enough, the biblical authors had limited conceptual resources for expressing certain [ 619 → 624] realities, and in Jesus' time, epilepsy, for example, could easily be confused with [ 624 → 625] demonic possession. [ 626 → 627] Yet, this should not... [ 627 → 632] That would lead us to an oversimplification that would conclude that all the cases related [ 632 → 637] in the gospel had to do with psychological disorders, and hence that the devil does not [ 637 → 639] exist or is not at work. [ 640 → 640] Unquote. [ 641 → 641] Yeah. [ 642 → 649] See, when the sacred writer speaks of demoniacs, we may only be talking about epileptics there. [ 649 → 655] And I guess Christ just provided an epilepsy cure instead of driving out the devil. [ 655 → 657] So, unbelievable. [ 658 → 660] Oh, not in all cases. [ 660 → 660] Okay, great. [ 661 → 662] Well, no, not even in some. [ 664 → 667] The garbage this man utters is beyond the pale. [ 667 → 674] He's a typical modernist Jesuit who does not believe in the complete inerrancy of sacred [ 674 → 674] scripture. [ 675 → 680] Again and again, people have attempted to relativize this inerrancy somewhat, for example, [ 680 → 683] by restricting it only to faith and morals. [ 684 → 684] But... [ 684 → 685] Uh... [ 685 → 685] The fact of the matter... [ 685 → 691] The fact of the matter is that there is no error in anything that scripture affirms as [ 691 → 691] true. [ 692 → 697] In 1351, Pope Clement VI taught that, quote, [ 697 → 703] The New and Old Testaments, in all their books, which the authority of the Roman Church has [ 703 → 707] given to us, contain undoubted truth in all things. [ 708 → 708] Unquote. [ 708 → 712] That's from Denzinger 570Q. [ 713 → 715] In 1893, Pope Leo XIII... [ 715 → 719] Wrote an encyclical called Providentissimus Deus. [ 720 → 722] And in paragraph 20, he writes, quote, [ 722 → 728] Because the Holy Ghost employed men as his instruments, we cannot therefore say that [ 728 → 733] it was these inspired instruments who, perchance, have fallen into error and not the primary [ 733 → 735] author, God. [ 735 → 741] For by supernatural power he so moved and impelled them to write, he was so present [ 741 → 745] to them, that the things which he ordered, and those only, [ 745 → 752] they, first, rightly understood, then willed faithfully to write down, and finally expressed [ 752 → 756] in apt words and with infallible truth. [ 756 → 757] Unquote. [ 757 → 765] In 1907, Pope St. Pius X condemned as a modernist error the proposition that, quote, [ 765 → 771] Divine inspiration does not so extend to all sacred scripture that it fortifies each and [ 771 → 774] every part of it against all error. [ 774 → 775] Unquote. [ 775 → 778] You can look that up in Denzinger 2011. [ 778 → 786] And on June 18th, 1915, the Pontifical Biblical Commission, by the authority of Pope Benedict [ 786 → 788] XV, declared that, quote, [ 788 → 800] Unquote. [ 800 → 802] That's Denzinger 2180. [ 802 → 805] And I could go on and on here. [ 805 → 805] But I think... [ 805 → 806] I think you get the idea. [ 807 → 813] So, when the evangelists write that our Lord cast a devil out of a demoniac, then that's [ 813 → 815] exactly what happened. [ 815 → 819] Not in most cases or in some cases, but in all cases. [ 819 → 819] Okay? [ 819 → 824] There was a man possessed by a demon, and our Lord drove that demon out. [ 825 → 825] That's it. [ 825 → 827] It's got nothing to do with epilepsy. [ 829 → 830] All right. [ 830 → 831] Last one now. [ 831 → 834] Last paragraph that we're going to look at. [ 834 → 835] Which is not to say that there isn't. [ 835 → 839] There's a lot more to find fault with in Gaudete et Exsultate. [ 839 → 843] It just means that it's all I care to mention here. [ 844 → 850] In paragraph 6 of the exhortation, the Frankmeister says this, quote, [ 850 → 856] The Holy Spirit bestows holiness in abundance among God's holy and faithful people. [ 856 → 864] For it has pleased God to make men and women holy, and to save them not as individuals without any bond between them, [ 864 → 870] but rather as a people who might acknowledge Him in truth and serve Him in holiness. [ 871 → 874] In salvation history, the Lord saved one people. [ 875 → 879] We are never completely ourselves unless we belong to a people. [ 880 → 884] That is why no one is saved alone as an isolated individual. [ 884 → 894] Rather, God draws us to Himself, taking into account the complex fabric of interpersonal relationships present in a human community. [ 894 → 900] God wanted to enter into the life and history of a people, unquote. [ 901 → 902] Yeah. [ 902 → 904] I mean, whatever. [ 905 → 905] Okay. [ 905 → 910] I'm sure that there is a way you can understand this, or most of it, in an orthodox sense. [ 911 → 917] But I don't think that an orthodox interpretation is the only possible one here. [ 918 → 919] What does this even mean? [ 919 → 924] We are never completely ourselves unless we belong to a people. [ 925 → 927] Well, poor Adam and Eve, I guess. [ 928 → 933] So God takes into account the complex fabric of interpersonal relationships in a community. [ 934 → 934] Huh? [ 934 → 941] That's the kind of thing I would have written in a college paper if I'd had no idea what I was talking about but wanted to sound smart. [ 942 → 942] Just saying. [ 943 → 947] Of course, there is a bond between the members of the church, for example, [ 947 → 950] but then not all the members of the church will be saved. [ 951 → 952] Only the elect will. [ 953 → 954] But that doesn't... [ 954 → 956] That doesn't prevent them from being saved individually. [ 957 → 960] Of course, depending on what exactly is meant, I guess. [ 960 → 963] But that's something modernists never really make clear, is it? [ 963 → 965] And that's, of course, by design. [ 966 → 970] At the end of the day, we are saved or damned individually. [ 970 → 974] That's why there is a particular judgment for each one of us. [ 975 → 981] And Christ emphasized a number of times that it wasn't going to be enough to simply belong to the chosen people, [ 981 → 984] whether in the Old Covenant or in the New Covenant. [ 984 → 987] Remember the parable of the wheat and the cockle. [ 988 → 993] They may have some dynamic interpersonal relationships going on while they're growing together in the field, [ 994 → 999] but at the time of the harvest, the cockle gets gathered up separately and then it gets burned. [1000 → 1005] Then think of the parable of the wise and the foolish virgins. [1006 → 1009] Five made it to the wedding feast because they were prepared, [1009 → 1013] and the other five arrived late because they had neglected their preparations [1013 → 1014] and so they were not ready for the wedding feast. [1014 → 1016] And so they weren't admitted. [1016 → 1016] That's right. [1017 → 1020] They were excluded individually. [1021 → 1022] Can you believe it? [1022 → 1023] So hateful. [1024 → 1028] Yeah, and then the same thing also in the parable of the marriage feast, [1028 → 1033] where one man, rather individually, did not have on a wedding garment [1033 → 1039] and he was cast out into the exterior darkness. [1040 → 1044] And finally, we see just how individual our salvation or damnation is. [1044 → 1045] And finally, we see just how individual our salvation or damnation is. [1045 → 1049] When we look at Matthew 24, 40 through 41, [1049 → 1053] where Christ says that the day of judgment will be like this, [1054 → 1054] quote, [1055 → 1059] Then two shall be in the field, one shall be taken, and one shall be left. [1060 → 1065] Two women shall be grinding at the mill, one shall be taken, and one shall be left. [1065 → 1066] Unquote. [1066 → 1069] And that has nothing to do with some rapture, by the way. [1069 → 1071] That's a Protestant invention. [1072 → 1074] The great Jesuit commentator, [1074 → 1078] Cornelius Alapede, explains this as follows, quote, [1079 → 1084] Meaning, in the day of judgment, Christ will separate companion from companion, [1084 → 1088] neighbor from neighbor, as, for example, farmer from farmer. [1089 → 1094] The one who has lived justly and piously, he will take up with himself to glory in heaven. [1095 → 1099] But his companion, who has lived wickedly, he will leave in his sins, [1100 → 1103] disapprove and condemn to everlasting punishment. [1103 → 1103] Unquote. [1104 → 1105] As St. Ambrose says, [1105 → 1109] He who is taken is carried away to meet Christ in the air, [1109 → 1112] but he who is left is condemned. [1113 → 1114] Christ says this, [1114 → 1119] that no one may trust to good society merely because he lives among the righteous. [1120 → 1123] He would also show how exact and searching will be that judgment, [1124 → 1129] which will separate and divide father from son, wife from husband, brother from brother. [1130 → 1130] Unquote. [1131 → 1133] So, who knows what Francis actually said? [1134 → 1137] I don't know what he really means when he says that God doesn't save individually, [1137 → 1143] but I just see it as misleading and dangerous because it can be very easily misunderstood, [1144 → 1147] even if there is some orthodox intention behind it. [1148 → 1151] All right, enough of Gaudete et Exsultate. [1152 → 1156] This concludes our little review of the latest Bergolian exhortation. [1156 → 1158] Who knows what's coming next? [1158 → 1164] It seems that the chaos in the Vatican increases with every day that passes, [1164 → 1169] and don't say it can only get better because with Bergoglio at the helm, [1170 → 1172] oh yes, it can get worse. [1173 → 1176] Tradcast Express is a production of Novus Ordo Watch. [1177 → 1178] Check us out at tradcast.org, [1179 → 1180] and if you like what we're doing, [1180 → 1185] please consider making a tax-deductible contribution at novusortowatch.org. [1188 → 1189] Thank you.