[ 0 → 4] TrapCast Express [ 4 → 14] TrapCast Express, it's Friday, June 21st, 2019. [ 15 → 17] Francis is alarmed. [ 18 → 22] Last Friday, June 14th, the Argentinian apostate Jorge Bergoglio [ 22 → 27] met with oil executives in the Vatican, and he told them, quote, [ 27 → 50] Unquote. [ 50 → 55] And towards the end of his talk, the pseudo-pope exhorted his audience, quote, [ 55 → 57] Dear friends, time, [ 57 → 58] is running out. [ 59 → 63] Deliberations must go beyond mere exploration of what can be done [ 63 → 68] and concentrate on what needs to be done, starting today. [ 69 → 73] We do not have the luxury of waiting for others to step forward [ 73 → 77] or of prioritizing short-term economic benefits. [ 77 → 83] The climate crisis requires our decisive action here and now. [ 83 → 84] Unquote. [ 84 → 87] Well, with that kind of end-of-the-world alarmism, [ 87 → 92] we obviously need to turn to the advice of the saints of our times. [ 92 → 97] And who would be better to rely on than John XXIII, [ 97 → 102] Angelo Roncalli, the man who gave us the new Pentecost [ 102 → 107] of the Second Vatican Council, and it was canonized by Francis himself. [ 108 → 114] Listen to the words of John XXIII from his opening speech of Vatican II [ 114 → 116] on October 11th, 1962. [ 117 → 118] Quote, [ 118 → 122] We feel we must disagree with those prophets of gloom [ 122 → 129] who are always forecasting disaster as though the end of the world were at hand. [ 129 → 129] Unquote. [ 130 → 131] Did you get that, Francis? [ 134 → 138] Speaking of Bergoglio, Francis went to Naples, Italy today [ 138 → 143] to give an address to a conference on teaching theology at Novus Ordo universities [ 143 → 145] in the context of the Mediterranean. [ 146 → 147] Now, [ 147 → 150] Francis instructing people on Catholic theology [ 150 → 153] is a bit like Dan Quayle hosting a spelling bee contest. [ 154 → 156] But of course, we know how Bergoglio operates. [ 157 → 160] Just because he has no clue and nothing intelligent to say [ 160 → 163] doesn't mean he's going to keep his mouth shut. [ 163 → 165] And so the address today went accordingly. [ 166 → 169] In fact, I'm inclined to say that the talk he gave [ 169 → 173] is possibly the biggest load of garbage I have ever read from the man. [ 174 → 175] And that's saying a lot. [ 176 → 176] Unquote. [ 176 → 179] For example, he emphasizes the need for a, quote, [ 179 → 184] church that increasingly places evangelization at the center. [ 185 → 186] Not apologetics. [ 186 → 187] Not manuals. [ 188 → 189] Evangelization. [ 189 → 194] At the center is evangelization, which does not mean proselytism. [ 194 → 197] In the dialogue with cultures and religions, [ 197 → 200] the church announces the good news of Jesus [ 200 → 203] and the practice of evangelical love, [ 203 → 206] which he preached as a synthesis of the whole teaching of the law, [ 206 → 210] of the visions, of the prophets, and of the will of the Father. [ 211 → 214] Dialogue is, above all, a method of discernment [ 214 → 217] and proclamation of the word of love, [ 218 → 220] which is addressed to each person [ 220 → 224] and which, in the heart of each person, wants to take up residence. [ 224 → 226] Only in listening to this word [ 226 → 230] and in the experience of the love that it communicates [ 230 → 233] can the actuality of the kerygma be discerned. [ 233 → 236] This dialogue is a form of welcome. [ 236 → 237] Unquote. [ 238 → 239] Got that? [ 239 → 240] I didn't think so. [ 241 → 246] But, hey, in case you didn't hear his condemnation of proselytism the first time, [ 246 → 249] he is happy to repeat it later on in the same speech, [ 249 → 250] calling it a plague [ 250 → 254] and adding that we must not have the aggressive intent [ 254 → 257] to refute the other. [ 257 → 261] Unless, of course, it's about his environmentalist eco-religion, [ 261 → 263] then proselytism is just fine [ 263 → 265] and even bullying is allowed. [ 265 → 269] Anyway, further on in his speech, he says, [ 269 → 269] quote, [ 269 → 275] Theology students should be educated in dialogue with Judaism and Islam [ 275 → 280] to understand the common roots and differences of our religious identities [ 280 → 284] and thus contribute more effectively to building a society [ 284 → 288] that values diversity and fosters respect, [ 289 → 291] brotherhood, and peaceful coexistence. [ 292 → 292] Unquote. [ 293 → 295] Notice that he doesn't say, [ 295 → 301] that the theology students are to learn about Judaism and Islam [ 301 → 303] for the sake of being able to refute them [ 303 → 307] and help the people unhappily caught up in these false religions [ 307 → 310] to leave their errors behind and receive the gospel. [ 311 → 311] No. [ 312 → 315] What he wants is diversity in religion. [ 316 → 319] He wants brotherhood and peaceful coexistence, [ 319 → 321] just like the Freemasons. [ 322 → 324] Now, don't get me wrong. [ 324 → 325] Of course we have to live together, [ 325 → 329] in peace with people of other religions in our society. [ 330 → 333] But the goal for the Catholic cannot be to build a society [ 333 → 337] in which there is religious diversity and coexistence. [ 337 → 340] The goal has to be to have as many people [ 340 → 342] freely convert to Catholicism as possible [ 342 → 347] because they have seen that it alone is the true religion. [ 348 → 350] That is the aim of true evangelization. [ 351 → 355] And it's clear that Francis, being a modernist and a Freemason, [ 355 → 356] at least in his thinking, [ 357 → 360] that Francis does not want that. [ 360 → 362] That's not his goal. [ 363 → 365] Now, just in case anyone doubts it, [ 365 → 369] Francis continues and denounces for the umpteenth time [ 369 → 372] what he calls decadent scholasticism. [ 372 → 376] As any modernist would, he belittles it and makes fun of it, [ 377 → 377] saying, quote, [ 377 → 380] Between us it was a joke. [ 380 → 384] All the theological theses were tried with this scheme, a syllogism. [ 385 → 385] First, [ 385 → 387] things seem to be like this. [ 387 → 387] Second, [ 388 → 389] Catholicism is always right. [ 390 → 390] Third, [ 390 → 391] ergo, [ 392 → 398] that is a theology of a defensive, apologetic type enclosed in a manual. [ 398 → 399] We joked like that, [ 400 → 404] but they were the things presented to us at that time of decadent scholasticism. [ 405 → 405] Unquote. [ 406 → 411] Yes, scholasticism has always been a thorn in the side of the modernists [ 411 → 414] because it is systematic, precise, and logical, [ 414 → 417] and that is something modernists abhor [ 417 → 421] because it leads to certainty and clear answers. [ 421 → 424] Modernists love questions, but they hate answers. [ 425 → 429] They want confusion, doubt, vagueness, and ambiguity. [ 430 → 432] They do not want clear, certain answers. [ 434 → 437] See, in scholasticism, it's very hard to BS, [ 438 → 441] and since modernists are BS artists, they hate scholasticism. [ 442 → 444] That's the long and the short of it. [ 444 → 448] But don't think that's only the case for Francis. [ 448 → 453] Benedict XVI, the other non-pope running around in Vatican City these days, [ 453 → 457] wrote in his memoirs, Milestones, the following. [ 457 → 458] Quote, [ 458 → 462] I had difficulty penetrating the thought of Thomas Aquinas, [ 462 → 468] whose crystal-clear logic seemed to me to be too closed in on itself, [ 468 → 471] too impersonal and ready-made. [ 471 → 472] Unquote. [ 473 → 473] Aww. [ 473 → 478] Logics just too impersonal for Joseph Ratzinger. [ 478 → 480] Not creative enough. [ 480 → 482] Not transcendent enough. [ 483 → 487] You know, it's funny how the very people who love a liturgy [ 487 → 490] where the priest is turned towards the people throughout [ 490 → 494] then complain about something being closed in on itself. [ 494 → 497] Nothing is more closed in on itself, [ 498 → 501] banal and mundane than a novus ordo mass. [ 501 → 501] Okay? [ 502 → 502] Just saying. [ 503 → 508] Anyway, concerning the modernist contempt and horror for scholasticism, [ 508 → 513] Pope St. Pius X wrote in his 1907 encyclical, [ 514 → 516] Paschendi, paragraph 42, quote, [ 517 → 520] Against scholastic philosophy and theology, [ 520 → 523] they use the weapons of ridicule and contempt. [ 524 → 529] Whether it is ignorance or fear or both that inspires this conduct in them, [ 529 → 533] I'm certain it is that the passion for novelty is always, [ 533 → 537] is united in them with hatred of scholasticism. [ 537 → 541] And there is no surer sign that a man is tending to modernism [ 541 → 546] than when he begins to show his dislike for the scholastic method. [ 547 → 547] Unquote. [ 548 → 548] Amen. [ 549 → 551] That describes Francis to a T. [ 552 → 554] He hates scholasticism. [ 554 → 556] He makes fun of it and he rejects it [ 556 → 561] because he is a modernist and loves to preach novelty. [ 561 → 563] He's a theological ventriloquist. [ 563 → 568] Whose hand puppet is his god of surprises. [ 568 → 572] In 1950, Pope Pius XII, too, [ 573 → 576] denounced the modernist contempt for scholasticism. [ 576 → 577] Quote, [ 577 → 582] Unfortunately, these advocates of novelty easily pass [ 582 → 584] from despising scholastic theology [ 584 → 588] to the neglect of and even contempt for [ 588 → 591] the teaching authority of the church itself, [ 591 → 593] which gives such authoritativeness [ 593 → 596] the right of approval to scholastic theology. [ 596 → 597] Unquote. [ 597 → 601] That's the encyclical Humani Generis, number 18. [ 603 → 606] And Pius XII continues later in the same encyclical, [ 607 → 612] paragraph 32, where he says this about scholastic philosophy. [ 613 → 613] Quote, [ 613 → 616] How deplorable it is, then, that this philosophy, [ 617 → 619] received and honored by the church, [ 619 → 623] is scorned by some who shamelessly call it outmoded [ 623 → 626] in form and rationalistic, as they say, [ 626 → 627] in its method of thought. [ 628 → 631] They say that this philosophy upholds the erroneous notion [ 631 → 635] that there can be a metaphysic that is absolutely true. [ 636 → 638] Whereas, in fact, they say reality, [ 639 → 640] especially transcendent reality, [ 641 → 644] cannot better be expressed than by disparate teachings, [ 644 → 646] which mutually complete each other, [ 647 → 649] although they are in a way mutually opposed. [ 649 → 652] Our traditional philosophy, then, [ 652 → 653] with its clear expectations, [ 653 → 655] its position and solution of questions, [ 655 → 657] its accurate definition of terms, [ 658 → 659] its clear-cut distinctions, [ 660 → 665] can be, they concede, useful as a preparation for scholastic theology, [ 665 → 669] a preparation quite in accord with the medieval mentality. [ 669 → 673] But this philosophy hardly offers a method of philosophizing [ 673 → 676] suited to the needs of our modern culture. [ 677 → 680] They allege, finally, that our perennial philosophy [ 680 → 683] is only a philosophy of immutable essences, [ 683 → 687] while the contemporary mind must look to the existence of things [ 687 → 691] and to life which is ever in flux. [ 692 → 692] Unquote. [ 693 → 693] Bam! [ 694 → 695] Yes, thank you, Michael Voris. [ 695 → 700] This is so spot-on that it's like it was written for our times. [ 701 → 702] And in a way, it was, [ 702 → 705] because it was written against the new theology, [ 706 → 707] the nouvelle theologie, [ 707 → 710] which is the theology of Vatican II, [ 710 → 712] and it is anti-scholastic. [ 713 → 718] And that is the alpha and the omega of all Novos Ordo theology. [ 719 → 722] Never forget that the people that graduate from Novos Ordo seminaries, [ 722 → 727] they have been totally indoctrinated with this new theology [ 727 → 732] that emerged in, well, I think it was beginning in pretty much the 1930s [ 732 → 739] and really, really came out during the Second Vatican Council and ever after. [ 741 → 742] So, [ 742 → 747] the new theology is the reason why you get such profound nuggets of wisdom [ 747 → 749] from Francis like this one. [ 750 → 752] This is going back to his speech today. [ 752 → 752] Quote, [ 752 → 757] The deepening of the kerygma is done with the experience of dialogue [ 757 → 761] that comes from listening and that generates communion. [ 761 → 762] Unquote. [ 763 → 767] And so he proposes what he calls a theology of hospitality, [ 768 → 769] a theology of listening, [ 770 → 771] and a theology of acceptance. [ 772 → 775] That will culminate in a, listen to this, [ 775 → 777] theological Pentecost. [ 779 → 781] He also says, [ 781 → 782] Quote, [ 782 → 786] We need theologians, men and women, priests, lay people, and religious, [ 786 → 789] who in a historical and ecclesial rooting, [ 789 → 794] and at the same time open to the inexhaustible novelties of the spirit, [ 795 → 798] know how to escape the self-referential competitive [ 798 → 801] and in fact blinding logic [ 801 → 805] that often also exists in our academic institutions [ 805 → 810] and is hidden many times among theological schools. [ 810 → 811] Unquote. [ 812 → 817] And there he is again with his hatred for real Catholic theology [ 817 → 822] while he is busy trying to dissolve all Catholic dogma [ 822 → 824] in an endless muddle of naturalism, [ 825 → 829] Freemasonry, liberation theology, and existentialism. [ 831 → 834] So Francis wants a theology of listening. [ 834 → 838] Unless, of course, it would be listening to the Catholic Church [ 838 → 841] before John XXIII and Vatican II. [ 841 → 845] I guarantee you that if it's about listening to the Preconcilier [ 845 → 847] and only real Catholic Church, [ 847 → 852] that of Pius XII, that of St. Pius X, and all the other real popes, [ 852 → 858] Francis will suddenly not be interested in a theology of listening anymore. [ 859 → 861] No, ladies and gentlemen, [ 861 → 867] what we really need is a theology of kicking this guy out of the Vatican. [ 868 → 871] Tradcast Express is a production of Novus Ordo Watch. 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