[ 0 → 4] TrapCast Express [ 4 → 14] TrapCast Express, it's Tuesday, April 21st, 2020. [ 15 → 22] Finally, we have arrived at our last installment covering the Infernal Exhortation Carita Amazonia, [ 23 → 27] released by Antipope Francis on February 12th of this year. [ 27 → 31] So, if you're tired of this topic, as am I, then don't worry. [ 32 → 37] Beginning with the next podcast, we'll be back to our regular content. [ 37 → 44] Alright, so we're still in Chapter 4 on Bergoglio's ecclesial dream for the Amazon. [ 45 → 53] In paragraph 94, the Jesuit apostate introduces the reader to the idea of lay-led parishes. [ 53 → 54] Here's what he says, quote, [ 55 → 57] A church of Amazonian features. [ 57 → 64] requires the stable presence of mature and lay leaders endowed with authority [ 64 → 70] and familiar with the languages, cultures, spiritual experience, and communal way of life [ 70 → 75] in the different places, but also open to the multiplicity of gifts [ 75 → 78] that the Holy Spirit bestows on everyone. [ 79 → 85] For wherever there is a particular need, he has already poured out the charisms that can meet it. [ 85 → 87] This requires the church to be open. [ 87 → 92] open to the Spirit's boldness to trust in and concretely to permit [ 92 → 97] the growth of a specific ecclesial culture that is distinctively lay. [ 98 → 102] The challenges in the Amazon region demand of the church a special effort [ 102 → 106] to be present at every level, and this can only be possible [ 106 → 112] through the vigorous, broad, and active involvement of the laity, unquote. [ 112 → 116] So here Francis is hijacking the Holy Ghost to push for lay leaders, [ 117 → 119] in parishes and communities. [ 119 → 122] And of course, as we said in the last episode, [ 122 → 124] Tradcast Express number 108, [ 125 → 128] Francis is laying down principles that can be used later [ 128 → 133] to introduce precisely those things he's rejecting for the time being. [ 133 → 139] Namely, the idea of opening the Novosorto priesthood to married men or to women. [ 140 → 144] Because the same logic that leads him to introduce lay leaders [ 144 → 147] will also work for married or women. [ 147 → 152] The church has to be open to the boldness of the Spirit [ 152 → 156] and trust Him completely because He is the God of surprises [ 156 → 161] who always introduces new things we have to courageously accept. [ 162 → 166] And who's Francis to judge that we can't have married or female clergy [ 166 → 170] when the Holy Spirit has clearly poured out charisms [ 170 → 173] that are manifesting themselves in vocations, right? [ 173 → 176] So you see, it doesn't take much to find out that the Holy Spirit is the God of boldness, [ 176 → 176] when He is the God of show, when He is the God of courage, [ 176 → 177] when He is the God of love, when He is the God of peace, [ 177 → 185] in paragraph 94 the seeds for the next step in the ongoing Novus Ordo revolution. Once you've [ 185 → 190] opened things up to novelty that must be courageously accepted, which you simply ascribe [ 190 → 198] to the Holy Ghost, then anything is possible. Then in paragraph 95, Francis refers to the [ 198 → 208] consecrated life as, quote, capable of dialogue, synthesis, incarnation, and prophecy, unquote. [ 208 → 214] Now, this is one of those typical products of Vatican II theology that makes everybody go, [ 215 → 222] ooh, but really nobody knows what it means, or rather it could mean anything. And of course, [ 222 → 228] it stands in the starkest possible contrast to the actual reality that is, [ 229 → 234] the Vatican II Church. I mean, just have a look at the news digests that we publish at [ 234 → 243] novusortowatch.org to see how that incarnational prophecy stuff is working out for them. You know, [ 243 → 250] the way they talk, you'd think their religion is filled to the brim with sanctity, and charisms, [ 250 → 257] and miracles, and devotion, and full of zeal and fervor. But when you observe what it all [ 257 → 258] actually looks like— [ 258 → 265] like, well, just go to your local Novus Ordo church. See what they teach in catechism, [ 265 → 272] how they celebrate and assist at their so-called masses, how they're dressed, what's printed in [ 272 → 279] their bulletins, what kind of movies they watch, what ideas they have about matters of eternal [ 279 → 286] salvation, what their views are on holy purity, how good of an understanding they have of Catholic [ 286 → 294] dogma in general, and so forth. And of course, we all know it's absolutely atrocious. Most of them [ 294 → 300] probably couldn't even list all of the Ten Commandments. And I'm not even trying to assign [ 300 → 306] blame here. That's a whole another story that's not relevant to the point I'm making here, which [ 306 → 315] is that what the Vatican II religion claims is a great renewal is in actual fact the great apostasy. [ 316 → 325] So I guess in that sense, it does have something to do with prophecy. Anyway, in paragraphs 99 to 103, [ 325 → 332] Francis elaborates on why he won't permit women to be ordained, though I don't believe that anything [ 332 → 338] he says there is such that it couldn't be later reversed by appealing to a new revelation from [ 338 → 345] the God of surprises. You know, when a bold approach to newness is needed and all that. [ 345 → 346] Well, I mean, I don't know. I don't know. I don't know. I don't know. [ 346 → 352] I mean, if he can reverse 6,000 years or whatever of Catholic and Old Testament teaching on the [ 352 → 358] permissibility of capital punishment simply by appealing to some newfound understanding of human [ 358 → 363] dignity, you'd better believe he can overturn a few paragraphs from a lousy exhortation he wrote [ 363 → 370] when the spirit calls. And then, of course, there will be plenty of people like Jimmy Akin, [ 370 → 376] Tim Staples, and the writers at the Where Peter Is blog who will then explain to us, [ 376 → 381] how there's really no contradiction with prior teaching, just the development, you know, [ 381 → 388] a hermeneutic of continuity and all that. But, okay, back to the text of the exhortation. In [ 388 → 392] paragraph 104, the Frankster notes, quote, [ 392 → 398] "...conflict is overcome at a higher level, where each group can join the other in a new reality [ 398 → 405] while remaining faithful to itself. Everything is resolved on a higher plane and preserves what is [ 405 → 415] valid and useful on both sides." Now, that right there is 100% Hegelian, meaning it's an [ 415 → 423] application of the philosophy of the 19th century German idealist, George Hegel. He is a favorite [ 423 → 429] among novel sortos, especially also for Joseph Ratzinger. The problem is that his philosophy [ 429 → 435] is not at all compatible with Catholicism. See, for Hegel, all of reality is a process, [ 435 → 442] including God. And that's why you find so much process theology in the New Church, [ 442 → 451] and why in what I just quoted Francis as saying, why there he talks about resolving conflict at a [ 451 → 458] higher level, at which there is a new reality synthesizing two opposing sides, each of which [ 458 → 465] remains faithful to itself. That's pretty much how Ratzinger, as Benedict XVI, approached [ 465 → 465] literature. [ 465 → 474] That's how in his Motu Proprio Summorum Pontificum, he tried to overcome the problem of having the [ 474 → 480] novel sorto mass as the current Roman rite, and yet also the traditional Latin mass as the former [ 480 → 487] Roman rite, and yet allowing both of them basically as equals. How did he do it? How did he [ 487 → 494] resolve that contradiction? He used Hegel. He made up a synthesis of the two by claiming that they [ 494 → 495] were both two-sided. He made up a synthesis of the two by claiming that they were both two-sided. [ 495 → 495] He made up a synthesis of the two by claiming that they were both two-sided. He made up a synthesis of [ 495 → 503] two forms of the one Roman rite, one ordinary, the other extraordinary. Two different ways of [ 503 → 512] expressing the same thing, he claimed. Baloney. But it worked. It fooled those who wanted the [ 512 → 518] traditional mass. And think about how many of those people would be Sedevacanus today [ 518 → 525] if the new church only had the novel's ordo rite. So it worked. It kept good people, [ 525 → 532] people in the false church. Anyway, I went off on a tangent here, but let's get back to Corita [ 532 → 540] Amazonia. In paragraph 105, Francis again toots the horn of the surprises that God offers us when [ 540 → 546] we try to overcome conflicts by transcending them. He writes, quote, [ 546 → 553] From that new gift, accepted with boldness and generosity, from that unexpected gift which [ 553 → 555] awakens a new and great new gift, from that unexpected gift which awakens a new and great [ 555 → 562] creativity, there will pour forth as from an overflowing fountain the answers that [ 562 → 573] contraposition did not allow us to see. Unquote. Okay, what now? Yeah, whatever. It's completely [ 573 → 580] gratuitous. Francis is just making a claim that floats his boat. That's all this is. I mean, [ 580 → 585] he certainly didn't prove anything. He just asserted that that's how it is. And because [ 585 → 592] he made it sound so nice and flowery, people will just accept it. Then we come to the subsection [ 592 → 603] ecumenical and interreligious coexistence. In paragraph 106, Francis writes this, quote, [ 603 → 610] In an Amazonian region characterized by many religions, we believers need to find occasions [ 610 → 615] to speak to one another and to act together for the common good and the [ 615 → 621] promotion of the poor. This has nothing to do with watering down or concealing our deepest [ 621 → 628] convictions when we encounter others who think differently than ourselves. If we believe that [ 628 → 634] the Holy Spirit can work amid differences, then we will try to let ourselves be enriched by that [ 634 → 641] insight while embracing it from the core of our own convictions and our own identity. For the [ 641 → 645] deeper, stronger, and richer that identity is, the more we will be able to understand it. [ 645 → 653] We will be capable of enriching others with our own proper contribution. Unquote. You know, [ 653 → 659] it's always the same claptrap. Blah, blah, encounter. Blah, blah, differences. Blah, [ 659 → 666] blah, enrichment. What Francis says there is totally incompatible with the Roman Catholic [ 666 → 674] religion. For one thing, he claims that followers of false religions are believers. That is false. [ 674 → 681] You can only believe, properly speaking, in the truth revealed by God. But that is something that [ 681 → 688] non-Catholics, by definition, do not do, objectively speaking. So, you cannot call [ 688 → 693] them believers without totally undermining the exclusivity of the Catholic religion. [ 694 → 701] Likewise, Francis talks about our convictions. That's subjective. I can be convinced of something [ 701 → 703] that is completely false. [ 704 → 711] The idea is not to communicate our convictions to others, but the true faith. Now, that had better [ 711 → 717] be our conviction, but the essential point is that we must communicate, however properly and [ 717 → 723] prudently, not what we happen to be convinced of, per se, but that which God has revealed. [ 724 → 731] Likewise, the point of evangelization isn't to enrich others with our oh-so-deep identity. [ 731 → 733] It's to preach the gospel. [ 734 → 741] So, you can see how Francis is making it all totally subjective. He's not speaking about the [ 741 → 747] objective truth of God's revelation at all. He's talking about communicating our innermost [ 747 → 753] convictions, which Catholics have as much as pagans do. They're just different ones, [ 753 → 760] but they're innermost convictions either way. And so, Pachamama is put on the same level [ 760 → 764] with the Most Holy Trinity. What an abomination. [ 764 → 770] And it doesn't get any better in the next paragraph, which is 107. [ 792 → 793] Unquote. [ 794 → 802] Actually, no, we don't. We don't give a hoot what the diabolical texts of other religions say, [ 802 → 809] because whatever is in them that is true is either a truth known from natural reason, [ 809 → 815] which is available to anyone, or is a truth from divine revelation, which they've stolen from the [ 815 → 822] Catholic Church or from the Church of the Old Covenant. And anything that doesn't fall into [ 822 → 824] one of these two categories, [ 824 → 830] is false. So, there is nothing for a Catholic to find in the texts of other religions. [ 831 → 836] Now, regarding the Blessed Virgin Mary, Bergoglio says in the same paragraph, [ 837 → 837] quote, [ 837 → 844] we feel it our duty to share with the Amazon region the treasure of that warm maternal love [ 844 → 851] which we ourselves have received. Unquote. Now, that's not too bad, but even here, [ 852 → 854] notice the emphasis on the subjective. [ 854 → 861] Francis speaks of us feeling it our duty, as though it were just some kind of emotion that [ 861 → 866] compels us to speak of the Blessed Mother. And while that may very well be a part of it, [ 866 → 872] that is not the essential reason for evangelization. It has nothing to do per se [ 872 → 879] with an internal feeling that urges us. The obligation, the duty to evangelize, [ 879 → 883] to speak about the Blessed Mother and everything else pertaining to the gospel, [ 883 → 891] comes to us from an external command, an objective mission given to Catholics by Jesus Christ our [ 891 → 898] Lord. If you have internal feelings in that regard too, that's great, but that's not what confers that [ 898 → 906] duty upon you. Again, think about it. If it were a matter of an internal feeling, then what would [ 906 → 913] we say to a pagan who also has an inner emotion that compels him to speak to us about the Blessed [ 913 → 920] Mother? So you see that under that scenario, once again, there would be no difference between the [ 920 → 927] true religion and false religions, between the religion instituted by God and those made by man [ 927 → 933] or by the devil. There would be no real objective difference between them. It's as though it were all [ 933 → 941] just a matter of us sharing our convictions versus other people sharing theirs. That is modernism, [ 941 → 943] and it does away with the very fundamentalism of modernism. [ 943 → 952] of Catholicism. In paragraph 109, Francis waxes really ecumenical and repeats, as he has done so [ 952 → 959] often in the last seven years, that heretics, baptized non-Catholics, have a mission from God. [ 960 → 960] He says, quote, [ 960 → 969] We are united by the fire of the Spirit who sends us forth on mission, unquote. Now, [ 969 → 973] it doesn't take a rocket scientist to figure out that Protestants, [ 973 → 980] do not have a mission from God, except to convert to Catholicism, as does everyone else who isn't a [ 980 → 987] Catholic. That's because Catholicism alone is the true religion. Francis, of course, has long [ 987 → 994] thrown that idea overboard. To see the enormous contradiction between the Novus Ordo positions [ 994 → 999] since Vatican II, that Protestants also have a mission from God to proclaim the gospel, [ 999 → 1003] contrast what Francis says here in Carita Amazonia, [1003 → 1011] with, for example, what Pope Leo XIII wrote to Cardinal Pietro Respighi, the Vicar General of Rome, [1011 → 1019] on August 19, 1900, against the proselytism of Protestants in the city of Rome. This is Pope [1019 → 1028] Leo XIII, quote, Already, from the first moments of our pontificate, we had to indicate as one of [1028 → 1033] the most deplorable harm that is the change in the order of things in this capital of the [1033 → 1040] Catholic world, the ardent proselytism of heresy, and consequently the peril which the faith of our [1040 → 1046] people was exposed to. And on this subject, we, having put forward to our Cardinal Vicar, [1047 → 1052] we have on numerous occasions imparted exhortations, counsels, and warnings to the faithful [1052 → 1059] to warn them against the multiple attempts that sects of all kinds coming from foreign lands [1059 → 1062] would exercise here under the umbrella of public laws, [1063 → 1070] in order to spread in the souls of the faithful the poison of denial and error, unquote. [1071 → 1075] Well, you know, if Protestants are merely preaching the gospel by Christ's mandate, [1075 → 1082] then what is Pope Leo complaining about? Shouldn't we be glad that the spiritual progeny of Martin [1082 → 1087] Luther, another witness to the gospel, according to the Vatican, is enriching everyone with their [1087 → 1093] preaching? So, it's not hard to see how the Vatican II religion, [1093 → 1099] is diametrically opposed to the perennial religion the entire world alone knew as Roman [1099 → 1108] Catholicism, until the death of Pope Pius XII in 1958. In paragraph 110, Francis continues along [1108 → 1109] the same line and asks, quote, [1123 → 1133] You know, I found that really bizarre that Francis now wants to work together with Protestants in [1133 → 1139] order to show the countenance of the Lord to the pagans in the Amazon, when before he was telling [1139 → 1145] us that the pagans are showing the countenance of the Lord to us, right? I mean, in paragraph 63, [1146 → 1147] remember, he said, quote, [1147 → 1153] If we devote our lives to their service, to working for the justice and dignity, [1153 → 1159] that they deserve, we cannot conceal the fact that we do so because we see Christ in them. [1160 → 1165] Unquote. You know, it's hard to really keep up with all this. [1167 → 1175] All right, we finally arrived at the end. Paragraph 111. There, Francis claims that [1175 → 1182] Blessed Virgin Mary is the one mother of all, which is false. Okay, the mother of God, [1183 → 1190] not the mother of all men. There is one woman who is indeed the mother of all people, but that is [1190 → 1196] Eve. She is the natural mother of all people because all people, without exception, trace [1196 → 1203] their lineage back to her and Adam. The Blessed Virgin Mary is the mother only of Christians, [1203 → 1211] of Catholics, of those regenerated in baptism. She is not our natural, but our supernatural mother. [1212 → 1213] But Francis, being a, [1213 → 1217] naturalist, of course, he glosses over that. To him, it's all the same anyway. [1219 → 1227] And so he closes his abominable exhortation, Carina Amazonia, with a poem, a hymn to the [1227 → 1232] Blessed Mother, and it's full of problems, of course. I'll spare you and not read you the [1232 → 1237] whole thing. Let me just say that he goes beyond calling Mary the mother of all men, [1237 → 1242] calling her the mother, get this, the mother of all creatures. [1243 → 1249] Now, that's even more unacceptable. The Blessed Virgin Mary is not the mother of all creatures. [1250 → 1257] All creatures would mean everything created, including cockroaches, amoeba, trees, rocks, [1257 → 1263] and so on. In this hymn, Francis also talks about fraternity and justice, of course, [1263 → 1269] and the wounds inflicted on nature, though there's no explicit mention of redemption [1269 → 1272] or the salvation of souls. Hey, [1273 → 1288] all right, that's it. We've arrived at the end of Carina Amazonia, a document filled with error, [1288 → 1296] blasphemy, heresy, and all kinds of other nonsense. But because Francis didn't permit [1296 → 1302] married or women priests in the exhortation, the Rorate Chaley blog glibly noted on Twitter on [1302 → 1303] February 20th, that the priesthood of Mary the mother of all women is not the only thing that's [1303 → 1312] quote, the Holy Ghost once again acts to protect Holy Mother Church, unquote. Yeah, that's it. [1313 → 1321] Carina Amazonia is a document protected by the Holy Ghost. Folks, there are none so blind [1321 → 1329] as those who refuse to see. Tradcast Express is a production of Novus Ordo Watch. [1329 → 1332] Check us out at tradcast.org. And if you like what we're doing, [1332 → 1338] please consider making a tax-deductible contribution at novusortowatch.org slash donate.