[ 0 → 4] Tradcast Express [ 30 → 33] The Drama and Beauty of the Reality [ 33 → 39] Such are some of the latest words of the Vatican's apostate-in-chief, [ 39 → 42] the man who styles himself Pope Francis. [ 42 → 46] They're taken from an interview published with him in Studia Moralia, [ 47 → 51] which is an academic journal put out by the Alfonso Academy in Rome, [ 52 → 56] which was once a prestigious university for Catholic moral theology. [ 58 → 59] So, did you get that? [ 59 → 59] What? [ 60 → 60] France? [ 60 → 64] Francis wants a concrete encounter with the existential peripheries, [ 64 → 71] and he does not want what he calls theoretical reflections disconnected from reality. [ 72 → 75] This is typical for his kind of morality, [ 75 → 78] which we have seen since the exhortation Amoris Laetitia [ 78 → 85] is nothing other than situation ethics or ethical existentialism. [ 85 → 90] According to that ethical system, there are no moral principles, [ 90 → 95] that are perennially valid, that rigidly apply always and everywhere, [ 96 → 97] such as, [ 97 → 106] because there is no such thing as an intrinsic evil, according to this morality. [ 107 → 110] So, basically, it all depends. [ 110 → 112] It depends on the situation. [ 112 → 114] It depends on each case. [ 114 → 115] Sound familiar? [ 116 → 120] Accompaniment, discernment, case by case. [ 120 → 123] Yep, that is situation ethics. [ 123 → 131] On April 18th, 1952, Pope Pius XII gave an address to the participants [ 131 → 135] in the Congress of the World Federation of Catholic Young Women. [ 135 → 139] In it, the Holy Father, with great clarity of thought, [ 139 → 142] condemned what he called this new morality. [ 143 → 144] He declared, quote, [ 144 → 150] The distinctive mark of this morality is that it is not based, in effect, [ 150 → 154] on universal moral laws, such as, for example, the Ten Commandments, [ 155 → 161] but on the real and concrete conditions or circumstances in which men must act [ 161 → 166] and according to which the conscience of the individual must judge and choose. [ 167 → 172] Such a state of things is unique and is applicable only once for every human action. [ 172 → 177] That is why the decision of conscience, as the advocates of this ethic assert, [ 177 → 180] cannot be commanded by ideas, [ 180 → 183] principles, and universal laws. [ 183 → 184] Unquote. [ 184 → 187] Again, does this sound familiar? [ 187 → 192] When Francis rails against being attached to rules and laws, [ 192 → 195] ideas and theories, that is what he's doing. [ 196 → 198] He's teaching situation ethics, [ 198 → 203] as though the moral law, which ultimately derives from the eternal law of God, [ 203 → 208] were simply a man-made rule that can be done away with according to circumstances. [ 209 → 210] Francis adds, [ 210 → 215] as though the moral law were a set of ceremonial directives [ 215 → 220] that only Pharisees would put above the demands of the reality of the moment. [ 221 → 228] Pope Pius XII then contrasts this new and false morality with the true Catholic position. [ 229 → 229] Quote, [ 229 → 235] Christian faith bases its moral requirements on the knowledge of essential truths [ 235 → 237] and their mutual relationship. [ 238 → 240] This is what St. Paul, in his epistle to the Romans, [ 240 → 243] chapter 1, verses 19 through 21, [ 243 → 245] teaches about religion as such, [ 246 → 249] whether it be Christian or prior to Christianity. [ 250 → 252] Through the creation of the world, says the apostle, [ 253 → 257] man catches sight of, and one may say grasps, the Creator, [ 257 → 260] his everlasting power and his divinity, [ 260 → 267] and this so clearly that he knows and feels himself obliged to recognize God and to do Him honor. [ 268 → 270] Thus it is that to neglect God, [ 270 → 273] to neglect this cult or to pervert it in idolatry, [ 273 → 277] is seriously sinful for all men and at all times. [ 277 → 278] Unquote. [ 279 → 283] So, here the Pope was using the example of the sinfulness of idolatry, [ 284 → 289] which is an intrinsic evil and never permissible, no matter the circumstances. [ 290 → 293] Now, Francis does condemn idolatry, [ 293 → 297] but never really the literal kind, only the figurative kind, [ 297 → 299] like the idolatry of money, [ 299 → 303] of freedom, of consumerism, and so on. [ 303 → 306] When it comes to literal idolatry, [ 306 → 312] say, worshipping a statue of Mother Earth in the Vatican gardens or in St. Peter's Basilica, [ 312 → 316] or letting a pagan sorceress confer some kind of a, quote, [ 316 → 318] blessing on him in the Vatican, [ 319 → 321] then the Frankster is a lot more lenient. [ 322 → 325] Then it's meeting God in different ways and whatnot. [ 326 → 329] Remember what Francis wrote in his exhortation, [ 330 → 334] Corrida Amazonia, regarding the Pachamama statue. [ 335 → 337] This is from paragraph 79, quote, [ 337 → 342] It is possible to take up an indigenous symbol in some way [ 342 → 347] without necessarily considering it as idolatry. [ 347 → 348] Unquote. [ 349 → 356] Yeah, maybe, except what happened in the Vatican gardens was literal idolatry. [ 356 → 357] It's all on video. [ 358 → 359] The people were gathered around. [ 359 → 364] The wooden statue in a circle and began prostrating themselves before it [ 364 → 367] with their faces to the ground. [ 367 → 369] And in St. Peter's Basilica, [ 369 → 373] Francis received an offering of soil to Pachamama [ 373 → 377] and placed it on the high altar of St. Peter's. [ 378 → 381] What staggering blasphemy and idolatry. [ 383 → 387] But hey, the situation was one in which this sort of thing could be done, right? [ 387 → 389] Just like in Amoris Laetitia, [ 389 → 395] Francis invented the idea that God might very well desire one to commit adultery [ 395 → 399] in one's very specific and complex circumstances. [ 400 → 405] You can find that in paragraph 303 of Amoris Laetitia. [ 406 → 408] But don't worry. [ 408 → 411] Francis really does believe in intrinsic evil. [ 412 → 414] It's just not idolatry or adultery. [ 414 → 418] It's more like racism, pollution, [ 418 → 419] not welcoming mindsets, [ 419 → 419] migrants, [ 420 → 421] indifference to suffering. [ 422 → 425] In the interview published in Studia Moralia, [ 425 → 425] he says, [ 426 → 443] Oh, there comes metaphorical Frank again. [ 444 → 447] Anyway, speaking of reality and of metaphors, [ 447 → 449] he has some more to say. [ 449 → 450] Quote, [ 450 → 453] Reality is better seen from the suburbs. [ 453 → 456] From the center, you have a sweetened, distorted vision, [ 457 → 462] while from the periphery, you see the raw, real reality without any mask. [ 463 → 463] Unquote. [ 465 → 469] You know, in philosophy, there is a principle that says, [ 469 → 473] what is gratuitously asserted is gratuitously denied. [ 473 → 477] In other words, whatever is claimed to be true without evidence [ 477 → 479] can, by the same token, be denied. [ 479 → 480] Denied without evidence. [ 481 → 486] So Francis says that reality is better seen from the peripheries, [ 486 → 488] whatever that is actually supposed to mean. [ 489 → 491] But he doesn't say why. [ 491 → 492] He offers no reason why. [ 492 → 494] He just says it. [ 494 → 495] He just asserts it. [ 496 → 499] And it's not exactly, you know, obvious. [ 499 → 502] So to respond to something like that, [ 502 → 503] all you have to do is say, [ 504 → 505] No, it's not. [ 506 → 508] Reality is not seen better from the peripheries, [ 508 → 509] but from the center. [ 510 → 510] Done. [ 511 → 515] And you could argue that it's actually better from the center, [ 516 → 519] because from there you can see not only the center, [ 519 → 521] but also all the peripheries. [ 522 → 526] Whereas your vision is necessarily going to be limited from the peripheries, [ 526 → 530] because from there you have to not only see the center, [ 530 → 532] but also what lies beyond it. [ 532 → 533] See how this works? [ 534 → 535] So, look. [ 536 → 538] The reason why Francis loves to use metaphors [ 538 → 542] is because he can say anything and nothing. [ 542 → 544] He doesn't have to use any theology. [ 545 → 550] He can twist and bend his metaphors as he needs them to get his point across. [ 550 → 553] And whenever someone accuses him of serious error, [ 554 → 557] he can always say that that's not how he meant it. [ 558 → 559] Clever, huh? [ 560 → 562] Metaphorical and sentimental theology. [ 562 → 567] That is what since Vatican II has replaced the crystal clear, [ 568 → 568] incredible, [ 568 → 573] incredibly substantial and meaningful scholastic theology of real Catholicism. [ 574 → 580] And the best way to see the difference between this beautiful and real Catholic theology [ 580 → 585] and the idiotic, tedious, endless blather of the Novus Ordo papal impostors [ 585 → 589] is to read the old papal encyclicals. [ 589 → 592] Go to papalencyclicals.net [ 592 → 598] and read the encyclicals of any pope up until and including Pius XII, [ 598 → 600] who died in 1958. [ 601 → 605] For example, read Mortalium Animus of Pius XI, [ 605 → 608] Haurietes Aquas of Pius XII, [ 609 → 611] or Satis Cognitum of Leo XIII. [ 612 → 615] Read Merari Vos of Gregory XVI, [ 616 → 618] Quanta Cora of Pius IX, [ 618 → 621] or Aesopremi of St. Pius X. [ 621 → 624] You will notice a striking difference. [ 625 → 628] You will notice clarity of thought and expression, [ 628 → 629] graceful style, [ 630 → 632] and incredibly nourishing substance. [ 633 → 639] If you then compare that with something like Populorum Progressio of Antipope Paul VI, [ 640 → 642] Ut Unum Sint of John Paul II, [ 642 → 644] or Evangelii Gaudium of Francis, [ 645 → 647] your eyes will be opened. [ 648 → 649] Or, in the words of Francis, [ 650 → 654] you will see the raw, real reality without any mask. [ 655 → 658] Tradcast Express is a production of [ 658 → 659] Novus Ordo Watch. [ 659 → 661] Check us out at tradcast.org, [ 661 → 662] and if you like what we're doing, [ 663 → 665] please consider making a tax-deductible contribution [ 665 → 668] at novusortowatch.org [ 668 → 669] slash donate.