[ 0 → 4] TrapCast Express [ 4 → 15] TrapCast Express, it's Friday, July 9th, 2021. [ 16 → 22] This past Sunday, July 4th, the God of Surprises made another appearance in Rome [ 22 → 27] during the Angelus Address of Jorge Bergoglio, Pope Francis. [ 27 → 33] The gospel passage for the day was Mark chapter 6, verses 1 through 6, [ 34 → 38] in which our blessed Lord teaches at the synagogue in Nazareth, [ 38 → 43] and the people don't understand how he can have all this wisdom, having never studied, [ 44 → 49] and they reject him because they know him, or so they think. [ 49 → 54] They know him as the carpenter, the son of Joseph and Mary, etc. [ 55 → 57] Now, Francis, of course, [ 57 → 64] wasted no time in turning this into an advertisement for the supposed need [ 64 → 68] to open ourselves up to what is new. [ 69 → 70] Here's what he said, quote, [ 71 → 78] When we allow the convenience of habit and the dictatorship of prejudice to have the upper hand, [ 79 → 85] it is difficult to open ourselves to what is new and allow ourselves to be amazed. [ 85 → 87] We control through attitudes. [ 87 → 89] Through prejudices. [ 89 → 95] It often happens in life that we seek from our experiences and even from people [ 95 → 99] only what conforms to our own ideas and ways of thinking, [ 99 → 102] so as never to have to make an effort to change. [ 103 → 107] And this can even happen with God, and even to us believers, [ 107 → 112] to us who think we know Jesus, that we already know so much about him [ 112 → 116] that it is enough to repeat the same things as always. [ 117 → 117] And so, we have to change. [ 117 → 119] And this is not enough with God. [ 119 → 123] But without openness to what is new and, above all, listen well, [ 124 → 126] openness to God's surprises, [ 127 → 133] without amazement, faith becomes a tiring litany that slowly dies out [ 133 → 138] and becomes a habit, a social habit, unquote. [ 138 → 143] This is typical Bergolian modernist junk. [ 144 → 147] Francis is introducing dangerous, [ 147 → 152] even blasphemous ideas based on half-truths [ 152 → 158] with the goal of getting people to accept a revolution in doctrine and discipline [ 158 → 161] because that's obviously where this is going. [ 161 → 164] As we said in the last podcast, [ 165 → 168] yes, of course Christ introduced newness [ 168 → 174] because he established a new covenant and gave us new revelation, [ 174 → 177] himself being the definitive revelation, [ 177 → 178] of the Father. [ 179 → 183] Remember, in Hebrews chapter 1, verses 1 and 2, [ 183 → 184] St. Paul writes, [ 185 → 189] God, who at sundry times and in diverse matters [ 189 → 193] spoke in times past to the fathers by the prophets, [ 194 → 198] last of all in these days hath spoken to us by his Son, [ 199 → 201] whom he hath appointed heir of all things, [ 202 → 205] by whom also he made the world, unquote. [ 206 → 207] But that knowledge, [ 207 → 210] that new revelation that Christ gave us, [ 210 → 215] ended with the death of the last apostle around the year 100 A.D. [ 215 → 220] It does not continue throughout church history [ 220 → 226] with ever more, ever newer revelations or surprises, [ 226 → 228] as Francis would call them. [ 229 → 234] And so the First Vatican Council in 1870 teaches, [ 234 → 234] quote, [ 234 → 237] for the Holy Spirit was not promised, [ 237 → 239] to the successors of Peter, [ 240 → 243] that by his revelation they might disclose new doctrine, [ 244 → 247] but that by his help they might guard sacredly [ 247 → 250] the revelation transmitted through the apostles [ 250 → 252] and the deposit of faith, [ 253 → 257] and might faithfully set it forth, unquote. [ 257 → 261] And you can read that in Denzinger, number 1836. [ 263 → 267] Also, in 1907, Pope St. Pius X, [ 267 → 268] quote, [ 268 → 268] quote, [ 268 → 270] the syllabus of modernist errors, [ 270 → 275] which includes the following proposition as error number 21, [ 276 → 276] quote, [ 277 → 280] revelation constituting the object of Catholic faith [ 280 → 285] was not completed with the apostles, unquote. [ 285 → 289] That idea is condemned as modernist. [ 290 → 293] You can find that in Denzinger, number 2021. [ 294 → 297] So, when Francis says that, [ 297 → 305] Christ brought newness. He is right, but it is the newness of the gospel, which has been set in stone [ 305 → 312] and handed on in sacred tradition for the last 2,000 years. To introduce yet newer things now [ 312 → 322] means overthrowing that tradition and introducing a new religion. The new covenant is the eternal [ 322 → 333] covenant. That is it. It was established by Christ in his own blood. So there is nothing more new [ 333 → 343] coming. There is no even newer covenant. Sacred tradition is the newness brought by Christ. [ 343 → 351] Anything more new, so to speak, than sacred tradition is the novelty of heresy. That is what [ 351 → 352] St. Paul had in mind. [ 352 → 355] When he said to the Galatians, [ 382 → 392] Unquote. And that's Galatians chapter 1, verses 6 through 8. Now, of course, Francis also had to [ 392 → 397] fit the word encounter into his Angelus address somewhere. And so he said, quote, [ 397 → 407] What is amazement? Amazement happens when we meet God. I met the Lord. But we read in the gospel [ 407 → 411] many times the people who encountered Jesus and recognized him, [ 412 → 421] felt amazed. And we, by encountering God, must follow this path to feel amazement. It is like [ 421 → 431] the guarantee certificate that the encounter is true and not habitual. Unquote. So there you see [ 431 → 440] once more the modernist emphasis on subjective experience. You must feel a certain way in order [ 440 → 440] to be truly in touch with God. And that's what St. Paul had in mind. So there you see once more [ 440 → 441] the modernist emphasis on subjective experience. You must feel a certain way in order to be truly [ 441 → 442] in touch with God. And that's what St. Paul had in mind. I met the Lord. I met the Lord. I met the [ 442 → 449] God. See, for the modernist, faith is not grounded in reason, but in a subjective experience. [ 450 → 456] Now, the Catholic knows that that is false. The foundation for faith is objective reason, [ 456 → 465] not some subjective encounter. And look at the foolishness of this. Francis says that feeling [ 465 → 472] amazement in this encounter is a guarantee that it's authentic. Why do I say it's [ 472 → 480] foolish? Because the very text of the gospel that he's preaching about, Mark 6, 1-6, mentions [ 480 → 489] how the people were amazed at Christ's wisdom and his preaching, but did not believe in him. [ 490 → 497] So much for amazement as a guarantee for anything. Besides, why should Catholics alone [ 497 → 501] have a monopoly on amazing encounters? What if a [ 502 → 508] has an encounter with Muhammad or Allah, does that then make the Muslim religion true? [ 509 → 516] Or how about the Hindu who encounters Brahma during some idolatrous ritual? And of course, [ 516 → 521] we all know about the Amazonians encountering Pachamama in the Vatican gardens. [ 522 → 530] So you see how Novus Ordo theology, when taken to its logical conclusion, dissolves Catholicism. [ 530 → 537] And that's why Vatican II and the Postconciliar Magisterium has produced this mass apostasy, [ 537 → 547] this universal dissolution of the Catholic faith. Now, let's go to another address the [ 547 → 554] Frankster recently gave, this one on June 28th, 2021, to the Eastern Orthodox delegation of the [ 554 → 558] Ecumenical Patriarchate of Constantinople. [ 560 → 567] About COVID-19, Francis pointed out that only one thing is more serious than this pandemic. [ 568 → 578] And can you guess what it is? Take a guess. Is it sin? Is it the loss of faith? The threat of [ 578 → 586] eternal damnation? The destruction of innocence? Widespread contempt for virtue? Or the attack [ 586 → 590] on the supernatural end of man? No. [ 590 → 594] Of course not. Give me a break. He couldn't care less about those things. [ 596 → 599] What is it then? Well, let me quote Francis directly. [ 599 → 600] Quote, [ 600 → 609] Only one thing is more serious than this crisis, and that is the risk that we will squander it [ 609 → 616] and not learn the lesson it teaches. It is a lesson in humility, showing us that it is not [ 616 → 620] possible to live healthy lives in an unholy state. It is a lesson in humility, showing us that it is [ 620 → 626] not possible to live in an unhealthy world, or to go on as we were without recognizing what went [ 626 → 635] wrong. Even now, the great desire to return to normality can mask the senseless notion that we [ 635 → 641] can go back to relying on false securities, habits, and projects that aim exclusively [ 641 → 647] at pursuing wealth and personal interests while failing to respond to global injustice, [ 647 → 650] the cry of the poor, and the precariousness of the world. [ 650 → 660] Unquote. Now, you've got to hand it to Francis. No matter what happens, somehow he always finds a [ 660 → 669] way to interpret it as pointing to his ideology as the solution. Because, you know, one could [ 669 → 676] look at this very differently. Could one not say that this pandemic has taught us that the culture [ 676 → 680] of encounter is dangerous? That one should [ 680 → 687] not rush to embrace and touch and feel and mingle with others? That it's perhaps better to be a [ 687 → 694] little more individualistic? Now, look, I'm not saying that that's what we should be thinking [ 694 → 701] here. I'm just pointing out that if you really want to, you can read all sorts of things into [ 701 → 707] recent events and can easily interpret them in a way that contradicts what Francis constantly [ 707 → 717] preaches. By no means does it point to his ideology as the solution. Which means that what [ 717 → 725] Francis says about this is gratuitous, meaning he just makes assertions without evidence. He simply [ 725 → 733] spins things in such a way that they appear to support his ideology. He's not proving what he [ 733 → 742] preaches from facts. He is rather using factual and even not-so-factual events to boost his false [ 742 → 750] gospel. That's all this is. And yes, it is a false gospel. He preaches the gospel of man. [ 751 → 758] He uses COVID to preach about how to make the world supposedly a better place. You know what [ 758 → 763] he could be using COVID for? He could be teaching people that, [ 763 → 770] the lesson to be drawn from COVID is that this world is not our home. That this world [ 770 → 777] is one of sickness and disease and death. And that we do not have here a lasting city, [ 777 → 786] as St. Paul says in Hebrews 13, 14, quote, for we have not here a lasting city, but we seek one [ 786 → 793] that is to come, unquote. Francis could be teaching that COVID has reminded us that we [ 793 → 798] should keep our eyes on the supernatural goal for which we were created, which is eternal [ 798 → 806] beatitude in heaven. And that we must labor to win as many souls to Christ and his church as possible [ 806 → 813] and snatch them from the clutches of the devil who seeks their eternal damnation. Francis could [ 813 → 821] be teaching that. And yet he doesn't. His focus is on what? Green energy, human fraternity, [ 821 → 823] sustainable development. [ 823 → 829] Social justice, questionable vaccines, globalism, open borders, culture of encounter, [ 829 → 835] the economy of Francesco. The salvation of souls is never Francis' concern. [ 837 → 844] Galatians 6, 8 is very applicable here. St. Paul says, quote, for what things a man shall sow, [ 844 → 852] those also shall he reap. For he that soweth in his flesh of the flesh also shall reap corruption. [ 853 → 859] But he that soweth in the spirit of the spirit shall reap life everlasting, unquote. [ 861 → 870] This temporal world has one absolutely certain destination for everyone. Death. Young or old, [ 871 → 878] rich or poor, handsome or ugly, disabled or able-bodied, saint or sinner, Catholic or communist, [ 878 → 882] one day, sooner or later, you will. [ 883 → 891] Die. That's why our Lord says in Mark 8, 36, quote, for what shall it profit a man [ 891 → 896] if he gain the whole world and suffer the loss of his soul, unquote. [ 898 → 904] Now, in his address to the Eastern Orthodox delegation, Francis even managed to acknowledge [ 904 → 912] for once that, quote, the present crisis calls us to distinguish, discern, and sift in everything we [ 912 → 912] do. [ 913 → 921] Between what is enduring and what is passing, unquote. But instead of calling those people [ 921 → 927] back to the Catholic Church, outside of which there is no salvation, Francis instead focuses [ 927 → 935] on how love alone will remain forever, which is true, properly understood. And then he turns that [ 935 → 942] into an impetus for more ecumenism. Of course, what else, right? He says to the Orthodox, [ 943 → 951] could we not begin a new phase of relations between our churches marked by walking more [ 951 → 958] closely together, by desiring to take real steps forward, by becoming more willing to be truly [ 958 → 966] responsible for one another? If we are docile to love to the Holy Spirit, who is the creative love [ 966 → 972] of God and who brings harmony to diversity, he will open the way to a renewed, [ 973 → 982] fraternity, unquote. Oh, brother. Well, I guess he forgot encounter. Okay. Other than that, [ 982 → 989] I think he's got all his buzzwords there. My goodness, so much vagueness, so little said [ 989 → 997] in so many words. What does it mean to walk more closely together, to take real steps forward, [ 997 → 1002] to be truly responsible for each other? What is, [1003 → 1011] a renewed fraternity, concretely? Well, hey, Francis at least gives one example. He says, [1011 → 1017] quote, a fine prophetic sign would be closer cooperation between Orthodox and Catholics [1017 → 1025] in the dialogue with other religious traditions, unquote. Yeah, well, first, [1025 → 1032] it has nothing to do with prophecy, okay? Secondly, just picture this closer cooperation [1033 → 1040] in action. Let's say the Novus Ordos and the Orthodox are preparing together an explanation [1040 → 1047] of the Holy Trinity for their interreligious dialogue with Muslims. And then the Muslims [1047 → 1053] find out that the Novus Ordos and the Orthodox can't even agree on whether the Holy Ghost [1053 → 1061] proceeds from the Father and the Son or from the Father only. Yeah, that's going to be a really [1061 → 1063] great prophetic witness there, isn't it? Yeah, that's going to be a really great prophetic witness there, isn't it? [1063 → 1070] Well, look, the reason Francis loves to be steeped in vagueness is so that all options [1070 → 1078] are open. You can interpret all kinds of things into his vague words, if you choose to or [1078 → 1087] not. In this way, Francis is opening countless doors to any number of novelties, all eventually [1087 → 1091] brought to you, of course, by the God of surprises. [1091 → 1099] And with that much advertising for surprising newness, along with his recent condemnations [1099 → 1106] of rigidly clinging to past certainties, you know Francis must have something really new [1106 → 1113] planned that'll be coming down the pike there pretty soon in Rome. The one thing we know [1113 → 1121] about it for sure is that it's going to be an encounter that will be absolutely amazing. [1121 → 1128] Tradcast Express is a production of Novus Ordo Watch. Check us out at Tradcast.org, and [1128 → 1134] if you like what we're doing, please consider making a tax-deductible contribution at NovusOrdoWatch.org [1134 → 1135] slash donate.