[ 0 → 15] It's Wednesday, December 7th, 2022. [ 16 → 22] If there's one man who knows how to use words in an inappropriate way, you know who it is. [ 23 → 28] That's right, Jorge Bergoglio, also known by a stage name, Pope Francis. [ 28 → 37] You know, I'm talking about expressions like the terrorism of gossip, the paganism of thought, [ 38 → 41] by which he was, of course, referring to Catholic traditionalism. [ 42 → 51] Then there is the sacrilege of war, the martyred people of the Ukraine, the blasphemy of beating women, [ 52 → 56] or the perversion of clericalism, to mention just a few. [ 57 → 58] Personally, I was always worried. [ 58 → 63] I was always waiting to hear about the genocide of jaywalking, but so far, no luck. [ 64 → 72] Well, just the other day, Bergoglio came up with a new one, the magisterium of fragility. [ 73 → 82] He introduced that concept in his message for the International Day of Persons with Disabilities, issued on December 3rd. [ 82 → 86] Now, I will not pretend that I understand what he means by it. [ 86 → 92] Something about an awareness of our limits and our dependence on God. [ 93 → 98] Bergoglio writes that if this magisterium were heeded, it, quote, [ 98 → 102] would make our society more humane and fraternal, [ 102 → 108] enabling all of us to understand that happiness is bread that is not eaten alone. [ 109 → 113] How much would a better awareness of our need for one another help us [ 113 → 116] to have less hostile relationships with those around us? [ 116 → 123] And how much would the realization that entire peoples cannot save themselves [ 123 → 129] prompt us to seek solutions to the senseless conflicts we are experiencing? [ 130 → 131] Unquote. [ 131 → 135] Okay, fine, but what does magisterium have to do with this? [ 136 → 139] In any case, he writes, quote, [ 139 → 146] This magisterium of fragility is a charism by which you, dear sisters and brothers with disabilities, [ 146 → 148] can enrich the church. [ 148 → 153] Your presence may help transform the actual situations in which we live, [ 153 → 156] making them more human and more welcoming. [ 157 → 161] Without vulnerability, without limits, without obstacles to overcome, [ 161 → 164] there would be no true humanity. [ 165 → 165] Unquote. [ 166 → 168] Yeah, I mean, whatever. [ 169 → 175] Look, obviously it's good to emphasize that people with disabilities also have gifts to share. [ 176 → 180] That they are no less part of the church than able-bodied people and so on. [ 181 → 186] But what's with the weird terminology about a magisterium of fragility [ 186 → 188] and it being a charism? [ 190 → 197] Also, on December 3rd, Francis received a group of disabled people at the Vatican for an audience, [ 197 → 199] and he told them the following, quote, [ 199 → 205] I hope that all Christian communities may be places where belonging [ 205 → 205] and inclusion, [ 206 → 210] do not remain words to be uttered on certain occasions, [ 210 → 213] but become an aim of ordinary pastoral action. [ 214 → 219] In such a way, we will be able to be credible when we proclaim that the Lord loves everyone, [ 220 → 222] that he is salvation for all, [ 222 → 226] and invites everyone to the banquet of life without exclusion. [ 227 → 231] It strikes me greatly when the Lord narrates the story of that man [ 231 → 233] who had prepared a feast for his son's wedding, [ 233 → 235] and the guests did not come, [ 236 → 238] He calls the servants and says, [ 238 → 243] Go to the thoroughfares and invite to the marriage feast as many as you find. [ 244 → 245] The Lord asks for everyone, [ 246 → 249] young, old, sick, healthy, small, great, [ 249 → 251] sinners and without sin. [ 251 → 254] Everyone, everyone, everyone. [ 255 → 256] This is the Lord. [ 256 → 258] Everyone, without exclusion. [ 259 → 260] We must learn this. [ 261 → 264] We are at times a little tempted to go along the road of exclusion. [ 265 → 265] No. [ 266 → 267] Inclusion. [ 267 → 269] The Lord has taught us this. [ 269 → 269] Everyone. [ 270 → 272] But this one is ugly. [ 272 → 273] This one is like that. [ 274 → 274] Everyone. [ 275 → 276] Everyone. [ 276 → 277] Inclusion. [ 278 → 279] Unquote. [ 280 → 285] Yeah, well, as usual, Francis has managed to tell only part of the story, [ 285 → 289] thereby distorting it and telling, in effect, a false story. [ 289 → 292] If we look at the Gospel text Francis cites, [ 292 → 295] which is Matthew 22, verses 1 through 14, [ 296 → 297] we read, beginning at verse 10, [ 298 → 299] quote, [ 299 → 304] And his servants going forth into the ways gathered together all that they found, [ 304 → 305] both bad and good. [ 306 → 308] And the marriage was filled with guests. [ 308 → 310] And the king went in to see the guests. [ 310 → 313] And he saw there a man who had not on a wedding garment. [ 314 → 315] And he saith to him, [ 316 → 320] Friend, how camest thou in hither not having a wedding garment? [ 320 → 321] But he was silent. [ 322 → 324] Then the king said to the waiters, [ 324 → 325] Bind his hands and feet, [ 325 → 329] and cast him into the exterior darkness. [ 329 → 332] There shall be weeping and gnashing of teeth. [ 332 → 335] For many are called, but few are chosen. [ 336 → 336] Unquote. [ 338 → 343] So we see here that it's true that everyone was invited, was called, [ 343 → 347] but not everyone was permitted to partake of the banquet, [ 347 → 350] because not everyone was properly disposed. [ 351 → 355] And so it's misleading for Francis to say that everyone is invited, [ 355 → 355] but not everyone is invited. [ 355 → 357] We cannot mention this little detail, [ 358 → 361] which, although the Lord offers salvation to all, [ 361 → 366] in the sense that all are exhorted to convert and make use of his grace [ 366 → 371] to become worthy of salvation by means of the wedding garment of faith, hope, and charity, [ 372 → 375] he does not ultimately save everyone, [ 375 → 378] but only those with the wedding garment. [ 379 → 381] And in fact, in that very text, [ 381 → 385] Christ tells us that the saved are few, [ 385 → 386] relatively speaking. [ 387 → 390] Although many are called, only few are chosen. [ 391 → 396] So while Francis just about blows a gasket emphasizing inclusion, [ 396 → 402] he is silent on the fact that ultimately there will be exclusion from the banquet. [ 402 → 404] Not, of course, for the disabled, [ 404 → 408] but for mortal sinners who prefer to persist in their sins [ 408 → 412] and refuse to put on the wedding garment offered to them by God. [ 412 → 414] And those will be cast out, [ 414 → 418] into the darkness where there is wailing and gnashing of teeth. [ 419 → 423] Yes, it's legitimate and important to include the sick, [ 423 → 428] the frail, the elderly, the disabled, the poor, the less privileged. [ 428 → 433] But notice that Francis lumps people of an entirely different category together with them, [ 434 → 435] the sinners. [ 436 → 438] Now, obviously, we're all sinners, [ 438 → 442] but the church distinguishes some sinners from others. [ 442 → 444] Because not all sins are the same, [ 445 → 447] not all sins are equally grave, [ 448 → 450] not all sins have the same consequences, [ 451 → 452] not all sins are public, [ 453 → 455] not all sins are evident on the outside [ 455 → 458] and have the potential to lead others into sin, [ 459 → 460] and so forth. [ 460 → 463] In fact, some sins are so bad [ 463 → 466] that one is automatically excommunicated for them. [ 467 → 469] But for Francis, none of this matters. [ 469 → 473] For him, even the most notorious public sinner [ 473 → 474] is to be included, [ 474 → 478] and a blind eye is to be turned to his persistence [ 478 → 480] in grave public sin. [ 480 → 482] And that is why Francis can be so lenient, [ 483 → 485] for example, with public sodomites, [ 485 → 488] or with politicians who are personally responsible [ 488 → 492] for helping to enable and legalize grave immorality. [ 493 → 496] That is Francis' concept of inclusion, [ 497 → 499] and it is false, dangerous, [ 499 → 502] and most certainly not rooted in the gospel. [ 503 → 504] In fact, [ 504 → 506] the gospel contradicts it. [ 506 → 508] Here are a few more examples. [ 508 → 510] In Luke 13, 28, [ 510 → 511] our blessed Lord says, [ 512 → 526] That's exclusion. [ 527 → 529] St. John writes in his second epistle, [ 529 → 533] If any man come to you and bring not this doctrine, [ 533 → 535] receive him not into the house, [ 535 → 537] nor say to him, God speed you. [ 538 → 540] That's 2 John 1, 10. [ 541 → 543] Sounds pretty exclusive to me. [ 544 → 546] And listen to the following quote [ 546 → 548] from St. Paul's first letter to the Corinthians, [ 548 → 551] chapter 5, verses 9 through 13. [ 552 → 555] And I'm using the Monsignor Ronald Knox translation here [ 555 → 557] because it's easier to understand. [ 557 → 558] Quote, [ 558 → 560] In the letter I wrote to you, [ 560 → 562] I told you to avoid the company [ 562 → 563] of fornicators, [ 564 → 566] not meaning everyone in the world around you [ 566 → 568] who is debauched or a miser [ 568 → 571] or an extortioner or an idolater. [ 571 → 572] To do that, [ 572 → 573] you would have to cut yourselves off [ 573 → 575] from the world altogether. [ 575 → 578] No, my letter meant that if anyone [ 578 → 580] who is counted among the brethren [ 580 → 582] is debauched or a miser [ 582 → 584] or an idolater or bitter of speech [ 584 → 586] or a drunkard or an extortioner, [ 587 → 588] you must avoid his company. [ 588 → 592] You must not even sit at table with him. [ 592 → 594] Why should I claim jurisdiction [ 594 → 595] over those who are without? [ 596 → 598] No, it is for you to pass judgment [ 598 → 600] within your own number, [ 600 → 603] leaving God to judge those who are without. [ 603 → 606] Banish, then, the offender from your company. [ 607 → 608] Unquote. [ 609 → 613] So much for including everyone all the time. [ 614 → 618] But, of course, even Francis has his limits. [ 619 → 622] There are some things he will not tolerate. [ 622 → 624] And that's typically those things [ 624 → 626] that pertain to traditional Catholicism. [ 627 → 629] Then all bets are off. [ 629 → 631] Then he's done with inclusion. [ 632 → 634] Proselytism to convert non-Catholics? [ 634 → 636] You've got to be kidding. [ 636 → 639] That's a serious sin, you rigid triumphalist. [ 640 → 643] Including a traditional Latin mass community [ 643 → 643] in the parishes? [ 644 → 645] Forget it. [ 646 → 649] Extirpation is the name of the game. [ 650 → 652] For all his blustering about inclusion [ 652 → 655] Bergoglio really is no different [ 655 → 656] from the very people he criticizes. [ 657 → 659] He, too, excludes. [ 659 → 662] It's just a different group of people. [ 662 → 664] And that goes to show [ 664 → 667] that the false gospel of inclusion Francis preaches [ 667 → 669] is so unreasonable [ 669 → 671] that not even he believes it. [ 673 → 676] Tradcast Express is a production of Novus Ordo Watch. [ 677 → 679] Check us out at tradcast.org [ 679 → 680] and if you like what we're doing [ 680 → 682] please consider making a tax-deductible [ 682 → 686] contribution at novusordowatch.org [ 686 → 687] slash donate.