[ 0 → 4] TrapCast Express [ 4 → 15] TrapCast Express, it's Thursday, May 25th, 2023. [ 16 → 21] Today, Jorge Bergoglio, stage name Pope Francis, [ 21 → 25] released his completely non-ideological message [ 25 → 29] for the World Day of Prayer for the Care of Creation, [ 29 → 33] which is observed annually on September 1st. [ 33 → 36] In it, he speaks of heartbeats, [ 36 → 40] you know, the maternal heartbeat of the earth, for example, [ 40 → 43] or the hearts of babies in the womb. [ 44 → 45] He says, quote, [ 46 → 51] Let us dwell on those heartbeats, our own and those of our mothers and grandmothers, [ 51 → 57] the heartbeat of creation and the heartbeat of God, unquote. [ 57 → 59] Of course, what he does, [ 59 → 63] doesn't mention at all is the one heart that redeemed us, [ 64 → 68] the sacred heart of our blessed Lord and Savior, Jesus Christ. [ 69 → 71] Yes, you could spin his words [ 71 → 75] and say that that's what he meant by the heartbeat of God, [ 75 → 78] but then he could have just said that. [ 79 → 83] The truth is that if only our hearts beat in tune [ 83 → 86] with the sacred heart of our Lord [ 86 → 88] and the immaculate heart of his blessed mother, [ 89 → 91] then all will be well, [ 91 → 95] precisely because if we seek first the kingdom of God, [ 96 → 98] then all these things will be added unto us, [ 99 → 103] as our Lord tells us in Matthew 6, 33. [ 104 → 108] Which, by the way, is a quote Francis himself uses in his message. [ 108 → 111] He just doesn't take it to heart. [ 112 → 117] But hey, Bergoglio is a master at misusing sacred scripture, [ 118 → 119] not just by, [ 119 → 121] by ignoring or twisting it, [ 121 → 125] but also by hijacking it for his unholy ends. [ 126 → 129] Here's a good example from March 9th of this year, [ 130 → 133] when Francis was busy greeting the joint working group [ 133 → 137] for dialogue between the Dicastery for interreligious dialogue [ 137 → 141] and the Palestinian Commission for interreligious dialogue. [ 142 → 143] That's a mouthful. [ 144 → 145] So much dialogue. [ 145 → 149] Anyway, the people he addressed included not just Christians, [ 149 → 153] but also Muslims and possibly also Jews. [ 153 → 154] I'm not sure. [ 155 → 158] The theme of the meeting for which they had come together in Rome [ 158 → 162] was the spiritual significance of Jerusalem as a holy city [ 162 → 166] for Jews, Christians, and Muslims alike. [ 166 → 170] So, clearly, the false pope needed to come up with something [ 170 → 174] to say about Jerusalem that will work, so to speak, [ 174 → 176] for all three of these religions. [ 176 → 179] Think lowest common denominator. [ 179 → 183] And so, he took his cue from the gospel passage [ 183 → 186] in which our blessed Lord weeps over Jerusalem, [ 187 → 190] which passage he then strips of its true meaning [ 190 → 193] and instead reduces to practical meaninglessness, [ 194 → 197] all in the name of interreligious dialogue, of course. [ 198 → 205] The passage in question is Luke, chapter 19, verses 41 and 42. [ 205 → 206] Quote, [ 206 → 209] And when he drew near, seeing the city, [ 209 → 211] he wept over it, saying, [ 212 → 226] Now, here is what Francis said about this passage. [ 227 → 228] Quote, [ 237 → 238] Quote, [ 238 → 239] Quote, [ 239 → 241] Quote, [ 241 → 242] Quote, [ 242 → 243] Quote, [ 243 → 249] Have wept, and in our day continue to weep for Jerusalem. [ 251 → 255] At times we too are moved to tears when we think of the holy city, [ 255 → 259] for she is like a mother whose heart cannot be at peace [ 259 → 261] due to the sufferings of her children. [ 262 → 266] This gospel passage reminds us of the value of compassion. [ 267 → 269] God's compassion for Jerusalem, [ 269 → 276] must become our own, more powerful than any ideology or political alignment. Even greater [ 276 → 283] must be our love for the holy city as for a mother who deserves respect and reverence on the part of [ 283 → 291] all. Unquote. Now remember, he said these things not just to Christians, but to unbelievers, [ 291 → 300] Muslims especially, maybe Jews also. In his words, Francis is basically reducing our blessed Lord [ 300 → 306] to simply a model of the compassionate man weeping over the temporal sufferings [ 306 → 313] of a city and its inhabitants, just as anyone else might today who sees the conflicts taking [ 313 → 321] place there. Jerusalem is not the true mother of Talmudic Jews or of Muslims. [ 321 → 328] They are not her children. They may consider themselves their children, they may consider her [ 328 → 335] their mother, but they are wrong, objectively speaking. Obviously, Jerusalem cannot be the [ 335 → 343] spiritual mother of three contradictory religions. It is only the spiritual mother of Catholics, [ 343 → 351] whether these be of Jewish or of Gentile ancestry. It is the Catholics who are the true children of [ 351 → 351] Jerusalem. [ 351 → 359] Which city, by the way, is only the earthly type of the heavenly Jerusalem to which we must aspire [ 359 → 366] and which already exists in a kind of anticipatory fashion in the Holy Roman Catholic Church, [ 367 → 372] which is the mystical body of Christ and the kingdom of God on earth. [ 373 → 379] So anyway, what is the true meaning of Luke 19, 41 and 42? [ 379 → 381] What is the [ 381 → 386] significance of our Lord shedding his sacred tears for the city of Jerusalem? [ 387 → 395] To find out, let's go straight to Father Cornelius Alapidae, who in the late 16th and early 17th [ 395 → 401] centuries drew up a scripture commentary based on the church's best, most authoritative fathers, [ 401 → 411] doctors, saints, and theologians. Regarding verse 41, Father Alapidae explains why our Lord, [ 411 → 414] wept over Jerusalem as follows, quote, [ 415 → 422] To show the bowels of his love for it, and how dear to his heart was the salvation of the Jews, [ 422 → 428] for to this had he been sent by the Father to the Jews as their Messiahs and Savior. [ 429 → 434] He wept, therefore, among all the joys of his triumph, and amidst the happy declamations of [ 434 → 441] those who congratulated him and shouted, Hosanna, that he might temper their joy by an [ 441 → 448] admixture of gall, so to speak. He wept first over the blindness, obduracy, and ingratitude of [ 448 → 454] the inhabitants of Jerusalem, because they would not receive him as their Messiahs and Savior, [ 455 → 461] and also over the vengeance of God towards them and the destruction of their nation by Titus. [ 461 → 468] And finally, because he saw his own labors and sorrows for their sake frustrated and rendered [ 468 → 471] of no effect. These three, quote, [ 471 → 479] wrung tears from Christ from the vehemence of his grief, unquote. In other words, our Lord was [ 479 → 486] weeping over Jerusalem because the city's inhabitants had rejected or were about to [ 486 → 493] reject him as the true Messiahs, the only Redeemer of the world, the only way to salvation. [ 493 → 498] Just as, by the way, today's Jews and Muslims still do. [ 498 → 505] Christ also wept because he knew that because of Jerusalem's rejection of him, [ 506 → 512] the inhabitants of the city would be punished severely, both in this world and in the next. [ 513 → 519] So no, our Lord was not simply teaching us compassion for the sufferings of others. [ 519 → 527] He was teaching us that only in him is salvation found, and he who rejects him will see eternal [ 527 → 528] ruin. [ 528 → 533] But of course, that's not a terribly ecumenical or interreligious message. [ 534 → 541] That's because the gospel, the true gospel, is not at all inclusive, but very much exclusive. [ 543 → 544] Then, verse 42, [ 545 → 551] If thou also hadst known, and that in this thy day, the things that are to thy peace, [ 551 → 558] but now they are hidden from thy eyes. Regarding this verse, Father Lapidae writes this, quote, [ 558 → 566] The sense is, if thou hadst known the things that are to thy peace, that is, for thy good, [ 566 → 573] salvation, and happiness, namely, repentance and faith in me, which I have preached to thee for [ 573 → 580] three years, thou wouldst also weep, as I do, for thy sins, and for thy past blindness, and [ 580 → 588] obstinacy, unquote. And then, Father Lapidae explains the great pathos contained in the words, [ 588 → 596] thou also, meaning, even you, by quoting Euthymius, who puts the following words in Christ's mouth [ 596 → 599] by way of explanation, quote, [ 599 → 608] Even thou, O daughter of Zion, by me so beloved, honored, enriched, and instructed, how canst thou [ 608 → 615] not recognize me, indeed, reject me as a false messias, persecute, condemn, put to death, [ 615 → 616] and crucify me? [ 616 → 623] For thee have I descended from heaven to earth. For thee was I born at Bethlehem, not far from [ 623 → 630] Jerusalem. For thee have I lived thirty-four years in continual labor, suffering poverty. [ 631 → 636] For three whole years I have gone about thy towns and villages, preaching and teaching. [ 637 → 644] I have healed thy lepers, thy sick, thy possessed. I have restored thy dead to life. Thou, therefore, [ 644 → 646] daughter of Jerusalem, my beloved daughter, [ 646 → 654] why dost thou not return the love of one who so loves thee, but instead scornest and destroyest him [ 654 → 662] as an enemy? It will come, it will come shortly, that great day of the Lord, in which thou wilt [ 662 → 670] too late confess thy unbelief and lament thy blindness, but to no purpose. This is thy day, [ 670 → 676] in which thou vainly exaltest in thy wealth, thy luxury, thy pomps. But my day shall soon come, [ 676 → 684] yea, the day of the Lord, in which he will most severely punish thee, and utterly root thee out, [ 684 → 691] and in which thou shalt pour forth the inconsolable and never-ceasing tears of most bitter anguish." [ 692 → 700] So, it is clear that our Lord's lamentation is thoroughly filled with spiritual and supernatural [ 700 → 706] meaning. And yet, Bergoglio acts as if our Lord's tears for Jerusalem [ 706 → 706] had been the same as the tears of the Lord's tears for Jerusalem. [ 706 → 713] This had nothing to do with rejection of him as the Messiah, or with the gospel, or with the [ 713 → 720] divine plan of salvation. Francis instead hijacks the sacred scene, strips it of its essential [ 720 → 727] meaning, and naturalizes it so it will not touch unbelievers except to confirm them in their [ 727 → 732] unbelief. Remember what he said, quote, [ 732 → 736] How many men and women, Jews, Christians, and Muslims, have wept, [ 736 → 746] and in our day continue to weep for Jerusalem, unquote. That is what Bergoglio has done to that [ 746 → 753] sacred passage. Now, that's not to say that the true meaning of this biblical scene [ 753 → 760] can't also be applied to our own times. I think it very much can. For those tears of our Lord, [ 760 → 766] that lamentation, that grief mixed with frustration, were no doubt, [ 766 → 775] also, for Jorge Bergoglio and the other papal impostors. You, you who were once baptized into [ 775 → 781] the true faith and reared in my holy Catholic Church, we can imagine our Lord saying, [ 782 → 786] you who now claim to be my vicar, the visible shepherd of my flock, [ 786 → 793] if only you had remained faithful to me, who have given thee all good things. [ 795 → 796] Just as [ 796 → 803] Jerusalem betrayed our Lord, so now the Vatican II Church is betraying him once again. [ 804 → 812] Not for 30 pieces of silver, mind you. No, it looks like they're doing it for free. [ 813 → 819] Tradcast Express is a production of Novos Ordo Watch. Check us out at tradcast.org, [ 819 → 824] and if you like what we're doing, please consider making a tax-deductible contribution [ 824 → 826] at novosortowatch.org. [ 826 → 828] Donate.