In his homily for Palm Sunday, His Humbleness once again succumbed to the temptation to use the occasion to insult faithful Catholics – i.e., those who oppose his program of destruction, both lay and ordained – under the guise of preaching on holy things.
Either he has deluded himself into believing that we’re not smart enough to recognize his act, or being so enamored with himself that he simply doesn’t care.
Ostensibly in reference to the crowds that welcomed Jesus into Jerusalem, Francis remarked:
All this joy and praise is a source of unease, scandal and upset for those who consider themselves righteous and “faithful” to the law and its ritual precepts. A joy unbearable for those hardened against pain, suffering and misery. Many of these think to themselves: “Such ill-mannered people!” A joy intolerable for those who have forgotten the many chances they themselves had been given. How hard it is for the comfortable and the self-righteous to understand the joy and the celebration of God’s mercy! How hard it is for those who trust only in themselves, and look down on others, to share in this joy.
Those who believe that Francis was speaking of the Pharisees described in the Gospel reading are either naïve or ignorant or both.
In any case, there can be no doubt that the Bergoglian Brigade – men like Walter Kasper, Vincenzo Paglia, and Rheinhard Marx – knew immediately who Francis had in mind and perhaps even took a moment to look skyward to declare, “Lord, I thank you that I am not like the rest of men…”
You see, in the Bergoglian world, “the law” and the “precepts” of the self-righteous isn’t that of the Old Covenant and the Sanhedrin, it’s the Divine Law as expressed in the doctrines and pastoral practices of the Holy Catholic Church, and the faithful who defend them.
How do we know that this is the case?
Francis plainly told us so in the pages of Amoris Laetitia wherein he pleads on behalf of those who cannot “fully carry out the objective demands of the law;” as if God Himself is unjust. (cf AL 295)
He even went on to equate the Divine Law to a weapon, saying:
A pastor cannot feel that it is enough simply to apply moral laws to those living in “irregular” situations, as if they were stones to throw at people’s lives. (AL 305)
How can it be that this man, who much of the world looks upon as the pope, can equate the moral law to an instrument of death?
Simple: As I’ve written in this space many times, he apparently does not truly believe in the Divinity of Jesus Christ.
As the unforgettable words of Cardinal Pacelli attest, Our Lady of Fatima warned us that a time will come when the human element in the Church will be tempted to believe that man has become God – the corollary to which being that Jesus Christ is but a man.
That time has arrived.
You see, if one has no doubt that Jesus Christ is God, and that He came from Above, then it is understood that Divine Law as expressed in the doctrines and practices of the Church that speaks in His name are not only liberating and life-giving; they are non–negotiable.
Why?
Because we’re talking about the commandments of Christ the King!
If, on the other hand, one harbors serious doubts as to the Divinity of Christ, then one is tempted to see the decrees of the Church that speak in His name as coming not so much from God but from a man. In which case, one may believe that they are subject to change at the hands of other mere men.
Furthermore, if one believes that man has become God – and Francis has given us many reasons to believe that he does – then man is imagined to be on par with the divine, and so the Divine Law itself is subject to being rewritten by mere men according to the “concrete circumstances” of the present day.
This is the Bergoglian program in a nutshell: It is an effort to rewrite the Divine Law.
Having learned the approach of godless politicians rather well, in the process of luring the masses to follow, Francis & Co. decided that the “Divine Law” must be renamed; that is, it must be referred to in a way that doesn’t sound quite so immutable:
Hence it can no longer simply be said that all those in any irregular situation are living in a state of mortal sin and are deprived of sanctifying grace. More is involved here than mere ignorance of the rule. A subject may know full well the rule, yet have great difficulty in understanding its inherent values, or be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin. [AL 301]
See what he did there?
The Divine Law against adultery and fornication (also renamed as “irregular situations”) is really nothing more than “a rule.”
And we all know what rules are made for; at least until such time as they are rewritten.