Sunday, October 15, 2017

Fatima profaned with multimedia light show

On October 12th, 13th, and 14th at midnight the facade of the Basilica of Our Lady of the Rosary at Fatima in Fatima, Portugal was profaned with a light show. Titled, Fátima — Tempo de Luz (“Fatima — Time of Light”), it was reminiscent of the Fiat Lux which profaned St. Peter’s Basilica on 8 December 2015.  The multimedia light show purports to tell the story of Fatima over 100 years in seven scenes. This is how the Novus Ordo choose to commemorate the Centenary of the 6th Apparition of the Blessed Virgin Mary at Cova da Iria and the Miracle of the Sun. Below is a preview of this multimedia extravaganza. Look for Francis, ‘the bishop in white’, at the 7 minutes and 51 seconds mark. We leave the reader with one question... Is nothing sacred any more?

The False Lights of Fatima

Friday, October 13, 2017

100th Anniversary of Miracle of the Sun

The Miracle of Our Lady of Fatima

or click here to watch on

The Story of Fatima

Abp. Fulton Sheen on Our Lady of Fatima

(click images to enlarge)


Francis’ Message to the Pilgrims at Our Lady of Fatima Shrine for the Centenary of the Miracle of the Sun

Thursday, October 12, 2017

John XXIII’s ‘Moon Speech’

kicks off the Second Vatican Council

John XXIII’s speech on the night of the opening of the 
Second Vatican Council, 11 October 1962

Dear children,
I hear your voices. Mine is only a single voice. But what resounds here is the voice of the whole world; here all the world is represented. One might even say that the moon rushed here this evening – Look at her high up there – to behold this spectacle. This is how we close a great day of peace ... of peace! “Glory to God and peace to men of good will”.
We repeat often this greeting. And when we can say that the ray, the sweetness of the peace of the Lord truly unites us and carries us, we say: here is a taste of what should be the life of all the centuries and of the life that awaits us in eternity. How about a little more. If I asked – if I could ask – each of you, “You, where do you come from?” The children of Rome who are especially represented here would respond, “Ah, we are your nearest children and you are the Bishop of Rome”. But you , Roman children, do you feel like you really represent ROMA CAPUT MUNDI (“Rome the head of the world”), for this is what in God’s Providence you have been called to be, for the spread of truth and of Christian peace?
In these words is the response to your homage. My own person counts for nothing – it is a brother who speaks to you, who has become a father by the will of the Lord ... but everyone together, in paternity and fraternity, and the grace of God, everything, everything ... Let us continue, therefore, to love each other, to love each other so, by looking at each other in our encounters with one another: taking up what unites us and setting aside anything that might keep us in a bit of difficulty ... This morning there was a spectacle that not even the Basilica of Saint Peter’s – which has four centuries of history – could ever have contemplated. We belong, therefore, a time in which we are sensitive to the voices that come from above: and we want to be faithful and to stand according to the directions which our Blessed Christ has given us. I end by giving you the Blessing.
I love to invite to be near me the Madonna, holy and blessed, whose great mystery we remember today; I have heard that one of you has remembered [the 431 AD Council of] Ephesus and the lamps lit around the basilica, that I saw with my own eyes (not in those ancient times, mind you, but recently), and that recalls the proclamation of the dogma of the Divine Maternity of Mary.
This evening the spectacle offered to me is one that will remain in my memory as it will in yours. Let us honour the images of this evening! That our feelings might always be just as they are now as we express them before heaven and before the earth. Faith, Hope, Charity, the love of God, the love of our brothers and sisters; and then everyone together helped by the holy peace of the Lord, in doing good works. When you go back home, you will find your children: and give them a hug and say,“This is a hug from the Pope. You will find some tears that need to be dried: speak a good word:“The Pope is with us, especially in times of sadness and bitterness.” And then all together let us encourage one another: singing, breathing, weeping, but always full of faith in Christ who helps us and who listens to us, let us continue on our journey.
source: Pepper & Darkness Media, Discorso della Luna

John XXIII invokes the ‘moon’ and ‘tenderness’

Video Message of Francis for the Feast of Our Lady of Aparecida (300 Years from the discovery of the image of the Blessed Virgin Mary in Aparecida)

Dear Brazilian people
Dear devotees of Our Lady of Aparecida, patroness of Brazil
My greeting and my special blessing to all of you who are living in Christ Jesus the Marian Year of the Jubilee of 300 Years from the discovery of the image of the Virgin Mary Aparecida in the waters of the River Paraíba do Sul.
In 2013, on the occasion of my first international apostolic trip, I had the joy and the grace of visiting the shrine of Aparecida and of praying at the feet of Our Lady, entrusting my papacy to her and remembering the Brazilian people with their warm welcome that comes from her embrace and her generous heart. On that occasion I also expressed my desire to be with you in this jubilee year, but the life of a Pope is not simple. Therefore, I chose to appoint Cardinal Giovanni Battista Re as papal delegate for the celebrations to be held on 12 October. I entrusted to him the mission of ensuring in this way the presence of the Pope in your midst.
Although not present physically, I wish in the meantime, through the Aparecida Communication Network, to express my affection for this beloved people, devoted to the Mother of Jesus. What I leave here are simple words, but I hope for them to be received as a fraternal embrace in this moment of celebration.
In Aparecida – I repeat the words I pronounced in 2013 at the altar of the Nation Shrine – we learn to conserve hope, to let ourselves be surprised by God and to live in joy. Hope, dear Brazilian people, is the virtue that must permeate the hearts of those who believe, especially when around us the situations of desperation seem to want to discourage us. Do not let yourselves be defeated by dejection, do not let yourselves be defeated by dejection! Trust in God, trust in the intercession of Our Mother Aparecida. In the shrine of Aparecida and in every heart devoted to Mary we can touch the hope that is made concrete in the experience of spirituality, generosity, solidarity, perseverance, fraternity, joy, all values which, in turn, find their deepest roots in the Christian faith.
In 1717, at the very moment in which there emerged from the water by the hand of those fishermen, the Virgin Mary Aparecida inspired them to trust in God, who always surprises us. Fish in abundance, grace diffused in a concrete way in the life of those who were fearful before constituted powers. God surprised them, because He Who created us in infinite Love, always surprises us. God always surprises us!
In this Jubilee, in which we celebrate the 300 years since this surprise from God, we are invited to be joyful and grateful. “Rejoice in the Lord, always” (Phil 4: 4). And may this joy, which emanates from your hearts, overflow and reach every corner of Brazil, especially the geographic, social and existential peripheries, which greatly yearn for a drop of hope. May the simple smile of Mary, which we can make out in her image, inspire the smile of each one of you when faced with the difficulties of life. The Christian can never be pessimistic!
Finally, I thank the Brazilian people for the prayers they say for me every day, especially during the celebrations of the Holy Mass. Pray for the Pope and be sure that the Pope always prays for you. Together, near or far, we form the Church, People of God. Every time we collaborate, even if in a simple and discreet way, in the announcement of the Gospel, we become, like Mary, authentic disciples and missionaries. And today Brazil is in need of men and women who, filled with hope and steadfast in faith, are witnesses to the fact that love, expressed in solidarity and sharing, is stronger and more luminous than the darkness of selfishness and corruption.
With great nostalgia for Brazil, I offer you my Apostolic Blessing, asking that Our Lady Aparecida intercede for all of us.
So be it.

Wednesday, October 11, 2017

Francis' Twilight Zone of Doctrine

‘the death penalty is inhumane 
                  because it is an attack on 
the dignity of the person’

“It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light.”


“Along these same lines, I would like now to bring up a subject that ought to find in the Catechism of the Catholic Church a more adequate and coherent treatment in the light of these expressed aims. I am speaking of the death penalty. [...] It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity.” 


“Tradition is a living reality and only a partial vision regards the “deposit of faith” as something static. The word of God cannot be moth-balled like some old blanket in an attempt to keep insects at bay! No. The word of God is a dynamic and living reality that develops and grows because it is aimed at a fulfilment that none can halt.”

Francis' speech for the 25th anniversary of the signing of the Apostolic Constitution Fidei Depositum of St John Paul II, a text accompanying the release of the Catechism of the Catholic Church

I offer a warm greeting to all of you and I thank Archbishop Fisichella for his kind words of introduction.
The twenty-fifth anniversary of the Apostolic Constitution Fidei Depositum, by which Saint John Paul II, thirty years after the opening of the Second Vatican Ecumenical Council, promulgated the Catechism of the Catholic Church, offers a significant opportunity for taking stock of the progress made in the meantime. It was the desire and will of Saint John XXIII to call the Council, not primarily to condemn error, but so that the Church could have an opportunity at last to present the beauty of her faith in Jesus Christ in language attuned to the times. “It is necessary,” the Pope stated in his opening address, “that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world which have opened new avenues to the Catholic apostolate” (11 October 1962). “It is our duty,” he continued, “not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves, with an earnest will and without fear, to that work which our era demands of us, thus pursuing the path which the Church has followed for twenty centuries” (ibid.).
It is in the very nature of the Church to “guard” the deposit of faith and to “pursue” the Church’s path, so that the truth present in Jesus’ preaching of the Gospel may grow in fullness until the end of time. This is a grace granted to the People of God, but it is also a task and a mission for which we are responsible, that of proclaiming to our contemporaries in a new and fuller way the perennial Good News. With the joy born of Christian hope, and armed with the “medicine of mercy” (ibid.), we approach the men and women of our time to help them discover the inexhaustible richness contained in the person of Jesus Christ.
In presenting the Catechism of the Catholic Church, Saint John Paul II stated that it should “take into account the doctrinal statements which down the centuries the Holy Spirit has made known to his Church. It should also help illumine with the light of faith the new situations and problems which had not yet emerged in the past” (Fidei Depositum, 3). The Catechism is thus an important instrument. It presents the faithful with the perennial teaching of the Church so that they can grow in their understanding of the faith. But it especially seeks to draw our contemporaries – with their new and varied problems – to the Church, as she seeks to present the faith as the meaningful answer to human existence at this moment of history. It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light. This is the treasury of “things old and new” of which Jesus spoke when he invited his disciples to teach the newness that he had brought, without forsaking the old (cf. Mt 13:52).
One of the most beautiful pages in the Gospel of John is his account of the so-called “priestly prayer” of Jesus. Just before his passion and death, Jesus speaks to the Father of his obedience in having brought to fulfilment the mission entrusted to him. His words, a kind of hymn to love, also contain the request that the disciples be gathered and preserved in unity (cf. Jn 17:12-15). The words, “Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ” (Jn 17:3), represent the culmination of Jesus’s mission.
To know God, as we are well aware, is not in the first place an abstract exercise of human reason, but an irrepressible desire present in the heart of every person. This knowledge comes from love, for we have encountered the Son of God on our journey (cf. Lumen Fidei, 28). Jesus of Nazareth walks at our side and introduces us, by his words and the signs he performs, to the great mystery of the Father’s love. This knowledge is strengthened daily by faith’s certainty that we are loved and, for this reason, part of a meaningful plan. Those who love long to know better the beloved, and therein to discover the hidden richness that appears each day as something completely new.
For this reason, our Catechism unfolds in the light of love, as an experience of knowledge, trust, and abandonment to the mystery. In explaining its structure, the Catechism of the Catholic Church borrows a phrase from the Roman Catechism and proposes it as the key to its reading and application: “The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love” (Catechism of the Catholic Church, 25).
Along these same lines, I would like now to bring up a subject that ought to find in the Catechism of the Catholic Church a more adequate and coherent treatment in the light of these expressed aims. I am speaking of the death penalty. This issue cannot be reduced to a mere résumé of traditional teaching without taking into account not only the doctrine as it has developed in the teaching of recent Popes, but also the change in the awareness of the Christian people which rejects an attitude of complacency before a punishment deeply injurious of human dignity. It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity. It is per se contrary to the Gospel, because it entails the willful suppression of a human life that never ceases to be sacred in the eyes of its Creator and of which – ultimately – only God is the true judge and guarantor. No man, “not even a murderer, loses his personal dignity” (Letter to the President of the International Commission against the Death Penalty, 20 March 2015), because God is a Father who always awaits the return of his children who, knowing that they have made mistakes, ask for forgiveness and begin a new life. No one ought to be deprived not only of life, but also of the chance for a moral and existential redemption that in turn can benefit the community.
In past centuries, when means of defence were scarce and society had yet to develop and mature as it has, recourse to the death penalty appeared to be the logical consequence of the correct application of justice. Sadly, even in the Papal States recourse was had to this extreme and inhumane remedy that ignored the primacy of mercy over justice. Let us take responsibility for the past and recognize that the imposition of the death penalty was dictated by a mentality more legalistic than Christian. Concern for preserving power and material wealth led to an over-estimation of the value of the law and prevented a deeper understanding of the Gospel. Nowadays, however, were we to remain neutral before the new demands of upholding personal dignity, we would be even more guilty.
Here we are not in any way contradicting past teaching, for the defence of the dignity of human life from the first moment of conception to natural death has been taught by the Church consistently and authoritatively. Yet the harmonious development of doctrine demands that we cease to defend arguments that now appear clearly contrary to the new understanding of Christian truth. Indeed, as Saint Vincent of Lérins pointed out, “Some may say: Shall there be no progress of religion in Christ’s Church? Certainly; all possible progress. For who is there, so envious of men, so full of hatred to God, who would seek to forbid it?” (Commonitorium, 23.1; PL 50). It is necessary, therefore, to reaffirm that no matter how serious the crime that has been committed, the death penalty is inadmissible because it is an attack on the inviolability and the dignity of the person.
“The Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes” (Dei Verbum, 8). The Council Fathers could not have found a finer and more synthetic way of expressing the nature and mission of the Church. Not only in “teaching”, but also in “life” and “worship”, are the faithful able to be God’s People. Through a series of verbs the Dogmatic Constitution on Divine Revelation expresses the dynamic nature of this process: “This Tradition develops […] grows […] and constantly moves forward toward the fullness of divine truth, until the words of God reach their complete fulfillment in her” (ibid.)
Tradition is a living reality and only a partial vision regards the “deposit of faith” as something static. The word of God cannot be moth-balled like some old blanket in an attempt to keep insects at bay! No. The word of God is a dynamic and living reality that develops and grows because it is aimed at a fulfilment that none can halt. This law of progress, in the happy formulation of Saint Vincent of Lérins, “consolidated by years, enlarged by time, refined by age” (Commonitorium, 23.9: PL 50), is a distinguishing mark of revealed truth as it is handed down by the Church, and in no way represents a change in doctrine.
Doctrine cannot be preserved without allowing it to develop, nor can it be tied to an interpretation that is rigid and immutable without demeaning the working of the Holy Spirit. “God, who in many and various ways spoke of old to our fathers” (Heb 1:1), “uninterruptedly converses with the bride of his beloved Son” (Dei Verbum, 8). We are called to make this voice our own by “reverently hearing the word of God” (ibid., 1), so that our life as a Church may progress with the same enthusiasm as in the beginning, towards those new horizons to which the Lord wishes to guide us.
I thank you for this meeting and for your work, and to all of you I cordially impart my blessing.

Monday, October 9, 2017

Francis’ dictatorship of paranoia

“I heard it from some houses here, that people working in the Curia are living in great fear: If they say one small or harmless critical word, some spies will pass the comments directly to the Holy Father, and the falsely accused people don’t have any chance to defend themselves. These people, who are speaking bad words and lies against other persons, are disturbing and disrupting the good faith, the good name of others whom they are calling their brothers.”

Three modernists — Francis, Cardinal Müller, and Rabbi Lord Jonathan Sacks.

Sunday, October 8, 2017

What Francis meant when he said the church must “honestly recognize her weaknesses and shortcomings” and join the “cultural revolution”

“There is a real cultural revolution on the horizon of history at this time. The Church must, first and foremost, be part of it. In this perspective, it is essential to honestly recognize her weaknesses and shortcomings.”

Francis said the above to members of the Pontifical Academy for Life this past week.  Recall this is the same group which already uses the ambiguous politically-correct “genders” in its new statutes instead of the easily understood “sex”.  Not only that, but Francis also appointed not one but two pro-abortion Talmudic rabbis as members.  Francis’ “real cultural revolution” is one which inculcates pewsitters into Noahides compliant with Halakhic law, further processing them into followers of the demented rabbis.  We encourage readers unfamiliar with this topic to read the linked post below.  It should set the reader straight as to what Francis meant when he said in his address that he wants a, “deepening of scientific, anthropological and ethical knowledge, and in service to life.”  Francis, in reality, desires a future for the Novus Ordo filled with man-made superstitions, pedophilia, and rabbinic racial supremacy.

Every day under Francis, the Novus Ordo churches are coming closer to resembling synagogues and the Vatican a shtetl.

Saturday, October 7, 2017

the new evangelization in Brooklyn

Become a presider and do all sorts of ‘cool’ & ‘hip’ hobbies!
Oh and learn how to improperly hold the chalice too!

Gimmicks is all you have,
when your religion is empty.

Tuesday, October 3, 2017

Francis saying “something controversial or even heretical, perhaps.”

We were sent a link to a video called, mr bergoglio, on the vimeo account of Enrique Torres and decided to add English subtitles. The original video with Spanish subtitles can be watched by clicking here.


Francis’ latest defender is Wladimiro Guadagno (a communist ‘transgender’)

— English translation —
“#PopeFrancis is accused of heresy by the fundamentalists for his openings to the divorced and to #gay, the same (fundamentalists) that were mute on pedophilia”

Wladimiro Guadagno who wrote the tweet above is a former member of Parliament in Europe; former homosexual prostitute; and is presently confused with the sex God created him, as he prefers to dress himself in female clothes and styles himself Vladimir ‘Vladi’ Luxuria. 

Kabbalists see ‘gender’ as fluid

He is also a communist member of the Partito della Rifondazione Comunista (PRC) in Italy and friends with some of Francis’ compassionate revolutionary comerades-in-arms.  This shows the sad state that the Novus Ordo is in when one has ‘catholics’ such as Guadagno defending Francis.  The sheer chutzpah Wladimiro Guadagno shows when he blames pedophilia on fundamentalists instead of people like himself who choose a lifestyle of sinful degeneracy is breath taking!  Remember audacity like this is one of the hallmarks of the communists who will not rest until they have destroyed the little that remains of Christianity in Europe.

All that needs to be done now are:

That the communists are defending Francis as ‘orthodox’ 
says all you need to know about the ‘humble’ man.

Monday, October 2, 2017

charismatics & the new evangelization


the gnostic roots of charismatic babbling

source: Theurgic Tendancies in Gnosticism and Iamblichus’s Conception of Theurgy by Birger A. Pearson, in Neoplatonism and Gnosticism edited by Richard T. Wallis & Jay Bregman(1992), pp. 257-9.

Thanks to Catholic Kulchur for pointing out this text in the post, Gnostic and Charismatic Babbling Revisited.

Saturday, September 30, 2017

the false conservative Cardinal Raymond Burke shows his true modernist colors

Burke is a modernist — don’t let the ornate vestments or his dubia signature fool you!

Cardinal Burke, once again, revealed his modernist character at the Sacred Liturgy Conference which took place in Medford, Oregon this past July. We at Call Me Jorge... became aware of Cardinal Burke’s comments when Cathy Olson posted on the topic on facebook (see below). 

Now, thanks to Louie Verrecchio of akaCatholic, one can listen to the actual words as they roll off the lips of the ‘conservative on the outside, modernist on the inside’ Burke.  Readers of this blog shouldn’t be surprised by Burke’s comments as in the past this Doctor of Canon Law had to be corrected by the Vatican — that no, a male who has a sex-change into a female cannot become a nun — as well as sits on the board of the Association of Hebrew Catholics and praises their good works — spreading the fables and superstitious magic from the Kabbalah, the Talmud, and the anti-Christian master-race Tanya.  Few know that Burke one day “envisages the merg[ing] into one single rite of the Novus Ordo such as approved by Paul VI and the Tridentine Mass, as allowed by Benedict XVI in the Summorum Pontificum.”  A big thanks to Cathy Olson and Louie Verrecchio for breaking this story!  And now onto Raymond the Rabbi’s words... ‘the sacraments of the SSPX are valid but it’s not good for one to go there — instead go to an Indult.’

MODERATOR: Is it ever licit to attend and receive Communion at a Pius X liturgy? If there are there no other reverent Masses within reasonable distance. Can this fulfill the Sunday obligation?
[Archbishop Sample, who was also on the panel, defers to Cardinal Burke.]
CARDINAL BURKE: The, despite the various arguments surrounding the question, the fact of the matter is that the Priestly Society of St. Pius X is in schism since the late Archbishop Marcel Lefebvre ordained four bishops without the mandate of the Roman Pontiff.
And so it is not legitimate to attend Mass or to receive the sacraments in a church that’s under the direction of the Priestly Society of St. Pius X.
Having said that, we, part of the kind of general confusion in the Church has also entered into this question because the Holy Father has given the priests of the Priestly Society of St. Pius X faculties to celebrate validly marriages, licitly and validly. But there is no canonical explanation for it, and it is simply an anomaly.
And, also Pope Benedict XVI, before his abdication, he lifted the excommunication of the four bishops who were ordained without the papal mandate, but, he, they hadn’t, the requirement for having an  excommunication lifted is that a person has withdrawn from his contumacy and now desires to be fully reconciled with the Church but in fact that hasn’t happened, and so that’s another bit of an anomalous situation
They’re no longer excommunicated, but they’re also not in regular communion with the Catholic Church.
And so the whole thing is very complicated, but I would say to you that, I don’t think it’s a good sign to receive sacraments in the Priestly Society of St. Pius X because that’s not helping them to, first of all, the sacraments are not celebrated licitly. They’re valid, there’s no question about it if the priests are validly ordained, but it’s not a, it’s a countersign to the communion of the Church. Instead we should be encouraging the members of the Priestly Society of St. Pius X to be reconciled with the Church.
In fact, I think that Fr. Saguto could confirm this, I know it was the case both in Lacrosse and in St. Louis where there were apostolates of the Institute of Christ the King Sovereign Priest for those desiring the rites of the Church according to the ancient usage, many, many people who had been going to the Priestly Society of St. Pius X were reconciled and returned to the Church.
And I say that if instead we simply go freely to those Masses [of the FSSPX] and so forth that are celebrated, what encouragement does that give to them to be reconciled with the Church?
source: akaCatholic, BREAKING: Cardinal Burke slams FSSPX


Thursday, September 28, 2017

Francis spoke about ‘Amoris Laetitia’ in Colombia. Was it because the “Filial Correction” was weighing on his mind?

Francis meeting with his fellow revolutionary Jesuits in Colombia.

While in Colombia during his travels, Francis stopped the city of Cartagena de Indias, the capital of the region of Bolívar, on 10 September 2017.  After meeting the crowds of laity there, “he went into the inner courtyard where he met privately with representatives of the community of the Society of Jesus made up of 65 religious.”  A brief Question & Answer session transpired between Francis and the assembled Jesuits.  Even though none of the Jesuits present asked about Amoris Laetitia Francis felt the need to speak of it.

“I’ll use this question to say something else that I believe should be said out of justice, and also out of charity. In fact I hear many comments – they are respectable for they come from children of God, but wrong – concerning the post-synod apostolic exhortation. To understand Amoris Laetitia you need to read it from the start to the end. Beginning with the first chapter, and to continue to the second and then on … and reflect. And read what was said in the Synod.
A second thing: some maintain that there is no Catholic morality underlying Amoris Laetitia, or at least, no sure morality. I want to repeat clearly that the morality of Amoris Laetitia is Thomist, the morality of the great Thomas. You can speak of it with a great theologian, one of the best today and one of the most mature, Cardinal Schönborn.
I want to say this so that you can help those who believe that morality is purely casuistic. Help them understand that the great Thomas possesses the greatest richness, which is still able to inspire us today. But on your knees, always on your knees…”
source: La Civiltà Cattolica, Grace is not an ideology: Pope Francis’ private conversation with some Colombian Jesuits

Wow!  The five dubia and “Filial Correction” must have been grating Francis’ nerves for him to bring this topic up.  Then Francis proceeds to tell his audience that Amoris Laetita is Thomistic!  This from the mouth of the same man who told another fellow Jesuit (Michael Rogers) in 2014 that, “Studying fundamental theology is one of the most boring things on earth.”  Everyone who follows the Vatican closely know that Francis perverted buddy, ‘Smoochie’ Fernandez ghostwrote Amoris Laetitia and anyone who has read St. Thomas Aquinas and Amoris Laetitia understands that not only does it distort St. Thomas, it uses his writings to support an unsound point as well as suggesting things contrary to St. Thomas (see Amoris Laetitia, #301).  Fernandez reminds us of the bible-nullifying Talmudic rabbis.  Francis next has the audacity to recommend speaking with “a great theologian”, Cardinal Schönborn!  Here’s what Francis had to say about Schönborn last year,
“I can say yes, period. But it would be an answer that is too small. I recommend that you read the presentation of Cardinal Schonborn, who is a great theologian. He was the secretary for the Congregation of the Doctrine of the Faith, and he knows the doctrine of the faith well. In that presentation, your question will find an answer.”

The presentation which Francis mentions, (can be read here) answers how Amoris Laetitia should be interpreted concerning the question of sacraments for those in “so-called irregular situations” (hint: communion for all).  This shouldn’t be a surprise as the zionist, Christoph Schönborn, “is a descendant of old nobility of the Holy Roman Empire known for its sheltering of usurers, rabbis, intelligencers and the Talmud itself (see: Judaism Discovered) and peddling of alcohol on credit via Judaic front-men to the poorest of Christian peasants.”  The Schönborn family are experts at keeping “the Christian common folk as mystified, dumbed down, docile sheep for shearing by themselves and their fellow rabbi and banker mobsters.”  Essentially, the freemason Cardinal Schönborn is carrying out what his family has done for centuries.  Lastly, Francis mentions getting down “on your knees” ostensibly to pray to God.  Have you ever seen Francis on his knees in prayer?  We at Call Me Jorge... can only recall him getting on his knees once to pray at Palm Sunday Mass, usually he is kneeling to do things such as wash transgenders feet on Maundy Thursday or receive blessings from people.

Why the four dubia cardinals (Caffarra, Burke, Brandmuller, and Meisner) felt the need to have their confusion concerning Amoris Laetita clarified when Francis through his actions and words clearly explains how it is to be implemented leads us to conclude that they are members of a limited hangout. 

Why the 146 ‘scholars’ felt the need to sign the “Filial Correction on Account of the Propagation of Heresies” when the document itself is in need of massive corrections leads us to conclude it is an empty act of virtue signaling done for the benefit of the few conservatives left in the Novus Ordo.

Why Francis felt the need to bring this matter of Amoris Laetita up in an off-the-cuff Q & A in Colombia demonstrates how fragile his ego is.

As we have written before, “Things continue to become more and more interesting at the chaotic Vatican!”

Francis loves to blather, no matter how banal or un-Catholic his message is. 

***** UPDATED 29 SEPTEMBER 2017 *****

Wednesday, September 27, 2017

Francis, “It’s healthy to get things out into the open, it’s very healthy.”

Francis interviewed by Elisabetta Piqué on 4 December 2014 at Casa Santa Marta.

Elisabetta Piqué: Whenever the status quo changes, which is what happened when you were elected pope, it’s normal to find resistance. Some 20 months later, the resistance seems to have become more evident…

Francis: You said it. Resistance is now evident. And that is a good sign for me, getting the resistance out into the open, no stealthy mumbling when there is disagreement. It’s healthy to get things out into the open, it’s very healthy.

Elisabetta Piqué: Do you believe resistance is connected with your cleansing efforts, with the in-house restructuring of the Roman Curia?

Francis: To me, resistance means different points of view, not something dirty. It is connected to some decisions I may occasionally take, I will concede that. Of course, some decisions are more of the economic type, and others are more pastoral….
source: La Nacion, Pope Francis: "God has bestowed on me a healthy dose of unawareness"

Does Francis still stand by his words?  Is the ‘Correctio Filialis De Haeresibus Propagatis’ a “healthy” sign of  “getting the resistance out into the open” or is it “something dirty”?

Francis ‘the humble’ is a paranoid tinpot dictator

Francis and Mr. Libero Milone meeting for the last time on 1 April 2016.

Mr. Libero Milone was forced to resign from his Vatican post as auditor general of the Holy See. Mr. Milone originally accepted the position because he “believed in the reforms of Pope Francis” but according to his words soon found himself becoming an enemy of “the old guard” because they “felt threatened” by him.  We would only add that Francis rules with confusion, chaos, and a volatile temper.  For more on Milone’s account of what went down see Sandro Magister’s newest column for L’Espresso.

“Captain Giandomenico Giani [the bald headed security man in the photo] shouted in my face that I had to admit everything, confess. But confess what? I had not done anything.”

Saturday, September 23, 2017

the hits keep on coming — “Filial Correction” accuses Francis of propagating heresy

Francis takes another blow!

Francis the ‘tango club bouncer’

Francis ‘the humble’ can’t help it.  Everybody is out to get him or so he perceives.  The first hit was his anger with Sandro Magister publishing 13 cardinals objections to the Synod, next up was the Anti-Francis Dossier making the rounds through the Vatican, followed by 45 scholars condemning Amoris Laetitia as heretical, then the big hit - Francis’ boiling over with rage at the public release of the five dubia, afterwards were the anti-Francis pasquino and the Fake L’Osservatore Romano, and subsequently the 25-page “Filial Correction” titled Correctio Filialis De Haeresibus Propagatis (“Filial Correction on Account of the Propagation of Heresies”) signed by 62 scholars.

This “Filial Correction” was given to Francis on 11 August 2017 but has only become public now since Francis, as is his modus operandi, ignored it.

This “Filial Correction” accuses Francis of spreading heresy in Amoris Laetita seven times!  The introduction of press release for the “Filial Correction” says it all:

source: Correctio Filialis de haeresibus propagatis, Press Release on the ‘Filial Correction to Pope Francis’


A summary of the document can be read (click here) and the full English text of Correctio Filialis De Haeresibus Propagatis (click here).  One can peruse the 62 signatories (click here) which interestingly was signed by Opus Dei’s Dr. Gerard J. M. van den Aardweg, the European editor of the Empirical Journal of Same-Sex Sexual Behavior, and only one Bishop, Bernard Fellay the Superior General of the SSPX.  The list is a who’s who of those upset with Francis.  One more person of interest to readers is Fr. Robert Brucciani, the District superior of the SSPX in Great Britain, who was responsible for the disgusting Brook Sexual Behaviors Traffic Light Tool being part of the SSPX’s “St. Michael’s School Child Protection Policy, Procedure and Guidance”.  Noticeably absent are the signatures of Raymond Burke, a false conservative; Walter Brandmuller, who must still be considering a ‘fraternal correction’; and Athanasius Schneider, he must be busy with interreligious dialogue!

Now that the “Filial Correction” has been made public, how will Francis respond?

Things continue to become 

more and more 

interesting at the chaotic Vatican!

Friday, September 22, 2017

Is Benedict XVI still in touch with John Paul II?

Benedict XVI being interviewed in the Papal Palace of Castel Gandolfo.

Benedict XVI was interviewed by Polish television on 16 October 2005.  It was his first television interview after his election.  During the interview the reporter asked Benedict XVI about his first homily which he gave to the College of Cardinals in the Sistine Chapel on 20 April 2005, specifically when he said, (underlines are ours for emphasis),
“Dear friends, this deep gratitude for a gift of divine mercy is uppermost in my heart in spite of all. And I consider it a special grace which my Venerable Predecessor, John Paul II, has obtained for me. I seem to feel his strong hand clasping mine; I seem to see his smiling eyes and hear his words, at this moment addressed specifically to me, "Do not be afraid!".”

Benedict XVI answered explaining,
“The Pope [John Paul II] was always very close to me through his writings [texts]: I see him and hear him speak, and I can be in a continuous dialogue with the Holy Father because he always speaks to me through these words; I also know the origin of many writings, I remember the conversations we had about one text or another. I can continue the dialogue with the Holy Father. Of course this proximity through the words is not just a proximity purely with the writings but also with the person; behind the writings I feel the Pope himself. A man who goes to the Lord does not leave; more and more I feel that, being with the Lord, he [John Paul II] is close to me also. Insofar as I am close to the Lord, I am close to the Pope and he helps me now to be close to the Lord. I try to enter into his ambience [atmosphere] of prayer, into his love for the Father, his love for the Mother of God, and I entrust myself to his prayers [intercession]. It is thus a continuous dialogue and a being-close-to-one-another — although in a new, yet also very profound, way.” (English translation is CMJ’s)

After reading this a few questions spring to mind:
  • Was John Paul II holding Benedict XVI’s hand when he resigned?
  • Did John Paul II whisper the incorrect Latin into Benedict XVI’s ear as he read his resignation?
  • Did the deceased spirit of John Paul II help Benedict XVI clean up ‘gay lobby’?
  • Is Benedict XVI in his retirement still in contact with this saint?
  • Is this what is meant by the hermeneutics of continuity?
  • Did he congratulate Benedict XVI for revealing the “Third Secret of Fatima”?
  • Etc...

John Paul II in touch with Cardinal Ratzinger.

Cardinal Josef Ratzinger touching John Paul II.

Maybe they will touch hands again, one day soon...