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Francis has been guilty of saying some theological whoppers over the years.
What I have for you today easily belongs in the top tier of theological errors uttered by the man
the world sees as the supreme pontiff of the Catholic Church. Sacred scripture tells us
explicitly to guard against whom we keep company with, and in so doing tells us that brotherhood
with evil is impossible. Francis seems to either disagree or didn't read any of the
those parts of scripture. Let's talk about how we are, according to Francis, supposed
to have love for the greatest evil metaphysically possible. Let's dive into this.
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Anyway, enough of that, on to the news.
And the news is rather surprising because, shockingly, the story received very little coverage from anyone, save for Father Z on his blog.
Father Z often gets stories that no one else notices, so my hat is off to the good priest
for picking up on this rather disturbing story.
Headline
Vatican Synod's walking together on spirituality, walking together-ality, is coming.
The merciful heart loves demons.
Yes, you heard that right.
The merciful heart loves demons.
As I'll demonstrate in a moment, the Church answered this objection to the faith's requirement that we be merciful even unto our enemies by loving demons.
That was a common objection brought up by those who didn't share the faith going back to antiquity.
But let's see what the good priest has to say.
They produced a document on the spirituality of synodality.
I wrote about this yesterday.
I pointed out a couple of their core ideas, such as, it is not enough to have a synod,
we must be a synod.
And the point of entry must always be situatedness.
I promise you I'm not making this up.
A reader clued me in.
On page document number 29, or in the PDF version 31, which you can find on his blog,
The sermon then is also an opening of the heart in love and mercy to all things.
As Saint Isaac of Nineveh, Saint Isaac the Syrian, expresses it,
what is a merciful heart? It is a heart on fire for the whole of creation,
for humanity, for the birds, for the animals, for demons,
for all that exists. By the recollection of them, the eyes of a merciful person
pour forth tears and abundance. By the strong of a hymn at mercy that grips such a person's heart,
and by such great compassion, the heart is humbled, and one cannot bear to hear or to
see any injury or slight sorrow in any in creation.
For this reason, such a person offers up a tearful prayer continually even for irrational
beasts, for the enemies of the truth, and for those who harm her or him, that they be
protected and receive mercy.
And like manner, such a person prays for the family of reptiles because of the great compassion
that burns without measure, and a heart that is in the likeness of God.
Don't go out there and pray for reptiles.
Or maybe for the demons depicted as reptiles?
Satan, first depicted in scripture, is being a reptile.
Isn't the South American demon gone to catch a coddle, a feathered serpent?
End lengthy quote.
I'll finish the thought for the priest, since I'm certain he was hinting at it.
Packamama is often depicted as a serpentine dragon.
Do with that what you will.
But yes, Francis has said a heart burning with love has love for demons.
That's a blatantly egregiously
that I can't wait for the crowd that is talking about how based Francis is and how he saved the church and is
Remaking the church with traditionus custodus and on how great his consecration was and all the rest of the cope that they engage with
I can't wait to see how they spin this
But I'll let Father Z continue here, quote.
Here's the situatedness. This quote of Isaac the Syrian of Nineveh is quite popular in Eastern
Christian thought. Google it. You find it also amongst environmentalists and animal rights
activists such as the Animal Liberation Front, really. At first glance this is a little alarming.
My first thought was, what does he mean in Syriac by demon? I looked around at some of
Isaac the Syrian's writings. He talks about demons quite a bit and he really means demons,
fallen angels. Isaac is also considered by
dollars to be, not without some disagreeing, a believer in Apokatitastis, that is the eventual
salvation of all creatures. For now, Isaac thinks that there truly is a heaven and a hell, and that
hell is not empty. But eventually, not sure how that works. He also believes that God loves the
damned, and that the damned know that...
that, and that it makes them suffer more. If there is out there an expert on Isaac the
Syrian's thought, please correct me if I am wrong. In any event, it seems to me a curious
thing to find. In a document produced by the Vatican Synod, Walking Together, document
on the spirituality of synodality,
walking togetherality. There should be a reference of loving, what else does having a hard on
fire mean, demons, when it was for a synod that the demon idol pack a mama and all the
environmental mumbo jumbo was being bandied about."
I know some will latch onto that part about what one of the figures usually grouped in
with the Church Fathers, but having said this and take it as a gospel truth, but remember.
We submit to the unanimous consent of the Church Fathers.
Some figures associated with them like Origen aren't Church Fathers either, and some said some heretical things.
For some clarity on this, should we love demons question, that shouldn't be a question in the first place, we turn to St. Thomas Aquinas.
In the Summa, Question 25, Article 11, St. Thomas answers the objection that if we are to love all Christians,
creation that means we are to love demons." He presents the objection
honestly and then he refutes it meaning he says no we are not to love demons as
if I had to tell you that. From the Summa quote, on the contrary it is written
Isaiah 28 verse 18, your league with death shall be abolished your covenant
with hell shall not stand.
Now the perfection of a peace and covenant is through charity.
Therefore we ought not to have charity for the demons who live in hell and compass death.
I answer that as stated above, article 6, in the sinner we are bound out of charity to love his
nature, but to hate his sin. But the name of demon is given to designated nature to form by sin,
wherefore demons should not be loved out of charity. Without however laying stress on the
word, the question as to whether the Spirit...
called demons ought to be loved out of charity, must be answered in accordance with a statement
made above, articles 2 and 3, that a thing may be loved out of charity in two ways.
First, a thing may be loved as the person who is the object of friendship, and thus
we cannot have the friendship of charity towards demons, for it is an essential part of friendship
that one should be a well-wisher towards one's friend, and it is impossible for us, out of
charity, to desire the good of everlasting life, to which charity is referred, to which
for those spirits whom God has condemned eternally. Since this would be an opposition
to our charity towards God, whereby we approve His justice. Secondly, we love a thing as
Being that which we desire to be enduring as another's good on this way
We love irrational creatures out of charity and as much as we wish them to endure
To give glory to God and be useful to man as stated above in article 3 and in this way too
We can love the nature of demons even out of charity and as much as we desire those spirits to endure as their natural gifts
under God's glory and quote
In other words here we're really loving God's glory, not the demons. We're not to have any
contact with demons or be in league with them in any way or traffic in them or anything else
that precludes loving them. They have no free will. They made their choice when they had it
and are now subject to the consequences of those choices forever. They will not be redeemed.
any human being you see can be redeemed. We are to love creation because of the Creator.
Those are things that we can debate the extent of to be sure, but at the most bare minimum,
man can be redeemed, and we must love our neighbor as a consequence of that. That does
not apply to demons, which sacred scripture is clear about what our relationship should be
to demons, which St. Thomas quoted enough for our purposes here. You cannot love demons.
You can love how they glorify God in that kind of odd way, but that's about the limit of it.
The real danger here is in Francis, or Francis' writers for the synodal document,
St. Isaac the Syrian said out of context. If he had taken and included what St. Thomas said, which
you may have noticed modern prelates really don't like quoting Thomas Aquinas much, but if he had
taken what St. Thomas said, what the church is teaching on this is, which is that we can love
these things in relation to how they glorify God. We love God's justice. We love the glory of God.
being done when he sets things right. If he had included that, I wouldn't even be making this
video today. Instead what he did is he presented this in such a way that it makes it look like
the church says we are to love that which is most evil in all of creation. It is a truly
remarkable thing. Do I think Francis wants us to go love demons?
I don't think he believes we are to love demons but I'm being very careful how I
say that because this is the the prelate of the Pacamama. There's a reason I call
him the Pacapapa. We call him Pacapapa Francis. And the Pacamama is a demon. That's
what the thing is. And for anybody who says, oh you're not saying its name
right, I purposely mispronounce the demon's name. I do that on purpose.
He presented the pack of mama to us.
He is the one who told us to essentially or tried to conflate a demon with our lady.
He did that. Did he do it knowingly?
That remains to be seen. I'll leave that judgment. I'll call up to you.
I'm not so confident that he did that so much on purpose.
I'm not even sure what it is he actually believes anymore on anything except on the ability of man to create utopia on Earth, which by itself is dangerous.
Of course, when the Vatican is issuing documents that look like this to describe synodality,
it should not be surprised that they go so far off the deep end that they drown in error.
Here, on your screen, for those watching on YouTube, is the spitting image of the Tree
of Life, which is not a Catholic symbol, but is associated with the Laudato Si movement
in the psych of a world.
No imagery associated with the faith here, folks.
Hardly any mention of remotely Catholic values are in it, either, and in fact, some that
stand in opposition to the teachings of the Church, like Ecumenism, a central value of
synodality.
The rest are vague, cultural, Christian phrases that amount to be nice and work on being a better person.
That's the stripping of the sacred from the faith, if I've ever seen it before.
And you know I'm right about that. But here's the thing.
Should we be surprised by this?
In the slightest?
I don't think so.
I think we're bound to see this for what it is.
More modernism, more revert rejection of the deposit of the faith, more dare we hope all
men are saved, I guess in this case demons, and of the demands the faith puts on us in
the name of being nice, in the name of being open to the wisdom of the world.
That's what this is.
Make no mistake about it.
So what do you think about all this?
Am I making too big a deal out of this?
Is Father Z bringing this up
and highlighting something that doesn't need to be brought up?
Let me know what you think in the comments, please.
And if you want to read it for yourself, I have the sources for this video. In today's show notes
at returntotradition.org. That's the name of this podcast with the .org at the end. Just look for
the title of this podcast episode and you'll find the sources linked there. Like and subscribe if
you haven't. It really does help. Share the video on social media. That helps a lot too these days.
As always, pray for the church. I'm Anthony Stein. Ave Maria.