The Joys and Sorrows of Francis’ Magisterium

From Sandro Magister

The Joys and Sorrows of Francis’ Magisterium

The innovation in method of “Evangelii Gaudium” explained by an Australian theologian. But the pope is not always interpreted correctly. Not even by the director of “La Civiltà Cattolica.” The emblematic case of the baptism in Córdoba

ROME, April 15, 2014 – From the dicastery heads of the Roman curia called to report at the beginning of this month of April, Pope Francis wanted to hear just one thing, summarized as follows in the official statement: “the reflections and reactions raised in the different dicasteries by the apostolic exhortation ‘Evangelii Gaudium’ and the perspectives opened for its implementation.”

The fact that “Evangelii Gaudium” is essentially the action plan of the pontificate of Jorge Mario Bergoglio is now beyond all doubt.

But it is precisely for this reason that understanding it is so important. And at the same time so difficult. Because the form in which “Evangelii Gaudium” is written is not at all in keeping with the classical canons of the ecclesiastical magisterium, just like the everyday public discourse of Pope Francis.

In the analysis published as an exclusive below, Paul-Anthony McGavin maintains that Francis shuns abstractions, prohibits what he calls “cold syllogisms,” and instead loves thinking and action that are “holistic,” or all-encompassing. And he shows how precisely this is the novelty of method in “Evangelii Gaudium.”

McGavin is a 70-year-old Australian priest of the diocese of Canberra and Goulburn and an ecclesiastical assistant at the University of Canberra. In 2010 he published in “L’Osservatore Romano” an equally extensive and in-depth commentary on the encyclical “Caritas in Veritate” of Benedict XVI.

In Pope Francis – McGavin writes – “we encounter a mind that is grounded in a pastoral empiricism . . . that integrates concrete circumstances within a structured and fundamental understanding of the Gospel.”

But McGavin himself acknowledges that this “unfragmented” mentality exposes the pope to substantial risks of misunderstanding [Note: the usual excuse for Francis' errors]. Especially when some of his statements are taken by the media as self-contained aphorisms and turned into comprehensive keys of interpretation for the current pontificate.

Two recent examples are proof of this misunderstanding.


Over the span of 36 hours, between Thursday the 10th and Friday the 11th of April, Pope Francis lashed out – and not for the first time – against the “dictatorship of uniform thought” that suppresses “the freedom of nations, the freedom of the people, freedom of conscience.”

He then forcefully defended “the right of children to grow up in a family with a dad and a mom, in relation to the masculinity and femininity of a father and a mother, thus preparing affective maturity.”

He furthermore expressed the toughest of views on “the horrors of educational manipulation” that “with the pretense of modernity pushes children and young people to walk the dictatorial path of the single form of thought.” And he added the testimony of a “great educator” who had told him a few days earlier, referring to concrete projects of education: “At times one cannot tell with these projects if one is sending a child to school or to a reeducation camp.”

And finally he reiterated his opposition to the killing of all “unborn life in the mother’s womb,” citing the summary judgment of Vatican Council II: “Abortion and infanticide are abominable crimes.”

The references to events, to laws, to judicial decisions, to opinion campaigns attributable to “gender” ideology, in the news recently in Italy, France, and other countries, were transparent in the words of Pope Francis.

But in the media in general his warnings had practically no impact. As if they were a pure abstraction, with no influence on reality and foreign to any judgment. Because the key to explaining everything – in the media’s narration of Pope Francis – is by now the “who am I to judge?” spoken by the pope for the first time during the press conference on the return flight from Rio de Janeiro and a second time in the interview with “La Civiltà Cattolica,” in reference to the homosexual who “is of good will and is in search of God.”


The second example shows how a distorted and extensive use of the “who am I to judge?” has also made a breach in the Church, and even in some who should have been reliable interpreters of Pope Francis’s thinking. [Note: the intended effect is occurring]

On April 1, at a crowded public conference in Rome, the director of “La Civiltà Cattolica” and the pope’s interviewer, Fr. Antonio Spadaro, said:

“If it had not been for Pope Francis it would not have been easy to baptize a baby girl born to a lesbian couple.”

The Jesuit was referring to the baptism announced with great fanfare and then administered on April 5 in Argentina, in the cathedral of Córdoba, of the little daughter of a woman united in a civil “marriage” with another woman, both present at the rite as “mothers” and assisted by President Cristina Kirchner as “godmother.”

But if this, according to Fr. Spadaro, was the happy news fostered by Pope Francis, it must be said that there is nothing new but rather something very old and traditional in the baptism of a newborn girl, however she may have come into the world. Only a few progressive and anti-Constantinian Catholic currents are against the age-old practice of infant baptism.

The news, for the Church, was instead in all the rest of the highly touted ceremony in Córdoba. Where everything – from the unnatural “family,” to the two “mothers,” to the “godmother” Kirchner who was an active proponent of the law that allowed the two to be united in “marriage,” to the concealed biological father of the newborn girl – spoke of complete submission to that “single form of thought” so staunchly opposed by Pope Francis.



by Paul-Anthony McGavin

Pope Francis has attracted wide media attention with his one-line remarks and magazine style interviews. The popular press has largely lauded his remarks, hearing what they want to hear, propagating what they want to hear, and not hearing his refrain: “I am a son of the Church.”

“Evangelii gaudium” is the first extended and considered literary statement that encompasses much of what the Holy Father has been saying in oral formats. What I intend to show is that what is new in “Evangelii gaudium” is what I call method, the manner of thinking and reasoning.

Pope Francis does not present himself as a scholar, and his simple conversational one-line remarks are often made with unvarnished language. What becomes evident in “Evangelii gaudium” is that he nevertheless has refined intellectuality. The manner in which he thinks is sophisticated and has a distinct method or methodology that may be seen in “Evangelii gaudium”. This method is not new. What is new is the simplicity and clarity of its statement.

The irony, however, is that his method is at once simple and complex.

It is simple because it is straightforward. It is simple because there is constant reference to concrete situations, rather than to abstractions that cover all or various situations.

It is complex because it is situated in a cluster of understandings. The Pope’s oft-quoted single-line remarks in fact situate in a mind that sees a cluster of understandings, and not just single-line perspectives that call upon the mentality that we find in syllogistic logic. Pope Francis is a system thinker.

To say “a system thinker” seems abstruse, when Pope Francis is not an abstruse man. To use a different idiom, Pope Francis tends to think “holistically”. He tends to locate the questions with which he deals in view of a whole understanding of the work of God in Christ (the Gospel, “Evangelium”), and that whole understanding in the varieties of situations that are evoked. That is, in the concrete circumstances where he is considering the reception and living out of what God has done and is doing in the Church. His thought is always situated pastorally, rather than abstractly. Yet, however, he sees and thinks through the issues that engage his focus in a whole-view way that is complex.

Let’s look at an example of this from “Evangelii gaudium”:

“There also exists a constant tension between ideas and realities. Realities simply “are”, whereas ideas are “worked out”. There has to be a continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone… So a third principle comes into play: realities are greater than ideas. This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of wisdom” (n. 231).

One could get hung-up on the rather wide-sweeping list of examples that closes this excerpt, a diverse list that includes things that are likely to provoke an “Ouch!” in most readers. Rather, our attention should focus on the distinction between ideas and realities.

The Pope proposes that ideas are constructed or “worked out”, whereas realities simply “are”. In strict terms, his dichotomization may be questioned, because the subject must perceptually focus on “realities”, must engage an epistemology in order to comprehend the “reality” – just as the subject must engage an epistemology in order to give mental form to something that is noetic, to “ideas”. But introducing such strict philosophical and psychological issues would deflect from the central point that the Pope is making.

His focus is that there is a tension between the conceptual world and the practical world, and that this tension calls us to dialogue. This is an example of what I have named as at once simple and complex. People can readily grasp that there is often a disjunction between the world of ideas and the world of realities. It is a simple proposition. But once this perspective is engaged, it leads to complexity. This could be the complexity of conflict, or of pathways toward a resolution. The Pope proposes the latter, he proposes dialogue that typically is complex and culturally situated.

Just think how complex it is to moderate the position of someone who has constructed an asceticism that is non-incarnational (“angelicism”); or to moderate the position of someone who sees the whole moral order as self-defined (the “dictatorships of relativism”); or to moderate the position of someone whose position stands outside historical understandings of God’s providence in the world (an “a-historical version of Christianity”), to mention just three of the Pope’s examples.

The Pope comes down on the side of “realities”, saying that “realities are greater than ideas”. This would seem at odds with his emphasis on tension and on dialogue. But it is not really a departure from the points of tension and dialogue. It is an approach that proceeds from the Gospel as first rooted in “realities”, rather than in “ideas”.

The Gospel first involves the “realities” – the facts – of Our Lord’s incarnation, his earthly life, his passion, his resurrection, and his ascension. That is, the Gospel first involves the facts of God’s action in Christ. “He is Risen!” is not first the proclamation of an idea, but of a fact, an experienced fact (n. 7, quoting “Deus Caritas est,” 217). The Gospel is predicated upon witness: “That which we have heard, which we have seen with our own eyes, which we have looked upon and touched with our hands concerning the Word of life” (1 John 1:1). The astonishing power of the Christian idea is that it articulates the realities of historical acts as encountered by witnesses.

It is this “reality” that precedes “ideas” in the Christian scheme of things. For the Christian – and using just three of the Pope’s examples – sin is a reality; salvation in Christ is a reality; injustices are a reality (of course, many mistakenly think injustices as perceptual rather than objective, but I do not speak to that); unkindnesses are a reality (although of course misguided sensibilities may wrongly attribute unkindness). In each of these three examples, one can see dangers in detaching from empirical matter-of-factness the notions of sin, injustice, or unkindness: “It is dangerous to dwell in the realm of words alone…” (n. 231).

These reduced-form remarks of the Pope are situated in a comprehensive perspective, in a holistic perspective that is undergirded by a fundamental experience of and appreciation of the Gospel. It is a perspective that is at once simple and complex. It is a perspective that engages dialogue. It is a perspective that unmasks conceits of one kind or another (whether conceits of an artifice of religiosity or of a humanist relativism). The “rejecting the various means of masking reality” (n. 231) may seem a harsh turn of phrase, and here I would turn to the non-textual image of the body language of Pope Francis (n. 140): he can hardly keep a closed body posture; it constantly is open; the typical gesture is toward a meeting, toward a conversation, dialogue. Again taking up the text portion, it is a dialogue of truthfulness, and truthfulness that encounters matter-of-factness.

One sees in this example that the direction of the Holy Father’s manner of thinking and acting is not what I call single-line. He is not grabbed by single-line propositions (“cold syllogisms”, n. 142). His tendency is to thought and action that is holistic – toward a whole understanding of the Gospel, and to the grounding of that whole understanding in matter-of-fact circumstances that avoid abstractions. He is not drawn to a “desk-bound theology” (n. 133). His instinct is toward a pastoral theology.

The pastoral theology focus of Pope Francis may be illustrated with two other key quotations:

“Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed” (n. 35). “It needs first to be said that in preaching the Gospel a fitting sense of proportion has to be maintained” (n. 38).

Again in these small quotes we see an implicit holistic grasp of the Gospel; again we see that the significances of aspects of the proclamation or of corollaries of the proclamation are situated in a whole that gives them proportion. What the Pope presents derives from systemic understanding. This is not intellectualist systematizing, but systemic understanding that is grounded in pastoral experience.

The Pope will be misunderstood if his various utterances (particularly those that grab the media as “sound bites”) are taken as one-line dictums, for the Pope’s mind is not a fragmented one. In Pope Francis we encounter a mind that is grounded in a pastoral empiricism, but an empiricism that is in whole-system dialogue with the foundations of Catholic faith that integrates concrete circumstances within a structured and fundamental understanding of the Gospel.

This is not to say that in each and every respect this integration is perfect. An Apostolic Exhortation forms part of magisterial teaching, but it is not unreformable. Pope Francis retains an Argentine passport, and his larger cultural situation is Latin America. And Latin America and Central America are without exception comprised of nations that are marked with poverty and political instability. His own perspective on this (his own “take”) is rather “culturally formed” – it is formed experientially, rather than conceptually. In brief, Pope Francis is not a social scientist, and does not bring a social science understanding of the poverty and political instability of his cultural background. One could hear him say, understanding has to begin “with realities”, not “with ideas”. Yet the “facts” are that about a century ago, Argentine and Australia had similar configurations of economy and society, but now Australia is materially more advanced, and is more equalitarian and with relatively little poverty. I regard the reasons for this divergence between Australia and Argentine (my home and the Pope’s home) as mainly “cultural” – and cultural divergences that reflect rather different conceptualizations (“ideas”) of economy and civil society.

I am not about to launch into an excursus on economy and society. I make these remarks to underscore that everything said in “Evangelii gaudium” is not said with equal robustness. There are points where as both a social scientist and a theologian I have heavily annotated “Evangelii gaudium” in a qualifying ways (particularly nn. 48-50 and 144-147, and 152f). But even within sections so annotated, one still finds restatement of the central thesis of Pope Francis. For example:

“Why complicate something so simple [as in biblical calls to almsgiving]? Conceptual tools [such as economic theories] exist to heighten contact with the realities they seek to explain, not to distance us from them [and to dampen direct action to alleviate poverty]” (n. 194).

One can see in this compressed exclamation, the urgency of the Pope’s call to grounded theorizing that is consistent with the generalizations that I earlier made. But in its textual context one can see a perspective that is not well informed in social science terms (nor perhaps in biblical terms if the perspective in Lukan parables is taken a paradigm).

This suggests that in reading “Evangelii gaudium” we should engage in “conversation”, in dialogue (nn. 31, 133, 137, 142, 165). That is, we should not engage the text as “the last word”, but try to enter the tensions in the text in a conversational manner that moderates positions.

Much in the Exhortation reflects personal positions of the Pope (his “personality”) and his Latin American culture (and a principle of cultural groundedness is crucial to his paradigm: see nn. 115, 123, 132f). His readers will have differing personalities and differing cultural perspectives. The strong contribution of “Evangelii gaudium” is the way it demonstrates a holistic method that has diverse applications for living and communicating the joy of the Gospel. Whether concerning issues of economy and society and social science understanding; or with issues of liturgical inheritance and contemporary expression; or with tangled issues of moral discernment; or with tangled issues of giving a good account in particular situations of the faith of the Church – we need to find both simplicity and complexity that involve tension and that call to sympathetic dialogue.

This is a call to charity, and “charity covers a multitude of sins” (James 5:20). The Exhortation of Pope Francis is, indeed, a call to charity and to joy – joy in the Gospel, “Evangelii gaudium”.


The agenda-setting apostolic exhortation of Pope Francis’s pontificate:

> Evangelii gaudium


The April 10 homily of Pope Francis against the “dictatorship of uniform thought”:

> “Anche oggi…”

The April 11 speech at the International Catholic Child Bureau:

> “Vi ringrazio…”

The speech on the same day to the Italian Movement for life:

> “Quando sono entrato…”


In the homily on April 10, in denouncing the “idolatry of uniform thought,” Bergoglio specified that often “when some governments ask for financial help, we hear the response: ‘if you want this help you have to think this way and you have to enact this law and that, and that other.’”

This denunciation made by the pope can be set alongside what was written in the latest issue of “Il Regno,” in an article on “Churches and gay rights” in Africa:

“The idea that the decriminalization of homosexuality is above all a priority of the West has taken on new vigor partly because of the hypothesis of cuts in development aid for Uganda floated by the United States, France, Holland, and Sweden, while the World Bank has frozen an award of 90 million dollars. But already at the end of 2011, after the statements of British prime minister David Cameron and former United States secretary of state Hillary Clinton on the possible suspension of aid for countries without guarantees of ‘homosexual rights,’ the spokesman of the episcopal conference of Zambia, Fr. Paul Samasumo, had asked that aid not be tied ‘to the promotion of immorality.’ On that occasion, various other Christian Churches had taken the same stance.”



Francis Über Alles

Originally posted on Mundabor's Blog:

The young man isn't sold. We neither.

Francis does not care for rules of proper behaviour – liturgical, or otherwise – because he is, literally, below caring.

View original

Litany of the Most Precious Blood of Jesus

Litany of the Most Precious Blood of Jesus

[In addition to protection, this Litany also provides a partial indulgence]

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven, have Mercy on us.
God the Son, Redeemer of the world, have Mercy on us.
God, the Holy Spirit, have Mercy on us.
Holy Trinity, One God, have Mercy on us.

Blood of Christ, only-begotten Son of the eternal Father, save us.
Blood of Christ, Incarnate Word or God, save us.
Blood of Christ, of the New and Eternal Testament, save us.
Blood of Christ, falling upon the earth in Agony, save us.
Blood of Christ, shed profusely in the Scourging, save us.
Blood of Christ, flowing forth in the Crowning with Thorns, save us.

Blood of Christ, poured out on the Cross, save us.
Blood of Christ, price of our salvation, save us.
Blood of Christ, without which there is no forgiveness, save us.
Blood of Christ, Eucharistic drink and refreshment of souls, save us.
Blood of Christ, stream of mercy, save us.
Blood of Christ, victor over demons, save us.

Blood of Christ, courage of Martyrs, save us.
Blood of Christ, strength of Confessors, save us.
Blood of Christ, bringing forth Virgins, save us.
Blood of Christ, help of those in peril, save us.
Blood of Christ, relief of the burdened, save us.
Blood of Christ, solace in sorrow, save us.

Blood of Christ, hope of the penitent, save us.
Blood of Christ, consolation of the dying, save us.
Blood of Christ, peace and tenderness of hearts, save us.
Blood of Christ, pledge of eternal life, save us.
Blood of Christ, freeing souls from purgatory, save us.
Blood of Christ, most worthy of all glory and honor, save us.

Lamb of God, who takes away the sins of the world, spare us, O Lord.
Lamb of God, who takes away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takes away the sins of the world, have Mercy on us, O Lord.

V. Thou hast redeemed us, O Lord, in Thy Blood.
R. And made us, for our God, a kingdom.

Almighty and eternal God, Thou hast appointed Thine only-begotten Son the Redeemer of the world and willed to be appeased by his blood. Grant, we beg of Thee, that we may worthily adore this price of our salvation and through its power be safeguarded from the evils of the present life so that we may rejoice in its fruits forever in heaven. Through the same Christ our Lord. Amen.

The Pope’s Third Embodiment – ‘unprecedented innovation in the history of the Church’

From Sandro Magister

The Pope’s Third Embodiment

It is Benedict XVI’s state of life after the resignation. He is no longer the vicar of Christ, but neither has he returned to private life. He is “pope emeritus,” and he acts as such: an unprecedented innovation in the history of the Church.

ROME, April 7, 2014 – The more the months go by, the more Benedict XVI’s resignation of the papacy manifests its exceptional novelty.

Other popes before him had resigned: the last was Gregory XII, in 1415. But Joseph Ratzinger was the first to want to be called “pope emeritus” and to continue to wear the white robe “within the precincts of Saint Peter,” bewildering the canonists and bringing fears of the installation of a diarchy of two popes at the summit of the Church:

> Notice of Danger: A Church with Two Popes

Of course, Ratzinger no longer has the powers of pontiff of the universal Church: he stripped himself of them by exercising for the last time and in the highest degree precisely his powers as “vicarius Christi.” But neither did he return to being what he was before he was pope. After these two “embodiments” he now has a third that has no precedent in the history of the Church. [Note: this utterly unique novelty is itself a sign that something is amiss. Such was prophesied about 200 years ago by Anne Catherine Emmerich.] It is the new “embodiment,” the new state of life that he sees as connected to the commitment “forever” taken on with the acceptance of his election as successor of Peter.

This is what he explained at his last general audience on February 27, 2013, the eve of his resignation of the papacy:

“Allow me to go back once again to 19 April 2005. The real gravity of the decision was also due to the fact that from that moment on I was engaged always and forever by the Lord. Always – anyone who accepts the Petrine ministry no longer has any privacy. He belongs always and completely to everyone, to the whole Church. In a manner of speaking, the private dimension of his life is completely eliminated. [. . .]

“The ‘always’ is also a ‘for ever’ – there can no longer be a return to the private sphere. My decision to resign the active exercise of the ministry does not revoke this. I do not return to private life, to a life of travel, meetings, receptions, conferences, and so on. I am not abandoning the cross, but remaining in a new way at the side of the crucified Lord. I no longer bear the power of office for the governance of the Church, but in the service of prayer I remain, so to speak, in the enclosure of Saint Peter. Saint Benedict, whose name I bear as Pope, will be a great example for me in this. He showed us the way for a life which, whether active or passive, is completely given over to the work of God.”

The novelty of Benedict XVI’s action is being brought into new light today by Valerio Gigliotti, a professor of history and of European law at the university of Turin and a specialist in relations between state and Church, in a book recently published in Italy:

> V. Gigliotti, “La tiara deposta. La rinuncia al papato nella storia del diritto e della Chiesa”, Leo S. Olschki Editore, Firenze, 2013, pp. XL-468, euro 48.00

It is the first time that a work of scholarship – but a compelling read as well – has analyzed the resignation of the papacy under the aspects of history, law, theology, and literature, over the span of two thousand years.

The book begins with what are presumed to be the first cases of papal resignation, some of which are hardly more than legendary but met with great fame during the Middle Ages.

It proceeds with an in-depth reconstruction of the most famous resignation, that of Celestine V, canonized in 1313, exactly seven hundred years before the “renuntiatio” of Benedict XVI.

It continues with the papal resignations – spontaneous, arranged, or imposed – over the period of the larger and smaller schism of the West between the fourteenth and fifteenth centuries, when the Church was divided between popes and antipopes.

It arrives at the idea of resignation examined and then rejected by four popes of the twentieth century: Pius XII, John XXIII, Paul VI, and John Paul II.

Coming finally to the grand gesture of Benedict XVI, perfectly in the path of tradition but also profoundly innovative, which professor Gigliotti summarized as follows on the eve of the publication of his book, in an article in “L’Osservatore Romano” of February 28, the first anniversary of the resignation:

“The resignation of Benedict XVI fuses the traditional with the contemporary in a completely new perspective, which has its roots in medieval mysticism, from Meister Eckhart to Sandaeus to the Franciscan model of renunciation.

“Kantorowicz’s felicitous and now classic intuition of the twofold, double nature of the person of the supreme pontiff, man and vicar of Christ, is now being enriched, through the resignation of Benedict XVI, with a third component, that of continuation in the service of the Church after the act of resignation. No longer a political embodiment and mystical embodiment of the pope, but a ministerial embodiment that takes on its identity and responsibility precisely at the moment of resignation: these are the three embodiments of the pope.

“Joseph Ratzinger’s decision to remain ‘near the Lord, in the precincts of Saint Peter’ in the capacity of ‘Roman pontiff emeritus’ legitimates a new juridical and ecclesiological configuration for the ‘renuntiatio papae.’

“It is the opening of a real and proper ministeriality, which in the figure of the pope takes on the traits of an authentic mysticism of service. The perspective, if one looks carefully, is Christological even before it is historical and juridical. It is the institutional regeneration of ‘kènosis,’ newness in continuity, a new beginning.”

At his last Angelus as pope, on February 24, 2013, the second Sunday of Lent, in commenting on the Gospel of the Transfiguration Benedict XVI compared the new life awaiting him after resignation to “scaling the mountain”:

“Dear brothers and sisters, I hear this word of God as addressed to me in particular at this moment of my life. The Lord is calling me ‘to scale the mountain’, to devote myself even more to prayer and meditation. But this does not mean abandoning the Church; indeed, if God asks me this it is precisely so that I may continue to serve her with the same dedication and the same love with which I have tried to do so until now, but in a way more suited to my age and strength.”

On Mount Tabor Jesus spoke of his “exodus” with Moses and Elijah. He also spoke with Peter and the other two apostles he had brought with him.

And for pope emeritus Ratzinger as well now is not only a time of contemplation, but of conversation. His successor Francis has confirmed this: the “wisdom” and “advice” of the pope emeritus – he said in a recent interview – “bring strength to the family” of the Church.

In some cases, Benedict XVI has spoken openly and to all. For example, in the few dazzling pages with which he shed light on the pontificate of John Paul II, which he said remains to be studied and assimilated today:

> The Pope Emeritus Prays, But Also Advises. Here’s How

In other cases, he has advised his succussor in strictly confidential terms. For example, after the publication of the summertime interview with Francis in “La Civiltà Cattolica.”

Jorge Mario Bergoglio had sent Ratzinger a copy of the interview and had asked him to jot a few notes down in the space between the title and the text.

But the pope emeritus did more, he filled and sent to Francis four whole sheets, too many to have written nothing but compliments.

In an interview last March 15 with the German television channel ZDF, Archbishop Georg Gänswein, prefect of the pontifical household and secretary of the pope emeritus, said:

“Benedict XVI granted the request of his successor, offering a few reflections and observations on particular observations or questions that he believed could be developed further on another occasion. Naturally I will not tell you about what.”

Of course, with Ratzinger’s resignation the figure of the pope emeritus has entered into history for the first time, And day after day this figure also contributes to “making” history, in an unprecedented dialectic relationship with the pope in office.


The translation of the announcement made by Benedict XVI in Latin on February 11, 2013, resigning from the papacy:

> Declaratio

And the explanation that Benedict XVI gave of his resignation at his last general audience as pope, on February 27:

> “I thank all of you…”


Last February, at the first anniversary of Benedict XVI’s resignation from the papacy, the journalist and writer Antonio Socci – who had been predicting this action since 2011 with impressive foresight – brought up a few questions on the coexistence of the two popes, on the practical role of the pope emeritus, and on the sense of his decision.

Following this, the website “Vatican Insider-La Stampa” posed questions to Benedict XVI, receiving answers to them. And it published the results:

> Ratzinger: “My resignation is valid. Speculations are simply absurd”

But without dispelling all of the questions raised by Socci, in the four articles he dedicated to the question:

> I due papi e noi. Cosa sta veramente accadendo nella Chiesa (16.2.2014)

> Due papi in San Pietro. I perché di un evento mai visto in duemila anni (23.2.2014)

> Ora il mistero è ancora più fitto. Ratzinger e “La Stampa”. Le mie domande senza risposta (26.2.2014)

> Ecco la risposta seria di Ratzinger, tramite don Georg (2.3.2014)

You are being invaded by fallen angels, and they are found in the midst of the underworld beings you call Aliens


APRIL 20, 2014 – 1:10 PM


Glory to God, Glory to God, Glory to God, Hallelujah, Hallelujah, Hallelujah.

May the peace of the Almighty, my Father’s inheritance, be with you.

Very soon Angels will return to sound the trumpets [Revelation 8:6 and following] heralding the beginning of the great tribulation. Their plaintive sound will be heard in the four corners of creation. For seven days and nights, you will hear the heavenly trumpets. Do not fall into panic, praying is the best thing you can do. Know well that this has to happen as you are writing [words to the prophet Enoc]. Prepare for God’s people for the arrival of all events.

Brothers, you are reaching the limits of time, which is very close to the tribulations that will start your cleansing fires. I say brethren, that you are being invaded by fallen angels, and they are found in the midst of the underworld beings you call Aliens [the Antichrist Maitreya calls them 'Ascended Masters']. These evil entities come from the depths of hell [in the center of the Earth] to join the hosts of evil here on earth to begin the great Armageddon.

There are many kinds of fallen angels, but those who are in your midst are Reptilians and Annunaki [note: Annunaki are those who will say they came here on the planet Nibiru; a brief tale of the myth is here], who were also those who invaded the land at the time of the Sumerian and Egyptian civilizations. These evil entities seeking to take human form seizing the bodies of those who live in darkness and sin [note: demonic possession]. Their scope is midnight where they wander in search of lost souls.

Brethren, I remind you again what our Lady and Queen told you: Do not remain out in the streets late at night without wearing your spiritual armor, because then you run the risk of being possessed by these fallen angels. Always take your spiritual protection with you in both body and soul. Get blessed and exorcised, if possible, rosaries, medals with the image of Our Lady, the Patriarch St. Joseph, brother St. Benedict and images related to me (St. Michael the Archangel). Take this protection with you so that you can confront these evil entities.

Do not forget to always wear a [St. Benedict] crucifix with you, properly blessed and exorcised by a favorite [good priest using the traditional blessing which includes exorcism] of my Father. The power of Jesus Crucified is a terror to the demons, because they know His Blood [also pray the Litany of Precious Blood] poured out defeats them again in this end time. Brethren, my opponent’s attacks are stronger every day, no child of God in this time is not being attacked. Your physical, psychological, biological and spiritual integrity is under attack, as well as your economy. The strongest attacks are aimed at your mind and your spiritual side. Do good confessions, brothers, and live so that the doors of your souls remain closed to my foes, who can influence you to death with past grave sins not confessed (Matthew 10:28).

Put sacramentals in your homes properly blessed and exorcised because you are required to ward off these evil entities that pollute the air and seek to rob the peace in your homes. Conform, brothers, because I give these instructions by the grace of my Father, that you bear the days of purification which are now beginning. Be very careful and do not reveal your heart to just anyone [e.g. avoid those you cannot trust; "Give not that which is holy to dogs; neither cast your pearls before swine" (Matthew 7:6)] that you may not bear any unpleasant surprises.

Your Brother and Servant, Michael the Archangel.

Make known my message to all mankind.

Prophet Enoc


God the Father: Very few of you will reject the new one world church and so My Intervention will be swift

My dearest daughter, when I sent My Son to redeem humanity, the world rejected Him, just as they did the prophets I sent before Him.

As I now prepare to send My Son, the second and final time, to gather My children and give them Eternal Life, they will also reject this Great Act of Mercy. I have, through My Word, given man the Truth and still he rejects it. How easily they forget. How blind they are, for I told the world that I would bring them My Kingdom – a New World, without end – but they have no real understanding as to what their inheritance will mean. Not all will accept My Son’s Mercy and so I remind the world of what is to come, so that they will come and accept My Kingdom.

There will be great resistance by My children to the many miracles I will show the world, before the Coming of My Son. There will be much talk, but My enemies will ensure that My children are deceived, so that they will not prepare their souls for the Glorious Life I have prepared for each of you.

Just as My Son rose from the dead on the third day, so too will He reveal Himself on the third day, after three days of darkness, at His Second Coming. I desire that you be aware of these three days of darkness, so that you do not fear them. Holy candles will provide the only light permitted by Me, to allow those who love Me to see and to await, with joy, My Son’s Arrival.

Be not afraid of My Love for you or the Power that I wield, as it is for your own good that I permit all events to take place in the days leading up to the Great Day. I permit My enemies to roam the Earth. I permit the destroyers to deceive man, for this is how I will test the faith of those who have been blessed with the Truth. But know this. Those who betray the Word of God will be cast out into the wilderness. Those who strike out and punish My sacred servants, who love My Son, will be punished harshly. I will permit the weak and those who are easily led to be deceived, so that they will – when My Prophecies, given to you, My daughter, come to pass – repent and seek Me out.

Children, I Am preparing you, so that My Will is done and that you will live, within My Realm, as you were born to. The world you live in is tarnished, because of the evil one and his influence. The Earth is plagued by sin, at this time more than ever before, and sin will now escalate, which each one of you, with true faith, will bear witness to. You will need to be reminded of the Truth each day from today – Easter Sunday – for without it, you will wander and become lost.

Very few of you will reject the new one world church and so My Intervention will be swift. I will pull you towards Me, keep you uplifted, when the pain of the apostasy becomes unbearable, and I will rescue your souls by whatever means I choose, rather than lose you to My enemies. I desire that you look kindly upon those who fight against My Son because of this, His Mission to prepare the world for His Second Coming. I ask that you ask Me, your Eternal Father, to show Mercy to all who try to interfere with My Hand, My Generosity, My Power and My Divinity, through this special Crusade Prayer:

Crusade Prayer (147) God the Father, show Mercy on those who deny Your Son

O God, my Eternal Father, I ask You to show Mercy on those who deny Your Son. I plead for the souls of those who try to destroy Your prophets. I beg for the conversion of souls, who are lost to You and I ask that You help all Your children to prepare their souls and amend their lives, in accordance with Your Divine Will, in anticipation of the Second Coming of Your beloved Son, Jesus Christ. Amen.

Go, My children, and prepare all those known to you, by offering up special prayers to Me, your Eternal Father, for My Great Mercy.

I love all of you. I Am All-Loving, All-Patient and I await your response. Never think that I will not hear your prayers, for your voices are sweetness in My Ears and your love for Me brings Me great joy. There is nothing I will not do for My children. Nothing.

Go in love and joy, for you can be assured that I Am All-Merciful.

Your beloved Father

Francis a complete break from predecessors, conference says

Excerpts from NCR

Calling the exhortation “ecclesiological dynamite,” Mannion said “it is difficult for anyone working in fields such as ecclesiology to reach any conclusion other than the simple fact that on so many of the most important issues, there is very, very little substantive continuity with the ecclesial agenda of Pope Francis’ predecessors.”

“This shift is new and substantial,” said Dennis Doyle, a professor of religious studies at the Marianist-run University of Dayton in Ohio, who said Francis is bringing about a new “synthesis” between theological ideas and pastoral practices in the Catholic church.

Sandra Mazzolini, a professor of missiology at the Pontifical Urbaniana University in Rome, said Francis’ writings are having “profound ecclesiological implications,” particularly in his focus on the possibility of decentralization of church structures away from the Vatican. [Note: the heretical We are Church group promotes such a "democratic church"]

In other areas, Mazzolini said, the pope “rejects the identification of Christian doctrine with a monolithic doctrine guarded and leaving no room for nuance.” [note: syncretism]


Crusade Prayer (147) God the Father, show Mercy on those who deny Your Son

Crusade Prayer (147) God the Father, show Mercy on those who deny Your Son

O God, my Eternal Father, I ask You to show Mercy on those who deny Your Son. I plead for the souls of those who try to destroy Your prophets. I beg for the conversion of souls, who are lost to You and I ask that You help all Your children to prepare their souls and amend their lives, in accordance with Your Divine Will, in anticipation of the Second Coming of Your beloved Son, Jesus Christ. Amen.

A great war will occur and only those who pray will be able to support the weight of the cross

3968-Message from Our Lady Queen of Peace, transmitted in 19/04/2014

Dear children, you walk towards a painful future. A great war will occur [WW3] and only those who pray will be able to support the weight of the cross. Seek strength in the Eucharist and in the words of My Jesus. Do not let the devil enslave you. You are free because you belong to God. Be filled with the love of the Lord. He looks at you and awaits you with open arms. Turn to Him Who is your absolute good. Open your hearts and accept God’s grace. I came from heaven to help you. Be docile. Love and defend the truth. Courage. The victory of the Lord also shall be your victory. Do not be discouraged. Forward. This is the message I give you today in the name of the Holy Trinity. Thank you for permitting Me to reunite with you here once more. I bless you in the name of the Father, the Son and the Holy Spirit. Be at peace.

Prophet Pedro Regis