The Sillon, the Synod and Laudato Si

The Sillon, the Synod and Laudato Si

The preponderance of requests we receive in our correspondence is for more teaching from good, solid Popes of the past in order to counteract the toxic waste of current “serene theology” coming from the Bergoglio/Kasperites.

Below, we offer a few excerpts from Pope St. Pius X’s great encyclical Notre Charge Apostolique in 1910. The entire encyclical can be accessed at Papal Encyclicals Online and is well worth downloading and adding to your resources if you haven’t already done so.

St_Pius_X“The great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions…”

Notre Charge Apostolique “Our Apostolic Mandate”

Given by Pope Pius X to the French Bishops

August 15, 1910

“Our Apostolic Mandate requires from Us that We watch over the purity of the Faith and the integrity of Catholic discipline. It requires from Us that We protect the faithful from evil and error; especially so when evil and error are presented in dynamic language which, concealing vague notions and ambiguous expressions with emotional and high-sounding words, is likely to set ablaze the hearts of men in pursuit of ideals which, whilst attractive, are nonetheless nefarious. Such were not so long ago the doctrines of the so-called philosophers of the 18th century, the doctrines of the Revolution and Liberalism which have been so often condemned; such are even today the theories of the Sillon which, under the glowing appearance of generosity, are all too often wanting in clarity, logic and truth. These theories do not belong to the Catholic or, for that matter, to the French Spirit.” 

He then notes, “alarming trends within the Sillon; the Sillon was losing its way.” Despite their enthusiasm and self confidence,

“… they were not adequately equipped with historical knowledge, sound philosophy, and solid theology to tackle without danger the difficult social problems in which their work and their inclinations were involving them. They were not sufficiently equipped to be on their guard against the penetration of liberal and Protestant concepts on doctrine and obedience.” 

The Holy Father accuses the Sillon of,” … ignoring the laws governing human nature and … breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.”

“No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker – the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. OMNIA INSTAURARE IN CHRISTO.” 

“To sum up, such is the theory, one could say the dream of the Sillon; and that is what its teaching aims at, what it calls the democratic education of the people, that is, raising to its maximum the conscience and civic responsibility of every one, from which will result economic and political Democracy and the reign of JUSTICE, LIBERTY, EQUALITY, FRATERNITY.

“This brief explanation, Venerable Brethren, will show you clearly how much reason We have to say that the Sillon opposes doctrine to doctrine, that it seeks to build its City on a theory contrary to Catholic truth, and that falsifies the basis and essential notions which regulate social relations in any human society.” 

“There was a time when the Sillon, as such, was truly Catholic. It recognized but one moral force – Catholicism; and the Sillonists were wont to proclaim that Democracy would have to be Catholic or would not exist at all. A time came when they changed their minds. They left to each one his religion or his philosophy. They ceased to call themselves Catholics and, for the formula “Democracy will be Catholic” they substituted “Democracy will not be anti-Catholic”, any more than it will be anti-Jewish or anti-Buddhist.” 

“But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, “the reign of love and justice” with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them – their religious and philosophical convictions, and so long as they share what unites them – a “generous idealism and moral forces drawn from whence they can” When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace – the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man – when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.”

 “We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the “Kingdom of God”. – “We do not work for the Church, we work for mankind.”

 “And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.”

 “We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that – their ideal being akin to that of the Revolution – they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.”

 “We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.” 

As for you, Venerable Brethren, carry on diligently with the work of the Saviour of men by emulating His gentleness and His strength. Minister to every misery; let no sorrow escape your pastoral solicitude; let no lament find you indifferent. But, on the other hand, preach fearlessly their duties to the powerful and to the lowly; it is your function to form the conscience of the people and of the public authorities. The social question will be much nearer a solution when all those concerned, less demanding as regards their respective rights, shall fulfill their duties more exactingly.” 

“Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.”

 

When you download the encyclical and take some time with it, you will perhaps be struck with how much modernism we have unknowingly absorbed. How pathetic the post Conciliar Church has become! How much we have lost! There is infinite grace available from our merciful Father through the Immaculata to those who simply ask for it through their rosaries and Masses. We are here, at this very moment of the Passion of the Bride of Christ, in order to bear true witness to the blasphemies, the outrages, the indifferences that afflict our poor Church. We can only do that by being informed, armed with the true dogmas of the faith, and living every moment of this spiritual battle armed with our consecration to the Sacred and Immaculate Hearts, offering all up for their triumph and for the conversion of sinners.

Please, pray the Rosary to confound satan and his minions within and without the Church!
St. Michael the Archangel, defend us in battle.

The Sillon, the Synod and Laudato Si

The preponderance of requests we receive in our correspondence is for more teaching from good, solid Popes of the past in order to counteract the toxic waste of current “serene theology” coming from the Bergoglio/Kasperites.

Below, we offer a few excerpts from Pope St. Pius X’s great encyclical Notre Charge Apostolique in 1910. The entire encyclical can be accessed at Papal Encyclicals Online and is well worth downloading and adding to your resources if you haven’t already done so.

Notre Charge Apostolique “Our Apostolic Mandate”
Given by Pope Pius X to the French Bishops
August 15, 1910

“Our Apostolic Mandate requires from Us that We watch over the purity of the Faith and the integrity of Catholic discipline. It requires from Us that We protect the faithful from evil and error; especially so when evil and error are presented in dynamic language which, concealing vague notions and ambiguous expressions with emotional and high-sounding words, is likely to set ablaze the hearts of men in pursuit of ideals which, whilst attractive, are nonetheless nefarious. Such were not so long ago the doctrines of the so-called philosophers of the 18th century, the doctrines of the Revolution and Liberalism which have been so often condemned; such are even today the theories of the Sillon which, under the glowing appearance of generosity, are all too often wanting in clarity, logic and truth. These theories do not belong to the Catholic or, for that matter, to the French Spirit.”

He then notes, “alarming trends within the Sillon; the Sillon was losing its way.” Despite their enthusiasm and self confidence,

“… they were not adequately equipped with historical knowledge, sound philosophy, and solid theology to tackle without danger the difficult social problems in which their work and their inclinations were involving them. They were not sufficiently equipped to be on their guard against the penetration of liberal and Protestant concepts on doctrine and obedience.”

The Holy Father accuses the Sillon of,” … ignoring the laws governing human nature and … breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.”

“No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker – the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. OMNIA INSTAURARE IN CHRISTO.”

“To sum up, such is the theory, one could say the dream of the Sillon; and that is what its teaching aims at, what it calls the democratic education of the people, that is, raising to its maximum the conscience and civic responsibility of every one, from which will result economic and political Democracy and the reign of JUSTICE, LIBERTY, EQUALITY, FRATERNITY.

“This brief explanation, Venerable Brethren, will show you clearly how much reason We have to say that the Sillon opposes doctrine to doctrine, that it seeks to build its City on a theory contrary to Catholic truth, and that falsifies the basis and essential notions which regulate social relations in any human society.”

“There was a time when the Sillon, as such, was truly Catholic. It recognized but one moral force – Catholicism; and the Sillonists were wont to proclaim that Democracy would have to be Catholic or would not exist at all. A time came when they changed their minds. They left to each one his religion or his philosophy. They ceased to call themselves Catholics and, for the formula “Democracy will be Catholic” they substituted “Democracy will not be anti-Catholic”, any more than it will be anti-Jewish or anti-Buddhist.”

“But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, “the reign of love and justice” with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them – their religious and philosophical convictions, and so long as they share what unites them – a “generous idealism and moral forces drawn from whence they can” When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace – the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man – when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.”

 “We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the “Kingdom of God”. – “We do not work for the Church, we work for mankind.”

 “And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.”

 “We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that – their ideal being akin to that of the Revolution – they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.”

 “We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.”

” As for you, Venerable Brethren, carry on diligently with the work of the Saviour of men by emulating His gentleness and His strength. Minister to every misery; let no sorrow escape your pastoral solicitude; let no lament find you indifferent. But, on the other hand, preach fearlessly their duties to the powerful and to the lowly; it is your function to form the conscience of the people and of the public authorities. The social question will be much nearer a solution when all those concerned, less demanding as regards their respective rights, shall fulfill their duties more exactingly.”

“Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.”

 

I hope you will download the encyclical and take some time with it. When you do, perhaps you will be struck with how pathetic the post Conciliar Church has become! How much we have lost! There is infinite grace available from our merciful Father through the Immaculata to those who simply ask for it through their rosaries and Masses. We are here, at this very moment of the Passion of the Bride of Christ, in order to bear true witness to the blasphemies, the outrages, the indifferences that afflict our poor Church. We can only do that by being informed, armed with the true dogmas of the faith, and living every moment of this spiritual battle armed with our consecration to the Sacred and Immaculate Hearts, offering all up for their triumph and for the conversion of sinners.

Please, pray the Rosary to confound satan and his minions within and without the Church!

Feed My Sheep

“Nothing Francis says in the final “Catholic section” of Chapter Six (of Laudato Si)  leads the soul to conversion from sin, toward the life of sanctifying grace, towards acceptance of perennial Catholic doctrine, toward true devotion to these Catholic goods as ends in themselves. Rather, these holy images: the Eucharist, the Trinity, Our Lady, Saint Joseph, are mentioned by Francis to urge us toward the naturalistic end of ecological awareness and ecological conversion. This manipulation of supernatural treasures is an abuse of the Papal Office, and indicates the man presently holding the office does not know what the Papacy is.” (John Vennari, Catholic Family News)

What man is there among you, of whom if his son shall ask bread, will he reach him a stone? Or if he shall ask him a fish, will he reach him a serpent?
What man is there among you, of whom if his son shall ask bread, will he reach him a stone? Or if he shall ask him a fish, will he reach him a serpent?

John Vennari has offered an important key to a Catholic understanding Pope Bergoglio’s encyclical Laudato Si. To help us look at the encyclical with a truly Catholic sense, Mr. Vennari necessarily returns to the words of St. Pius X, more than a century ago.

“If we wish to review what is first duty of the Roman Pontiff, we turn to Pope St. Pius X, the greatest Pope of the 20th Century. Pius opened his 1907 Encyclical Against Modernism stating the first duty of the Pope is to preserve the purity of doctrine and to combat error.

“In the first lines of Pascendi, Pius teaches that one of the “primary obligations assigned by Christ to the office divinely committed to Us of feeding the Lord’s flock is that of guarding with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and the gainsay of knowledge falsely so called.” He explains that in the face of the Modernist heresy, “We may no longer keep silence, lest We should seem to fail in Our most sacred duty …”

“To neglect teaching the Faith in its integrity, and to allow heresy to run rampant among the flock, is a Papacy of failure.

“In contrast to Pius X, Francis mocks “those who long for an exaggerated doctrinal ‘security,’ those who stubbornly try to recover a past that no longer exists­—they have a static and inward-directed view of things.”[2] He spends his energy provoking moral confusion (the tumultuous Synod of 2014 and the worrisome upcoming 2015 Synod) and on humanist endeavors, such as ecological awareness. It is safe to say that Francis’ understanding of the nature of the Papacy is skewed and deficient. He certainly has a different understanding from that of Pope St. Pius X.”

Vennari points out the sure to be overlooked connection with Leonardo Boff, an ex-priest and proud neo-pagan. I’ll give just one brief quote from Boff:

“Blessed are those among you who believe in the hidden strength of the seed. You have the power to raise up the people and give back life to their culture, bringing joy to the aged and praising my holy name: God, Virachocah and Quetzalcoatal.” (p. 3)

Quetzalcoatl was the Aztec “Feather Serpent” god, one of the two gods to whom ancient Aztecs offered human sacrifice.” So our pontiff presumably shares neopagan Boff’s devotion to Quetzalcoatl? Really? Well, adoring the bloodthirsty idol with massive human sacrifices would be a big step forward in the population control agenda, I suppose…

Vennari, quoting from papal biographer Paul Vallely, explained that,  after becoming pope, “Pope Francis asked Boff to send him his writings on eco-theology in preparation for a majory encyclical Francis is considering on environmental matters.”[7]

Vennari summed up his impression of the encyclical,

” … For the first time in history, an alleged magisterial document contains a prayer for non-Christians, and a prayer for Christians [#246]. This borders on apostasy, since there is no true ‘religion’ apart from the Catholic Faith. Never was there a Pope in history who composed and inserted into an alleged magisterial document what appears to be a prayer that invokes an unnamed “god” who has nothing to do with Jesus Christ.

It is not wise to be unduly taken in by the Catholic vocabulary we find kneaded into the document.

As mentioned at the outset, the purpose of Pope Francis’ Laudato Si is to promote “ecological awareness,” “ecological conversion,” and to advance responsible “ecological citizenship.” Everything else in the document – everything else – is meant to serve this final goal.

The text is permeated by the sprit of neo-pagan Leonardo Boff. It is religion at the service of humanity, religion at the service of ecology.”

I regret to say that throughout this dreary papacy, I’ve never been able to obtain any reassurance for my nagging premonition that in Pope Francis we at last have arrived at the nadir of the papacy, a truly modernist, apostate pope in whom there is no intention of being a Vicar of Our Lord Jesus Christ. He seems determined to drag the Bride of Christ down to serve the Lord of the World. May God have mercy on us all.

The Schellnhuber Encyclical

“I believe that three children per family, from what the experts say, is the key number for sustaining the population. The key word here is responsible parenthood and each person works out how to exercise this with the help of their pastor… Sorry, some people think that in order to be good Catholics we have to breed like rabbits, right? (Pope Francis, Jan, 2015)

The materialism in the above quote  prepared us well for this encyclical. We were already braced for it but still …

Since one picture is worth a thousand words, Rorate Caeli offer us this word cloud from the encyclical:

Word Cloud from Laudato Si by Rorate Caeli
Can you find Jesus in the Pope’s Encyclical?

 

Chris Ferrara’s review of the encyclical expressed it well, the rest is is at Lifesite News:

The Church’s role in LS (Laudato Si) is that of a provider of polite, non-religious suggestions about what men and nations should do, with Francis even posing the question: “Why insert in this document, addressed to all persons of good will, a chapter related to the convictions of faith?” That Francis views “the convictions of faith” as an “insertion” into a papal encyclical is a rather telling indication of the state into which the Church has fallen.

This approach is in stark contrast to the social encyclicals of former Popes, which resoundingly affirmed the indispensable role of the Church and the Gospel in preserving civilization. For example, as Pius XI declared in his landmark encyclicals:

“Wherefore,” to use the words of Our Predecessor [Leo XIII], “if human society is to be healed, only a return to Christian life and institutions will heal it.” For this alone can provide effective remedy for that excessive care for passing things that is the origin of all vices; and this alone can draw away men’s eyes, fascinated by and wholly fixed on the changing things of the world, and raise them toward Heaven. Who would deny that human society is in most urgent need of this cure now? (Quadragesimo anno [1931], n. 129)”

Ferrara noted that the final eight  pages of the (184 page) document were Catholic. In them, the Pope condemned abortion, rejected gender theory, and defended the family and the right to private property.

Mr. Ferrara took it as positive that Pope Francis’s encyclical had in it,

“No trace of the population control agenda, but on the contrary a rejection of Malthusianism: “demographic growth is fully compatible with an integral and solidaristic development” (¶ 50).”

On the face of it, that does sound positive, but with Francis as with all politicians, it is more important to observe his deeds.  Pope Francis chose Dr. Hans-Joachim Schellnhuber to participate in the roll-out of the encyclical and has also just appointed him to the Pontifical Academy of Science. Hyped by the media as the world’s leading authority on climate change, Schellnhuber is noted for stating that the world is overpopulated by about 6 billion people. So there is a big contradiction between the Pope’s words against population control and his actions in support of Schellnhuber’s agenda. 

John Henry Westen of LifeSiteNews and co-founder of  Voice of the Family, commented “Professor Schellnhuber is an advocate of the establishment of a supreme global government that would have the power to take action to resolve the perceived environmental crisis, which in his view requires population reduction. In this context the references in the encyclical to the need for a ‘world political authority’, which should have the power to ‘sanction’, is deeply troubling.”

In November 2015 the Pontifical Academy of Science will be holding workshops to discuss how to use “children as agents of change”. The program involves strategising on how to deploy children to advance the environmental agenda worldwide. Such efforts seem to be endorsed by the encyclical in paragraphs 209-215. Some of those involved in the workshops, such as Jeffrey Sachs, are among the most vehement promoters of contraception and even abortion as necessary elements of population control.

Even as some gullible Catholic experts are solemnly asserting the infallibility of this encyclical (see here) we can judge it by its fruits. Already President Obama, that exemplary defender of Catholic dogma, is touting the encyclical to world leaders:

“I welcome His Holiness Pope Francis’s encyclical, and deeply admire the Pope’s decision to make the case – clearly, powerfully, and with the full moral authority of his position – for action on global climate change,” he said. “As we prepare for global climate negotiations in Paris this December, it is my hope that all world leaders and all God’s children will reflect on Pope Francis’s call to come together to care for our common home.”

There is much more to say on this wordy encyclical, but enough already! Time for prayers. The countdown for the Final Synod continues apace.

Our Lady of Fatima intercede for us and for the Church!