Error and Truth – Fp’s Apostolic exhortations
Twisting the Truth (prophecy)
“The division between the loyal followers, those who accept My Father’s Book, the Most Holy Bible, and those who want to change the Truth, is about to become wider. One half will not deviate from the Truth. The other half will twist the Truth. They will do this to suit their own political and personal motivations, which will be hidden behind a couched language. The Truth will soon be declared to be a lie and God will be accorded the blame.” (B of T: November 21, 2012 )
In FP’s apostolic exhortation Amoris Laetitia
- Footnote 351 (Amoris laetitia‘s) granted permission for unrepentant adulterers to commit sacrilege at Mass
- He also conveniently failed to quote St. John Paul’s Familiaris consortio 84 which explicitly upholds Christ’s commandment forbidding Communion for purportedly remarried adulterers,
- Amoris laetitia‘s Footnote 329 rips the Second Vatican Council’s Gaudium et spes 51 (concerning temporary abstinence from marital relations) completely out of context in order to argue that “doing it for the children” might mitigate the mortal sin of adultery.
In his previous apostolic exhortation Evangelium Gaudium no. 161,
- FP claimed that “Thou shalt love thy neighbor as thyself” is the first and greatest commandment — thereby putting human beings and our human relationships above God and our obligation to worship Him in spirit and in truth. Contrary to what Pope Francis claims, Jesus, as all faithful Catholics know, says the first and greatest commandment is “Thou shalt love the Lord thy God with all thy might, etc.,” while love of neighbor is the second greatest commandment.
(This makes all the difference in the world — and the Pope’s reversal of these commandments, putting mere mortals ahead of God, seems to explain all his actions and emphases since his election to the See of St. Peter, beginning with his ultra vires and scandalous washing of the feet of women, pagans, and transsexuals on Holy Thursday.)
- Evangelium Gaudium, falsifies Patristic doctrine in Footnote 51, which provides quotes from the Church Fathers in support of the statement in
- Evangelium Gaudium 47, “The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak.”
That sentence from EG no. 47, standing alone, is true. But in light of subsequent actions and utterances of the Pope and numerous other bishops and cardinals, there is much more going on there …I think it now should be clear the Pope in EG no. 47 telegraphed his intention to impose upon the Church the approval of giving Communion not only to adulterers but to anyone who is impenitent or even those who lack the saving Catholic faith of Christ. This is indicated by the way the teachings of the Church Fathers are treated in
- Footnote 51 of Evangelium Gaudium.
According to francis, the great doctor St. Ambrose of Milan in his De Sacramentis (On the Mysteries) said:
“I must receive it always, so that it may always forgive my sins. If I sin continually, I must always have a remedy.”
Taken alone, this could sound like a scandalous encouragement to presumptuous or sacrilegious reception of Holy Communion, as if receiving the Sacrament of the Eucharist removes mortal sin without any need for recourse to the Sacrament of Penance (contrary to the infallible, permanently binding dogma of the Council of Trent).
Did St. Ambrose really say, “I must receive it always”? Did he think it’s wrong to refrain from Communion at Mass, that reception of Communion when at Mass is obligatory?
No, he didn’t think that, nor did he say, “I must receive it always,” nor, “I must always have a remedy.” Evangelium Gaudium Footnote 51 not only takes the great Milanese doctor’s words out of context, but it also mistranslates them.
Here’s the passage in context, and correctly translated (emphasis added):
“Therefore as often as thou receivest—what saith the Apostle to thee?—as often as we receive, we show the Lord’s death; if we show his death, we show remission of sins. If, as often as blood is poured forth, it is poured for remission of sins, [then] I ought always to receive it, that my sins may always be forgiven me. I, who am always sinning, ought always to have a remedy.”
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