Jorge Mario Bergoglio - Proves Himself to Be a Communist and a One World Government Globalist and a Precursor to the Antichrist!

Vox uses stronger language than I do, but he is justifiably outraged!

From Vox Cantoris

The mask is now fully off. The Catholic Church has been fully taken over now by evil men lead by "Pope" Francis, Jorge Mario Bergoglio. This speech is an outrage. He has now proven for all to see that he is not only a heretic, but he is a globalist and an enemy of the nation-state and the right of the individual. He is a scorn upon the earth. He must be denounced. He must be mocked. He must be tried for heresy and exposed for the pervert protecting communist thug that he is.

He is a sociopath, a madman and a danger to every lover of life and liberty on the planet.

Yes, it is that bad.

It is time for Donald J. Trump to begin RICO and expose what is known fully. 

We don't need the buildings. We have the faith!

Lord Jesus, save us from this man of darkness.

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Here below is a LifeSite translation of Pope Francis’ address to members of the Pontifical Academy of Social Sciences.

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Dear brothers and sisters,

I welcome you and thank your President, Prof. Stefano Zamagni, for his kind words and for accepting to preside over the Pontifical Academy of Social Sciences. Also this year you have chosen to discuss an issue of permanent relevance. Unfortunately, we have before our eyes situations in which some nation-states implement their relations in a spirit more of opposition than of cooperation. Moreover, it must be noted that the borders of States do not always coincide with the demarcations of homogeneous populations and that many tensions come from an excessive claim to sovereignty by States, often precisely in areas where they are no longer able to act effectively to protect the common good.

In both the Encyclical Laudato si’ and in the Address to the Members of the Diplomatic Corps this year, I drew attention to the global challenges facing humanity, such as integral development, peace, care of our common home, climate change, poverty, war, migration, human trafficking, organ trafficking, the protection of the common good, and new forms of slavery.

St. Thomas has a beautiful notion of what a people is: “The Seine river is not ‘this particular river’ because of ‘this flowing water,’ but because of ‘this source’ and ‘this bed,’ and hence is always called the same river, although there may be other water flowing down it; likewise a people is the same, not because of a sameness of soul or of men, but because of the same dwelling place, or rather because of the same laws and the same manner of living, as Aristotle says in book III of the Politica”  (On spiritual creatures, a. 9, ad 10).

The Church has always exhorted men to love their own people and homeland, and to respect the treasure of various cultural expressions, customs and traditions and right ways of living rooted in peoples. At the same time, the Church has warned persons, peoples and governments about deviations from this attachment when it turns into excluding and hating others, when it becomes conflictual nationalism that builds walls, indeed even racism or anti-Semitism. The Church observes with concern the re-emergence, almost everywhere in the world, of aggressive currents towards foreigners, especially immigrants, as well as that growing nationalism which neglects the common good. There is a risk of compromising already established forms of international cooperation, undermining the aims of international organizations as a space for dialogue and meeting for all countries on a level of mutual respect, and hindering the achievement of the sustainable development goals unanimously approved by the General Assembly of the United Nations on 25 September 2015.

It is a common doctrine that the State is at the service of the person and of the natural groupings of people such as the family, the cultural group, the nation as an expression of the will and profound customs of a people, the common good and peace. All too often, however, States are subservient to the interests of a dominant group, mostly for reasons of economic profit, which oppresses, among others, the ethnic, linguistic or religious minorities who are in their territory.

From this perspective, for example, the way in which a nation welcomes migrants reveals its vision of human dignity and its relationship with humanity. Every human person is a member of humanity and has the same dignity. When a person or a family is forced to leave their own land, they must be welcomed with humanity. I have said many times that our obligations to migrants are articulated in four verbs: to welcome, to protect, to promote and to integrate. The migrant is not a threat to the culture, customs and values of the host nation. He too has a duty, to integrate into the nation who receives him. To integrate does not mean to assimilate, but to share the kind of life of his new homeland, even though he himself as a person the bearer of his own biographical story. In this way, the migrant can present himself and be recognized as an opportunity to enrich the people who integrate him. It is the task of public authority to protect migrants and to regulate migratory flows with the virtue of prudence, as well as to promote reception so that local populations are formed and encouraged to participate consciously in the integration process of the migrants being received.

The issue of migration, which is a permanent feature of human history, also enlivens reflection on the nature of the Nation-State. All nations are the result of the integration of successive waves of people or groups of migrants and tend to be images of the diversity of humanity while being united by common values, cultural resources and healthy customs. A state that arouses the nationalistic feelings of its own people against other nations or groups of people would fail in its mission. We know from history where such deviations lead.

The Nation-State cannot be considered as an absolute, as an island in relation to its surroundings. In the current situation of globalization not only of economy but also of technological and cultural exchanges, the Nation-State is no longer able to procure by itself the common good for its population. The common good has become global and nations must associate for their own benefit. When a supranational common good is clearly identified, there is need for a special legally constituted authority capable of facilitating its implementation. Think of the great contemporary challenges of climate change, new slavery and peace.

While, according to the principle of subsidiarity, individual nations must be given the power to operate as far as they can reach, on the other hand, groups of neighboring nations — as is already the case — can strengthen their cooperation by attributing the exercise of certain functions and services to intergovernmental institutions that manage their common interests.It is to be hoped that, for example, we will not lose in Europe the awareness of the benefits brought by this path of rapprochement and harmony between peoples undertaken after the Second World War. In Latin America, on the other hand, Simón Bolivar urged the leaders of his time to forge the dream of a Great Homeland that knows how to welcome, respect, embrace and develop the riches of every people.

This cooperative vision among nations can move history by relaunching multilateralism, which is opposed both to new nationalistic pressures and to hegemonic politics.

Humanity would thus avoid the threat of recourse to armed conflicts every time a dispute arises between Nation-States, as well as evading the danger of economic and ideological colonization of superpowers, avoiding the tyranny of the strongest over the weakest, paying attention to the global dimension without losing sight of the local, national and regional dimensions. Faced with the plan of globalization imagined as “spherical,” which levels differences and suffocates localization, it is easy for both nationalism and hegemonic imperialism to re-emerge. In order for globalization to be of benefit to all, one must think of implementing a “multifaceted” form of globalization, supporting a healthy struggle for mutual recognition between the collective identity of each people and nation and globalization itself, according to the principle that the whole comes before the parts, so as to arrive at a general state of peace and harmony.

Multilateral bodies were created in the hope of being able to replace the logic of revenge, domination, oppression and conflict with that of dialogue, mediation, compromise, harmony and the awareness of belonging to the same humanity in the common home. Of course, these bodies must ensure that States are effectively represented, with equal rights and duties, in order to avoid the growing hegemony of powers and interest groups that impose their own visions and ideas, as well as new forms of ideological colonization, often disregarding the identity, customs and traditions, dignity and sensitivity of the peoples concerned. The emergence of such tendencies is weakening the multilateral system, with the result of a lack of credibility in international politics and a progressive marginalization of the most vulnerable members of the family of nations.

I encourage you to persevere in your search for processes to overcome what divides nations and to propose new paths of cooperation, especially with regard to the new challenges of climate change and new slavery, as well as the excellent social good that is peace. Unfortunately, today the season of multilateral nuclear disarmament seems outdated and no longer stirs the political conscience of nations which possess atomic weapons. On the contrary, a new season of disturbing nuclear confrontation seems to be opening, because it cancels the progress of the recent past and multiplies the risk of war, also due to the possible malfunctioning of very advanced technologies that are always subject to natural and human imponderables. If, now, offensive and defensive nuclear weapons are placed not only on earth but also in space, the so-called new technological frontier will have raised and not lowered the danger of a nuclear holocaust.

The State is therefore called upon to assume greater responsibility. While maintaining the characteristics of independence and sovereignty and continuing to pursue the good of its people, today its task is to participate in the construction of the common good of humanity, a necessary and essential element for world equilibrium. This universal common good, in turn, must acquire greater legal value at international level. I am certainly not thinking of a universalism or a generic internationalism that overlooks the identity of individual peoples: this, in fact, must always be valued as a unique and indispensable contribution to the greatest harmonious design.

Dear friends, as inhabitants of our time, Christians and academics of the Pontifical Academy of Social Sciences, I ask you to collaborate with me in spreading this awareness of renewed international solidarity in the respect for human dignity, the common good, respect for the planet and the supreme good of peace.

I bless all of you, I bless your work and your initiatives. I accompany you with my prayer, and you too, please, do not forget to pray for me. Thank you!

Translation by Diane Montagna of LifeSiteNews.

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