The Holocaust is the keystone of Francis’ mental framework

...without which, it all falls apart.

We have exhaustively covered how Francis “Who am I to judge?” in fact doesn’t judge anything or anyone unless it goes against his religion of Holocaustianity.  How central the Holocaust is to Francis and his religious framework has been apparent this past week. On Saturday, 16th of June, Francis finished off his address to the Delegation of the Forum of Family Associations with this,

“When I was a boy, the teacher taught us history and told us what the Spartans were doing when a child was born with malformations: they took him to the mountain and threw him down, to keep "the purity of the race". And we were shocked: "But how, how can this be done, [those] poor children!" It was an atrocity. Today we do the same thing. Have you wondered why you do not see many dwarves on the street? Because the protocol of many doctors - many, not all - is to ask the question: "Is he/she bad?". I say this with pain. In the last
century the whole world was scandalized by what the Nazis did to treat the purity of the race. Today we do the same, but with white gloves.”

On Monday, the 18th of June, Francis followed this up with a homily on communication, lies, and evil stating,

“Have last century’s tragedies thought us nothing? Pope Francis cites a glaring example, the persecution of Jews. “A slanderous communication against the Jews; and they ended up in Auschwitz because they did not deserve to live. Oh... it’s a horror, but a horror that happens today: in small societies, in people and in many countries. The first step is to take charge of communication, and after: destruction, judgment, and death.... The Pope’s invitation is therefore to re-read the story of Nabot in the first Book of Kings and then to think and pray for the many victims - men, women, children, entire nations - devastated by “so many dictatorships with “white gloves””.”

Francis cannot differentiate between good and bad because everything is relative.  The only thing he knows with certainty is that the Holocaust was an absolute evil.   It is the standard which he uses as a basis for his judgment of what constitutes evil.  He uses this gold standard as the foundation of all his values and has thereby become an echo chamber of the Holocaust education machine.  When speaking of abortion or slander, it all has relevance only because of the Holocaust.

Francis sees the Holocaust as being the only memory worthy of being a frame of reference and in order for Christians to be forgiven for the Holocaust, Francis wants them to adopt the Noahide laws by hook or by crook.  As the fraud Elie Wiesel once wrote, “In the beginning was the Holocaust...”

Francis’ Gos-spiel

#WeRemember the #Memory of the apples and will #NeverForget

#WeRemember the #Memory of the baloney, the soap, and the showers and will #NeverForget

Holocaustianity — a WJC-Vatican Partnership

Humble “Who am I to judge?” Francis has no problem judging others when it comes to those who question his religion.

“Those who deny the Holocaust are crazy!”

— Francis in interview with La Vanguardia —

The World Jewish Congress presents...

More:

• the holocaust has replaced the Crucifixion

• Everything you need to know about Francis in one photo

• Dr. Francis’ cure for the Holocaust is to #NeverForget

• The occult significance of Francis’ #WeRemember photo-op — a supermoon, the number eighteen, and the olive tree

“There are people who deny the Holocaust – still today. It's madness, but it happens. And it's incomprehensible.”

— Francis in interview with Ynet News —

Tall Tales from the Concentration Camps

#NeverForget the bars of soap

Don’t let the #Memory of the apple die

#WeRemeber Irene Zisblatt’s diamonds

Dr. Francis’ cure for the Holocaust is to #NeverForget

#WeRemember

#Memory

Remembering the ‘Holocaust’ is the key 

to the future of the ‘Noahide’ Novus Ordo

 [...]

source: World Jewish Congress, WJC delegation led by Ronald S. Lauder meets Pope Francis at Vatican, thanking him for his great friendship and dedication to peace

Audience with Participants in the International Conference on the Responsibility of States, Institutions and Individuals in the fight against anti-Semitism and anti-Semitic hate crimes, 29.01.2018

At 9.15 this morning, in the Consistory Hall of the Apostolic Palace, the Holy Father Francis received in audience the participants in the International Conference on the responsibility of states, institutions and individuals in the fight against anti-Semitism and anti-Semitic hate crimes, held today in Rome at the Ministry of Foreigh Affairs and International Cooperation.

The Conference was organized in cooperation with OSCE, with the support of the ODIHR (Office for Democratic Institutions and Human Rights) and in collaboration with the Union of Italian Jewish Communities and the Foundation Contemporary Jewish Documentation Centre.

Address of Francis

Dear friends,

I offer you a warm welcome and thank you for your presence here. I am grateful for the noble aim that brings you here: to reflect together, from varying points of view, on the responsibility of States, institutions and individuals in the struggle against anti-Semitism and crimes associated with anti-Semitic hatred. I would like to emphasize one word: responsibility. We are responsible when we are able to respond. It is not merely a question of analyzing the causes of violence and refuting their perverse reasoning, but of being actively prepared to respond to them. Thus, the enemy against which we fight is not only hatred in all of its forms, but even more fundamentally, indifference; for it is indifference that paralyzes and impedes us from doing what is right even when we know that it is right.

I do not grow tired of repeating that indifference is a virus that is dangerously contagious in our time, a time when we are ever more connected with others, but are increasingly less attentive to others. And yet the global context should help us understand that none of us is an island and none will have a future of peace without one that is worthy for all. The Book of Genesis helps us to understand that indifference is an insidious evil crouching at man’s door (cf. Gen 4:7). It is the subject of debate between the creature and his Creator at the beginning of history, as soon as the Creator asks Cain: “Where is your brother?” But Cain, who has just killed his brother, does not reply to the question, does not explain “where”. On the contrary, he protests that he is autonomous: “Am I my brother’s keeper?” (v. 9). His brother does not interest him: here is the root of perversity, the root of death that produces desperation and silence. I recall the roar of the deafening silence I sensed two years ago in Auschwitz-Birkenau: a disturbing silence that leaves space only for tears, for prayer and for the begging of forgiveness.

Faced with the virus of indifference, the root of hatred, what vaccine can we administer? The Book of Deuteronomy comes to our aid. After a long journey through the desert, Moses addressed a basic counsel to the Chosen People: “Remember your whole journey” (Deut 8:2). To the people longing for the promised future, wisdom was suggesting one looks back, turning one’s glance to the steps already completed. And Moses did not simply say, “think of the journey”, but remember, or bring alive; do not let the past die. Remember, that is, “return with your heart”: do not only form the memory in your mind, but in the depths of your soul, with your whole being. And do not form a memory only of what you like, but of “your whole journey”. We have just celebrated International Holocaust Remembrance Day. In order to recover our humanity, to recover our human understanding of reality and to overcome so many deplorable forms of apathy towards our neighbour, we need this memory, this capacity to involve ourselves together in remembering. Memory is the key to accessing the future, and it is our responsibility to hand it on in a dignified way to young generations.

In this regard, I would like to mention a document of the Commission for Religious Relations with the Jews, whose twentieth anniversary of publication we celebrate this year. The title is eloquent: We Remember: a Reflection on the Shoah (16 March 1998). It was Saint John Paul II’s fervent hope that it “would enable memory to play its necessary part in the process of shaping a future in which the unspeakable iniquity of the Shoah will never again be possible” (Letter, 12 March 1998). The text speaks of this memory, which we Christians are called to safeguard, together with our elder Jewish brothers: “However, it is not only a question of recalling the past. The common future of Jews and Christians demands that we remember, for ‘there is no future without memory’. History itself is memoria futuri” (We Remember, I).

To build our history, which will either be together or will not be at all, we need a common memory, living and faithful, that should not remain imprisoned in resentment but, though riven by the night of pain, should open up to the hope of a new dawn. The Church desires to extend her hand. She wishes to remember and to walk together. On this journey, “the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone” (Nostra Aetate, 4).

Dear friends, may we help one another in turn to grow a culture of responsibility, of memory and of closeness, and to establish an alliance against indifference, against every form of indifference. The potentialities of information will certainly be of assistance; even more important will be those of formation. We need urgently to educate young generations to become actively involved in the struggle against hatred and discrimination, but also in the overcoming of conflicting positions in the past, and never to grow tired of seeking the other. Indeed, to prepare a truly human future, rejecting evil is not enough; we need to build the common good together.

I thank you for your commitment in all of these matters. May the Lord of peace accompany you and bless every one of your good intentions. Thank you.

source: Vatican  — Bollettino, 29.01.2018

#WeRemember

The Pope Video — Season 2 Episode 12

The ‘humble’ hypocrite blathers once again...

...which is why Francis said of the Tridentine Latin Mass, 

“I find that it is rather a kind of fashion [in Czech: 'móda']. And if it is a fashion, therefore it is a matter that does not need that much attention. It is just necessary to show some patience and kindness to people who are addicted to a certain fashion.

and later further explained,

“we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible.”

So much for Francis ‘honoring his elders’ by transmitting the Faith entrusted to him from previous pontiffs.  Instead Francis brainwashes his pewsitters with a man-centered humanistic Noahidism, honoring the type of elder which Jesus warned us not to follow.

More Hasidic detritus from Francis’ mouth

(be sure to click CC for English subtitles)

Transcript

0:11[His Holiness Pope Francis Filmed in Vatican City First shown at TED2017]

0:15Good evening – or, good morning, I am not sure what time it is there. Regardless of the hour, I am thrilled to be participating in your conference. I very much like its title – "The Future You" – because, while looking at tomorrow, it invites us to open a dialogue today, to look at the future through a "you." "The Future You:" the future is made of yous, it is made of encounters, because life flows through our relations with others. Quite a few years of life have strengthened my conviction that each and everyone's existence is deeply tied to that of others: life is not time merely passing by, life is about interactions.

1:27As I meet, or lend an ear to those who are sick, to the migrants who face terrible hardships in search of a brighter future, to prison inmates who carry a hell of pain inside their hearts, and to those, many of them young, who cannot find a job, I often find myself wondering: "Why them and not me?" I, myself, was born in a family of migrants; my father, my grandparents, like many other Italians, left for Argentina and met the fate of those who are left with nothing. I could have very well ended up among today's "discarded" people. And that's why I always ask myself, deep in my heart: "Why them and not me?"

2:35First and foremost, I would love it if this meeting could help to remind us that we all need each other,none of us is an island, an autonomous and independent "I," separated from the other, and we can only build the future by standing together, including everyone. We don’t think about it often, but everything is connected, and we need to restore our connections to a healthy state. Even the harsh judgment I hold in my heart against my brother or my sister, the open wound that was never cured, the offense that was never forgiven, the rancor that is only going to hurt me, are all instances of a fight that I carry within me, a flare deep in my heart that needs to be extinguished before it goes up in flames, leaving only ashes behind.

3:38Many of us, nowadays, seem to believe that a happy future is something impossible to achieve. While such concerns must be taken very seriously, they are not invincible. They can be overcome when we don't lock our door to the outside world. Happiness can only be discovered as a gift of harmony between the whole and each single component. Even science – and you know it better than I do – points to an understanding of reality as a place where every element connects and interacts with everything else.

4:27And this brings me to my second message. How wonderful would it be if the growth of scientific and technological innovation would come along with more equality and social inclusion. How wonderful would it be, while we discover faraway planets, to rediscover the needs of the brothers and sisters orbiting around us. How wonderful would it be if solidarity, this beautiful and, at times, inconvenient word,were not simply reduced to social work, and became, instead, the default attitude in political, economic and scientific choices, as well as in the relationships among individuals, peoples and countries. Only by educating people to a true solidarity will we be able to overcome the "culture of waste," which doesn't concern only food and goods but, first and foremost, the people who are cast aside by our techno-economic systems which, without even realizing it, are now putting products at their core, instead of people.

6:08Solidarity is a term that many wish to erase from the dictionary. Solidarity, however, is not an automatic mechanism. It cannot be programmed or controlled. It is a free response born from the heart of each and everyone. Yes, a free response! When one realizes that life, even in the middle of so many contradictions, is a gift, that love is the source and the meaning of life, how can they withhold their urge to do good to another fellow being?

6:50In order to do good, we need memory, we need courage and we need creativity. And I know that TED gathers many creative minds. Yes, love does require a creative, concrete and ingenious attitude. Good intentions and conventional formulas, so often used to appease our conscience, are not enough. Let us help each other, all together, to remember that the other is not a statistic or a number. The other has a face. The "you" is always a real presence, a person to take care of.

7:52There is a parable Jesus told to help us understand the difference between those who'd rather not be bothered and those who take care of the other. I am sure you have heard it before. It is the Parable of the Good Samaritan. When Jesus was asked: "Who is my neighbor?" - namely, "Who should I take care of?" - he told this story, the story of a man who had been assaulted, robbed, beaten and abandoned along a dirt road. Upon seeing him, a priest and a Levite, two very influential people of the time, walked past him without stopping to help. After a while, a Samaritan, a very much despised ethnicity at the time, walked by. Seeing the injured man lying on the ground, he did not ignore him as if he weren't even there. Instead, he felt compassion for this man, which compelled him to act in a very concrete manner. He poured oil and wine on the wounds of the helpless man, brought him to a hostel and paid out of his pocket for him to be assisted.

9:26The story of the Good Samaritan is the story of today’s humanity. People's paths are riddled with suffering, as everything is centered around money, and things, instead of people. And often there is this habit, by people who call themselves "respectable," of not taking care of the others, thus leaving behind thousands of human beings, or entire populations, on the side of the road. Fortunately, there are also those who are creating a new world by taking care of the other, even out of their own pockets. Mother Teresa actually said: "One cannot love, unless it is at their own expense."

10:26We have so much to do, and we must do it together. But how can we do that with all the evil we breathe every day? Thank God, no system can nullify our desire to open up to the good, to compassion and to our capacity to react against evil, all of which stem from deep within our hearts. Now you might tell me,"Sure, these are beautiful words, but I am not the Good Samaritan, nor Mother Teresa of Calcutta." On the contrary: we are precious, each and every one of us. Each and every one of us is irreplaceable in the eyes of God. Through the darkness of today's conflicts, each and every one of us can become a bright candle, a reminder that light will overcome darkness, and never the other way around.

11:27To Christians, the future does have a name, and its name is Hope. Feeling hopeful does not mean to be optimistically naïve and ignore the tragedy humanity is facing. Hope is the virtue of a heart that doesn't lock itself into darkness, that doesn't dwell on the past, does not simply get by in the present, but is able to see a tomorrow. Hope is the door that opens onto the future. Hope is a humble, hidden seed of life that, with time, will develop into a large tree. It is like some invisible yeast that allows the whole dough to grow, that brings flavor to all aspects of life. And it can do so much, because a tiny flicker of light that feeds on hope is enough to shatter the shield of darkness. A single individual is enough for hope to exist,and that individual can be you. And then there will be another "you," and another "you," and it turns into an "us." And so, does hope begin when we have an "us?" No. Hope began with one "you." When there is an "us," there begins a revolution.

13:16The third message I would like to share today is, indeed, about revolution: the revolution of tenderness. And what is tenderness? It is the love that comes close and becomes real. It is a movement that starts from our heart and reaches the eyes, the ears and the hands. Tenderness means to use our eyes to see the other, our ears to hear the other, to listen to the children, the poor, those who are afraid of the future.To listen also to the silent cry of our common home, of our sick and polluted earth. Tenderness means to use our hands and our heart to comfort the other, to take care of those in need.

14:13Tenderness is the language of the young children, of those who need the other. A child’s love for mom and dad grows through their touch, their gaze, their voice, their tenderness. I like when I hear parents talk to their babies, adapting to the little child, sharing the same level of communication. This is tenderness: being on the same level as the other. God himself descended into Jesus to be on our level. This is the same path the Good Samaritan took. This is the path that Jesus himself took. He lowered himself, he lived his entire human existence practicing the real, concrete language of love.

15:23Yes, tenderness is the path of choice for the strongest, most courageous men and women. Tenderness is not weakness; it is fortitude. It is the path of solidarity, the path of humility. Please, allow me to say it loud and clear: the more powerful you are, the more your actions will have an impact on people, the more responsible you are to act humbly. If you don’t, your power will ruin you, and you will ruin the other. There is a saying in Argentina: "Power is like drinking gin on an empty stomach." You feel dizzy, you get drunk, you lose your balance, and you will end up hurting yourself and those around you, if you don’t connect your power with humility and tenderness. Through humility and concrete love, on the other hand, power – the highest, the strongest one – becomes a service, a force for good.

16:52The future of humankind isn't exclusively in the hands of politicians, of great leaders, of big companies.Yes, they do hold an enormous responsibility. But the future is, most of all, in the hands of those people who recognize the other as a "you" and themselves as part of an "us." We all need each other. And so, please, think of me as well with tenderness, so that I can fulfill the task I have been given for the good of the other, of each and every one, of all of you, of all of us. Thank you.

source: TED, His Holiness Pope Francis — Why the only future worth building includes everyone, April 2017

Saint John Paul II addresses B'nai B'rith in a 1996 private audience

Address of John Paul II 

to a Group of Representatives 

of the "B'nai B'rith International"

Monday, 11 March 1996

Dear Friends, 

I am pleased to welcome once more a group of representatives of B nai B'rith International. The significance of your visit lies in the fact that it is an opportunity for us all to re-commit ourselves to the joint efforts needed to build ever greater understanding and solidarity between Catholics and Jews. At a time when hopes for peace have again been jeopardized by recent terrorist attacks in Jerusalem and Tel-Aviv, we must renew our prayer and our efforts to insist on what unites rather than on what divides and separates. 

An essential tool for advancing mutual understanding and creating an ever closer rapport between Catholics and Jews is education. In this education, an essential element from both of our traditions is memory. The memory of our respective traditions, of the good and the bad of past relations, should teach us humble faith and trusting hope. It should guide us as we seek "to do justice, and to love kindness, and to walk humbly with our God" (Cfr. Mic. 6, 8). It will strengthen our responsibility and commitment. 

This is the path to which we are committed, and I pray that the Almighty, the Creator of heaven and earth, will grant us his bounteous mercy and grace so that we may truly progress down this path together. Upon all of you I invoke abundant divine blessings.

Francis’ daily homiletic rant in the insane asylum known as Casa Santa Marta

“‘Not taking risks, please, no… prudence…’ ‘Obeying all the commandments, all of them…’ Yes, it’s true, but this paralyzes you too, it makes you forget so many graces received, it takes away memory, it takes away hope, because it doesn’t allow you to go forward. And the present of a Christian, of such a Christian, is like when one goes along the street and an unexpected rain comes, and the garment is not so good and the fabric shrinks… Confined souls… This is cowardliness: this is the sin against memory, courage, patience, and hope.”

— Francis, 27 January 2017 —

Practicing Talmudism has driven this man insane.