O livro acima é de George Neumayr, editor do Catholic World Report e do American Spectator. O livro parece sensacional.
O site One Peter Five entrevistou o autor. Neumayr estudou em colégio jesuíta, conhece a ordem jesuíta e leu tudo que foi possível do Papa Francisco e sobre o Papa Francisco desde os tempos dele de padre na Argentina.
Após sua pesquisa, Neumayr não esconde o jogo na entrevista. Diz diretamente que temos um "péssimo papa" e diz, inclusive, que os cardeais devem agir para pará-lo. Para ele, o Papa Francisco é um completo aderente ao modernismo com viés marxista que domina os jesuítas, que despreza a Doutrina da Igreja.
Bom, é óbvio para todos que acompanham o Papa Francisco, que:
1) Ele, como todo político, gosta de holofotes e tentar falar para a média das pessoas e para a mídia, muitas vezes discursa e escreve sem mencionar Cristo. Ele não se atém ao que disse Cristo ou a Doutrina da Igreja.
2) O Papa, inúmeras vezes, usa sua posição não para ensinar a Doutrina da Igreja, mas para passar uma agenda política.
2) O Papa Francisco tem claramente uma formação e um discurso modernista com viés marxista mesmo. Não dá para negar, mesmo porque ele defendeu várias vezes um estado forte que forneça os bens de "casa, terra e trabalho" para a população.
3) O Papa Francisco detesta aqueles que defendem a Doutrina milenar da Igreja, é a estes que o Papa diz seus mais fortes insultos. O Papa também já insultou quem "fica rezando as contas de rosário".
4) Que o Papa Francisco reabilita padres de viés marxistas que foram execrados da Igreja desde João Paulo II.
5) Que o Papa Francisco diminui a importância dos milagres de Cristo ao ponto de tentar usar esses milagres como vertente comunista.
Na entrevista, Neumayr cita dois brasileiros na entrevista que influenciaram e influenciam o Papa Francisco: Paulo Freire e Leonardo Boff (Oh, meu Deus).
Vejam a entrevista abaixo. Acessem o site One Peter Five para ler o primeiro capítulo do livro.
An Interview with George Neumayr, Author of The Political Pope
by Maike Hickson
Maike Hickson: What inspired you to write a book on Pope Francis?
George Neumayr: From the first moment I saw him, I knew that he was going to be a
Modernist wrecking ball, and he struck me from the beginning as the
prototypical “progressive” Jesuit. I knew it was an extremely bad sign that the
Church would name the first Jesuit pope at the very moment the Jesuit Order was
in its most corrupt and heterodox condition. I knew it was going to be a
distressingly historic pontificate, and from the first moment of Francis’ papacy
I began thinking that his pontificate would be a good subject for a book. As it
unfolded, it became clearer and clearer that someone need to chronicle this
consequentially chaotic pontificate.
MH:
You studied at the Jesuit University of San Francisco. What was your first
response when you saw and heard Pope Francis, the first Jesuit Pope in the
Church’s history?
GN:
Having gone to a Jesuit university, I am very familiar with the flakes and
frauds that populate that order. When I heard the pope, in the first few months
of his pontificate, engage in non-stop left-wing babble, it reminded me of all
the nonsense that I heard as a student from similar “progressive” Jesuits. The
program of Francis was so obviously set to promote political liberalism while downplaying
doctrine; that was the formula of trendy and empty Catholicism that I saw on
display at the Jesuit University of San Francisco.
MH:
What approach did you take in order to be able to make a proportionate
characterization of Pope Francis as pope in his actions and words?
GN: I
went back and looked at his time at Buenos Aires, Argentina, at his formation
in the Jesuit Order, I read all of his available speeches and writings – when
he was a bishop, before he was pope; I read all the existing biographies about
him; I talked to Latin American priests, I talked to Jesuits, I talked to
Vatican officials, I talked to Catholic activists and Catholic academics and
canon lawyers. Given the sensitivity of the topic, most of the people were only
willing to speak anonymously with me. I tried to look at all the salient news
items that relate to Bergoglio, before he was pope and when he was pope.
MH:
What is the main conclusion of your research?
GN:
The undeniable conclusion is that the Catholic Church is suffering under a bad
pope and that the cardinals must address this crisis.
MH:
How do you describe in your book the political worldview of Pope Francis? In
which fields of politics does he show his left-leaning tendencies?
GN:
Pope Francis is a product of political leftism and theological Modernism. His
mind has been shaped by all of the post-enlightenment heresies and ideologies
from Marx to Freud to Darwin. He is the realization of Cardinal Carlo Martini’s
vision of a Modernist Church that conforms to the heresies of the
Enlightenment. On almost all intellectual fronts, Francis is a follower of the
Modernist school. He is a student of Modernist Biblical Scholarship, which can
be seen in his ludicrous interpretation of certain passages from the Gospel:
such as the time when he described the miracle of the multiplication of the
loaves and fishes as a metaphor and not a miracle. On more than one occasion,
he said that it was not a miracle but a lesson in sharing: “This is the
miracle: rather than a multiplication it is a sharing, inspired by faith and
prayer. Everyone eats and some is left over: it is the sign of Jesus, the Bread
of God for humanity.”
MH:
Do you think that Pope Francis, in his more political statements, misuses his
office as Head of the Catholic Church?
GN:
Yes, this pontificate is a blatant example of out-of-control clericalism. Pope
Francis is using the pulpit of the papacy, not to present the teachings of the
Church, but, rather, to promote his personal political agenda.
MH:
Are his political statements in line with Catholic teaching?
GN:
Many of his statements are not in line with the Church’s teaching, as I
document in the book. Pope Francis is the worst teacher of the Faith in the
history of the Catholic Church. One could not trust him to teach an elementary
school religion class.
MH:
When describing Pope Francis as a more left-leaning man, could you give us
evidence for that? Which Marxist authors for example did he admire or approve
of? Which political figures of the left are admired by him?
GN: I
speak about this at the beginning of the book. His mentor was Esther
Ballestrino de Careaga who was a very fervent Communist. Francis has
acknowledged that he had teachers who were Communists who influenced him. I
point out in my book that he also met with the widow of Paulo Freire, the
author of the book The Pedagogy of the
Oppressed which is a classic of the
Socialist left in Latin America.
MH:
Which practical acts as pope show that Pope Francis actively supports Marxist
or revolutionary movements?
GN: I
document in the book all of the liberation theologians whom Pope Francis has
rehabilitated. Leonardo Boff is at the top of the list. He is an openly
Socialist priest who left the priesthood but who is now in the good graces of
the Vatican so much so that he was a counselor to the papal encyclical Laudato si. He also reinstated to the
priesthood the Communist priest Miguel d’Escoto Brockmann from Nicaragua who is
still in touch with President Daniel Ortega. That priest has now resumed his
Communist polemics.
MH:
How would you describe Pope Francis’ moral teaching in relation with his
political teaching? Is there a parallel between his political and moral
liberalism?
GN:
He pays homage to the moral relativism and socialism that are at the heart of
the global left. It is no coincidence that his signature phrases have been “Who
am I to judge” and “Inequality is the root of all evil.” He is a darling of the
global left because he is advancing many of the items of their agenda, such as
climate-change activism, open borders, and abolition of lifetime imprisonment
(a position still so far left that not even the U.S. Democrats take that
position). He is a spokesman for gun control, for world government, for the
redistribution of wealth by central planners. The pope is pandering to the
willfulness inherent in liberalism which takes both the form of moral
relativism and a form of a “virtue signaling” socialism. He gratifies the
liberals’ egos by offering them a pontificate of “virtue signaling” without any
teaching of actual virtue. In other words, liberals like to appear good but not
be good. And a pontificate which combines political liberalism with moral or
doctrinal relativism agrees with their self-indulgent politics. They also like
a dash of non-threatening spirituality in their politics which a Jesuit
dilettante from Latin America provides them with.
MH:
You talk in your book also about Pope Francis’ apostolic exhortation, Amoris Laetitia. Is this document in line
with Catholic teaching as it has been always taught by the Catholic Church?
GN: Amoris Laetitia is one of the most
scandalous documents in the history of the Church. Pope Francis gives an
obvious wink and a nod to adulterers in footnote 329 of that document (“In such situations,
many [divorced and “remarried”] people, knowing and accepting the possibility
of living ‘as brothers and sisters’ which the Church offers them, point out
that if certain expressions of intimacy are lacking, it often happens that
faithfulness is endangered and the good of the children suffers.”). In my book, I speak about the intentional ambiguity
of that document and that Archbishop Bruno Forte, who helped to write the draft
of the 2014 Synod on the Family, had acknowledged the deviousness of the
document and said that it was typical of a Jesuit; and that Pope Francis
himself had told Forte at the time that, if they had explicitly endorsed
adultery, it would have caused a backlash, and, so, they had to introduce this
topic into the Synod document more subtly.
MH:
Are there other fields of Catholic teaching where you would say that Pope
Francis departs from orthodoxy?
GN:
Pope Francis is subverting the Church’s teaching on divorce and thereby
subverting teaching on many of the Sacraments such as Marriage, Penance, Holy
Eucharist, Holy Orders. He is subverting the Church’s sacramental theology. I
chronicle in my book many of his subversions of Church teaching, from his
support of the use of contraceptives with regard to the Zika virus, to his
religious indifferentism and his antinomianism, which has become a hallmark of
his pontificate. Pope Francis frequently pits the law against mercy which is
the essence of the antinomian heresy.
MH:
What do you say about the response of the prelates of the Church, especially
the cardinals, to some of the problematic parts of Amoris
Laetitia?
GN:
The response has been feeble. Bishop Athanasius Schneider is an outstanding
exception, he has spoken forthrightly about the heresy at work within that
document.
MH:
What should the cardinals be doing now? Are there ways for the cardinals to
correct a pope?
GN:
My position is that the cardinals should forthrightly confront the pope on this
matter and make it clear to him that the heterodox position to which he is adhering
is absolutely unacceptable. And then, if he fails to respond to the dubia, they must move to a formal
correction.
MH:
What are the reasons for the silence of so many prelates of the Church in the
face of heterodox teachings coming out of Rome?
GN:
One reason is their lack of conviction, another reason is shameful careerism,
the third reason is that many of the bishops are cowards before the spirit of
the age, and a lot of these “conservatives” are Modernists in slow motion.
MH:
How is it possible that such a revolutionary pope could be elected as head of
the Catholic Church? Do you touch upon this matter in your book?
GN: As I argue in the book, Pope Francis is the
culmination of the Modernist movement which goes back over a hundred years.
Modernism has been gathering strength in the Church since the Enlightenment,
and it picked up speed in the 19th century and went into overdrive in the 20th century, producing the pontificate of Pope
Francis. Pope Pius X’s encyclical on Modernism reads almost like a clinical
description of the relativistic pontificate of Francis. Popes John Paul II and
Benedict XVI were later speed bumps in that road, inasmuch as they realized
that the “Spirit of Vatican II” was wreaking havoc within the Church. But, with
Francis now at the wheel, those speed bumps have been completely disregarded,
and he seeks to complete the Modernist revolution.
MH:
How would you describe Modernism, and what is fundamentally wrong with it?
GN:
The essence of Modernism is the absorption of modern liberalism into
Catholicism.
MH:
So how should the Church find its way back to a strong and healthy response to
any weakening and undermining of its teaching as it has been handed down to us
from the Apostles?
GN: All of the reforms can be reduced to
one reform: a return to orthodoxy and holiness.
MH:
You are of the younger Catholic generation, born in 1972. What is and was your
own response to the Catholic Church as it presented itself to you in the Novus Ordo Mass, but also in the
Catechesis and in all the other aspects of Catholic life? What went wrong and
what is missing?
GN: I
belong to a generation of Catholics that asked for bread and only received
stones.
MH:
What do you intend to effect with your book, and what would you say that we Catholic
authors and journalists should and could do in this current situation of
confusion in order to help the faithful?
GN:
My hope is that a book like this would contribute to the restoration of
orthodoxy and holiness in the Church, and I think it is the duty of journalists
to speak the truth without fear or favor.
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