The Jesuits, Their Pope, and the Plan to Fundamentally Change the Roman Catholic Institution

The Jesuits Changing the Papal System: Accepting a Fundamental Change to the Definition of the Family

  Francis has come out in subtle but definite attacks on the institution of the family. 

  The powerful secretary of state in the Vatican, the cardinal Pietro Parolin, admitted that Francis is changing the very definition of, and approach to, the family – and that it was being resisted by many Roman Catholics – when he said: “After all, the document Amoris laetitia arose from a new paradigm that Pope Francis is pursuing with wisdom, prudence and even patience.  Probably, the difficulties that have arisen and still exist in the Church, beyond some aspects of the [document’s] content, are due precisely to this change in attitude that the Pope asks of us.  A paradigm shift, inherent in the very text itself, which is asked of us: this new spirit, this new approach!”[13]

  Divorce is an assault on the family.  On divorce, Francis has relaxed the strong prohibitions of traditional Roman Catholicism.  It clearly reveals the new direction in which the Jesuits are taking the “Church” of Rome.

  Abortion is another assault upon the family.  It has also always been an issue on which the Roman Catholic leadership has spoken out forthrightly.  Often hypocritically, but forthrightly.  Yet Francis, at the very time in history when abortion is becoming even more widely accepted throughout the world, has not taken the strong, unequivocal position against abortion which his predecessors did.  A definite “softening up” process is under way.

  Sodomy is yet another assault on the family.  Jesuit priest Paul Shaughnessy wrote, “In 1999 the American Jesuits decided to give priority to the recruitment of gays (under the rubric of ‘men comfortable with their sexuality’), and the majority of American formatores, Jesuits in charge of training, are homosexuals as well.”[14]  Francis has definitely begun to broaden the concept of the “family” itself, to open the way for possible acceptance of sodomite “marriage” in the future, among other things. 

  The reason for this shifting of the entire Papal system towards the acceptance, and even embracing, of sodomy is because this is what the world itself has done now; and to remain relevant in this world, Rome (as she has always done) will change with the times. 

The Jesuits Changing the Papal System: Accepting Other “Roads” to God

  Adam Littlestone-Luria, historian at the University of California, Berkeley, wrote in September 2017: “With his new political and theological approach, Pope Francis is doing something truly revolutionary – he is reshaping the fundamental identity of Catholicism in the 21st century…. the pope’s open-minded acceptance of the legitimacy of other roads to God represents more than grudging acceptance of an increasingly diverse and secular reality.  It heralds a fundamental shift in the church’s aspirations.”[15]

  Other popes before him, since Vatican II, embraced the interfaith movement – but none so radically or wholeheartedly as Francis.  He has taken the interfaith movement to an entirely new level.

The Jesuits Changing the Papal System: Accepting Radical Environmentalism and a “Pagan Papal Pantheism”

  As the Vatican’s 2019 Amazon Synod drew near, conservative Roman Catholic theologians increasingly viewed it with deepening alarm.  Viganò said, “Where is the Christian [i.e. Roman Catholic] message here?”  And: “In fact, the figure of Christ is absent.  The Synod working document testifies to the emergence of as post-Christian Catholic theology, now, in this moment.  And this is very troubling.”[16]

  A German cardinal, Walter Brandmüller, a leading Roman Catholic historian, wrote the following in June 2019 in strong criticism of the preparatory working document for the Amazon Synod to be held in October 2019: “In principle, we must ask why a synod of bishops should deal with topics which, at best… relate only marginally to the Gospels and the Church.  Clearly, there is an encroaching interference here by a synod of bishops into the purely secular affairs of the Brazilian state and society.  What do ecology, economy, and politics have to do with the mandate and mission of the Church?  More importantly: what professional expertise authorizes an ecclesial synod of bishops to express itself on such topics?…