Francis Approves Sodomite "Families" - Fr. Germán Fliess 07-30-19

SummaryFr. Germán Fliess delivers a vehement critique of the modern changes within the Roman Catholic Church, particularly focusing on the effects of the Second Vatican Council (Vatican II) and the ensuing rise of modernism within the Church. He begins by reaffirming the biblical principle that “a good tree cannot bring forth evil fruits,” using this as a metaphor for the Church and its teachings. The Catholic Church, described as a “good tree” planted by Christ, historically produced true, noble, and virtuous fruits both for individuals and society. However, the speaker asserts that in the mid-19th century, a “bad seed” was planted in the form of modernism—a heresy embodying pride and false doctrines—which began to corrupt the Church’s institutions.Despite the efforts of Pope St. Pius X to eradicate modernism, it reemerged and was fostered by figures such as Joseph Ratzinger and Angelo Roncalli (Pope John XXIII), who helped usher in Vatican II. The Council is portrayed not as a divine inspiration but as a calculated attempt by modernists to transform the Church in line with their heretical ideas. The text condemns Vatican II’s legacy, highlighting the moral corruption within the clergy and the Church’s teachings that contradict traditional Catholic doctrine.A central scandal discussed is the approval of child baptisms by sodomite couples within the Novus Ordo Church, particularly citing a case in Medellin, Colombia, where a child was baptized with two mothers listed on the baptismal record—a first in Church history. This act is deemed a grave insult to the sacrament of Baptism, instituted by Christ for the remission of sins, and indicative of the Church’s moral decay. Fr. Fliess accuses Pope Francis of tacit approval through silence, invoking moral theology that silence in certain circumstances implies consent, especially from a superior.The root cause of this moral and doctrinal degradation is attributed to the principles of Vatican II, such as relativism of truth and freedom of conscience. Fr. Fliess calls for the complete rejection and abolition of Vatican II and a restoration of the true Catholic faith to bring forth good fruits once more.HighlightsThe Catholic Church is metaphorically described as a “good tree” that historically bore virtuous fruits.Modernism, introduced in the mid-19th century, is identified as a heresy corrupting the Church’s institutions.Pope St. Pius X attempted to eradicate modernism but died before fully succeeding.Vatican II is portrayed as a modernist council aimed at transforming the Church away from traditional teachings.Moral corruption in the clergy, especially post-Vatican II, is condemned as a sign of the “bad tree.”The approval of child baptism by sodomite couples, including official recognition of “two mothers,” is presented as a scandalous affront to Catholic doctrine.Pope Francis is accused of tacit approval of this scandal through his silence, which is interpreted as consent.Key InsightsBiblical Metaphor as Framework for Criticism: The repeated use of the “tree and fruit” metaphor from Scripture provides a powerful theological framework for evaluating the Church’s moral and doctrinal state. This metaphor serves as a lens to contrast the Church’s historical sanctity with its current perceived corruption, underscoring the idea that the Church’s legitimacy is proven by the fruits it produces.Modernism as a Heretical Root of Contemporary Issues: Modernism is depicted not as a mere theological error but as a deeply corrupting heresy combining pride, false doctrine, and rebellion against Church teaching. The analysis suggests that modernism is the synthesis of all heresies and therefore the most dangerous threat to Catholicism, which once eradicated, only to return stronger through modernist clergy.Role of Key Figures in the Modernist Movement: Fr. Fliess names specific individuals—Pope John XXIII and Joseph Ratzinger (later Pope Benedict XVI)—as proponents or facilitators of modernism within the Church hierarchy. John XXIII’s convocation of Vatican II is framed as a premeditated act intended to institutionalize modernist principles, rather than a genuine spiritual inspiration. This challenges the legitimacy and sanctity traditionally associated with ecumenical councils.Vatican II as the Culmination of Modernist Influence: Vatican II is not merely a historical event but is cast as the pivotal moment when modernism gained official and institutional acceptance within the Church. The Council’s principles, such as relativism and freedom of conscience, are portrayed as undermining the Church’s foundation, leading to doctrinal confusion and moral degradation. This insight explains why the speaker calls for the complete rejection of Vatican II as the only solution.Moral Corruption as Evidence of Doctrinal Error: Fr. Fliess links the moral scandals, especially involving clergy sexual misconduct and the acceptance of sodomite couples in sacramental roles, directly to the doctrinal errors introduced by Vatican II. The collapse of clerical discipline and moral authority is used as evidence that the “tree” is indeed bad, reinforcing the idea that erroneous doctrine inevitably produces evil fruits.Sacramental Theology and the Scandal of Baptism by Sodomite Couples: The baptism scandal serves as a concrete example of how Vatican II-era changes distort sacred traditions. The sacrament of Baptism, instituted by Christ and symbolizing cleansing from sin, is desecrated by allowing parents living in sin to present children for baptism. The official recognition of “two mothers” on baptismal records contradicts traditional Catholic teaching on family and natural law, demonstrating the depth of doctrinal compromise.Pope Francis’ Silence as Tacit Approval: The application of moral theology regarding silence and consent highlights the role of Church leadership in perpetuating scandal. By not condemning or intervening in obvious abuses, Pope Francis is interpreted as endorsing modernist deviations. This insight underscores the importance of hierarchical responsibility in maintaining Church doctrine and discipline, and how its failure exacerbates ecclesial crisis.In sum, Fr. Fliess presents a comprehensive critique of modern Catholicism post-Vatican II, arguing that the changes represent a fundamental departure from true Catholicism, leading to moral and doctrinal collapse. He calls for a wholesale rejection of Vatican II and a return to traditional faith to restore the Church’s integrity and fruitfulness.TrueCatholicFaith.com