Bergoglio promotes the sin of final impenitence which is a sin of Blasphemy against the Holy Spirit

 

Francis Wants to Absolve the Impenitent

Gloria TV News

Speaking to participants at a conference on the formation of priests on 8 February, Francis returned to his fixation with absolving sinners who do not repent.

“I want to add something I said before: please do not tire of being merciful. Always forgive. When people come to confession, they come to ask for forgiveness, not to hear a lecture on theology. Please be merciful. Always forgive, because forgiveness has this grace of embracing, of welcoming. I urge you: always forgive”.

Francis makes a fundamental mistake: in confession, it's not the priest who forgives, but Christ. The priest (or the Pope) is not the boss, Christ is the boss.

The impenitent sinner can't be forgiven according to the words of Christ: “Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained” (John 20:23).

Francis' statement was also hypocritical, since he is personally brutal and merciless towards those he wants to punish.

Caution Bergoglio AKA Francis Speaks: 

“The person is always more important than his or her actions, and Jesus did not judge the world, but saved it. It is a sad life, that of those people who always judge others, who are always condemning, judging: it is an ugly, unhappy life.”

“Bergoglio and Fernandez are creating a list of 'elite sinners'”

“But to God the wicked and his wickedness are hateful alike” (Wisd. 14:9). 

Bergoglio launches a war against the Scriptures to defend his support for those who practice the vice of sodomy

Bergoglio promotes the sin of final impenitence which is a sin of Blasphemy against the Holy Spirit in which the sinner refuses to repent and continues to sin with full knowledge and is therefore condemned. The apostate Jorge Mario Bergoglio, in addition to challenging the laws of God, urges priests to commit sacrilege. In such a way that Bergoglio commits a double murder, you souls. Bergoglio rebels against the Law of God and against the author of the law and he puts himself in the place of God to grant invalid absolutions without the need for repentance.

Without repentance there is no forgiveness of sins.

Even the apostate and atheist Eugenio Scalfari put it bluntly: “Pope Francis has abolished sin”

CATECHISM OF THE CATHOLIC CHURCH

SECOND EDITION

1857 For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent..”

A Tree and its Fruit

“A good man out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure bringeth forth that which is evil" (Lk. 6:45).  

Matthew 7:20

So then, by their fruit you will recognize them.

“Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes. Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie" (Ps. 5:6-7). 

Luke 13:27

But he will say, ‘I do not know where you come from; go away from me, all you evildoers!’

Ephesians 5:6

Let no one deceive you with empty words, for because of these things (immorality, impurity, idolatry) the wrath of God comes on those who are disobedient.

1 John 3:8

He who commits sin is of the devil; for the devil has sinned from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

Catechism of Saint Pius X

The Ninth Article of the Creed

30 Q. Suppose that a man is a member of the Catholic Church, but does not put her teaching into practice, will he be saved?
A. He who is a member of the Catholic Church and does not put her teaching into practice is a dead member, and hence will not be saved; for towards the salvation of an adult not only Baptism and faith are required, but, furthermore, works in keeping with faith.

 

 

2 Corinthians 5:10 For we must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.

 

Acts 17:30-31

The Seventh Article of the Creed: Jesus Will Judge the Living and the Dead

1 Q. What are we taught in the Seventh Article: From thence He shall come to judge the living and the dead?

A. The Seventh Article of the Creed teaches us that at the end of the world Jesus Christ, in all His glory and majesty, will come from heaven to judge all men, both good and bad, and to give to each of them the reward or the punishment he shall have merited.

2 Timothy 4:1-2

In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching.

Acts 10:42

He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead.

John 5:27

and he has given him authority to execute judgment, because he is the Son of Man.

St. Hildegard of Bingen: Homosexuality is the supreme offense against God

 The Prophecies and Revelations of Saint Bridget of Sweden

I now complain over you, o head of my Church, who sit on my seat which I gave to Peter and his successors to sit on with a threefold dignity and power: First, so that they would have the power of binding and loosing souls from their sins. Second, so that they would open Heaven for the penitent. Third, so that that they would close Heaven to the damned and to those who despise my Law. But you, who should be healing souls and presenting them to me, you are in truth a murderer of souls. I appointed Peter as shepherd and guardian of my sheep. But you, however, scatter and wound them. You are worse than Lucifer. For he was envious of me and desired to kill none but me so that he could rule in my place. But you are so much worse, for you do not only kill me by driving me off from yourself by your bad deeds, but you also kill souls by your bad example. I redeemed the souls with my blood and entrusted them to you as to a faithful friend, but you deliver them back again to the enemy from whom I redeemed them. You are more unrighteous than Pilate. He judged no one else but me to death, but you not only judge me as if I were a powerless lord and worthy of no good thing, no, you also judge and condemn the souls of the innocent and let the guilty go free without any rebuke. You are more cruel than Judas who only sold me, but you not only sell me, but also the souls of my chosen men for your own shameful profit and vain name’s sake. You are more despicable than the Jews, for they only crucified my body, but you crucify and torture the souls of my chosen men for whom your malice and your sins are more bitter than from any wound from a sword. And so, since you are like Lucifer and more unrighteous than Pilate and more cruel than Judas and more despicable than the Jews, I complain over you with justice.

One who justifies the wicked and one who condemns the righteous

    are both alike an abomination to the Lord. Proverbs 17:15

1 Corinthians 6:3

Do you not know that we are to judge angels—to say nothing of ordinary matters?

Sexual Immorality Must Be Judged

9 I wrote to you in my letter not to associate with sexually immoral persons— 10 not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since you would then need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother or sister[c] who is sexually immoral or greedy, or is an idolater, reviler, drunkard, or robber. Do not even eat with such a one. 12 For what have I to do with judging those outside? Is it not those who are inside that you are to judge? 13 God will judge those outside. “Drive out the wicked person from among you.” 1 Corinthians 5

Galatians 1:8 But even if we or [a messenger] from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed!

The Council of Trent judges Bergoglio’s heretical idea that it is no longer necessary to declare one’s sins to a confessor to be pardoned

• The Church has always understood that the complete confession of sins was also instituted by our Lord

From the institution of the sacrament of penance as already explained the universal Church has always understood that the complete confession of sins was also instituted by our Lord, (Jas 5:16; Jn 1:9), and by divine law is necessary for all who have fallen after baptism [can. 7], because our Lord Jesus Christ, when about to ascend from earth to heaven, left behind Him priests as His own vicars (Mt 16:19; Mt 18:18; Jn 20:23), as rulers and judges, to whom all the mortal sins into which the faithful of Christ may have fallen should be brought, so that they in virtue of the power of the keys may pronounce the sentence of remission or retention of sins. For it is evident that priests could not have exercised this judgment without a knowledge of the matter, nor could they indeed have observed justice in imposing penalties, if the faithful had declared their sins in general only, and not specifically and one by one. (Denzinger-Hünermann 1679. Council of Trent, Session XIV, Session XIII, Ch. 5, Confession, October 11, 1551)

• Condemned: those who maintain that the parts of the Sacrament of Penance (one of them being confession) are the terrors of conscience and faith

The holy Council, while recording these matters regarding the parts and effect of this sacrament, condemns the opinions of those who maintain that the parts of penance are the terrors of conscience and faith [can. 4]. (Denzinger-Hünermann 1675. Council of Trent, Session XIV, Session XIII, Ch. 3, The Parts and Fruits of the Sacrament of Penance, October 11, 1551)

• Anathema: to deny that contrition, confession, and satisfaction are required for the full and perfect remission of sins

If anyone denies that for the full and perfect remission of sins there are three acts required on the part of the penitent, as it were, the matter of the sacrament of penance, namely contrition, confession, and satisfaction, which are called the three parts of penance; or says, that there are only two parts of penance, namely the terrors of a troubled conscience because of the consciousness of sin, and the faith received from the Gospel or from absolution, by which one believes that his sins have been forgiven him through Christ: let him be anathema [cf. no. 896 ]. (Denzinger-Hünermann 1704. Council of Trent, Session XIV, Canons on the Sacrament of Penance, Can. 4, November 25, 1551)

• Anathema: to say that in the Sacrament of Penance it is not necessary, by divine law, to confess each and all mortal sins

If anyone says that in the sacrament of penance it is not necessary by divine law for the remission of sins to confess each and all mortal sins, of which one has remembrance after a due and diligent examination, even secret ones and those which are against the two last precepts of the decalogue, and the circumstances which alter the nature of sin; but that this confession is useful only for the instruction and consolation of the penitent, and formerly was observed only for imposing a canonical satisfaction; or says, that they who desire to confess all their sins wish to leave nothing to be pardoned by divine mercy; or, finally, that it is not lawful to confess venial sins: let him be anathema [cf. n. 899-901] (Denzinger-Hünermann 1707. Council of Trent, Session XIV, Canons on the Sacrament of Penance, Can. 7, November 25, 1551)

• Those who knowingly conceal certain sins, lay nothing before the divine bounty for forgiveness

But since all mortal sins, even those of thought, make men children of wrath (Eph 2:3) and enemies of God, it is necessary to ask pardon for all of them from God by an open and humble confession. While, therefore, the faithful of Christ strive to confess all sins which occur to their memory, they undoubtedly lay all of them before the divine mercy to be forgiven [can. 7]. While those who do otherwise and knowingly conceal certain sins, lay nothing before the divine bounty for forgiveness by the priest. ‘For if one who is ill is ashamed to make known his wound to the physician, the physician does not remedy what he does not know.’ Furthermore, it is gathered that those circumstances also must be explained in confession, which alter the species of the sin, [can. 7], because without them the sins themselves are neither honestly revealed by the penitents, nor are they known to the judges, and it would not be possible for them to judge rightly the gravity of the crimes and to impose the punishment which is proper to those penitents. Hence it is unreasonable to teach that these circumstances have been conjured up by idle men, or that one circumstance only must be confessed, namely to have sinned against a brother. But it is also impious to say that a confession, which is ordered to be made in this manner [can. 8] is impossible, or to call it a torture of conscience; for it is clear that in the Church nothing else is exacted of the penitents than that each one, after he has carefully examined himself and searched all the nooks and recesses of his conscience, confess those sins by which he recalls that he has mortally offended his Lord and God […] But, truly, the difficulty of such confession and the shame of disclosing the sins might appear a burdensome matter indeed, if it were not alleviated by so many and such great advantages and consolations which are most certainly bestowed by absolution upon all those who approach this sacrament worthily. (Denzinger-Hünermann 1680-1681.1682. Council of Trent, Session XIV, October 11, Confession, Ch. 5, 1551)