After Paris

One thing for which we can be grateful to Pope Francis: His pontificate puts paid to the superstition that our popes are chosen by the Holy Spirit. That could only be believable if we are willing to say that the Spirit operates like a one-eyed Odin, setting his dogs loose at conclaves.

On Rorate Caeli this morning is a pronunciamento by the Vatican’s Secretary of State, Pietro Parolin. It had appeared in La Repubblica on November 16, after the atrocity in Paris. Headline: Parolin, The Jubilee: “The Holy Year will be open to Muslims.

The message out of Vatican City is an injunction to “respond with mercy and hospitality to violence.” It is hard to decide which is more disreputable, the moral vanity at work here or the absurdity of the instruction. Hospitality implies welcome. We are to welcome those who would slaughter us? Whose goal is the subjection of the West to the universal caliphate? In this context, the word hospitality is an obscenity.

Do we hear the Islamic world asking for mercy? Where are the Muslim voices of repentance? Last I looked, there was rejoicing in the Middle East over the grand success of the heroic action of eight true sons of Allah.

Parolin’s comments stink of Vatican lust for dhimmitude:

Mercy is also the most beautiful name of God for Muslims, who can also be involved in the Holy Year, as this is what the Pope wants.”

Mercy is drained of meaning by this pontificate. To distribute it freely to those who do not want it devalues the substance of it.
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Dispensing it unasked to those who would spit on it or turn it against their sentimental benefactors, makes a laughingstock of Christianity. And it further endangers what is left of the Christian world.

Preening quislings in the Vatican are free to lay mercy on their own killers if they choose. But not on mine. And not on the murderers of my children. They have no warrant to do it. Only the dead have standing to forgive their killers. The living cannot extend mercy—exoneration from consequence—in the name of the dead. We, the living, are obliged to protect our own. And, for their sake as well, ourselves.

Parolin enjoins us to “give a positive response to this evil. This necessitates education in the rejection of hate . . . .” But who has been doing the hating? Who needs the education? What just occurred in Paris has been going on since the seventh century. Recep Erdogan, President of Turkey, mocks the term radical Islam. There is only Islam, he has said. In other words, the jihadist we kindly isolate, in misplaced courtesy, as radical or extremist is simply a Muslim who takes his faith seriously.

Our so-called moderate Muslims are the lukewarm, the less vigorous in their observance. Jack Muslims. Violence against non-Muslims is fundamental to Islam, a theological imperative.
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The Vatican, after fourteen hundred years of tutelage in Islam, still thinks dialogue—another interminable, self-perpetuating peace process—will tame the beast.

Vatican instruction comes with a ringing call to mobilize “the agents of security, from the police and the intelligence forces in order to root out the evil of terrorism.” Not a single word about the need for military response. No suggestion of any awareness that in some situations peace has to be imposed. And aggressively maintained.

Unhappily, it is becoming clear—if we have not already seen it—that our survival as Christians depends in no small part on defying the debased, delusional pieties of this papacy.