The Davos World Forum wants to take advantage of the “golden opportunity” posed by the post-confinement economic collapse to operate a “Great Reset” of the system, making it more ecological, egalitarian, and global. Latin American Jesuits are more ambitious: they want to take advantage of the coronavirus crisis to switch to another god.
They have made this clear in Aurora, a magazine the Conference of Provincials in Latin America and the Caribbean, launched at the beginning of the epidemic. Four issues of it have already come out, with articles by the Society of Jesus’ men and women religious, and laity connected with it.
Predictably, the “change of divine paradigm” is being done in the name of an Ignatian “discernment” of the situation. In documents and statements by Pope Francis, and particularly in chapter VIII of Amoris laetitia, readers have already seen where the sociological and relativistic deformation of this concept leads, so I will not dwell on this abused concept.
In the current crisis, one would have to discern, in a prophetic way, God’s visit to Covid-19-contaminated humanity to see how to take advantage of this moment “as a kairós (time of grace), capable of engendering a new Church (sic), a new society and a new humanity,” as Father Ignacio Blasco, S.J. longs for in his article titled: “¿Dónde llama Dios en la pandemia?” (Where Is God Calling in the Pandemic?).[i]
God does not call for conversion from sin because that would suppose a completely distorted image of God (the Archbishop of Milan would say that it is a “pagan” image). That requires “discerning a faith overwhelmed by terror,” title of an article by Fr. Pablo Mella, S.J., in the second issue of the magazine.
Instead, we must strongly reject “the first temptation that we have in these times of pandemic that terrifies us” and which consists of “considering God as a sadistic being,” the “well-known punishing God, expected by John the Baptist (Luke 3:7) and against whom Jesus was opposed” (sic). (The verse from the Gospel of St. Luke relates what the Forerunner said to those who came to receive a baptism of conversion from his hands: “You offspring of vipers, who has taught you to flee from the imminent punishment?”)
“According to this widespread conception, which could find an echo in many passages of the Old Testament,” laments Fr. Mella, “God has sent the coronavirus to punish humanity for its sins.” His goal would be “to humiliate the human being so that he turns his heart towards God.”
How absurd it is to imagine such a God! No one should sing the “Parce Domine, parce populo tuo ut non in aeternum irascaris nobis,” which resounded on March 27 before the miraculous Christ of the 1522 plague, during the Urbi et Orbi blessing before an empty Saint Peter’s Square!
Such a punishing God “denotes a jealous, egocentric, and distant being” who sends annoyances from his heavenly throne “to show humanity that it is he [lower case in the original] who has absolute power and exercises it as he fancies, without rendering accounts to anybody.” Such a “god”[again in lowercase] “does not dialogue, scolds in a Machiavellian way, and exacts revenge without blinking,” since “this cold and resentful being does not look on lost humanity with affection or compassion.” To this “sadistic God” [now capitalized] “one must relentlessly beg for mercy, as failure to do so would entail the risk of suffering a new version of the plagues of Egypt on a planetary scale.”[ii]
Let no one think that Fr. Mella is referring to Huitzilopochtli (the sun god) or some other Mesoamerican idol to whom human victims were repeatedly sacrificed. Our Jesuit is the parish priest of Santa María de Chiquimulas, in Guatemala. As an ‘up-to-date’ missionary, he implements an inculturated pastoral that values the seeds that the Spirit has sowed in those lands before the ‘cultural genocide’ perpetrated by the Spanish missionaries. Furthermore, such a negative presentation of Huitzilopochtli would cause him problems with Fr. Eleazar López, a Mesoamerican priest and self-proclaimed “midwife” of Indian Theology, who was invited to the recent Pan-Amazon Synod as an expert. Fr. Eleazar justifies human sacrifices with a moving analogy: “If God [the Sun] dies daily to give us life, we must be willing to die with Him to give life to the people.” In any case, the explicit mention of the plagues of Egypt proves that Father Mella has in mind the God of Moses, Who was displeased with Israel’s persecutors.
To rescue us from that depressing image of a “sadistic” God, the Society has sent us Fr. Fernando López, SJ, who graced us with his article, “GOD-MOTHER who GIVES BIRTH TO US and BREASTFEEDS US” [capital letters are from the original; we have censored the photograph on the side].
According to the author, in these times of pandemic, in which the paradigm of the Industrial Revolution and modernity has exhausted itself, reciprocity and cosmic complementarity bring new visions to a traveling missionary on the triple Amazon border of Bolivia-Peru-Brazil. In turn, these new visions “lead us to new images and understandings of ourselves, of other beings, and of the very mystery of life and of God.” Nothing new under the sun: this is an application of the old modernist conception of a permanent divine Revelation throughout history.
Such conversion is essential because “human beings are the most predatory species on the planet,” and “if we do not change our paradigm through wisdom, Gaia is going to force us to do so through biology, which is more painful.” In other words, God cannot punish, but Pachamama can. However, note that she does so in self-defense, as says the patriarch of Liberation Theology, whom the Jesuit disciple goes on to quote: “In the words of L[eonardo] Boff, the COVID-19 pandemic is a[n act of] self-defense by the Earth itself.”
To encourage us to change the divine paradigm led by the impulse of wisdom (obviously, the admirable wisdom of aboriginal peoples) Fr. López, S.J. tells us about his own conversion to “a new image of God,” which he deepened, and to which he prays every day: “It is that of the Awá-Guajá woman suckling a young wild boar.” The inspiring scene first occurred in 1989, in Paraguay, when he was still a Jesuit novice:
“An Ache mother carried a small child in her side net (tipoya) and a pitcher on her head to look for water in the river. Four cute baby boar followed her. The scene captivated me; it was beautiful, idyllic. On the way back, the woman left her water pitcher on the floor and knelt down to breastfeed the soaps that growled, disputing her Ache mother’s breast. My spontaneous exclamation was – and I am ashamed to remember it: ‘How wild they are!’ After more than thirty years sharing life with different indigenous peoples, where that scene is repeated daily, I affirm gratefully and without shame that the ‘savage is me,’ that ‘the savages are we,’ who have broken and fail to understand that intimate and careful, reciprocal and complementary relationship in which we were created.”
Perhaps thinking of European readers, ignorant of the amenity of the Amazon’s territory and fauna, and also deformed by the Greco-Latin rationality, Fr. López, S.J. offers an analogy to the world of science, with which they are more familiar. “Classical and deterministic physics gives us an image of an exact, ‘mechanical’ world, a ‘clock’ [-like] world, and a ‘Clockmaker-Controller-God.’” Instead, “quantum physics brings us closer to a profoundly connected and interrelated world, more dynamic and interactive, creative and generative, where not everything is controlled (principle of indeterminacy) and there is room for surprises, for freedom and love,” as happens in the Amazon rainforests.
From that “interconnection,” a different concept of divinity necessarily emerges. Contrary to the God-Watchmaker-Controller — the “sadistic God” of the plagues of Egypt, as his confrere Fr. Mella, S.J. would say, according to Fr. López S.J., Quantum Theology [sic] offers us a new image of the Trinity: “MOTHER-LOVER-FRIEND.” (In his eyes, is the biblical version of the Father, Son, and Holy Spirit excessively macho, patriarchal, and authoritarian?).
The inspired book that our itinerant Jesuit missionary devoutly quotes to explain his new image of the Trinitarian mystery is titled Teología Cuántica: Implicaciones espirituales de la nueva física [Quantum Theology: Spiritual Implications of the New Physics]. Its author is Father Diarmuid O’Murchu, an Irish member of the Order of the Missionaries of the Sacred Heart, trained in Social Psychology and active in the area of marriage counseling and Adult Faith Development programs. From that work, originally published in 1996 and revised in 2004, Fr. López, S.J. extracts this quotation:
“God-Mother ‘gives birth’ to the world (universe) through her divine self-expression, the world is the ‘body of God.’ As Mother, God implies a cosmic generosity that gives life to every being without thinking of a return, and continues to participate in the dream of open possibility that gradually unfolds – hence the notion of a prodigious womb. A fiercely protective woman, for whom passion and justice are very important, a woman who becomes furious when her descendants (her own body) are deprived of essential basics such as love, care and justice.”[iii]
For Father O’Muchu, creation would not be a work of God ex nihilo et ad extra, but the emanation of a principle or a primary reality as postulated by the Gnostic doctrine of emanantism. According this doctrine, all beings including the human soul are an emanation of the divinity and form what Diarmuid O’Murchu calls the “body of God” in which everything is connected.
From this interconnection emerges a supposedly feminine concept of God diametrically opposed to the One who, in the burning bush, presented Himself to Moses affirming His otherness and transcendence: “I am Who am” (Ex 3,14). According to Fr. López, S.J., “the image of the Ava Guajá woman speaks loudly in many ways”: she is naked, exposed to the elements and with one knee on the ground, in an attitude of profound respect for the mystery of life, adapting to the more vulnerable, in this case, the boar. The boy, in turn, “does not compete with his ‘milk brother’ for the precious delicacy.”
That sharing of the most sacred, the breast milk, “is part of the daily educational experience of indigenous peoples,” through which they learn “to be careful in their relationships of care, reciprocity and solidarity with all beings with which we form a community in the mysterious and precious River of Life” (another clearly “emanantist” concept).
“Deeply rooted in indigenous peoples,” and especially in “those who have less contact with the enveloping western culture,” according to Fr. López S.J., is a principle “of essential reciprocity, universal connection and of common origin and purpose” (pantheism?). If they take care of the Common Home, it is because “in their worldviews and knowledge, they have ancestral projects of ‘Good-Living’, ‘Good-Living-Together,’ and ‘Caring Well’ for all beings in the universe, visible-invisible, alive-dead, material-spiritual…, without dichotomies,” explains the Jesuit missionary, using rhetoric common in Hinduism and Buddhism, as well as in esoteric circles of Kabbalah and Sufism.
Ecological conversion is not limited, therefore, to its material aspects such as reducing consumption patterns or selective waste collection. It demands a spiritual conversion, the path of which was already indicated by Fr. Pierre Teilhard de Chardin, S.J., according to Mauricio López Oropeza, executive secretary of REPAM, the Pan Amazonian Network. This entity organized the Pan-Amazonian Synod and the cult of Pachamama in the Vatican gardens.
Issue number 4 of Aurora magazine also published an article of his under titled “New Paths for Ecological Conversion in a World in Crisis? Keys to Discernment.” It proposes a “path of spiritual conversion” following the “keys of Teilhard de Chardin.” Before taking up his responsibilities at REPAM, Fr. Lopez was the president of the World Community of Christian Life, a lay group inspired by Ignatian spirituality, so he was clearly inspired by the well-known Jesuit anthropologist.
The first Teilhardian key is what Fr. López calls the “mystical Incarnation.” It is condensed in the famous phrase of the French Jesuit, who conceives each man as a divine spark: “We are not human beings having a spiritual experience; we are spiritual beings having a human experience.” In some way, we are all incarnate words of God. But this is true not only of humanity but of all beings, because, as Fr. López assures us, “communion with creation makes sense in the human being due to the very fact of his origin and destiny.”
The next key is “full interconnection,” an inescapable consequence of the previous one: “The more we penetrate into the distance and depth of Matter, the more we are confused by the interrelationship of its parts. Each element of the cosmos is positively interwoven with all the others. It is impossible to break this network. It is impossible to isolate a single one of its pieces without fraying all of it. The universe is sustained by its whole.”
That interconnection obviously culminates – and that is the third key – in “total love for communion with all that is created”: “Being able to literally tell God that you love him not only with your whole body, with your whole heart, with your whole soul but with the whole Universe in the process of unification: here is a prayer that can only be done in the bosom of space-time.” That is logical because at the end of Evolution, there is no one to pray to: all beings will have become deified, re-merging into the original One, as Teilhard aspired in one of his last writings, cautiously not quoted by Mr. Mauricio López in his article: “The Earth can, this time, take hold of me with its giant arms. She can swell me with her life or recover me in her dust. […] Her spells can no longer harm me, since she has become for me, beyond herself, the Body from which The Divine Medium is and comes!”[iv]
“A universal cosmic hope,” concludes the executive secretary of REPAM, “is the only one that can help us to get out of this crisis in this place and at this time.”
Contrary to the Christian hope that aspires to the vision of God “face to face” (1 Cor 13:12) — thus without merging with Him — that cosmic hope of universal reunification has always been the false hope for redemption from contingency and sin through esoteric knowledge. This is the illusion that has fed all Gnostic currents, from hermetic books such as The Aquarian Conspiracy, the leading book of New Age adepts, to Neoplatonists, the cabal, Marsilio Ficino, Jacob Böhme, Henri Bergson, and many others, until it infiltrated the Catholic Church through Modernism.
Apparently, that is the hope that has come to inspire the vast majority of members of the Society of Jesus, which has become a transmission belt of the mystical-evolutionary thoughts of Pierre Teilhard de Chardin S.J. and their theological-philosophical formulation in the writings of Karl Rahner S.J., finely analyzed by Stefano Fontana in his books, The New Church of Karl Rahner and Gnostic Church and Secularization.
There is no doubt that we are facing a real apostasy, the same one that Cardinal Walter Brandmüller denounced in his criticism of the Pan-Amazon Synod’s Instrumentum laboris by saying that “it uses a purely immanentist notion of religion.”
We have serious reasons to doubt that the current Superior General of the Society of Jesus, Fr. Arturo Sosa Abascal S.J., will take any action against the authors cited here or against the Jesuit Conference of Major Superiors in Latin America and the Caribbean, editorial managers of Aurora magazine. All the more so since this magazine is being produced by Abediciones, a publisher of the Andrés Bello Catholic University (Caracas, Venezuela), the alma mater of Fr. Sosa, where he was a professor and member of its Foundation Council.
Nor do we nurture hopes of paternal correction from the first Jesuit pope, whose proximity to the Society is apparent in all his travels, never failing to meet with his former confreres. It was not by chance that the drafters of the first preparatory document for the Pan-Amazon Synod described Laudato Si’s statement “everything is connected” as “Pope Francis’ mantra.”
In fact, in this encyclical, the Pope not only brings up Teilhard de Chardin but takes audacity to the point of citing Ali al-Khawas, a Sufi teacher (from the Gnostic-Pantheistic current of Islam), who “from his own experience” the pontiff tells us, “also stressed the need not to separate creatures from the world too much from the experience of God within.”
Here is the quote from Ali al-Khawas that Francis chose: “There is a subtle secret in each of the movements and sounds of this world. The initiates come to grasp what is said by the wind that blows, the trees that bend, the running water, etc.”
An integral ecological conversion would then lead to an initiation! Welcome to the new Society, which would no longer be of Jesus!
Quomodo obscuratum est aurum! At least in the crucial Latin American area, the bulwark of the Church against the anti-Christian conspiracy has become the spearhead of the Revolution in its darkest religious aspect: dethroning God, the Creator of heaven and earth, and replacing Him with a Gnostic caricature of incarnate divine energy.
Paradoxically, Catholics who admire the work of Saint Ignatius and want to remain faithful to his spirit, are forced to repeat, to their chagrin, the recommendation that 17th-century libertines gave their followers (although without its satirical connotation): “O vos qui cum Jesu ites, non ite cum jesuitis” (O ye, who go with Jesus, do not go with Jesuits).
[i] Aurora, n° 4, p. 13.
[ii] Aurora n°2, p. 37
[iii] Diarmuid O´Murchu (2024): Teología Cuántica – Implicaciones espirituales de la nueva física. Ed. Abya Yala, Quito, p. 219
[iv] Le Milieu Divin : essai de vie intérieure, Paris, Éd. du Seuil, 1957, p. 186-187.
Translated by the staff of Fatima Today.
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