The Revolution is being Televised: Pope Francis in Bolivia

Peace, justice, freedom, and survival have a new, powerful and courageous, friend.

How long shall they kill our prophets, While we stand aside and look?–Bob Marley

This posting reproduces the July 9, 2015 radical speech of Pope Francis, as originally posted by Vatican Radio.

This speech follows his appeal for forgiveness for the Catholic Church’s role in the enslavement of indigenous people, as well as another landmark publication (see: In defense of Pope Francis’ “On Care for our Common Home” Encyclical.)

It would appear that peace justice, freedom, and survival have a new, much-needed, powerful friend.  So, while the courageous Pope Francis is fighting for a better world, we should be praying for him (as he himself put it:  “I ask you, please, to pray for me.”)

It is possible that the bankers are already plotting the assassination–or some other way of neutralizing–this champion of compassion and rationality.  The stakes for them and humanity could not be, in my opinion, higher.  At the moment, I can only think of a few other similarly-powerful challenges to the bankers’ satanic rule: Martin Luther King, Robert and John Kennedy, and Mohandas Gandhi.

The muckraker Lincoln Steffens once wrote:  “I never heard a Christian sermon preached in a church.”  Me neither–until just a few days ago.

Here then is Vatican Radio‘s introduction to Pope Francis’ speech, followed by the speech itself.


Pope Francis spoke Thursday evening at the World Meeting of Popular Movements, taking place in Santa Cruz, Bolivia.

The World Meeting of Popular Movements, organized in collaboration with Pontifical Council for Justice and Peace and the Pontifical Academy of Social Sciences, brings together delegates from popular movements from around the world.

Below, please find the full text of Pope Francis’ address for the World Meeting of Popular Movements:

Address at Expo Fair Santa Cruz de la Sierra – Thursday, 9 July 2015

Good afternoon!

FrancisYEvoYNinosSeveral months ago, we met in Rome, and I remember that first meeting. In the meantime I have kept you in my thoughts and prayers. I am happy to see you again, here, as you discuss the best ways to overcome the grave situations of injustice experienced by the excluded throughout our world. Thank you, President Evo Morales, for your efforts to make this meeting possible.

During our first meeting in Rome, I sensed something very beautiful: fraternity, determination, commitment, a thirst for justice. Today, in Santa Cruz de la Sierra, I sense it once again. I thank you for that. I also know, from the Pontifical Council for Justice and Peace headed by Cardinal Turkson, that many people in the Church feel very close to the popular movements. That makes me very happy! I am pleased to see the Church opening her doors to all of you, embracing you, accompanying you and establishing in each diocese, in every justice and peace commission, a genuine, ongoing and serious cooperation with popular movements. I ask everyone, bishops, priests and laity, as well as the social organizations of the urban and rural peripheries, to deepen this encounter.

Today God has granted that we meet again. The Bible tells us that God hears the cry of his people, and I wish to join my voice to yours in calling for land, lodging and labor for all our brothers and sisters. I said it and I repeat it: these are sacred rights. It is important, it is well worth fighting for them. May the cry of the excluded be heard in Latin America and throughout the world.

Do we realize that something is wrong in a world where there are so many farmworkers without land, so many families without a home, so many laborers without rights, so many persons whose dignity is not respected?

Do we realize that something is wrong where so many senseless wars are being fought and acts of fratricidal violence are taking place on our very doorstep? Do we realize something is wrong when the soil, water, air and living creatures of our world are under constant threat?

So let’s not be afraid to say it: we need change; we want change.

I wonder whether we can see that these destructive realities are part of a system which has become global. Do we realize that that system has imposed the mentality of profit at any price, with no concern for social exclusion or the destruction of nature?

1.Let us begin by acknowledging that change is needed. Here I would clarify, lest there be any misunderstanding, that I am speaking about problems common to all Latin Americans and, more generally, to humanity as a whole. They are global problems which today no one state can resolve on its own. With this clarification, I now propose that we ask the following questions:

Do we realize that something is wrong in a world where there are so many farmworkers without land, so many families without a home, so many laborers without rights, so many persons whose dignity is not respected?

Do we realize that something is wrong where so many senseless wars are being fought and acts of fratricidal violence are taking place on our very doorstep? Do we realize something is wrong when the soil, water, air and living creatures of our world are under constant threat?

So let’s not be afraid to say it: we need change; we want change.

In your letters and in our meetings, you have mentioned the many forms of exclusion and injustice which you experience in the workplace, in neighborhoods and throughout the land. They are many and diverse, just as many and diverse are the ways in which you confront them. Yet there is an invisible thread joining every one of those forms of exclusion: can we recognize it? These are not isolated issues. I wonder whether we can see that these destructive realities are part of a system which has become global. Do we realize that that system has imposed the mentality of profit at any price, with no concern for social exclusion or the destruction of nature?

ScreamOfTheEarth

Scream of the Earth (Sculpture in the Carved Forest of El Bolsón, Río Negro, Argentina)

If such is the case, I would insist, let us not be afraid to say it: we want change, real change, structural change. This system is by now intolerable: farmworkers find it intolerable, laborers find it intolerable, communities find it intolerable, peoples find it intolerable … The earth itself – our sister, Mother Earth, as Saint Francis would say – also finds it intolerable.

We want change in our lives, in our neighborhoods, in our everyday reality. We want a change which can affect the entire world, since global interdependence calls for global answers to local problems. The globalization of hope, a hope which springs up from peoples and takes root among the poor, must replace the globalization of exclusion and indifference!

Today I wish to reflect with you on the change we want and need. You know that recently I wrote about the problems of climate change. But now I would like to speak of change in another sense. Positive change, a change which is good for us, a change – we can say – which is redemptive. Because we need it. I know that you are looking for change, and not just you alone: in my different meetings, in my different travels, I have sensed an expectation, a longing, a yearning for change, in people throughout the world. Even within that ever smaller minority which believes that the present system is beneficial, there is a widespread sense of dissatisfaction and even despondency. Many people are hoping for a change capable of releasing them from the bondage of individualism and the despondency it spawns.

Time, my brothers and sisters, seems to be running out; we are not yet tearing one another apart, but we are tearing apart our common home. Today, the scientific community realizes what the poor have long told us: harm, perhaps irreversible harm, is being done to the ecosystem. The earth, entire peoples and individual persons are being brutally punished. And behind all this pain, death and destruction there is the stench of what Basil of Caesarea called “the dung of the devil”. An unfettered pursuit of money rules. The service of the common good is left behind. Once capital becomes an idol and guides people’s decisions, once greed for money presides over the entire socioeconomic system, it ruins society, it condemns and enslaves men and women, it destroys human fraternity, it sets people against one another and, as we clearly see, it even puts at risk our common home.

I do not need to go on describing the evil effects of this subtle dictatorship: you are well aware of them. Nor is it enough to point to the structural causes of today’s social and environmental crisis. We are suffering from an excess of diagnosis, which at times leads us to multiply words and to revel in pessimism and negativity. Looking at the daily news we think that there is nothing to be done, except to take care of ourselves and the little circle of our family and friends.

What can I do, as collector of paper, old clothes or used metal, a recycler, about all these problems if I barely make enough money to put food on the table? What can I do as a craftsman, a street vendor, a trucker, a downtrodden worker, if I don’t even enjoy workers’ rights? What can I do, a farmwife, a native woman, a fisher who can hardly fight the domination of the big corporations? What can I do from my little home, my shanty, my hamlet, my settlement, when I daily meet with discrimination and marginalization? What can be done by those students, those young people, those activists, those missionaries who come to my neighborhood with their hearts full of hopes and dreams, but without any real solution for my problems? A lot! They can do a lot. You, the lowly, the exploited, the poor and underprivileged, can do, and are doing, a lot. I would even say that the future of humanity is in great measure in your own hands, through your ability to organize and carry out creative alternatives, through your daily efforts to ensure the three “L’s” (labor, lodging, land) and through your proactive participation in the great processes of change on the national, regional and global levels. Don’t lose heart!

2.You are sowers of change. Here in Bolivia I have heard a phrase which I like: “process of change”. Change seen not as something which will one day result from any one political decision or change in social structure. We know from painful experience that changes of structure which are not accompanied by a sincere conversion of mind and heart sooner or later end up in bureaucratization, corruption and failure. That is why I like the image of a “process”, where the drive to sow, to water seeds which others will see sprout, replaces the ambition to occupy every available position of power and to see immediate results. Each of us is just one part of a complex and differentiated whole, interacting in time: peoples who struggle to find meaning, a destiny, and to live with dignity, to “live well”.

As members of popular movements, you carry out your work inspired by fraternal love, which you show in opposing social injustice. When we look into the eyes of the suffering, when we see the faces of the endangered campesino, the poor laborer, the downtrodden native, the homeless family, the persecuted migrant, the unemployed young person, the exploited child, the mother who lost her child in a shootout because the barrio was occupied by drugdealers, the father who lost his daughter to enslavement…. when we think of all those names and faces, our hearts break because of so much sorrow and pain.  And we are deeply moved…. We are moved because “we have seen and heard” not a cold statistic but the pain of a suffering humanity, our own pain, our own flesh. This is something quite different than abstract theorizing or eloquent indignation. It moves us; it makes us attentive to others in an effort to move forward together. That emotion which turns into community action is not something which can be understood by reason alone: it has a surplus of meaning which only peoples understand, and it gives a special feel to genuine popular movements.

Each day you are caught up in the storms of people’s lives. You have told me about their causes, you have shared your own struggles with me, and I thank you for that. You, dear brothers and sisters, often work on little things, in local situations, amid forms of injustice which you do not simply accept but actively resist, standing up to an idolatrous system which excludes, debases and kills. I have seen you work tirelessly for the soil and crops of campesinos, for their lands and communities, for a more dignified local economy, for the urbanization of their homes and settlements; you have helped them build their own homes and develop neighborhood infrastructures. You have also promoted any number of community activities aimed at reaffirming so elementary and undeniably necessary a right as that of the three “L’s”: land, lodging and labor.

This rootedness in the barrio, the land, the office, the labor union, this ability to see yourselves in the faces of others, this daily proximity to their share of troubles and their little acts of heroism: this is what enables you to practice the commandment of love, not on the basis of ideas or concepts, but rather on the basis of genuine interpersonal encounter. We do not love concepts or ideas; we love people… Commitment, true commitment, is born of the love of men and women, of children and the elderly, of peoples and communities… of names and faces which fill our hearts. From those seeds of hope patiently sown in the forgotten fringes of our planet, from those seedlings of a tenderness which struggles to grow amid the shadows of exclusion, great trees will spring up, great groves of hope to give oxygen to our world.

So I am pleased to see that you are working at close hand to care for those seedlings, but at the same time, with a broader perspective, to protect the entire forest. Your work is carried out against a horizon which, while concentrating on your own specific area, also aims to resolve at their root the more general problems of poverty, inequality and exclusion.

I congratulate you on this. It is essential that, along with the defense of their legitimate rights, peoples and their social organizations be able to construct a humane alternative to a globalization which excludes. You are sowers of change. May God grant you the courage, joy, perseverance and passion to continue sowing. Be assured that sooner or later we will see its fruits. Of the leadership I ask this: be creative and never stop being rooted in local realities, since the father of lies is able to usurp noble words, to promote intellectual fads and to adopt ideological stances. But if you build on solid foundations, on real needs and on the lived experience of your brothers and sisters, of campesinos and natives, of excluded workers and marginalized families, you will surely be on the right path.

The Church cannot and must not remain aloof from this process in her proclamation of the Gospel. Many priests and pastoral workers carry out an enormous work of accompanying and promoting the excluded throughout the world, alongside cooperatives, favouring businesses, providing housing, working generously in the fields of health, sports and education. I am convinced that respectful cooperation with the popular movements can revitalize these efforts and strengthen processes of change.

Let us always have at heart the Virgin Mary, a humble girl from small people lost on the fringes of a great empire, a homeless mother who could turn a stable for beasts into a home for Jesus with just a few swaddling clothes and much tenderness. Mary is a sign of hope for peoples suffering the birth pangs of justice. I pray that Our Lady of Mount Carmel, patroness of Bolivia, will allow this meeting of ours to be a leaven of change.

3.Lastly, I would like us all to consider some important tasks for the present historical moment, since we desire a positive change for the benefit of all our brothers and sisters. We know this. We desire change enriched by the collaboration of governments, popular movements and other social forces. This too we know. But it is not so easy to define the content of change – in other words, a social program which can embody this project of fraternity and justice which we are seeking. So don’t expect a recipe from this Pope. Neither the Pope nor the Church have a monopoly on the interpretation of social reality or the proposal of solutions to contemporary issues. I dare say that no recipe exists. History is made by each generation as it follows in the footsteps of those preceding it, as it seeks its own path and respects the values which God has placed in the human heart.

I would like, all the same, to propose three great tasks which demand a decisive and shared contribution from popular movements:

3.1   The first task is to put the economy at the service of peoples. Human beings and nature must not be at the service of money. Let us say NO to an economy of exclusion and inequality, where money rules, rather than service. That economy kills. That economy excludes. That economy destroys Mother Earth.

The economy should not be a mechanism for accumulating goods, but rather the proper administration of our common home. This entails a commitment to care for that home and to the fitting distribution of its goods among all. It is not only about ensuring a supply of food or “decent sustenance”. Nor, although this is already a great step forward, is it to guarantee the three “L’s” of land, lodging and labor for which you are working. A truly communitarian economy, one might say an economy of Christian inspiration, must ensure peoples’ dignity and their “general, temporal welfare and prosperity”.[1] This includes the three “L’s”, but also access to education, health care, new technologies, artistic and cultural manifestations, communications, sports and recreation. A just economy must create the conditions for everyone to be able to enjoy a childhood without want, to develop their talents when young, to work with full rights during their active years and to enjoy a dignified retirement as they grow older. It is an economy where human beings, in harmony with nature, structure the entire system of production and distribution in such a way that the abilities and needs of each individual find suitable expression in social life. You, and other peoples as well, sum up this desire in a simple and beautiful expression: “to live well”.

Such an economy is not only desirable and necessary, but also possible. It is no utopia or chimera. It is an extremely realistic prospect. We can achieve it. The available resources in our world, the fruit of the intergenerational labors of peoples and the gifts of creation, more than suffice for the integral development of “each man and the whole man”.[2] The problem is of another kind. There exists a system with different aims. A system which, while irresponsibly accelerating the pace of production, while using industrial and agricultural methods which damage Mother Earth in the name of “productivity”, continues to deny many millions of our brothers and sisters their most elementary economic, social and cultural rights. This system runs counter to the plan of Jesus.

Working for a just distribution of the fruits of the earth and human labor is not mere philanthropy. It is a moral obligation. For Christians, the responsibility is even greater: it is a commandment. It is about giving to the poor and to peoples what is theirs by right. The universal destination of goods is not a figure of speech found in the Church’s social teaching. It is a reality prior to private property. Property, especially when it affects natural resources, must always serve the needs of peoples. And those needs are not restricted to consumption. It is not enough to let a few drops fall whenever the poor shake a cup which never runs over by itself. Welfare programs geared to certain emergencies can only be considered temporary responses. They will never be able to replace true inclusion, an inclusion which provides worthy, free, creative, participatory and solidary work.

Along this path, popular movements play an essential role, not only by making demands and lodging protests, but even more basically by being creative. You are social poets: creators of work, builders of housing, producers of food, above all for people left behind by the world market.

I have seen at first hand a variety of experiences where workers united in cooperatives and other forms of community organization were able to create work where there were only crumbs of an idolatrous economy. Recuperated businesses, local fairs and cooperatives of paper collectors are examples of that popular economy which is born of exclusion and which, slowly, patiently and resolutely adopts solidary forms which dignify it. How different this is than the situation which results when those left behind by the formal market are exploited like slaves!

Governments which make it their responsibility to put the economy at the service of peoples must promote the strengthening, improvement, coordination and expansion of these forms of popular economy and communitarian production. This entails bettering the processes of work, providing adequate infrastructures and guaranteeing workers their full rights in this alternative sector. When the state and social organizations join in working for the three “L’s”, the principles of solidarity and subsidiarity come into play; and these allow the common good to be achieved in a full and participatory democracy.

3.2.      The second task is to unite our peoples on the path of peace and justice.

The world’s peoples want to be artisans of their own destiny. They want to advance peacefully towards justice. They do not want forms of tutelage or interference by which those with greater power subordinate those with less. They want their culture, their language, their social processes and their religious traditions to be respected. No actual or established power has the right to deprive peoples of the full exercise of their sovereignty. Whenever they do so, we see the rise of new forms of colonialism which seriously prejudice the possibility of peace and justice. For “peace is founded not only on respect for human rights but also on respect for the rights of peoples, in particular the right to independence”.[3]

The peoples of Latin America fought to gain their political independence and for almost two centuries their history has been dramatic and filled with contradictions, as they have striven to achieve full independence.

In recent years, after any number of misunderstandings, many Latin American countries have seen the growth of fraternity between their peoples. The governments of the region have pooled forces in order to ensure respect for the sovereignty of their own countries and the entire region, which our forebears so beautifully called the “greater country”. I ask you, my brothers and sisters of the popular movements, to foster and increase this unity. It is necessary to maintain unity in the face of every effort to divide, if the region is to grow in peace and justice.

Despite the progress made, there are factors which still threaten this equitable human development and restrict the sovereignty of the countries of the “greater country” and other areas of our planet. The new colonialism takes on different faces. At times it appears as the anonymous influence of mammon: corporations, loan agencies, certain “free trade” treaties, and the imposition of measures of “austerity” which always tighten the belt of workers and the poor. The bishops of Latin America denounce this with utter clarity in the Aparecida Document, stating that “financial institutions and transnational companies are becoming stronger to the point that local economies are subordinated, especially weakening the local states, which seem ever more powerless to carry out development projects in the service of their populations”.[4]  At other times, under the noble guise of battling corruption, the narcotics trade and terrorism – grave evils of our time which call for coordinated international action – we see states being saddled with measures which have little to do with the resolution of these problems and which not infrequently worsen matters.

Similarly, the monopolizing of the communications media, which would impose alienating examples of consumerism and a certain cultural uniformity, is another one of the forms taken by the new colonialism. It is ideological colonialism. As the African bishops have observed, poor countries are often treated like “parts of a machine, cogs on a gigantic wheel”.[5]

It must be acknowledged that none of the grave problems of humanity can be resolved without interaction between states and peoples at the international level. Every significant action carried out in one part of the planet has universal, ecological, social and cultural repercussions. Even crime and violence have become globalized. Consequently, no government can act independently of a common responsibility. If we truly desire positive change, we have to humbly accept our interdependence. Interaction, however, is not the same as imposition; it is not the subordination of some to serve the interests of others. Colonialism, both old and new, which reduces poor countries to mere providers of raw material and cheap labor, engenders violence, poverty, forced migrations and all the evils which go hand in hand with these, precisely because, by placing the periphery at the service of the center, it denies those countries the right to an integral development. That is inequality, and inequality generates a violence which no police, military, or intelligence resources can control.

Let us say NO to forms of colonialism old and new. Let us say YES to the encounter between peoples and cultures. Blessed are the peacemakers.

Here I wish to bring up an important issue. Some may rightly say, “When the Pope speaks of colonialism, he overlooks certain actions of the Church”. I say this to you with regret: many grave sins were committed against the native peoples of America in the name of God. My predecessors acknowledged this, CELAM has said it, and I too wish to say it. Like Saint John Paul II, I ask that the Church “kneel before God and implore forgiveness for the past and present sins of her sons and daughters”.[6] I would also say, and here I wish to be quite clear, as was Saint John Paul II: I humbly ask forgiveness, not only for the offenses of the Church herself, but also for crimes committed against the native peoples during the so-called conquest of America.

I also ask everyone, believers and nonbelievers alike, to think of those many bishops, priests and laity who preached and continue to preach the Good News of Jesus with courage and meekness, respectfully and pacifically; who left behind them impressive works of human promotion and of love, often standing alongside the native peoples or accompanying their popular movements even to the point of martyrdom. The Church, her sons and daughters, are part of the identity of the peoples of Latin America. An identity which here, as in other countries, some powers are committed to erasing, at times because our faith is revolutionary, because our faith challenges the tyranny of mammon. Today we are dismayed to see how in the Middle East and elsewhere in the world many of our brothers and sisters are persecuted, tortured and killed for their faith in Jesus. This too needs to be denounced: in this third world war, waged piecemeal, which we are now experiencing, a form of genocide is taking place, and it must end.

To our brothers and sisters in the Latin American indigenous movement, allow me to express my deep affection and appreciation of their efforts to bring peoples and cultures together in a form of coexistence which I would call polyhedric, where each group preserves its own identity by building together a plurality which does not threaten but rather reinforces unity. Your quest for an interculturalism, which combines the defense of the rights of the native peoples with respect for the territorial integrity of states, is for all of us a source of enrichment and encouragement.

3.3.  The third task, perhaps the most important facing us today, is to defend Mother Earth.

Our common home is being pillaged, laid waste and harmed with impunity. Cowardice in defending it is a grave sin. We see with growing disappointment how one international summit after another takes place without any significant result. There exists a clear, definite and pressing ethical imperative to implement what has not yet been done. We cannot allow certain interests – interests which are global but not universal – to take over, to dominate states and international organizations, and to continue destroying creation. People and their movements are called to cry out, to mobilize and to demand – peacefully, but firmly – that appropriate and urgently-needed measures be taken. I ask you, in the name of God, to defend Mother Earth. I have duly addressed this issue in my Encyclical Letter Laudato Si’.

4.In conclusion, I would like to repeat: the future of humanity does not lie solely in the hands of great leaders, the great powers and the elites. It is fundamentally in the hands of peoples and in their ability to organize. It is in their hands, which can guide with humility and conviction this process of change. I am with you. Let us together say from the heart: no family without lodging, no rural worker without land, no laborer without rights, no people without sovereignty, no individual without dignity, no child without childhood, no young person without a future, no elderly person without a venerable old age. Keep up your struggle and, please, take great care of Mother Earth. I pray for you and with you, and I ask God our Father to accompany you and to bless you, to fill you with his love and defend you on your way by granting you in abundance that strength which keeps us on our feet: that strength is hope, the hope which does not disappoint. Thank you and I ask you, please, to pray for me.

FOOTNOTES

[1] JOHN XXIII, Encyclical Mater et Magistra (15 May 1961), 3: AAS 53 (1961), 402.

[2] PAUL VI, Encyclical Populorum Progressio (26 March 1967), 14: AAS 59 (1967), 264.

[3] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 157.

[4] FIFTH GENERAL CONFERENCE OF THE LATIN AMERICAN AND CARIBBEAN BISHOPS, Aparecida Document (29 June 2007), 66.

[5] JOHN PAUL II, Post-Synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995), 52: AAS 88 (1996), 32-22; ID., Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 22: AAS 80 (1988), 539.

[6] Bull of Indiction of the Great Jubilee of the Year 2000 Incarnationis Mysterium (29 November 1998),11: AAS 91 (1999), 139-141.

(from Vatican Radio)

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19 Responses to "The Revolution is being Televised: Pope Francis in Bolivia"

  1. pmccabe64  July 13, 2015 at 11:14 am

    There have been no popes or cardinals since 1130 AD. All of the so-called popes and so-called cardinals from Innocent II (1130-1143) until today were and are apostate antipopes and apostate anticardinals for supporting or allowing the following crimes or criminals. Supporting the crimes or criminals means they favored or promoted the crimes or criminals. Allowing the crimes and criminals means they either did not sufficiently condemn the crimes, or did not sufficiently denounce or punish the criminals, or were in religious communion with the criminals.
    1. All of the apostate antipopes and anticardinals supported or allowed the desecration of Catholic places with images against the Catholic faith and morals. And most of the desecrations remain to this day. For this crime alone all of them are idolaters and formal heretics and thus banned from holding offices even if they did not hold any other heresy or idolatry. From the information I have, twenty-one places were desecrated from the 11th to the 12th century; the first desecrated place in Rome was St. Paul Outside the Walls in 1170; and the first time St. Peter’s Basilica was desecrated was on June 26, 1445, by its idolatrous and immoral doors, with many more desecrations following shortly after. (See RJMI book The Desecration of Catholic Places.)
    2. Some of the apostate antipopes and anticardinals supported or allowed the heresy of scholasticism, which is the glorification of philosophy. Continues online by RJMI

  2. David Odell  July 12, 2015 at 8:34 pm

    And when he got to meet Evo Morales, (remember he is the guy who had his plane forced down in the hunt for Snowden) Evo presented the pope with a wooden crucifix overlayed on a Hammer and sickle.
    My take is that this is meant to question , if the pope is against capitalism, then is he now for communism ? Evo has also told the US that they can have a base in Equador, if he can have one in Miami. Friends right ?

  3. Worker Bee  July 12, 2015 at 10:04 am

    “Sometimes we gain our souls by renouncing our bodies, by saying “no” to any cooperation or compromise with my torturers. I am leaving Hell’s Upper Neighborhood victorious, at the cost of my own life. Thank you for having read me for a while.” – Roi Tov (last known to be alive in La Paz, Bolivia on August 27, 2014)

  4. ayelyahbenjamin  July 11, 2015 at 8:45 pm

    Pope Francis speaks from the heart with clear urgency…. throwing down the gauntlet his words for all enslaved and led by lies.… I would add embrace neighbors in new understandings in light of truth beaming too brilliantly now to continue to be ignored…. Stretch hearts and include your muslim brothers in the very front lines and their families ….. when the clarity of truth hits and you catch sight of the new world there is no going back to theirs disintegrating around us, the matrix is crumbling…. crunch time …a world disintegrating, a world based on lies built by the criminally insane with a death wish upon us all… or a world where every man will have land and never go hungry, or cold or homeless…..….the matrix disintegrating around us …. speak what you choose and choose what you speak

  5. Grampah  July 11, 2015 at 11:07 am

    Ann hit it. To “name names” as DaveE calls for is to continue the “sides” divisiveness, “whose side are you on?” “it is them, those with such and such identity who are at fault” method that has brings only more pain in the world.

  6. Curmudgeon  July 11, 2015 at 8:23 am

    Aside from the apology, the concepts of this speech could have been heard 80 years ago in a large European country.

    As for the apology, was it really that wicked to stop human sacrifice and cannibalism? Is it appropriate for someone in 2015, to apologize for what someone else did in 1515 when there is no way of truly knowing what the mindset, values, and context of situation?

    • David Odell  July 11, 2015 at 10:29 am

      The Vatican ordered all paper to be burned, certain relics and codices to be taken back to Rome , elders were killed and people were forced to attend mass. In 1500 there was no human sacrifice going on. The scale of destruction was enormous and an entire group of cultures was torn out by the roots.
      This because some surprises were found. Among these, is proof that the book of Genesis and a few others were based on myths that directly correlate with Mayan and Chinese wisdom stories that elucidate the elements of time. Most spiritual people are forgiving, but some are not and the vatican is being given a chance to make good and confess. They will not. If Catholics knew the truth, they would go to Rome and tear it apart with their hands. Biggest scam in history, very much gold.

    • Ann  July 11, 2015 at 10:34 pm

      David, who told you that there was no human sacrifice? Here are a few Aztec depictions of human cuisine :

      http://www.google.com/search?hl=en&q=aztec+cannibalism&gbv=2&sa=X&oi=image_result_group&ei=XvqhVaDuGIa0-AH32ZnACw&

      In 1500 it was so well established that the surrounding tribes were routinely rounded up like prey for the sole purpose of being brought back alive and sacrificed. And that’s just the start. It gets far worse if you care to look a bit deeper.

    • Worker Bee  July 12, 2015 at 10:17 am

      Some comments on Aztec cannibalism from Jack Heart: http://jackheart2014.blogspot.com/2015/05/the-skin-walker.html

    • David Odell  July 12, 2015 at 8:25 pm

      Ann, my point is that it is not as published. I have seen a picture of Christ standing outside a door with a heart in his hand. Where did he get it ? I still have not seen the best treasures of the Maya published in English, and please don’t send me to David Stewart. I always suggest for folks to go traveling and ask your own questions. There are plenty of intact oral traditions that have been in place for thousands of years, let alone hundreds. Much more humble and giving to outsiders looking to be educated than our own current welcoming committee in regards to truth of history.

    • Curmudgeon  July 13, 2015 at 8:03 am

      @David
      In 1500 the Vatican ordered all paper to be burned? What paper would that be? Paper was unknown to Amerinds. Cannibalism was also reported by early British and French settlers and into the 1600s.

      Pre-Columnian art shows whites being sacrificed. Should Mexico apologize for sacrificing and eating Europeans? Should the Piutes apologize for their acknowledged genocide of the red-headed white people who inhabited the area before they arrived? Should Mongolia apologize to all of the countries where Genghis Khan and his successors annihilated millions? What about the giants who built all of those mounds in the upper Mississippi Valley? Who is going to apologize for their genocide?

      Apologies like this are pure theatre.

    • Ann  July 14, 2015 at 5:25 pm

      Nice try David but save the crab walk for somebody else. You clearly stated that there was no cannibalism in 1500 when in fact Aztec and Mesoamerican hagiographies were for centuries replete with exarticulation, and by extension, cannibalism. They simply emulated what they thought was rightful even though that included what we call the killings of others. Were the Aztecs inherently evil? Of course not. You would find more evil among the Washington fops. But if ever there was a civilization that needed to be brought to an end it was that one. As for the picture of Christ, obviously you have never been taught symbolism. Seriously, please consider a basic art history course in non-Western art. This will prep your thinking to recognize messages and expand your thinking into culture and history.

      Curmugeon, you are spot on that these woeful tales of the past are theatre. The current crop of pseudo-intellectuals are imposing 21st century mores on people long gone, many of them non-Western. They conveniently overlook records of the time. Champlain recorded horrific abuses among Indian tribes, but the idiots in academia are devoid of his writings even as they would have us believe the know what they’re talking about.

    • Ann  July 14, 2015 at 5:41 pm

      Curmudgeon #2

      Furthermore, the Conquistadores were aghast at what they saw and tried to stop it, even stopping a human sacrifice in progress. This was a huge miscalculation. The Aztecs considered it an affront to their gods and a massive battle ensued. Cortez and his men barely escaped, but about 125 were captured and walked up the Sun pyramid and sacrificed like so many tens of thousands before them. The Spaniards could see it from were they were, about a mile away. Does this not define “clash of civilizations?” There was no way they could merge–it had to be one or the other.

      This is all part and parcel of our common history as humans. It is important–nay, crucial–for all of us to understand the past. But trapping present population in times that are long since gone only serves those who want to perpetuate the victim mentality and keep various peoples at each other’s throats.

    • David Odell  July 16, 2015 at 5:26 pm

      Ann, because you are most likely the only one checking back here,
      I have met with leaders of the Maya several times and study art and symbolism full time. I have correlated the I-Ching, Mayan days, Hindu decans, Dendera Zodiac, 36 views of Mt Fuji, Tarot, and several other systems with the periodic table, twenty basic amino acids, and dna.
      You are the one defending blood drinkers, and I call that projection.
      I am not sorry your image of history is imploding. The catholic church openly practices black magic and this is well known amongst nearly all indigenous tribal shamans in all lands.
      Go meet the people you so carelessly feel righteous in admonishing. In all my trips to central america, I never heard a baby cry. They have over 6,000 yrs of unbroken oral tradition. 40,000 stable.

    • Ann  July 16, 2015 at 9:00 pm

      @David, you are off your rocker. I did not defend blood drinkers and by the way that is a wild imagination you have, that was one red flag too many.

      Good for you that you have all that time and money to traipse the Earth conversing with one guru after another in search of the meaning of life, but sorry I can’t take that New Age correlation stuff too seriously.

      My image of history is not imploding, anyway that’s two different tenses. Makes absolutely no sense.

      How could you not hear a baby cry in all of Central America? Crying is natural for babies, it is one of their ways of communicating, so a complete absence of crying is a serious indication. You probably have not been around any babies there. Maybe the parents grab their kids and run when they see you.

      Where did you get the 6000 years of unbroken tradition? And 40,000 stable what? Who did I admonish? What are you talking about?

      As for black magic, it’s no good for you. Tarot is part of it, you can find better distractions than play with things like that.

      Lay off the sauce.

  7. David Odell  July 11, 2015 at 7:21 am

    People tend to prefer hope over truth when it comes to this politician. There is a very simple thing he could do to match his words with action. Return the stolen items to the indigenous peoples of central and south america. I have personal knowledge regarding certain things that would be easy to return. They have been asked repeatedly in person by very high level spiritual leaders and the answer was no.
    This political move to Bolivia is to compete with the rampant evangelicals that have swarmed over the lands converting locals by the millions. The evangelical swarm has hit central and south america like a plague, and the church will lose billions if something is not done to boost recruitment. Go and see for yourself, and ask a few local shaman what they think of this. It is evil in a dress. Words without action are but leaves in the wind.

  8. Altimometer  July 11, 2015 at 3:57 am

    The loan shark gangsters probably do have plans for getting rid of him.. It’s a loud blow against them.

  9. Ann  July 11, 2015 at 3:40 am

    Your anger is getting the better of you. The start of 3.2 deftly covers almost every current conflict worldwide including the ones raging in Europe as a result of meddling—the violent scheming as in the case of Ukraine, and unnatural socio-economic control as in the case of Greece. It furthermore references those who try to control the cultures, religions, and societies of different regions, as well as sovereignty and independence.

    These processes have been developing naturally for millennia, even allowing for conflicts. All of it changed with the murder of King Charles 1 and the destruction of his Kingdom. Ever since then, the regicidal killers and their spawn have been foisting unnatural social systems on one country after another by terrorizing the target populations and using the threat of violence as a means of control.

    Acknowledging and respecting that various peoples want to be “artisans of their own destiny” is a check on the NWO control freaks who are creating conflict everywhere and forcing their own obnoxious notions of destiny on everyone by stealth, misappropriation of money, twisting of laws, warped social values, and of course violence to make sure it sticks.

  10. urbanb  July 10, 2015 at 10:35 pm

    I also like the way he sneaks out at night, dressed as a normal priest and feeds the homeless of rome.

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