The Impending Sunday Laws to Come
When Jorge Mario Bergoglio (pope Francis) became papal ruler on March 13, 2013, he was the first of many things. The first Jesuit pope, the first from the Americas and the Southern Hemisphere, and the first born and raised outside of Europe since the Syrian pope Gregory III in the 8th century.
Early on was his mission seemed to be that he must salvage the damaged relationship or the perception of the papal office and Catholic church in relations to other religions and especially Protestantism. He has worked feverishly at times to bring others under the umbrella of Rome, back to the Mother church you could say. There has been no shortage of prosperity preachers and fake Evangelical preachers gathering their congregations back to the modern harlot church.
Pope Francis was only the second pontiff to go before U.S. Congress on September 24, 2015. John Paul II was the other one previously.
"...all the world wondered after the beast." - Revelation 13:3
Ecumenism seemed to be his first movements which he dedicated for a few short years before moving onto a new message that focused on climate change. This drum beat has gotten louder and louder since 2015 as time as rolled on.
He has a big push for his “Sunday sacredness” for the god of BAAL and wants everyone on the earth to stop consuming from the earth one day of the week. Consuming, as in working, doing commerce, or things that might take from the earth one day of the week. And that day that he wants to restrict is Sunday, the day of the sun god. If you have never realized this about Sunday, then this is your wake up call. At face value, the point here is God gave us a day to rest and we should respect and observe that. The problem is, God gave mankind the seventh day Sabbath on what is commonly referred to as Saturday and not Sunday.
Pope Francis has been pushing this hard and tying it to “climate change.” The problem is, is the Globalists are creating artificial climate change so they can blame it on other reasoning, that the people are doing this. Well, then why are they spraying out skies with literal spray paint that turns the skies white in a matter of two hours most days of the week in major populous areas?
In Ireland and England, they have already made Sunday into a “climate god” called “Climate Sunday.” https://www.climatesunday.org Their website says “In the run-up to COP26 in Glasgow, over 2,200 churches and church groups throughout Britain and Ireland participated in the Climate Sunday Initiative, addressing climate change by holding Climate Sunday services, committing to practical action and speaking up for climate justice.”​
During this same time frame, the United Nations has been pushing forward on their “Sustainability Goals” as a blueprint to achieve a better and more sustainable future for everyone by 2030. The U.N. ties these issues to poverty and hunger. But what the bigger picture is all about is power and control. To establish a one world government and the enforcement of the “mark of the beast” as the Bible tells us.
In 2015, Pope Francis established a document called Laudato Si. And in it he espouses the need for controlling pollution and climate change, the issue of water quality, biodiversity, inequality issues, the principle of the good which ties in control of the common destination of goods, and of course religious dogma of the trinity connecting it with Sunday.
237. On Sunday, our participation in the Eucharist has special importance. Sunday, like the Jewish Sabbath, is meant to be a day which heals our relationships with God, with ourselves, with others and with the world. Sunday is the day of the Resurrection, the “first day” of the new creation, whose first fruits are the Lord’s risen humanity, the pledge of the final transfiguration of all created reality. It also proclaims “man’s eternal rest in God”.[168] In this way, Christian spirituality incorporates the value of relaxation and festivity. We tend to demean contemplative rest as something unproductive and unnecessary, but this is to do away with the very thing which is most important about work: its meaning. We are called to include in our work a dimension of receptivity and gratuity, which is quite different from mere inactivity. Rather, it is another way of working, which forms part of our very essence. It protects human action from becoming empty activism; it also prevents that unfettered greed and sense of isolation which make us seek personal gain to the detriment of all else. The law of weekly rest forbade work on the seventh day, “so that your ox and your donkey may have rest, and the son of your maidservant, and the stranger, may be refreshed” (Ex 23:12). Rest opens our eyes to the larger picture and gives us renewed sensitivity to the rights of others. And so the day of rest, centred on the Eucharist, sheds it light on the whole week, and motivates us to greater concern for nature and the poor.
VII. THE TRINITY AND THE RELATIONSHIP BETWEEN CREATURES
238. The Father is the ultimate source of everything, the loving and self-communicating foundation of all that exists. The Son, his reflection, through whom all things were created, united himself to this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is intimately present at the very heart of the universe, inspiring and bringing new pathways. The world was created by the three Persons acting as a single divine principle, but each one of them performed this common work in accordance with his own personal property. Consequently, “when we contemplate with wonder the universe in all its grandeur and beauty, we must praise the whole Trinity”.[169]
239. For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”.[170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.
240. The divine Persons are subsistent relations, and the world, created according to the divine model, is a web of relationships. Creatures tend towards God, and in turn it is proper to every living being to tend towards other things, so that throughout the universe we can find any number of constant and secretly interwoven relationships.[171] This leads us not only to marvel at the manifold connections existing among creatures, but also to discover a key to our own fulfilment. The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity.
VIII. QUEEN OF ALL CREATION
241. Mary, the Mother who cared for Jesus, now cares with maternal affection and pain for this wounded world. Just as her pierced heart mourned the death of Jesus, so now she grieves for the sufferings of the crucified poor and for the creatures of this world laid waste by human power. Completely transfigured, she now lives with Jesus, and all creatures sing of her fairness. She is the Woman, “clothed in the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev 12:1). Carried up into heaven, she is the Mother and Queen of all creation. In her glorified body, together with the Risen Christ, part of creation has reached the fullness of its beauty. She treasures the entire life of Jesus in her heart (cf. Lk 2:19,51), and now understands the meaning of all things. Hence, we can ask her to enable us to look at this world with eyes of wisdom.
242. At her side in the Holy Family of Nazareth, stands the figure of Saint Joseph. Through his work and generous presence, he cared for and defended Mary and Jesus, delivering them from the violence of the unjust by bringing them to Egypt. The Gospel presents Joseph as a just man, hard-working and strong. But he also shows great tenderness, which is not a mark of the weak but of those who are genuinely strong, fully aware of reality and ready to love and serve in humility. That is why he was proclaimed custodian of the universal Church. He too can teach us how to show care; he can inspire us to work with generosity and tenderness in protecting this world which God has entrusted to us.