Papal Household “Preacher” hits new shocking (and unsurprising) low
Previously he entertained the blasphemous notion that Christ Himself may have engaged in homosexual relationships.
Fr. Roberto Pasolini, OFM Cap, is in for a big surprise at the Final Judgement.
In a recent "reflection" as Preacher of the Papal Household, he once again demonstrated a deeply troubling departure from traditional Catholic doctrine.
This is the same preacher who led retreats for participants of last year’s Synod, and given the outcome—a heretical dog show—it comes as no surprise.
Pasolini has long been known for his unorthodox theological positions. To call them merely "odd" would be an understatement; "demonic heresies" would be more accurate. Last year, The Remnant highlighted some of his more egregious views, including his assertion that Scripture contains no clear condemnation of homosexual relationships. Even more gravely, he entertained the blasphemous notion that Christ Himself may have engaged in such relationships, citing "mercy" as justification for such speculation.
That a man holding such views occupies his current position is baffling to any faithful Catholic and further evidence that many within the Vatican appear determined to lead souls to hell.
Pasolini’s second reflection during last week’s Spiritual Exercises of the Roman Curia centered on the theme of "the end of all judgment"—a premise that should have raised immediate alarms.
Under the guise of theological reflection, he put forth statements that were utterly heterodox regarding the Final Judgment, salvation, and the moral life. Though shrouded in Catholic-sounding language, his words ultimately distorted Sacred Scripture, undermined the Church’s timeless teachings, and downplayed the necessity of grace and merit in salvation.
Let’s take a look at the summary of the reflection Vatican News published, before delving into it:
“The parable of the Final Judgment, narrated in the Gospel of Matthew and depicted in Michelangelo’s famous fresco, is commonly interpreted as a call to charity.
However, a closer analysis reveals a surprising perspective: it is not a judgment in the traditional sense but rather a declaration that unveils the reality already lived by each person.
The criterion for entering the Kingdom is not religious affiliation but concrete love for the least of our brothers and sisters, who, in the Gospel perspective, represent Christ’s disciples.
The primary responsibility of Christians is not merely to do good but to enable others to do so.
Moreover, the parable overturns the common understanding of judgment: both the righteous and the wicked express astonishment at the King’s words, indicating that the good done among them was carried out in all naturally and without excessive attention.
This suggests that access to eternal life does not depend on moral performance but on the ability to live in love without calculation.
The Catechism states that, at the end of time, the Kingdom of God will be fully revealed, transforming humanity and the cosmos into “new heavens and a new earth” (CCC 1042-1044).
This hope is rooted in Christ’s promise, calling us to live even now with this perspective—not with performance anxiety, but with the trust that God Himself will transform our humanity into His image and likeness, according to the plan of love that has existed from the beginning.
Jesus proclaimed eternal life not as a distant future reality but as a condition already accessible to those who listen to His word and believe in the Father (John 5:24). The Gospel invites us to recognize that eternal life has already begun; it is manifested in the way we live and love, opening ourselves to the transforming presence of God.
The true surprise of the Final Judgment will be discovering that God had no expectations of us other than recognizing ourselves fully as His children, already immersed in His eternity.”
Now let’s unpack it.
The Nature of the Final Judgment: Divine Justice and the Reality of Condemnation
Pasolini attempts to reframe the Final Judgment as merely an unveiling of reality rather than an actual judgment where God renders to each according to his deeds. This contradicts the clear teaching of Our Lord in the Gospel of Matthew:
“And these shall go into everlasting punishment: but the just, into life everlasting.” (Matthew 25:46)
The Final Judgment is not a passive recognition of a pre-existing state but an active sentence from Christ the King. St. Paul reaffirms this in his letter to the Romans:
“For we must all be manifested before the judgment 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.” (2 Corinthians 5:10)
The Catechism of the Council of Trent explicitly teaches that “a most strict account must be rendered to the Supreme Judge, not only of all our words and deeds, but also of our most secret thoughts.” This contradicts Pasolini’s assertion that judgment is merely an unveiling of what we have already lived. The Church has always affirmed that Divine Judgment involves a real reckoning for both the good and the wicked, not just an acknowledgment of an already determined state.
The False Idea That Salvation is Independent of Religious Affiliation
Pasolini dangerously claims that religious affiliation is irrelevant for salvation, stating that the true criterion is “concrete love for the least of our brothers and sisters.” This is a blatant rejection of the defined dogma Extra Ecclesiam Nulla Salus—“Outside the Church there is no salvation.”
Pope Pius IX, in Singulari Quidem, warned against the error that salvation can be attained apart from the Catholic faith:
“For, it must be held as a matter of faith that outside the Apostolic Roman Church, no one can be saved; that this is the only Ark of Salvation; that he who shall not have entered therein will perish in the flood.”
This teaching is echoed by the great Doctor of the Church, St. Augustine, who proclaimed:
“No man can find salvation except in the Catholic Church. Outside the Catholic Church, one can have everything except salvation.”
To suggest that one’s faith and membership in the Church are not necessary for salvation is to call into question the very mission of Christ’s Church. Our Lord established His Church as the means of salvation, and Fr. Pasolini’s assertion contradicts Christ’s command to “Go therefore and teach all nations, baptizing them” (Matthew 28:19).
Moral Performance and the Necessity of Good Works
Another grave error in Pasolini’s sermon is the implication that access to eternal life is not tied to “moral performance.” This is a deceptive way of denying the necessity of meritorious works in cooperation with grace.
The Council of Trent solemnly defined that good works, done in the state of grace, are necessary for salvation:
“If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified… let him be anathema.” (Session VI, Canon XXXII)
St. James, in his epistle, leaves no room for doubt:
“Do you see that by works a man is justified; and not by faith only?” (James 2:24)
To suggest that living in love “without calculation” is sufficient for salvation ignores the fact that works must be performed in a state of grace and in accordance with divine law. Love is not an abstract sentiment but a concrete adherence to God’s commandments:
“If you love me, keep my commandments.” (John 14:15)
Fr. Pasolini’s perspective dangerously suggests that eternal life is detached from our moral actions, contradicting centuries of Church teaching that emphasize merit, grace, and divine justice.
Misinterpretation of Eternal Life and the Present Age
The sermon further distorts the reality of eternal life by suggesting it is not a future reward but a present condition. While it is true that grace is a participation in divine life, this does not mean that the beatific vision is already fully accessible in this life.
St. Paul clearly distinguishes between our current state and the glory to come:
“For now we see through a glass, darkly; but then face to face.” (1 Corinthians 13:12)
The Catechism of the Catholic Church also makes this distinction:
“Heaven is the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness.” (CCC 1024)
By blurring the line between the present order and the eschatological fulfillment, Fr. Pasolini diminishes the urgency of striving for heaven through repentance, mortification, and sanctification.
The Final Judgment and the Expectation of the Faithful
The most shocking claim of Fr. Pasolini’s sermon is that “God had no expectations of us other than recognizing ourselves fully as His children.” This directly contradicts the entire moral order taught by the Church. God indeed expects us to strive for holiness:
“Be you therefore perfect, as also your heavenly Father is perfect.” (Matthew 5:48)
The saints have always recognized that salvation requires effort, penance, and adherence to God’s commandments. St. Alphonsus Liguori warns:
“The saved are few because the requirements for salvation are not insignificant.”
The Council of Trent reiterates that man must cooperate with grace:
“Men must labor with fear and trembling in working out their own salvation.” (Session VI, Chapter 13)
God’s expectations of us are not ambiguous; they are clearly defined in His commandments and the precepts of the Church. Reducing them to a vague recognition of our status as children of God dangerously undermines the Gospel message.
A Call for Doctrinal Clarity and Fidelity
Fr. Pasolini’s sermon is riddled with modernist errors, diminishing the reality of divine judgment, negating the necessity of religious adherence, downplaying the role of moral works, and blurring the distinction between this life and the next. His message is not a renewal of faith but a departure from the clear teachings of Our Lord, the Apostles, and the Church Fathers.
As faithful Catholics, we must resist these errors and cling to the authentic teaching of Holy Mother Church. Let us heed the warnings of St. Paul:
“But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.” (Galatians 1:8)
May Our Lady, Destroyer of Heresies, guide the Church back to fidelity, and may Christ the King reign over all hearts with His true doctrine. We must remain steadfast in defending the faith, for the salvation of souls depends on it.
Ave Christus Rex!
Recognise & Resist!
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Sadly, little out of Rome shocks me anymore, but this is particularly revolting. Men who suggest that Christianity gives any quarter to sodomitical behavior betray their own depraved lifestyle by projection. I pray this priest repents before it is too late. I'm not aware of even demons daring to suggest our Lord was ever impure.
Thank you for exposing this to the LIGHT. I will try to do my part in this battle.