SS. Peter and Paul Roman Catholic Mission

P.O. Box 7352, York, PA, 17408

717-792-2789

SaintsPeterandPaulRCM.com

SaintsPeterandPaulRCM@comcast.net

To Restore and Defend Our Ecclesiastical Traditions of the Latin Rite to the Diocese of Harrisburg

 

SS. Peter and Paul Roman Catholic Chapel

129 South Beaver Street, York PA 17401


 

 “…this missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment or censure, and may freely and lawfully be used… Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. … Accordingly, no one whatsoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, precept, grant, direction, will, decree and prohibition.  Should any person venture to do so, let him understand he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.”

Pope St. Pius V, Papal Bull, QUO PRIMUM,

Tridentine Codification of the traditional Roman Rite of the Mass. 

 

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Second Sunday in Advent

Within the Octave

St. Melchiades, Pope & Martyr

December 10, 2017

    The whole of today’s liturgy is filled with the thought of Isaias (whose name means ‘The Lord Saves’), since he is beyond all others, the prophet who proclaims the coming of Christ the Redeemer.  He foretold seven centuries before that “a virgin” should “conceive and bear” a son, “Emmanuel” (Is. 7, 14), and that God would send His “angel”; that it is John the Baptist who should “prepare His way before Him,” (Gospel) and the Messias should come clothed with the power of God Himself to free all nations from the bondage of Satan.  “The ox,” says Isaias, meaning the Gentiles, “knoweth his owner and the ass his master’s crib, but Israel hath not known me and my people have not understood” (Is. 1, 3).  “The root of Jesse,” he goes on, “shall rise up to rule the nations (Epistle), and the deaf and the blind, plunged in darkness, that is the heathen, shall hear the words of release and shall see (Gospel).  Then shall the true Jerusalem, that is the Church, “tremble with joy” (Communion), for all the nations, sanctified by Christ shall flow unto it (Gradual).

    “The Messias,” as Isaias explains, “will establish salvation in Sion and glory in Jerusalem,” “Sion shall be strong, for the Lord shall be its wall and its bulwark,” that is, its powerful protector.

    The Station takes place at Rome in the church of the Holy Cross in Jerusalem which was built by St. Helena to receive the relic of the Holy Cross.

 

INTROIT:

Is. 30: People of Sion, behold the Lord shall come to save the nations; and the Lord shall make the glory of His voice to be heard in the joy of your heart.

Ps. 79: Give ear, O Thou that rulest Israel, Thou that leadest Joseph like a sheep.  Glory be, etc.  People of Sion, etc. 

 

COLLECT:

Stir up our hearts, O Lord, to make ready the ways of Thine only-begotten Son, that by His coming we may be worthy to serve Thee with purified minds.  Who liveth and reigneth, etc.

 

O God, who by the Immaculate Conception of the Virgin didst prepare a worthy dwelling-place for Thy Son, we ask that, as by the foreseen death of this Thy Son thou didst keep her from all stain, so too Thou wouldst permit us, purified through her intercession, to come to Thee.  Through the same Lord, etc.

 

Being appeased, turn to Thy flock eternal Shepherd, and through blessed Melchiades, Thy Martyr and Supreme Pontiff, whom Thou didst make the Pastor of the whole Church, guard and protect it forever.  Through our Lord, etc.

 

EPISTLE:  Rom. 15, 4-13.        

Brethren, what things soever were written, were written for our learning, that through patience and the comfort of the scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he saith: Rejoice, ye Gentiles, with his people. And again: Praise the Lord, all ye Gentiles, and magnify him, all ye people. And again, Isaias saith: There shall be a root of Jesse, and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, and in the power of the Holy Ghost.

What does St. Paul teach in this epistle?

The Jews and Gentiles who had been converted to the Christian faith were disputing among themselves at Rome, in regard to abstinence and the use of certain kinds of food, reproaching each other severely; the Jews boasted that the Savior, according to promise, was born of their nation, thus claiming Him from the Gentiles, who, in their turn, reproached the Jews for their ingratitude in having crucified Him. To restore harmony St. Paul shows that each had reason, the Jews and Gentiles alike, to praise God, to whose grace and goodness they owed all; that each had in Him a Redeemer in whom they could hope for salvation; and he warns them not to deprive themselves of that hope by contentions. By these words the Apostle also teaches that we too, have great reason to praise God, and to thank Him for calling us, whose forefathers were heathens, to the Christian faith, and to guard against losing our salvation by pride, envy, impurity, etc.

Why should we read the Scriptures?

That we may know what we are to believe, and do in order to be saved, as all Scripture inspired by God is profitable to teach, to reprove, to correct, to instruct in justice (11 Tim. 3:16); that we may learn from what Christ has done for us, and the saints for Christ, to be patient in our sufferings, and to be consoled and encouraged by their example. To derive this benefit from the Scriptures, the Catholic must read them by the light of that Spirit through whose assistance they came into existence, who lives and remains for ever with the Church: that is, the light of the Holy Ghost must be sought, that their meaning may be read according to the sense of the Church and not be explained according to the reader's judgment. For he who reads the holy Scriptures by the light of his own private judgment, must, as experience shows, of necessity diverge from the right path, become entangled in manifold doubts, and at last, lose the faith entirely. For this reason the Catholic Church has very properly limited the reading of the Bible, not as has been falsely asserted, unconditionally forbidden it, but she allows the reading of those editions only, which are accompanied by notes and explanations that the unity of faith may not be disturbed, and that among Catholics there may not be the terrible bewilderment of the human intellect which has taken place among the different heretical sects who have even declared murder, bigamy and impurity to be permissible on the authority of the Bible. We are to consider also, that Christ never commanded the Bible to be written or read, and that not the readers but the hearers and the followers of the word of God by which is meant those who hear the word of God in sermons, and keep it, will be saved!

Further instruction in regard to the doctrine of faith on this subject will be found in the "Instruction for Easter Tuesday."

Why is God called a God of patience, of consolation, and of hope?

He is called a God of patience because He awaits our repentance, of consolation, because He gives us grace to be patient in crosses and afflictions, and so consoles us inwardly, that we become not faint‑hearted; of hope, because He gives us the virtue of hope, and because He desires to be Himself the reward we are to expect after this life.

ASPIRATION O God of patience, of consolation and of hope, fill Our hearts with peace and joy, and grant that we may become perfect in all good, and by faith, hope and charity, attain the promised salvation.

 

GRADUAL:

Ps. 40:  Out of Sion the loveliness of His beauty, God shall come manifestly.  Gather ye together His saints to Him who have set His covenant before sacrifices.  

Alleluia, alleluia.  Ps. 121:  I rejoiced at the things that were said to me: we shall go into the house of the Lord.  Alleluia

 

GOSPEL:  Matt. 11, 2-10.          

At that time, when John had heard in prison the works of Christ, sending two of his disciples, he said to him: Art thou he that art to come, or do we look for another? And Jesus making answer, said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them: and blessed is he that shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John, What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments? Behold, they that are clothed in soft garments are in the houses of kings. But what went you out to see? a prophet? yea I tell you, and more than a prophet. For this is he of whom it is written, Behold, I send my Angel before thy face, who shall prepare thy way before thee.

Why was John in prison?

He was in prison, and lost his life, because he had rebuked king Herod for his adulterous marriage with his brother's wife (Mt. 14:31). Truth, as the proverb says, is certainly a very beautiful mother, but she usually bears a very ugly daughter: Hatred. St. John experienced that speaking the truth very often arouses hatred and enmity against the speaker. Let us learn from him to speak the truth always, when duty requires it, even if it brings upon us the greatest misfortunes, for, if with St. John we patiently bear persecution, with St. John we shall become martyrs for truth.

Why did St. John send his disciples to Christ?

That they should learn from Christ, who had become illustrious by His teachings and miracles, that He was really the promised Messiah, the Savior of the world, whom they should follow.

Why did Christ say to the disciples of St. John: "Go and say to John, the blind see, the lame walk, etc."?

That they should, by His miracles, judge Him to be the Messiah because the prophets had predicted that He would work such miracles (Is. 35:5‑6). "Christ," says St. Cyril, "proved that He was the Messiah by the grandeur as well as by the number of His miracles."

Why does Christ add: "And blessed is he who shall not be scandalized in me"?

Christ used these words in reference to those who would be scandalized by His poverty, humility and ignominious death on the cross, and who for these reasons would doubt and despise Him, and cast Him away; though "man," as St. Gregory says, "owes all the more love to the Lord, his God, the more humiliations He has borne for him."

What was our Lord's object in the questions He asked concerning St. John?

His object was to remove from St. John all suspicion of failing in faith in Him; and to praise the perseverance with which, although imprisoned and threatened with death, he continued to fill his office of preacher, thus constituting him an example to all preachers, confessors and superiors, that they may never be deterred by human respect, or fear of man, or other temporal considerations, from courageously fulfilling their duties. Our Lord commended also rigorous penance, exhibited by St. John's coarse garments and simple food, that we may learn, from his example, penance and mortification.

Why does Christ say that John was "more than a prophet"?

Because St. John was foretold by the prophet Malachias as was no other prophet; because of all the prophets he was the only one who with his own eyes saw Christ and could point Him out, and was the one to baptize Him: and because like an angel, a messenger of God, he announced the coming of the Savior, and prepared the way for the Lord.

How did St. John prepare the way for the Savior?

By his sermons on penance, and by his own penitential life He endeavored to move the hearts of the Jews, that by amending their lives, they might prepare to receive the grace of the Messiah, for God will not come with His grace into our hearts if we do not prepare His way by true repentance.

ASPIRATION O Lord Jesus, by the praise Thou didst accord to Thy forerunner St. John, for his firmness and austerities, inflame our hearts with love to imitate his steadfastness and penance, that we may never do anything to please man which may be displeasing to Thee; grant us also Thy grace that we too, like St. John, may have those who are confided to our care, instructed in the Christian doctrine.

 

OFFERTORY:

Ps. 84:  Thou wilt turn, O God, and bring us to life, and Thy people shall rejoice in Thee: show us, O Lord, Thy mercy, and grant us Thy salvation.  

 

SECRET:

Be appeased, we beseech Thee, O Lord, by the prayers and sacrifices of Thy humble servants; and where no merits can be pleaded on our behalf, do Thou still come to our succor and aid.  Through our Lord, etc.

 

Receive, O Lord, the saving victim which we offer to Thee on the festival of the Immaculate Conception of the Blessed Virgin Mary: and grant that, even as we proclaim her to have been preserved by Thy grace from all stain, so may we be delivered, by her intercession, from all our sins. Through our Lord, etc

 

By the offered gifts, we beseech Thee, O Lord, that Thou kindly enlighten Thy Church, so that Thy flock may everywhere progress and prosper, and Thy shepherds, under Thy guidance, may be pleasing to Thy name.  Through our Lord, etc.

 

COMMUNION:

Bar. 5 & 4:  Arise, O Jerusalem, and stand on high and behold the joy that cometh to thee from thy God.

 

POSTCOMMUNION:

Filled with the food of spiritual nourishment we suppliantly implore Thee, O Lord, that, by the partaking of this mystery Thou wouldst teach us to scorn the things of earth and love the things of heaven.  Through our Lord, etc.

 

May the sacraments which we have received, O Lord, our God, heal in us the wounds of that sin from which Thou didst wonderfully preserve the Immaculate Conception of the Blessed Virgin Mary.  Through our Lord, etc

 

Being appeased, O Lord, guide Thy Church, which has been nourished by holy refreshment, that under Thy direction and powerful rule it may receive increase of liberty and may continue in religious integrity.  Through Christ our Lord, etc.

 

 

John_the_Baptist.jpg

 

 

 

But what went you out to see? a prophet? yea I tell you, and more than a prophet. For this is he of whom it is written, Behold, I send my Angel before thy face, who shall prepare thy way before thee.

 

 

 

 

 

PROPER OF THE SAINTS FOR THE WEEK OF DECEMBER 10th:

10

Sun

2nd Sunday of Advent

Within the Octave

St. Melchiades, PM

sd

V

 

 

Mass 9:00 AM; Confessions 8:00 AM; Rosary of Reparation 8:30 AM

11

Mon

St. Damasus I, PC

Within the Octave

sd

W

 

Mass 8:30 AM; Rosary of Reparation before Mass

12

Tue

Within the Octave

Our Lady of Guadalupe

d

W

 

Mass 8:30 AM; Rosary of Reparation before Mass

13

Wed

St. Lucy, VM

Within the Octave

sd

R

 

Mass 8:30 AM; Rosary of Reparation before Mass

14

Thu

Within the Octave

dm

W

 

Mass 8:30 AM; Rosary of Reparation before Mass

15

Fri

Octave Day of the Immaculate Conception of the BVM

sd

W

A

Mass 8:30 AM; Rosary of Reparation before Mass

16

Sat

St. Eusebius, BpM

sd

R

 

Mass 9:00 AM; Confessions 8:00 AM; Rosary of Reparation 8:30 AM

17

Sun

3rd Sunday of Advent-

(Gaudete Sunday)

sd

Rose

 

 

Mass 9:00 AM; Confessions 8:00AM; Rosary of Reparation 8:30

 

 

That they might know that by what things a man sinneth, by the same also he is tormented.

Wisdom 11:17

 

 

 

I will send forth famine into the land, not a famine of bread . . . but of hearing the word of the Lord, . . . they shall go about seeking the word of the Lord and shall not find it.

Amos 8:11

 

 

Faithfully do what God expects of you each moment, and leave the rest up to Him.

I assure you that living in this manner will bring you great peace.

St. Jane Francis de Chantal


 

 

 

Invincible ignorance is a punishment for sin. 

St. Thomas Aquinas (De Infid. q. x., art. 1.)

 

 

 

ANNOUNCEMENTS:

 

 

 

 

 

Tropologically, a reed is a light man, inconstant, tossed to and fro at one time impelled by the cords of flatterers, he asserts something again being driven by detractors, he denies it, as a reed is blown in different directions by different winds.  A reed is one who is devoid of truth, virtue, and consistency, as a reed has no strength, or stamina.  A reed is he who has no fruit of good works to show, since a reed bears no fruit.  It is he who is delighted with, and feeds upon, the fluctuating pleasures of the world. For a reed is dry yet it grows beside the waters.  Whence it is called “the river reed.” 

Rev. Cornelius a Lapide, Commentary

 

St. Damasus was one of the most illustrious defenders of the great mystery of the Incarnation.  He defends the faith of the universal Church in the divinity of the Word, by condemning, as his predecessor Liberius had done, the acts and the authors of the celebrated Council of Rimini.  With his sovereign authority, he bore witness to the teaching of the Church regarding the Humanity of Jesus Christ, and condemned the heretic Apollinaris, who taught the Jesus Christ had assumed only the flesh and not the soul of man.  He commissioned St. Jerome to make a new translation of the New Testament from the Greek, for the use of the Church of Rome; here, again, giving further proof of the faith and love which he bore to the Incarnate Word.  Let us honor this Pontiff, whom the Council of Chalcedon calls, “the ornament and support of Rome by his piety.”  St. Jerome called him “a man of the greatest worth; a man whose equal could not be found, well versed in the holy Scriptures, and a virgin doctor of the virgin Church.” 

Dom Gueranger, The Liturgical Year, Feast of St. Damasus

 

Listen and let it penetrate your heart my dear little son.  Do not be troubled or weighed down with grief.  Do not fear any illness or vexation, anxiety or pain.  Am I not here who am your Mother?  Are you not under my shadow and protection?  Am I not your fountain of life?  Are you not in the folds of my mantle?  In the crossing of my arms? Is there anything else you need? 

Blessed Virgin Mary to St. Juan Diego

 

Odilia was born blind.  Her father insisted on her being removed from the house, for her presence would have been a continual humiliation to him.  It seems as though this affliction was permitted by Providence, in order that the action and power of divine grace might be the more clearly manifested in her regard.  The little exile was taken from her mother, and placed in a monastery.  God, who designed to show the virtue of the holy Sacrament of regeneration, permitted that her Baptism should be deferred until she had reached her thirteenth year.  The time at length came for Odilia to be made a child of God.  No sooner was she taken from the baptismal font, than she received her eyesight, which was but a feeble figure of the light which had lit up in her soul. 

Dom Gueranger, The Liturgical Year, Feast of St. Odilia, December 13  

 

St. Lucy, pray for us, that our eye may be purified, and may see, in the Child who is to be born at Bethlehem, the new Man, the second Adam, the model on which the life of our regeneration must be formed. 

Dom Gueranger, The Liturgical Year, Feast of St. Lucy

 

Some among you, inflated like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the sense of the heavenly pages . . .to the philosophical teaching of the rationals, not for the profit of their hearer but to make a show of science . . . these, seduced by strange and eccentric doctrines, make the head of the tail and force the queen to serve the servant.

Pope Gregory IX regarding the 13th century Modernists of his day

 

In the Church, I perceive two kinds of persecutions: the first in its beginnings, under the Roman Empire, in which violence inexorably prevailed; the second at the end of time, when seduction will reign.

Bishop Jacques-Benigne Bossuet

 

If Jesus came to sanctify all, if it is God’s will that “all should be saints,” then sanctity cannot consist in extraordinary gifts of nature and grace, which depend solely upon God’s liberality.  Sanctity, therefore, must consist in something that all souls of good will, even the simplest and most humble, can attain, sustained by the divine assistance.  Sanctity is the perfection of the Christian life.  It is the full development in us of the supernatural life, whose beginnings are sanctifying grace, the infused virtues, and the gifts of the Holy Ghost…  When the influence of grace extends effectively to all our actions, directing them solely to God’s glory and uniting us wholly to Him be means of charity, then we have reached the fullness of Christian life, sanctity. 

Fr. Gabriel of St. Mary Magdalen, O.C.D., Divine Intimacy

 

“Religion holds the first place among the moral virtues”

The supernatural virtue of Religion is, in the first place, an abiding, persevering disposition inclining us to render unto God the worship due Him. Ease and readiness in the performance of supernatural acts of religion is the fruit of faithful exercise and is obtainable by our own exertions assisted by divine grace. Charity and all the infused moral virtues are inseparably united with sanctifying grace, whilst the two theological virtues of faith and hope (habitus fidei et spei) can still exist even after sanctifying grace has been lost…. Religion holds the first place among the moral virtues. Although, like all other moral virtues, the virtue of religion is inferior in merit and dignity to the divine virtues of faith, hope and charity, it is, nevertheless, most intimately connected with them, for it regulates the conduct of man toward God. It holds the first rank among the moral virtues, because it approaches nearer to God than the others, in so far as it produces and has for its primary object those acts which refer directly and immediately to the honor of God — that is, whatever acts pertain to the divine service…. We read in the epistle of St. James (i. 27) these words: “Religion (religio) clean and undefiled before God and the Father is this; to visit the fatherless and widows in their tribulation and to keep one’s self unspotted from the world.” The meaning of the above is — that if we would honor God the Father in a sincere and proper manner, we must be assiduously intent upon assisting the poor, the abandoned and the distressed, upon consoling and comforting them, and, at the same time, endeavor, amid the universal corruption of the world, to serve God alone and to please Him by purity of heart and the righteousness of our ways. Thus the virtue of religion will produce abundant fruits “that in all things and above all things God may be glorified” (ut in omnibus glorificetur Deus). 

Rev. Nicholas Gihr

 

The Trial of St. Thomas Becket

Whatever credit may be due to reports originating with men, whose great object it was to bring the religious orders into disrepute, and to terrify them into the surrender of their property, there is one proceeding, which, on account of its singularity and absurdity, deserves the attention of the reader. It had been suggested that, as long as the name of St. Thomas of Canterbury should remain in the (liturgical) calendar, men would be stimulated by his example to brave the ecclesiastical authority of their sovereign. The king’s attorney was therefore instructed to exhibit an information against him and “Thomas Becket, some time archbishop of Canterbury,” was formally cited to appear in court, and answer to the charge. The interval of thirty days allowed by the canon law was suffered to elapse: still the saint neglected to quit the tomb in which he had reposed for two centuries and a half; and judgment would have been given against him for default, had not the king of his special grace assigned him a counsel. The court sat at Westminster: the attorney general and the advocate of the accused were heard; and sentence was finally pronounced; that Thomas, some time archbishop of Canterbury, had been guilty of rebellion, contumacy, and treason; that his bones should be publicly burnt, to admonish the living of their duty by the punishment of the dead; and that the offerings which had been made at his shrine, the personal property of the reputed saint, should be forfeited to the crown.  A commission was accordingly issued; the sentence was executed in due form; and the gold, silver, and jewels, the spoils obtained by the demolition of the shrine, were conveyed in two ponderous coffers to the royal treasury. Soon afterwards a proclamation was published, stating that, forasmuch as it now clearly appeared, that Thomas Becket had been killed in a riot excited by his own obstinacy and intemperate language and had been afterwards canonized by the bishop of Rome as the champion of his usurped authority, the king’s majesty thought it expedient to declare to his loving subjects, that he was no saint, but rather a rebel and traitor to his prince, and therefore strictly charged and commanded that he should not be esteemed or called a saint, that all images and pictures of him should be destroyed, the festivals in his honour be abolished, and his name and remembrance be erased out of all books, under pain of his majesty’s indignation and imprisonment at his grace’s pleasure. 

Archbishop John Milner, D.D., History of England

 

Act of Abandonment to the Divine Will

O my God, I know not what must come to me today; but I am certain that nothing can happen to me which Thou hast not foreseen and ordained from all eternity: that is sufficient for me.  I adore Thy impenetrable and eternal designs, to which I submit with all my heart; I desire, I accept them all, and I unite my sacrifice to that of Jesus Christ, my divine Saviour; I ask in His name, and through His infinite merits, patience in my trials, and perfect submission to all that comes to me by Thy good pleasure.  Amen 

St. Joseph Pignatelli, S. J., who lived his life as a Jesuit during the 40 years of their suppression dying three years before their official restoration by Pope Pius VII in 1814.  He is considered the “restorer of the Society of Jesus.”

 

The Angel being come in, says the Gospel; the expression “come in,” leads us to believe that Mary was “within” her house.  The Angel reveals to her in God’s name what will take place in her.  “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee.  And therefore also the Holy which shall be born of thee shall be called the Son of God” (Lk 1, 35).  From that moment God made Himself present in Mary in a very special way, present not only by essence, knowledge, and power, as He is in all creatures; present not only by grace as He is in the souls of the just; but, far more, the Word of God was in Mary by “corporal presence,” as St. Albert the Great says.  

Fr. Gabriel of St. Mary Magdalen, O.C.D, Divine Intimacy

 

CONSOLATION IN SUFFERING

“The God of patience and of comfort, the God of hope fill you with all joy and peace in believing” (Rom. 15:5-13).

What gives us the greatest consolation in adversities?

The strong and fervent belief that each and every thing that happens to us, comes to us for our own good from God, and that whatever evil befalls us, is by the will or permission of God. Good things and evil, life and death, poverty and riches, are from God (Ecclus. 11:14). If we have received good things at the hand of God (Job 2:10), saith the pious job in his affliction, “why should we not receive evil?”

We should be fully convinced that without the permission of God not a single hair of our head shall perish (Lk. 21:18), much less can any other evil be done to us by man or devil (Job 1); we should have a steadfast confidence that if we ask Him, God can and will assist us in our sufferings, if it be for our salvation. Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget thee. Behold, I have graven thee in my hands (Is. 49:15‑16); we should hope for abundant reward in the future life, which we will merit by patience in our sufferings, for that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory (II Cor. 4:17); we should remember that all complaints and murmurs against the dispensation of God are useless, and lead only to harm and shame; Who hath resisted Him, and hath had peace? (Job 9:4) we should have a vivid remembrance of our sins, for which we have long since deserved the eternal punishments of hell - hence the well-known saying of St. Augustine: O Lord, here cut, here burn, but spare me in eternity. No other way leads to the kingdom of heaven than the way of the cross, which Christ Himself, His sorrowing mother, and all the saints had to tread. Ought not Christ to have suffered these things, and so to enter into His glory? (Lk. 24:26) Through many tribulations we must enter into the kingdom of God (Acts 14:21). And we should not forget that sorrows and adversities are signs of God’s love, and manifest proofs of being His chosen ones. Whom the Lord loveth He chastiseth, and He scourgeth every son whom He receiveth (Heb. 12:6. compare 7-11).

PRAYER IN SORROW O almighty, kind and merciful God! who hast said: “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me” (Ps. 49:15), behold relying upon Thy word, I take refuge in Thee in my trouble. Give honor to Thy name, therefore, and deliver me, if it be pleasing to Thee and beneficial for me, that all may know, Thou art our only help. Amen.

 

For all the gods of the Gentiles are devils: but the Lord made the heavens. Ps. 95, 5

Wanting to reconcile the Faith with the modern spirit leads not only to a weakening of the Faith, but also to its total ruin. 

Pope St. Pius X

 

THE LORD WILL NOT DELAY                    SECOND SUNDAY OF ADVENT

PRESENCE OF GOD ‑ I place myself in the presence of Jesus in the Blessed Sacrament, to receive His two‑fold invitation to confidence and repentance, contained in today's liturgy.

MEDITATION:

     I. After we have considered the sublime program of sanctification which we should follow, it is very consoling to consider the magnificent texts of today's liturgy. They invite us to have complete trust in God's help. "Thy salvation cometh quickly: why art thou wasted with sorrow?... I will save thee and deliver thee, fear not .... As a mother comforteth her sons, so will I comfort thee, saith the Lord" (RB). God does not want anxiety or discouragement. If He proposes to us an exalted way of sanctity, He does not leave us alone, but comes to help and sustain us.

    Today's Mass shows clearly how Jesus comes not only for the people of Israel, for a small number of the elect, but also for the Gentiles, for all men. "Behold the Lord shall come to save the nations" (Introit), therefore, let us have confidence and rejoice, as St. Paul exhorts us: "Now may the God of hope fill you with all joy and peace in believing that you may abound in hope" (Ep: Rom 15, 4‑13). And in order to stimulate our hope in Christ, the Gospel (Mt 11, 2‑10) presents His wonderful works: "The blind see, the lame walk, lepers are cured, the deaf hear, the dead rise again, the poor have the gospel preached to them."

    There is no physical or moral misery which Jesus cannot cure. He asks only that we go to Him with a heart dilated by faith, and with complete trust in His all‑powerful, merciful love.

    2. In today's Gospel Jesus directs our attention to the strong, austere figure of John the Baptist. "What went you out to see? A reed shaken by the wind?... A man clothed in soft garments? "

    If we want to prepare our hearts for Jesus' coming, we, like St. John the Baptist, must detach ourselves from all the goods of earth. John had left everything and gone into the desert to lead a life of penance. His example invites us to retire into the interior desert of our heart, far from creatures, to await the coming of Jesus in deep recollection, silence, and solitude, insofar as the duties of our state in life permit. We must persevere in this waiting, in spite of aridity and discouragement. "The Lord shall appear and shall not deceive us: if He make any delay, wait for Him, for He will come and will not tarry" (RB).

    To our interior recollection, let us add a greater spirit of penance and mortification. Let us examine our generosity in practicing the penances and mortifications prescribed by our Rule, and those which we have imposed upon ourselves with the approval of our confessor or superior. If we discover that we are lax in this regard, it would be well to resolve to do something more: some mortification at meals, in our rest, or in our clothing, some work that is hard or painful to nature.

    If we wish to taste the sweet joys of Christmas, we should know how to prepare ourselves with these dispositions which the Church invites us to pray for today: "We beseech You, O Lord, to teach us. . . to despise the things of earth and to love those of heaven" (RM).

COLLOQUY:

    O my Savior, Word of God, how can I doubt that are coming upon earth to save and sanctify me? Why I do not go to You with complete, loving confidence, when You have spared nothing to show me Your infinitely merciful love? Your Incarnation, Your infant tears, Your humble hidden life, Your apostolate, Your miracles, Your sorrow Passion and death, all Your precious Blood poured out, shall they not be enough to make me believe in Your love, open my heart in the most complete confidence?

    "I repeat with all confidence the humble prayer of the publican. Most of all do I imitate the behavior of Magdalen, for her amazing ‑ rather I should say her loving ‑ audacity, which delighted Your heart .... I am certain that even if I had on my conscience every imaginable crime, I should lose nothing of my confidence, but would throw myself, my heart broken with sorrow, into Your arms, for I remember Your love for the prodigal son who returns to You" (T.C.J. St. 12).

    With this confidence, O my Jesus, I will resume my way and begin again my poor efforts.

    During this Advent You invite me to greater recollection, to greater interior and exterior silence, so that I may be able to hear Your voice and prepare for Your coming. Help me, then, to quiet my continual chatter about useless things, the discordant voices of nature, self‑love, sensitiveness, the distracting prattle of my fantasies, imaginations, thoughts and useless preoccupations.

    I acknowledge that often my mind and heart are like a raging sea in which the waves thunder continually; and yet, if You wish, a sign from You will be enough to make calm return and all be silent.

    Yes, You teach me that interior silence exacts detachment from self and from creatures, exacts interior and exterior mortification. For love of You I will mortify my curiosity, the curiosity of my eyes, ears, thoughts, and imagination. I also want to silence my passions and, therefore, I resolve to be more generous in the practice of corporal mortification.

    O eternal Word, my Savior, draw all my powers to Yourself; fasten my interior gaze upon Yourself, so that I shall no longer seek or hear anything or anyone but You alone, eternal Word of my eternal God!

 

Many indeed have never known Thee; many too, despising Thy precepts, have rejected Thee.  Have mercy on them all, most merciful Jesus, and draw them to Thy Sacred Heart…. Be Thou King of all those who are still involved in the darkness of idolatry or of Islamism, and refuse not to draw them all into the light and Kingdom of God. 

Act of Consecration to the Sacred Heart of Jesus, Raccolta

 

Catholic doctrine ought thus to be proposed and set forth totally and in its entirety: one ought not to pass over in silence or cover with ambiguous words what Catholic truth teaches on the true nature and means of justification, on the constitution of the Church, on the primacy of jurisdiction of the Roman pontiff, on the only true union which is achieved by the return of dissidents to the one true Church of Christ. It is taught that they, by returning to the Church, do not lose any part of the good that, by the grace of God, has up to now been born in them, but that with their return this good is rather completed and perfected. There is no need to discuss this subject as though these people should believe that by their return to the Church they should bring it some essential element that they have lacked up to now.

Pius XII, Instruction of the Holy Office on Ecumenism, Dec. 20, 1949

 

“An Unjust Law is Not a Law”

When Pope Nicholas II ordered the suppression of the Ambrosian Rite, he was opposed by the Catholics of Milan who refused his order.  This order was subsequently overturned by Pope Alexander II who declared it to have been most manifestly “unjust.”  Human law, even the highest form of human law imposed by the pope, has all the limitations of every human law. That is, it must be a promulgation of reason, by the proper authority, promoting the common good, and not in any way opposed to Divine or natural law. As St. Thomas has said, “an unjust law is not a law.” The pope had no authority to bind an unjust law and therefore the Catholics of Milan were completely within their rights to refuse the order of Pope Nicholas II in his attempt to suppress their immemorial traditions. Traditional Catholics are, like them, within their rights to refuse any liturgical innovations to their immemorial customs.

 

Some say they are not bound by the doctrine, explained in Our Encyclical Letter [Mystici Corporis] of a few years ago, and based on the sources of revelation, which teaches that the Mystical Body of Christ and the Roman Catholic Church are one and the same thing. 

Pius XII, Humani Generis

 

Whosoever therefore is not united with the Body is no member thereof, neither is he in communion with Christ its Head. 

Pius XI, Mortalium Animos

 

The more joyfully souls do His will, the greater is their perfection. 

St. Therese of the Child Jesus

 

I am worried by the Blessed Virgin’s messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past.
A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, “Where have they taken Him?”

Pope Pius XII, Roche, Devant L’Historie, p. 52-5

 

The highest perfection consists not in interior favors,  or in great raptures, or in visions, or in the spirit of prophesy, but in the bringing of our wills so closely into conformity with the will of God that, as soon as we realize He wills anything, we desire it ourselves with all our might, and take the bitter with the sweet. 

St. Teresa of Avila

 

At this moment, O Lord, I freely consecrate my will to You without reserve… Grant that Your will may always be fulfilled in me, in the way which is most pleasing to You.  If You wish me to do this by means of trails, give me strength and let them come.  If by means of persecution and sickness and dishonor and need, here I am, my father, I shall not turn my face away. 

St. Teresa of Avila, Way of Perfection

 

If you love Me, keep My commandments… If you keep My commandments, you shall abide in My love; as I also have kept My Father’s commandments, and do abide in His love. 

John 14, 15; 15, 10

 

Novena Prayer to the Infant of Prague

O Dearest Jesus, tenderly loving us, Thy greatest joy is to dwell among men and to bestow Thy blessings upon us! Though I am not worthy that Thou should behold me with love, I feel myself drawn to Thee, O dear Infant Jesus, because Thou gladly pardon me and exercise Thy almighty power over me.
     So many who turned with confidence to Thee and have received graces and had their petitions granted. Look upon me as I kneel in spirit before Thy miraculous image on Thine altar in Prague and lay open my heart to Thee, with its prayers, petitions and hopes. Especially the affair of... I enclose in Thy loving Heart. Govern me and do with me and mine according to Thy holy will, for I know that in Thy Divine wisdom and love Thou will ordain everything for the best. Almighty, gracious Infant Jesus, do not withdraw Thy hand from us, but protect and bless us forever.  Amen

 

Jesus Christ Received the Throne of David from St. Joseph

It may be yet further asked, why S. Matthew unfolded the genealogy of Joseph rather than of Mary, since Christ was born of her alone, being a Virgin? I answer : First, because among the Jews, and other nations, genealogy is customarily reckoned through fathers and husbands, not through mothers and wives. Second, because Joseph was the true and lawful father of Christ, after the manner which I shall explain presently. And Christ was the heir of David’s throne and sceptre, not through Mary, but through Joseph, according to Gods promise to David, 2 Sam. vii. 12; Ps. lxxxix. and cxxxii. The sceptre, therefore, of Judah devolved upon Jesus Christ, not only by the promise and gift of God, but by the right of hereditary succession. For if, by common right, sons succeed to their fathers’ inheritance, when they are only accounted their sons by common repute, how much more was Christ Joseph’s, his father’s, heir, since He was the Son of his wife, by the power and the gift of the Holy Ghost? Wherefore as Joseph had a parent’s right over Christ, indeed, all rights which parents have over sons, so on the other hand, Christ had, with reference to Joseph, all the rights which sons have in respect to their parents. He had therefore a right to the kingdom of Israel after Joseph’s death. Hence the question of the Magi (ii. 2), “Where is he that is born King of the Jews?” This was what S. Matthew wished to demonstrate, who, as S. Augustine says, insists, most of all the Evangelists, upon the kingship of Christ. And this explains why he gives the genealogy of Joseph, rather than of Mary. For she could not be the heiress of the kingdom, so long as heirs male, like Joseph and others, survived. Whence also it must be said, as a consequence, that the father and other ancestors of Joseph were first-born, or at least eldest surviving sons of their fathers, so that the right of reigning devolved upon them.

This is what is meant in the first chapter of S. Luke by the words, “And the Lord God will give unto him the throne of his father David.” So likewise in Gen. xlix. to, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come,” that is, Christ, who was to restore to Judah the sceptre, iniquitously taken away by Herod; yea, who was to raise their kingdom to a far higher grandeur, by making it spiritual instead of corporeal, heavenly instead of earthly, and, instead of temporal, eternal. 

Rev. Cornelius a Lapide, Commentary on St. Matthew

 

Whoever dwells in the protection of the Almighty, may say to God: “You are my refuge and my castle, Lord, whom I trust”. Psalm 90: 1-2,

Invocation of St. Clement Maria Hofbauer, taught to him by his mother

 

Pray, they are ringing the Angelus. 

St. Clement Maria Hofbauer’s last words

 

This moreover is true if you consider the mass of mankind. For by far the greater portion of men are Infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples. 

Rev. Cornelius a Lapide, Commentary on St. Matthew

 

Sanctity properly consists only in conformity to God’s will, expressed in a constant and exact fulfillment of the duties of our state in life. 

Pope Benedict XV

 

Home School? - an added benefit, Education!

“(The results show a) picture of educational stagnation.... We must invest in early education, raise academic standards, make college affordable, and do more to recruit and retain top-notch educators.”

Arne Duncan, Education Secretary, commenting on the U.S.A. results from the three-yearly Organization for Economic Cooperation and Development (OECD) Program for International Student Assessment (PISA) report, which compares the knowledge and skills of 15-year-olds in 70 countries around the world, ranked the United States 14th out of 34 OECD countries for reading skills, 17th for science and a below-average 25th for mathematics.  U.S. averages $10,599.00 for a 15 year old’s education.

 

Modern “theologians” ignorant of scholasticism and thus, any sense of true theology, should know, the Summa was intended for “beginners.”

Because the Master of Catholic Truth ought not only to teach the proficient, but also to instruct beginners (according to the Apostle: As unto little ones in Christ, I gave you milk to drink, not meat. 1 Cor. 3, 1-2), we propose in this book to treat of whatever belongs to the Christian Religion, in such a way as may tend to the instruction of beginners.  We shall try, by God’s help, to set forth whatever is included in this Sacred Science as briefly and clearly as the matter itself may allow.  St. Thomas Aquinas, prologue to the Summa

 

Indulgences for the Blue Scapular, (the Scapular of the Immaculate Conception)

“As for me, I would take all scapulars.” But above all you must know that the scapular of the Immaculate Conception, which is blessed by the Theatine Fathers, besides all its partial indulgences, has all the indulgences granted to whatever religious order, whatever devotion, whatever person there can be. And particularly that by reciting six times Pater, Ave, and Gloria, in honor of the Most Holy Trinity and Mary Immaculate, can be gained each time all the indulgences of Rome, of Portiuncula, of Jerusalem, and of Galicia, which amounts to 533 plenary indulgences, without speaking of partial indulgences, which are innumerable.

St. Alphonsus Liguori, Glories of Mary. These indulgences have been confirmed by Gregory XVI in a decree dated July 12, 1845

 

For decades the South American Church has been falling into ruin, its crisis the greatest on the planet: the latest data, just published by the Pew Center, confirming the precipitous drop of membership in the Catholic Church in Latin America. Now that same recipe for failure is being applied to the whole Church. And so we soon we will see the same ruins. The Bergoglio Effect.

Antonio Socci, Italian journalist and author

 

The silkworm starts to spin its silk and to build the house in which it is to die…. On then, my daughters, let us hasten to perform this task and spin this cocoon.  Let us renounce our self-love and self-will, and our attachment to earthly things.  Let us practice penance, prayer, mortification, obedience, and all the other good works that you know of…. Let the silkworm die – let it die, as in fact it does when it has completed the work which it was created to do.  Then we shall see God and shall ourselves be as completely hidden in his greatness as is this little worm in its cocoon… And let us see what becomes of this silkworm, for all that I have been saying about it is leading up to this.  When it is in this state of prayer, and quite dead to the world, it comes out a little white butterfly.  Oh, greatness of God, that a soul should come out like this, after being with him for so short a time. 

St. Theresa of Avila

 

Charity… unites man with God so that he no longer lives for himself but for God. 

St. Thomas Aquinas

 

St. Ignatius on the Question of Penance

Neither mortification of the body nor that of the passions should be deferred to old age, old age is uncertain, and does not allow of severity being used towards it. [....]Penance is divided into that which is interior and exterior. Interior penance consists in sorrow for one’s sins, accompanied by a firm resolution not to fall again into the same sins nor into any other. Exterior penance is a fruit of the former, and consists in punishing oneself for one’s past faults; which may be practised chiefly in three ways. First, with regard to food. As to which it must be remembered that cutting off what is superfluous is not penance but temperance. That only is penance when we deprive ourselves of something which we might properly take; and, in this sense, the more we succeed in cutting off, the greater and more praiseworthy is the penance, provided it does not go so far as to destroy our strength and to injure our health notably. Secondly, with regard to sleep. As to the manner of taking it, it should be remarked that it is not penance to cut off what only tends to gratify our delicacy and our sensuality. There is penance only in depriving ourselves of part of the things which we might properly use; and, in this sense, the more we succeed in cutting off, the better we shall do, provided we do not greatly injure health and no notable weakness ensues. As to the time to be given to sleep, nothing should generally be cut off from what is expedient unless with the view of correcting the evil habit of sleeping too much and arriving at a right measure. Thirdly, with regard to the body. It consists in causing it to suffer sensible pain by wearing haircloth, cords, or iron chains on the flesh ; by taking the discipline. What appears to be most suitable and least dangerous on this point is, that the pain should only he felt by the flesh, and not penetrate to the bone so that the penance should cause pain and not infirmity.

Exterior penances are used chiefly for three purposes: first, as a satisfaction for past sins; secondly, in order to overcome oneself, that is to say, in order that sensuality may be obedient to reason, and all the inferior parts of the soul be more subjected to the superior; thirdly, in order to seek and find some grace or gift which a person wishes for and desires: as, for example, if he desires to have an interior sorrow for his sins, or to weep much for them, or for the pains and sufferings which Christ our Lord endured in His Passion, or in order to obtain the solution of some doubt he is in. 

Fr. Xavier De Franciosi, S.J., Spirit of St. Ignatius

 

On the other hand, it is certain that the Jewish Cabalistic tradition was one of the principal mediums through which Eastern occultism (which has so many times come to the surface in European history) has been transmitted to modern Europe; and that many, if not all, of the recognized founders of the eighteenth century Illuminism (including Weishaupt, Pasqualis, and Cagliostro) were initiated into its secrets by Jewish Cabalists or drew their inspiration and their methods from the Jewish esoteric writings. The Jewish apologist, Bernard Lazare, states that “there were Cabalistic Jews around the cradle of Freemasonry, as certain rites still in existence conclusively show.” 

Rev. Edward J. Cahill, S.J., The Truth About Freemasonry

 

The emperor then tried to force Saint Eusebius, Saint Dionysius of Milan, and Lucifer of Cagliari to condemn Athanasius under pain of death. They steadfastly refused to condemn a man who far from being a heretic was supporting the truth. Instead of putting them to death, the emperor exiled them.

In exile in Scythopolis in Palestine, Eusebius lived with the only Catholic in town. Any comfort he had from visits of other saints was destroyed when the local Arians stripped him half naked and dragged him through the streets to a tiny cell. The Arians finally let him go after he spent four days without food. But a few weeks later they were back, breaking into his house, stealing his belongings and food, and imprisoning him again.

Eusebius was exiled to two other places before Constantius' successor Julian let him and the other exiled bishops return home in 361. The problem was not over and Eusebius spent his last years working hard to counteract the damage the Arians had done and continued to do. After working with Athanasius and taking part in councils, he became a latter-day Saint Paul traveling all over in order to strengthen the faith and spread the truth. Eusebius died on August 1, 371. 

From the Life of St. Eusebius

 

Claimed by Modernists as the “Father of Modernism”: Cardinal John Henry Newman

 It has always been incomprehensible to me why Manning’s hostility to Newman should be imputed to him as a sin, while Newman’s hostility to Manning is held to be a virtue. [.....] Yet at the present hour, when the Modernists have claimed Newman as their precursor, supporting their contention with many a passage from his writings, it would seem that Manning, as the exponent of orthodox doctrine, was justified in his appreciation of Newman’s teaching.[....] Manning had everything to lose by becoming a Catholic, Newman had everything to gain. [....]This is shown by the willingness with which (Manning) threw aside ambition, comfort, and prosperity, when as the high road to the foremost and pleasantest preferments in the Church of England, to enter upon the tedious life of a Roman Catholic mission priest. His new durance called forth from him no moaning such as Newman poured out when he was sent to work in Ireland. [.... ] Manning’s religion was free from all pious affectation. Yet in close contact with him one felt that he was always living in the presence of an unseen Power, not as a pompous agent, but as its simple and humble messenger. It has been my lot to witness some of the most imposing religious ceremonies of modern Christendom; but nothing so impressive, so faith-inspiring has ever met my eyes as the sight of the noble old Englishman in his threadbare cassock kneeling alone before the altar of his bare chapel.”

[......]  “I became a Catholic off my own bat” (Manning) exclaimed to indicate the lack of conviction in the Oxford converts. Afterwards the conversation moved to theological ground, and Manning’s tone changed. “From an observation you made”, he said, “I gather that you are under the impression that Doctor Newman is a good Catholic.” I replied that such was my vague belief. He retorted: “Either you are ignorant of the Catholic doctrine, or of the works of Doctor Newman” - he always said ‘Doctor Newman’ in Oxford fashion, and never gave him the title of Cardinal. After asking me which of Newman’s books I had read, he proceeded to tick off on his tapering fingers, in his usual way, ten distinct heresies to be found in the most widely-read works of Dr. Newman.” [.....] To Msgr. Talbot Manning wrote, “. . . an English Catholicism, of which Newman is the highest type. It is the old Anglican, patristic, literary, Oxford tone transplanted into the Church... In one word, it is a worldly Catholicism, and it will have the worldly on its side, and will deceive many. [....] He is the most dangerous man in England.”

Richard Sartino, Another Look at Cardinal Newman, quoting J. E. C. Bodley, a Protestant and Mason, on Cardinal Newman and Cardinal Manning

 

 

Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. But he that shall deny me before men, I will also deny him before my Father who is in heaven.”

Matthew 10:32-33

Hermeneutics of Continuity/Discontinuity – Even JPII did not deny this dogma!

Pope Francis Teaches:

Francis-hidden-crucifixWe hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom.11:29). The Church, which shares with Jews an important part of the Sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom. 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes. 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word. Pope Francis, Evangelii Gaudium

 

The Church officially recognizes that the People of Israel continue to be the Chosen People. Nowhere does it say: “You lost the game, now it is our turn.” It is a recognition of the People of Israel.  Pope Francis, On Heaven and Earth

The Catholic Church Teaches:

Hebrews 7:18: “On the one hand, a former commandment is annulled because of its weakness and uselessness…”;

Hebrews 10:9: “Then he says, ‘Behold, I come to do your will.’ He takes away the first [covenant] to establish the second [covenant]…”;

2 Corinthians 3:14: “For to this day when they [the Jews] read the Old Covenant, that same veil remains unlifted, because only through Christ is it taken away”;

Hebrews 8:7: “For if there had been nothing wrong with that first covenant, no place would have been sought for another”;

Colossians 2:14: “Having canceled the written code, with its decrees, that was against us and stood opposed to us; He took it away nailing it to the cross”;

Pope Pius XII, Mystici Corporis, para. 29: “…the New Testament took the place of the Old Law which had been abolished…but on the gibbet of His death Jesus made void the Law with its decrees fastened the handwriting of the Old Testament to the Cross”;

The Catechism of the Council of Trent: “…the people, aware of the abrogation of the Mosaic Law…”;

Council of Florence: [This council] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosiac law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord’s coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors.  Pope Eugene IV, Council of Florence, Cantate Domino

Council of Trent: “but not even the Jews by the very letter of the law of Moses were able to be liberated or to rise therefrom”;

Cardinal Ratzinger: “Thus the Sinai [Mosaic] Covenant is indeed superseded” (Many Religions – One Covenant, p. 70).

St. John Chrysostom: “Yet surely Paul’s object everywhere is to annul this Law….And with much reason; for it was through a fear and a horror of this that the Jews obstinately opposed grace” (Homily on Romans, 6:12); “And so while no one annuls a man’s covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable” (Homily on Galatians, Ch 3);

St. Augustine: “Instead of the grace of the law which has passed away, we have received the grace of the gospel which is abiding; and instead of the shadows and types of the old dispensation, the truth has come by Jesus Christ. Jeremiah also prophesied thus in God’s name: ‘Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah…’ Observe what the prophet says, not to Gentiles, who had not been partakers in any former covenant, but to the Jewish nation. He who has given them the law by Moses, promises in place of it the New Covenant of the gospel, that they might no longer live in the oldness of the letter, but in the newness of the spirit” (Letters, 74, 4);

Justin Martyr: “Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law – namely, Christ – has been given to us, and the covenant is trustworthy…Have you not read…by Jeremiah, concerning this same new covenant, He thus speaks: ‘Behold, the days come,’ says the Lord, ‘that I will make a new covenant with the house of Israel and with the house of Judah…’” (Dialogue with Trypho, Ch 11).

John Paul II: “Christ fulfills the divine promise and supersedes the old law.” (Redemptoris Mater)

Taken from Robert Sungenis, The Old Covenent: Revoked or Not Revoked?

 

 

Nothing is more evident than this –

Pope Francis knows nothing of the Mother of God, he knows nothing of the spiritual life!

The Gospel does not tell us anything: if she spoke a word or not... She was silent, but in her heart, how many things told the Lord! “You, that day, this and the other that we read, you had told me that he would be great, you had told me that you would have given him the throne of David, his forefather, that he would have reigned forever and now I seen him there!” Our Lady was human! And perhaps she even had the desire to say: “Lies! I was deceived!”

Pope Francis, sermon December 20, 2013, published by Vatican News Service

 

On Penance

Seek more immediately our Divine Master Himself, I mean His most holy gifts, embrace them, and be closely united to them. This is the happiest and most blessed path, that which leads to, and is concerned with, eternal life. By these gifts I mean such as it is not in our power to have when we desire them, but which are simply bestowed on us by the Giver of all good, to Whose almighty power no blessing is too great: such are, for example, with regard to the Divine Majesty, intensity of faith, hope, and charity, spiritual joy and rest, tears, deep consolations, elevation of mind, Divine impressions and illuminations, and all other spiritual tastes and sentiments relating to such gifts, such as humility, and profound respect for the holy Church our Mother, for those who govern it, and for its teachers. Every one of these holy gifts should be preferred to all bodily acts, which are only good in so far as they aim at acquiring these gifts, or at least part of them. I do not mean by this that we ought to seek them solely for the pleasure which we find in them: certainly not. But recognizing that without these gifts, all our thoughts, words, and deeds are confused, cold and troubled, we should desire these gifts in order that by means of them they may become ardent, clear, and just, for the greater service of God. From this it follows that we ought to wish for these precious gifts wholly or in part, and these spiritual graces, so far as with their help we may promote God’s greater glory. As when the body is in danger, in consequence of excessive labours, the best thing to do is to seek for these gifts by acts of the understanding and by moderate exercises : so, not only will the soul be healthy, but, as a healthy mind animates a body which is so also, the whole will become more healthy, and more fit to serve God.

Fr. Xavier De Franciosi, S.J., Spirit of St. Ignatius, St. Ignatius’ Letter to St. Francis Borgia regarding his “excessive austerities.”

 

His friends just call him “Bergoglio”!

We were close for a few days, the three daily meals and have shared other moments both public and private. We talked about everything: about dialogue, but also about the journey that we will do together to Israel [.....] Together we have celebrated the beginning of Shabbat, he was by my side when I recited the Kiddush and has broken challah, which Zion Evrony, the Israeli Ambassador, brought to the Holy See. They were unforgettable days and I think that they have a value that goes beyond the affection and confidence that has always connected us [.....] “Important signal”: “I see great value in Bergoglio’s comments against proselytism. It is a point on which he insists with a special emphasis and gets even more weight when we think of the evangelizing framework within which these statements were made...... But now, the Pope speaks of it (of evangelization) only to introduce Catholics to the faith.

Rabbi Abraham Skorka from Argentina, interview for the Jewish monthly Pagine Ebraiche, which was reproduced in Osservatore Romano November 25, about his visit to the Community of Sant’Egidio in Rome as a “personal guest of Bergolio in Santa Maria.”

 

COMMENT: The moral value of an act is determined by its ends. The “end” of evangelization, established by Jesus Christ, is to “make disciples of all nations.” A true disciple must necessarily undergo a conversion. False disciples, like Judas Iscariot, either never really convert in the first place or fall away betray the faith and turn away from their conversion. A proselyte is by definition a convert. The term is used in scripture to describe the true disciple “Nicolas, a proselyte of Antioch” (Acts 6:5) who with St. Stephen Martyr was one of the first deacons. When the end of evangelization is not conversion it ceases to be evangelization at all. It vain dialogue.

 

 

 

francis_fidel_5.jpgCastro was not reconciled to the Church, only to his fellow revolutionary, Pope Francis!

Pope Francis grieves, prays for atheist revolutionary Castro

VATICAN CITY | Reuters | November 26, 2016 - Pope Francis said the death of Cuba’s revolutionary leader Fidel Castro was “sad news” and that he was grieving and praying for his repose.

Francis expressed his condolences in a Spanish-language message to Fidel’s brother, President Raul Castro on Saturday.

The pope, who met Fidel Castro when he visited Cuba last year, said he had received the “sad news” and added: “I express to you my sentiments of grief.”

Fidel Castro, who was a professed atheist, was baptized as a Catholic and educated in schools run by the Jesuits, the religious order of which the pope is a member.

 

 

Many men sin against Faith in an even more subtle way through the sins against the Holy Ghost, namely, the sins of despair, presumption, impenitence, obstinacy, resisting the known truth and envy of someone else's spiritual good.  The sins against the Holy Ghost are not sins of weakness or ignorance.  They are sins of certain malice.  By despair a man rejects God's goodness and mercy.  By presumption he rejects God's justice.  By impenitence he refuses to turn from sin to God.  By obstinacy a man hardens his will in sin.  A man sins in resisting the known truth because he does so in order to sin more freely.  Lastly a man sins by envying someone else's spiritual good because he hates the increase of God's grace in the world.  In all these sins there is great danger for man because these sins mean that man is deliberately refusing to consider those truths and motives which would keep him from sin and enable him to turn to God.  It is for this reason that the sins against the Holy Ghost are said to be unforgivable.  It is not that God is unwilling to forgive any sins.  It is rather that in these sins a man shows that he does not wish forgiveness.

Fr. Walter Farrell, O.P., S.T.M., My Way of Life, Pocket edition of St. Thomas

 

This is the expected fruit from the blasphemous 1989 Profession of Faith which demands a vow of unconditional obedience to man on his own authority.  Unconditional obedience can only be given to God!

Pope Francis Promulgates Buenos Aires Guidelines Allowing Communion for Some Adulterers in AAS as his “Authentic Magisterium

This week, the Vatican's organ for promulgating the Official Acts of the Apostolic See, Acta Apostolicae Sedis (AAS), has published its October 2016 issue, containing Pope Francis' infamous Letter to the Buenos Aires Bishops. AAS not only published this letter, declaring that there are "no other interpretations" ("No hay otras interpretaciones") of Amoris Laetitia other than those of the Buenos Aires bishops, but it also published the full Buenos Aires guidelines themselves, which permit Holy Communion in some cases for couples in a state of permanent and public adultery who are not committed to living in complete continence. 

Rorate Caeli

 

Two Years! And the hard work of collecting evidence was done for them!

BREAKING: U.S. Department of Justice investigating Planned Parenthood for selling baby parts

LifeSiteNews | Claire Chretien | WASHINGTON, D.C. |  December 7, 2017– The U.S. Department of Justice (DOJ) is officially investigating Life_Site.jpgPlanned Parenthood for selling baby body parts, more than two years after the release of the Center for Medical Progress (CMP) videos.

“It is time for public officials to finally hold Planned Parenthood and their criminal abortion enterprise accountable under the law,” said David Daleiden of CMP.

Fox News broke the story Thursday evening, reporting that they had obtained a letter from Justice Department Assistant Attorney General for Legislative Affairs Stephen Boyd to the U.S. Senate Judiciary Committee. This letter asked for unredacted documents from that committee, which had been investigating Planned Parenthood.

“This is long-awaited, good news,” said Abby Johnson, a former abortion advocate and Planned Parenthood director who is now a pro-life activist.

“Planned Parenthood has actively participated in illegal activity, selling the body parts of aborted babies in exchange for profit,” said Johnson. “They’ve lied to the very women they purport to fight for. I saw it first-hand when I worked for the abortion giant and yet, they still manage to obtain over half a billion dollars a year in our tax dollars.” [.....]

 

Prophecy of St. Francis of Assisi

Act bravely, my brethren; take courage and trust in the Lord.  The time is fast approaching in which there will be great trials and afflictions; perplexities and dissensions, both spiritual and temporal, will abound; the charity of many will grow cold, and the malice of the wicked will increase. The devils will have unusual power; the immaculate purity of our Order, and of others, will be so much obscured that there will be very few Christians who obey the true Supreme Pontiff and the Roman Church with loyal hearts and perfect charity.

At the time of this tribulation a man, not canonically elected, will be raised to the Pontificate, who, by his cunning, will endeavour to draw many into error and death. Then scandals will be multiplied, our Order will be divided, and many others will be entirely destroyed, because they will consent to error instead of opposing it.

There will be such diversity of opinions and schisms among the peoplethe religious and the clergy, that, except those days were shortened, according to the words of the Gospel, even the elect would be led into error, were they not specially guided, amid such great confusion, by the immense mercy of God….

Those who preserve their fervor and adhere to virtue with love and zeal for the truth, will suffer injuries and persecutions as rebels and schismatics; for their persecutors, urged on by the evil spirits, will say they are rendering a great service to God by destroying such pestilent men from the face of the earth…

Some preachers will keep silent about the truth, and others will trample it under foot and deny it. Sanctity of life will be held in derision even by those who outwardly profess it, for in those days Our Lord Jesus Christ will send them, not a true Pastor, but a destroyer.

St. Francis of Assisi, shortly before his death addressed to his faithful followers, Works of the Seraphic Father, St. Francis of Assisi, pp. 248-250

 

 

“From Priest’s Whore to Pastor’s Wife”

On 13 June 1525, after weeks of speculation, Martin Luther secretly married Katharina von Bora, a former nun, in a private ceremony Francis_Female_Bishop_Finland_3.jpgofficiated by city preacher Johann Bugenhagen and attended by jurist Johann Apel, professor Justus Jonas, and artist Lucas Cranach and his wife. Over the last centuries, scholars, writers, artists, Wittenberg citizens—in their popular, annual Lutherhochzeit [Luther’s wedding] festival—and even a recent filmmaker have characterized this event as one of the iconic episodes of the Lutheran Reformation. Yet Luther’s marriage neither legalized nor heralded an immediate acceptance of priestly marriage even in reformed territories. Luther certainly was not the first cleric to marry. Three of the witnesses at his wedding—Apel, Bugenhagen, and Jonas—were former Catholic clergy who had all married by mid-1523, a full two years before this event. Only a few weeks prior to this event, Luther expressed hesitation about marriage even for political reasons, suggesting perhaps he would agree to a chaste marriage, a Josephehe, to support married clergy. Luther’s marriage does illustrate many aspects of the ongoing reform process. His mixed feelings about marrying, the atmosphere that led him to a decision, the subsequent outcry about marriage, and the personal trials that faced him and his wife in their married life had much in common with the many clergy who married before and after him in the first decades of the German Reformation.

Marjorie Elizabeth Plummer, Ph.D., From Priest’s Whore to Pastor’s Wife: Clerical Marriage and the Process of Reform in the Early German Reformation

 

 

 

Revolutionary France: Civil Constitution of the Clergy, Title II, Article XXI

Things began to change quickly in 1789. On August 4, the newly assembled National Assembly drafted the ‘Declaration of the Rights of Man and Citizen,’ and over the next year completely dismantled French society and rebuilt it from the ground up. Part of this included nationalizing all Church lands and transferring ownership to the state. By June 1790 the Assembly had officially abolished the nobility, and on July 12 passed the Civil Constitution of the Clergy.[.....]

The most contentions aspects of the constitution, however, involved how new bishops would be appointed to office and the duties required of them. The Church was now essentially completely incorporated as a branch of government, and bishops were to be elected by popular vote. This was received with outrage by many clergy, as it not only completely up-ended the top-down appointment system of the Church, but would then allow Protestants, Jews, and atheists to directly influence Church matters. What would cause the greatest problems though, was Article XXI of Title II. This required bishops to take an oath before municipal officials asserting their loyalty to the nation of France before all other things, or their office would be declared vacant. [.....]

The oath of loyalty created a massive schism within the clergy. Many lower clergy had supported revolutionary calls for reform, even reform within the Church, but this was beyond the pale. Thousands of priests, monks, and nuns now had to choose between refusing the oath and risking arrest and punishment, or taking the oath and risking their salvation. In March 1791, the Pope forced the issue by issuing a papal bull officially condemning the Revolution's actions towards the Church and leveling excommunication upon any clergy who took the oath.

The clergy was then split into juring priests (those who took the oath) and non-juring or refractory priests (those who refused). ....

Wikipedia

COMMENT: The situation in revolutionary France is analogous to the revolutionary Church that is known as the "Church of the New Advent."  Article XXI of Title II required of every Catholic priest as a necessary condition to function as a priest that he take an oath placing the authority of man above the authority of God. Today, the Church of the New Advent imposes the 1989 Profession of Faith and Oath of Fidelity upon every priest in the Church as a necessary condition to exercise any authority. This Profession includes an unconditional oath of submission of the mind and will, or as Lumen Gentium say, submission of the soul, to the authentic magisterium of the pope. The "authentic magisterium" is a term that only identifies the person who occupies the office of the papacy. The Profession of Faith and Oath of Fidelity demand an unconditional submission of the mind and will to a man as man. Unconditional submission of the mind and will can only be given to God and to God alone. It is time that those priests in the Church of the New Advent be referred known as "juring" priests as it will become more and more evident with the passage of time when they will be required to go along with Pope Francis' overturning all Catholic morality.

 

 

Remember in your charity the following pray requests:       

Welfare of expectant mother: Erin Rhoad,

For the bodily and spiritual welfare of Sandra Peters,

The welfare of the Anthony & Janice Mazzone family,  

Lorena Vagedes, the grandmother of Charles Zepeda, who is in failing health,

Dominic Villani and Megan Rodenbough, for their spiritual welfare,

Sean McLaughlin, who has had recent serious medical problem,

Spiritual welfare of Christina Hoffman,

The spiritual welfare of our friend, John Henderson,

For the health and spiritual welfare of Jill Kephart, the daughter of Gail, and her children,

The Drews ask your prayers for the welfare of the Philip Nell Family,

Donna Marbach, who is recovering from surgery after a recent fall,

Luis Rafael Zelaya, the brother of Claudia Drew, who is seriously ill,

For the health of Kim Cochran, the daughter-in-law of Joseph and Brenda Cochran, the wife of their son Joshua,

Louie Verrecchio, Catholic apologist, who has a health problem,

John Minidis, Jr. family, for help in their spiritual trial,  

John & Joan DeMarco, for their health and spiritual welfare,

Helen Brugger, for the grace of a holy death,

Regina (Manidis) Miller, her spiritual welfare and health,   

Melissa Elena Levitt, her health and conversion, and welfare of her children,

For the grace of a holy death, Nancy Marie Claycomb,

The health and spiritual welfare of Tom Grow, Amanda Gardner, and Alex Estrada,

Conversion of Annette Murowski, and her son Jimmy,

Brent Keith from Indiana has petitioned our prayers for the Keith Family,

The welfare of the Schmedes Family, and the Mike and Mariana Donohue Family,

The spiritual welfare Robert Holmes Family,

For the welfare of Fr. Paul J. Theisz, who is seriously ill with cancer, is the petition of Fr. Waters,

For the spiritual and temporal welfare of Irwin Kwiat,

Fr. Waters asks our prayers for Elvira Donahy, who is recovering from a stroke,

Kimberly Ann, the daughter of John and Joann DeMarco, for her health and spiritual welfare,

Mufide Rende, a traditional Catholic from India has asked our prayers for her welfare,

Mary & Bill Glatz, the welfare of their family,

Barbara Harmon, who is gravely ill, and still cares for her ailing parents,

Jason Green, a father of ten children who has been seriously injured,

For the health and welfare of Kolinsky and Sorace families,

Fr. Waters asks our prayers for the health and spiritual welfare of Brian Abramowitz,

Janine Mullen, for her health and help for her family,

Thomas Schiltz family, in grateful appreciation for their contribution to the beauty of our chapel,

Carlo A. De Porto, who is in failing health,

Welfare of Bishop Richard Williamson, for strength and courage in the greater battles to come,

John Rhoad, for his health and spiritual welfare,

Angelina Montesano family & Helen Snyder, for their health and spiritual welfare,

Kathy Boyle, requests our prayers for her welfare,

Michael J. Brigg & his family, who have helped with the needs of the Mission,

Nancy Deegan, her welfare and conversion to the Catholic Church,

Francis Paul Diaz, who was baptized at Ss. Peter & Paul, asks our prayers for his spiritual welfare,

The conversion of David Keithley and the welfare of the Nathaniel Miller family, are the petitions of Gene Peters,

The Drews ask your intercession for the welfare of Brendon McGuire, a young father of three, who has been diagnosed with cancer,

For the conversion of Ben & Tina Boettcher family, Karin Fraessdorf, Eckhard Ebert, and Fahnauer family,

Fr. Waters requests our prayers for Br. Rene, SSPX who has been ill, and for Fr. Thomas Blute, 

Rose Cuono, who is in failing health,

For the health and welfare of Kathryn Lederhos, the aunt of David Drew,

Fr. Peterson asks our prayers for Charles Valenti, who is dying and his wife, Julia,

For the welfare of Fr. Paul DaDamio and Fr. William T. Welsh,

The Drew’s ask our prayers for the welfare of Joe & Tracy Sentmanat family, Keith Drew, Robert Drew Family, Christy Koziol & her children, Fred Nesbit and Michael Nesbit families, and Gene Peters Family, the John Manidis Family, the Sal Messinio Family, Michael Proctor Family,

Ryan Boyle grandmother, Jane Boyle, who is failing health,

Mel Gibson and his family, please remember in our prayers,

Rev. Timothy A. Hopkins, prayers for his mother, the Mission of St. Philomena in Miami, and the welfare of Fr Jean-Luc Lafitte,

Ebert’s request our prayers for the Andreas & Jenna Ortner Family,

Joyce Paglia has asked prayers for George Richard Moore Sr. & his children, and her brother, George Panell, her daughter, Lisa Brandenburg, and her sister, Meridith Stewert,

For the welfare of Anthony & Joyce Paglia, who are responsible for the beautiful statuary in our chapel,

Philip Thees asks our prayers for his family, for McLaughlin Family, the conversion of Bruce Heller, & Janet Gardner, the welfare of Dan Polly Weand, the conversion of Sophia Herman, Tony Rosky, and Carl Ropeter, the welfare Nancy Erdeck, the wife of the late Deacon Erdeck, and the welfare of Frank D’Agustino who is ill, the health of Charles Kanaskie, and the health of his brother, Thomas Thees, John Calasanctis, Stephen Cagorski, Tony Rosky, John Bogda, Maryann Reutter and the conversion of Martha Mochan who is gravely ill.

 

Pray for the Repose of the Souls:

Michael Giannttasio, a traditional Catholic, died during exercises with USMC,

Bishop Jean-Marie Benoît Balla, suspected victim of homosexuals who he opposed, tortured and murdered late June, 

Marie Mackin, the mother of Joseph Mackin, died August 11,

Theresa Marlyn Manidis, July 11 and John Manidis, July 30, following a MVA, both died wearing our Lady’s scapular and fortified with the sacraments,

Thomas Aquinas Francis, a third-order Dominican, father of 10, grandfather of 66, died July 4,

Joseph McLaughlin, who died June 13,

Nicholas Bartko, a 19 year old who drowned June 12,

Joseph Brown, died on Maundy Thursday, April 13,

Helen  Lewis, died April 5 after receiving the last sacraments,

Joseph John Vennari, editor of Catholic Family News, died April 4,

George Kirsch, our good friend and supporter of this Mission, died February 15,

Fr. Mecurio Fregapane, died Jan 17, was not a traditional priest but always charitable,

Fr. Casimir Peterson, a priest who often offered the Mass in our chapel and provided us with sound advice, died December 4,

Fr. Constantine Bellasarius, a faithful and always charitable Eastern Rite Catholic Melkite priest, who left the Roman rite, died November 27,

Christian Villegas, a motor vehicle accident, his brother, Michael, requests our prayers,

Mary Butler, the aunt of Fr. Samuel Waters, died October 17,

Joseph DeMarco, the nephew of John DeMarco, died October 3,

John Fergale, died September 25 after receiving the traditional sacramental rites of the Church wearing the brown scapular,

John Gabor, the brother of Donna Marbach, died September 9,

Fr. Eugene Dougherty, a faithful priest, fittingly died on the Nativity of the BVM after receiving the traditional Catholic sacraments,

Phyllis Schlafly, died September 5,

Helen Mackewicz, died August 14,

Mark A. Wonderlin, who died August 2,

Fr. Carl Cebollero, a faithful priest to tradition who was a friend of Fr. Waters and Fr. DeMaio,

Jessica Cortes, a young mother of ten who died June 12,

Frances Toriello, a life-long Catholic faithful to tradition, died June3, the feast of the Sacred Heart, and her husband Dan, died in 1985, 

John McLaughlin, a friend of the Drew’s, died May 22,

Angela Montesano, who died April 30, and her husband, Salvatore,  who died in July 3, 2013,

Charles Schultz, died April 5, left behind nine children and many grandchildren, all traditional Catholics,

Esperanza Lopez de Callejas, the aunt of Claudia Drew, died March 15,

Fr. Edgardo Suelo, a faithful priest defending our traditions who was working with Fr. Francois Chazal in the Philippines, died February 19,

Conde McGinley, a long time laborer for the traditional faith, died February 12, at 96 years,

The Drew family requests your prayers for Ida Fernandez and Rita Kelley, parishioners at St. Jude,

Fr. Stephen Somerville, a traditional priest who repented from his work with the Novus Ordo English translation, died December 12,

Fr. Arturo DeMaio, a priest that helped this Mission with the sacraments and his invaluable advice, died December 2,

J. Paul Carswell, died October 15, 2015,

Solange Hertz, a great defender of our Catholic faith, died October 3, the First Saturday of the month,

Gabriella Whalin, the mother of Gabriella Schiltz, who died August 25,

Mary Catherine Sick, 14 year old from a large traditional Catholic family, died August 25,

Fr. Paul Trinchard, a traditional Catholic priest, died August 25,

Stephen J. Melnick, Jr., died on August 21, a long-time faithful traditional Catholic husband and father, from Philadelphia,

Patricia Estrada, died July 29, her son Alex petitions our prayers for her soul,

Fr. Nicholas Gruner, a devoted priest & faithful defender of Blessed Virgin Mary and her Fatima message, died April 29,

Sarah E. Shindle, the grandmother of Richard Shindle, died April 26,

Madeline Vennari, the mother of John Vennari, died December 19,

Salvador Baca Callejas, the uncle of Claudia Drew, died December 13,

Robert Gomez, who died in a motor vehicle accident November 29,

Catherine Dunn, died September 15,

Anthony Fraser, the son of Hamish Fraser, died August 28,

Jeannette Rhoad, the grandmother of Devin Rhoad, who died August 24,

John Thees, the uncle of Philip Thees, died August 9,

Sarah Harkins, 32 year-old mother of four children, died July 28,

Anita Lopez, the aunt of Claudia Drew,

Fr. Kenneth Walker, a young traditional priest of the FSSP who was murdered in Phoenix June 11,

Fr. Waters petitions our prayers for Gilberte Violette, the mother of Fr. Violette, who died May 6,

Pete Hays petitions our prayers for his brothers, Michael, died May 9, and James, died October 20, his sister, Rebecca,  died March17, and his mother, Lorraine Hayes who died May 4,

Philip Marbach, the father of Paul Marbach who was the coordinator at St. Jude in Philadelphia, died April 21,

Richard Slaughtery, the elderly sacristan for the SSPX chapel in Kansas City, died April 13,

Bernedette Marie Evans nee Toriello, the daughter of Daniel Toriello , died March 31, a faithful Catholic who suffered many years with MS, 

Natalie Cagorski, died march 23,

Anita Lopez de Lacayo, the aunt of Claudia Drew, who died March 21,

Mario Palmaro, Catholic lawyer, bioethicist and professor, apologist, died March 9, welfare of his widow and children,

Daniel Boyle, the uncle of Ryan Boyle, died March 4,

Arthur Harmon, died January 18,

Fr. Waters petitions our prayers for the soul of Jeanne DeRuyscher, who died January 17,

Joseph Proctor, died January 10,

Susan Scott, a devote traditional Catholic who made the vestments for our Infant of Prague statue, died January 8,

Brother Leonard Mary, M.I.C.M., (Fred Farrell), an early supporter and friend of Fr. Leonard Feeney, died November 23,

John Fergale, requests our prayers for his sister Connie, who died December 19,

Jim Capaldi, died December 15,

Brinton Creager, the son of Elizabeth Carpenter, died December 10, 

Christopher Lussos, age 27, the father of one child with an expecting wife, died November 15,

Jarett Ebeyer, 16 year old who died in his sleep, November 17, at the request of the Kolinsky’s,

Catherine Nienaber, the mother of nine children, the youngest three years of age, killed in MVA after Mass, 10-29,

Nancy Aldera, the sister of Frances Toriello, died October 11, 2013 at 105 years of age,

Mary Rita Schiltz, the mother of Thomas Schiltz, who died August 27,

William H. (Teddy) Kennedy, Catholic author of Lucifer’s Lodge, died August 14, age 49, cause of death unknown,

Alfred Mercier, the father of David Mercier, who died August 12,

The Robert Kolinsky asks our prayers for his friend, George Curilla, who died August 23,

John Cuono, who had attended Mass at our Mission in the past, died August 11,

Raymond Peterson, died July 28, and Paul Peterson, died February 19, the brothers of Fr. Casimir Peterson,

Margaret Brillhart, who died July 20,

Msgr. Joseph J. McDonnell, a priest from the diocese of Des Moines, who died June 8,

Patrick Henry Omlor, who wrote Questioning The Validity of the Masses using the New, All English Canon, and for a series of newsletters which were published as The Robber Church, died May 2, the feast of St Athanasius,  

Bishop Joseph McFadden, died unexpectedly May 2,

Timothy Foley, the brother-in-law of Michelle Marbach Folley, who died in April,

William Sanders, the uncle of Don Rhoad, who died April 2,

Gene Peters ask our prayers for the repose of the soul of Mark Polaschek, who died March 22,

Eduardo Gomez Lopez, the uncle of Claudia Drew, February 28,

Cecelia Thees, died February 24,

Elizabeth Marie Gerads, a nineteen year old, the oldest of twelve children, who died February 6, 

Michael Schwartz, the co-author with Fr. Enrique Rueda of “Gays, Aids, and You,” died February 3,

Stanley W. Moore, passed away in December 16, and Gerard (Jerry) R. Pitman, who died January 19, who attended this Mission in the past, 

Louis Fragale, who died December 25,

Fr. Luigi Villa, Th.D. author of Vatican II About Face! detailing the heresies of Vatican II, died November 18 at the age of 95,

Rev. Michael Jarecki, a faithful traditional Catholic priest who died October 22,and Rev. Hector Bolduc, who died September 10,

Jennie Salaneck, died September 19 at 95 years of age, a devout and faithful Catholic all her life,

Dorothy Sabo, who died September 26,

Cynthia (Cindy) Montesano Reinhert, the mother of nine children, four who are still at home, died August 19,

Regina Spahalsky, who died June 24, and for the soul of Francis Lester, her son,

Julia Atkinson, who died April 30,

Antonio P. Garcia, who died January 6, 2012 and the welfare of his teenage children, Andriana and Quentin,

Helen Crane, the aunt of David Drew who died February 27,

Fr. Timothy A. Hopkins, of the National Shrine of St. Philomena, in Miami, November 2,

Frank Smith, who died February 7, and the welfare of his wife, Delores,

Eduardo Cepeda, who died January 26,

Larry Young, the 47 year old father of twelve who died December 10 and the welfare of his wife Katherine and their family,

Sister Mary Bernadette, M.I.C.M., a founding member of the Slaves of the Immaculate Heart of Mary, died December 16,

Joeseph Elias, who died on September 28,

William, the brother of Fr. Waters, who died September 7,

Donald Tonelli, died August 1,

Rev. Fr. Gregory Hesse, of Austria, a great defender of Catholic Truth, died January 25, 2006,

Emma Colasanti, who died May 29,

Mary Dullesse, who died April 12, a Catholic convert who died wearing our Lady’s scapular,

Ruth Jantsch, the grandmother of Andre Ebert, who died April 7, Derrick and Denise Palengat, his godparents,

Philip D. Barr, died March 5, and the welfare of his family, 

Judith Irene Kenealy, the mother of Joyce Paglia, who died February 23, and her son, George Richard Moore, who died May 14, 

For Joe Sobran who died September 30,

Fr. Hector Bolduc, a great and faithful priest, died, September 10, 2012,

John Vennari asks our prayers for Dr. Raphael Waters who died August 26,

Stanley Bodalsky, the father of Mary Ann Boyle who died June 25,

Mary Isabel Kilfoyle Humphreys, a former York resident and friend of the Drew’s, who died June 6th,

Rev. John Campion, who offered the traditional Mass for us every first Friday until forbidden to do so by Bishop Dattilo, died May 1,

Joseph Montagne, who died May 5,

For Margaret Vagedes, the aunt of Charles Zepeda, who died January 6,

Fr. James Francis Wather, died November 7, 2006, author of The Great Sacrilege and Who Shall Ascend?, a great defender of dogma and liturgical purity,

Fr. Enrique Rueda, who died December 14, 2009, to whom our Mission is indebted,

Fr. Peterson asks to remember, Leonard Edward Peterson, his cousin, Wanda, Angelica Franquelli,  and the six priests ordained with him.

Philip Thees petitions our prayers for Beverly Romanick, Deacon Michael Erdeck, Henry J. Phillips, Grace Prestano, Connie DiMaggio, Elizabeth Thorhas, Elizabeth Thees, Theresa Feraker, Hellen Pestrock, and James & Rose Gomata,

Fr. Didier Bonneterre, the author of The Liturgical Movement, and Fr. John Peek, both were traditional priests,

Brother Francis, MICM, the superior of the Slaves of the Immaculate Heart of Mary in Richmond, NH, who died September 5,

Rodolfo Zelaya Montealegre, the father of Claudia Drew, who died May 24,

Rev. Francis Clifford, a devout and humble traditional priest, who died on March 7,

Benjamin Sorace, the uncle of Sonya Kolinsky.

 

 

BVM_guadalupe.jpgWithin a few blocks around Ss. Peter & Paul Chapel there are at least five protestant Hispanic churches.  These souls have been lost to the Catholic Church being wholly ignorant of the doctrinal and moral teachings which must necessarily be believed to save their souls.  December 4 we will begin a novena to our blessed Mother for the conversion of the Hispanic people of York to the Catholic Church, outside of which there is no salvation.

Novena to Our Lady of Guadalupe for the conversion of the Hispanic people of York

(Novena begins December 4th and ends on December 12th)

    Our Lady of Guadalupe, according to your message in Mexico I venerate you as the Virgin Mother of the true God for whom we live, the Creator of all the world, Maker of heaven and earth.  In spirit I kneel before your most holy image which you miraculously imprinted upon the cloak of the Indian Juan Diego, and with the faith of the countless numbers of pilgrims who visit your shrine, I beg you for this favor: (the conversion of the Hispanic population of York to the true Church).

    Remember, O immaculate Virgin, the words you spoke to your devout client: “I am a merciful mother to you and to all your people who love me and trust in me and invoke my help.  I listen to their lamentations and solace all their sorrows and sufferings.”  I beg you to be a merciful mother to me, because I sincerely love you and trust in you and invoke your help.  I entreat you, our Lady of Guadalupe, to grant my request, if this should be the will of God, in order that I may bear witness to your love, your compassion, your help and protection.  Do not forsake me in my needs.

Our Lady of Guadalupe, pray for us. (Hail Mary three times)

 

 

 

 

For Catholics, Advent is the Penitential Season of preparation for the celebration during the seasons of Christmas and Epiphany.  For the modern world, Advent is a season of celebration followed by a state of drunken stupor, depression and spiritual desolation during Christmas and Epiphany.

    IF our holy mother the Church spends the time of Advent in this solemn preparation for the threefold coming of Jesus Christ; if, after the example of the prudent virgins, she keeps her lamp lit ready for the coming of the Bridegroom; we, being her members and her children, ought to enter into her spirit, and apply to ourselves this warning of our Saviour: “Let your loins be girt, and lamps burning in your hands, and ye yourselves be like unto men who wait for their Lord !” The Church and we have, in reality, the same hopes. Each one of us is, on the part of God, an object of mercy and care, as is the Church herself. If she is the temple of God, it is because she is built of living stones; if she is the bride, it is because she consists of all the souls which are invited to eternal union with God. If it is written that the Saviour hath purchased the Church with His own Blood, may not each one of us say of himself those words of St. Paul, “Christ hath loved me, and hath delivered Himself up for me”? Our destiny being the same, then, as that of the Church, we should endeavour during Advent, to enter into the spirit of preparation, which is, as we have seen, that of the Church herself.

    And firstly, it is our duty to join with the saints of the old Law in asking for the Messias, and thus pay the debt which the whole human race owes to the divine mercy. In order to fulfill this duty with fervour, let us go back in thought to those four thousand years, represented by the four weeks of Advent, and reflect on the darkness and crime which filled the world before our Saviour’s coming. Let our hearts be filled with lively gratitude towards Him who saved His creature man from death, and who came down from heaven that He might know our miseries by himself experiencing them, yes, all of them excepting sin. Let us cry to Him with confidence from the depths of our misery; for, notwithstanding His having saved the work of His hands, He still wishes us to beseech Him to save us. Let therefore our desires and our confidence have their free utterance in the ardent supplications of the ancient prophets, which the Church puts on our lips during these days of expectation; let us give our closest attention to the sentiments which they express.

    This first duty complied with, we must next turn our minds to the coming which our Saviour wishes to accomplish in our own hearts. It is, as we have seen, a coming full of sweetness and mystery, and consequence of the first; for the good Shepherd comes not only to visit the flock in general, but He extends His solicitude to each one of the sheep, even to the hundredth which is lost. Now, in order to appreciate the whole of this ineffable mystery, we must remember that, since we can be pleasing to our heavenly Father only inasmuch as He sees within us His Son Jesus Christ, this amiable Saviour deigns to come into each one of us, and transform us, if we will but consent, into Himself, so that henceforth we may live, not we, but He in us. This is, in reality, the one grand aim of the Christian religion, to make man divine through Jesus Christ: it is the task which God has given to His Church to do, and she says to the faithful what St. Paul said to his Galatians: “My little children, of whom I am in labour again, until Christ be formed within you!” 

The Liturgical Year, excerpt from Practice During Advent

 

The Barbarian hopes — and that is the mark of him, that he can have his cake and eat it too. He will consume what civilization has slowly produced after generations of selection and effort, but he will not be at pains to replace such goods, nor indeed has he a comprehension of the virtue that has brought them into being. Discipline seems to him irrational, on which account he is ever marvelling that civilization, should have offended him with priests and soldiers .... In a word, the Barbarian is discoverable everywhere in this, that he cannot make: that he can befog and destroy but that he cannot sustain; and of every Barbarian in the decline or peril of every civilization exactly that has been true.

Hilaire Belloc, Defender of the Faith

 

There wholly escapes you the character of the Catholic Church .... You are like one examining the windows of Chartres from within by candle-light but we have the sun shining through . . . . For what is the Catholic Church? It is that which replies, co-ordinates, establishes. It is that within which is right order; outside the puerilities and the despairs. It is the possession of perspective in the survey of the world .... Here alone is promise, and here alone is foundation. Those of us who boast so stable an endowment make no claim thereby to personal peace; we are not saved thereby alone .... But we are of so glorious a company that we receive support, and have communion. The Mother of God is also our own. Our dead are with us. Even in these our earthly miseries we always hear the distant something of an eternal music, and smell a native air. There is a standard set for us whereto our whole selves respond, which is that of an inherited and endless life, quite full, in our own country. You may say, “all that is rhetoric.” You would be wrong, for it is rather vision, recognition, and testimony. But take it for rhetoric. Have you any such? Be it but rhetoric, whence does that stream flow? Or what reserve is that which can fill even such a man as myself with fire? Can your opinion (or doubt or gymnastics) do the same? I think not! One thing in this world is different from all others. It has a personality and a force. It is recognized and (when recognized) most violently hated or loved. It is the Catholic Church. Within that household the human spirit has roof and hearth. Outside it is the night.

In haec urbe lux, sollennis, Ver aeternum, pax perennis,  Et aeterna gaudia.

Hilaire Belloc, Defender of the Faith

 

There is no better time to begin THE LITURGICAL YEAR than at the beginning of the Liturgical Year.

    The reader of these words has in his hands the first volume of the greatest and most complete work ever written about the liturgy of the Catholic Church. This is to speak of the liturgy — above all, Holy Mass — as celebrated according to the principal historical rite of the Church in the West, often and incorrectly called the Tridentine.

    As is clear from the work itself, it is incorrect to call the rite Tridentine inasmuch as the Church fathers convened in the Council of Trent devised or innovated nothing liturgical. All they did was codify tradition and practices with roots far more ancient than the 16th century. Tracing these roots is part of what endows the fifteen volumes of The Liturgical Year with their unique richness.

    That richness is owed still more, however, to the genius and overarching vision of the volumes author, Dom Prosper Guéranger. It is true that when he died in 1875, the work was unfinished; it had to be completed by the monks of Solesmes. Yet, the monks were Dom Guéranger’s spiritual sons. Besides having his notes, they knew his mind, it was he who had trained them in scholarship as well as liturgical practice. In short, they were as one. As a result, it is impossible to discern where he left off and they took up the work. The finished product certainly does not read like that of a committee. It is nothing like the compendious religious works to which we have become accustomed in recent decades, such as The Catechism of the Catholic Church, which usually are the product of a committee, and read like it.

    The Church in France in the 19th century required a man of genius and great vision like Don Guéranger to do all that he accomplished. After all, it was less than fifteen years before his birth in 1805 that a revolutionary government had actually made the Church illegal and thousands of priests and religious sisters paid with their lives or were driven into exile for not abjuring the Faith. Four years after his birth, a French ruler, Napoleon Bonaparte, did not scruple to make a prisoner of a pope, Pius VII, holding him in captivity until 1814.

    If little could look less promising than a career in the Church when Dom Guéranger was ordained in 1827, the task he set himself in 1831 seemed simply impossible. It was nothing less than re-establishing the Benedictine Order in France, with the little priory of St. Peter in Solesmes as its center. Yet, by September, 1837, a mere four years after Dom Guéranger and four other priests took up residence, Pope Gregory XVI elevated the priory into an abbey, constituting it the head of the French Congregation of the Order of Saint Benedict.

    It was a struggle at times simply to keep the abbey open, but in the end, the work begun in the 1830s did not merely prosper. So flourishing did it become that by the end of the 20th century, monks of a French daughter-house of Solesmes, Notre Dame de Fontgombault, would found a monastic community in our own country. Now the beautiful tones of Gregorian Chant can be heard in the Oklahoma night.

    There was another of Dom Guéranger’s achievements— probably the one that mattered most to him. When he was ordained, France was a hodge-podge of diocesan rites, the legacy of too many years of rampant Gallicanism, and pure Gregorian Chant no longer existed. Dom Guéranger fought to have the Roman liturgy substituted for the diocesan ones and lived long enough to see his efforts rewarded with total success.

    Less successful were his literary labors. He did complete some works, but others were left unfinished or planned ones never begun because his gifts as a polemicist were often needed defense of the Church’s position in the numerous conflicts that arose between her and the French state all during the 19th century — conflicts that would culminate in the years 1901-06 with the expulsion from the country of all religious orders, including the Benedictines, the closure of Catholic schools and confiscation of Church property. (If the Benedictines have long since returned to Solesmes, foreigners among them are instructed to keep their passports — just in case history repeats itself.)

    That so much of his other literary work was left unfinished must make Catholics who come to know The Liturgical Year all the more grateful to have it. This is especially the case since the work becomes for many an important part of their spiritual reading not simply for years, but for life. This is possible due to the way the volumes are organized. Even with daily reading, not everything in all fifteen can be read in a year. Beyond that, there is no end to the material, especially when it comes to the lives of the saints, that asks to be reread, and then reread again. Dom Guëranger’s volumes resemble great music in this respect. Which music- lover has not heard a piece repeatedly only to hear it, with one more listening, as if for the first time? The Liturgical Year is like that when it is made a part of ones life.

    There is a dimension of the work that can surprise the American reader. Political is the only fit word for that dimension. This is to speak of politics, not in terms of parties or elections, but simply as the means whereby the life of a society is regulated or governed. Dom Guéranger believed the means should be Christian because he believed society itself should be. We Americans may believe our society is fundamentally Christian, or used to be, but every school-boy knows we have never had Christian government. That would be exclusionary.

    As a consequence, we feature that the real target of modern revolutionaries, whether in France in 1789 or Russia in 1917, has been the Christian Faith — that they have overthrown governments in order to get at it.

    Dom Guéranger knew this view was wrong, that it was backwards. He saw what had really happened: that the revolutionaries began their march to power in the I 8th century by first undermining religious belief, including belief in the very existence of God and, above all, His Incarnation, in order to dethrone Christ as King of Society. The Christian political order, not the Christian religion, was their real target. They were determined to replace Christ with themselves. Instead of Christian government, there would be government according to their lights.

    To put this another way: If God could be shown as not to exist — and this was the work of the encyclopedists and philosophes of the 18th century — He could hardly be seen, let alone recognized, as the Head of society.

     So far have the revolutionaries succeeded that virtually everywhere today in the formerly Christian West, the generality of men, including ones who still call themselves Christian, believe God rules over nothing but Heaven. They prove it whenever they say, as they do incessantly, that Christ’s kingdom is not of this world. Apparently it does not occur to them that if Christ does not rule this world, He simply is not God.

    Read faithfully, The Liturgical Year can at least serve as an aid to the salvation of individuals. If everything the volumes have to say is taken truly to heart, the work can also be a guide to the restoration of Christendom whenever God decides the time for that is arrived.

Gary Potter, Introduction to The Liturgical Year, Feast of the Holy Name of Mary, 2000 jubilee edition

 

Another “sign of the times” is the fact that pornography is now normalized. In the past it was largely isolated, confined to the “red light” districts in our cities. If you wanted to indulge in pornographic materials and shows, you trekked to that place and purchased its wares. These sites were sleazy and clearly marked as unsavory. By insulating and isolating the red light districts, communities signaled that pornography was not something common and good, that they might not be able to stop it, but they can damn sure limit it and surround it with a sense of the marginal and the shameful.  We now live in a shameless age. Everything is revealed. There are no barriers of privacy any longer—that barrier was breached a long time ago. Ironic, is it not, that those violating the privacy that should protect the human body from public glare and misuse evoke “privacy” in order to degrade and to display that very body? But one of the many bizarre realities of our cultural moment.

Jean Elshtain, writing the forward in the book, The Social Costs of Pornography: A Statement of Findings and Recommendations, by James Stoner and Donna Hughes

 

The Fall of Simon the Magician and his “lying wonders”

For there shall arise false Christs, etc. Signs, wrought by art magic, by the power of the devil, whom many heresiarchs have had as a familiar spirit, as I have shown in I Tim. 4:1.  Such was their great prince Simon Magus (Simon the Magician), who deluded Nero and the Romans, so that they erected a statue to him at Rome; but at length he himself, flying through the air by the aid of the devil, was dashed down to the earth by the prayers of St. Peter, and falling upon a stone, broke his knees “so that he who had attempted to fly was not able to walk; and he who had taken wings, lost his legs,” as S. Maximus says (Hom. 5, de SS. Petro et Paulo).

Cornelius a Lapide, The Great Commentary, Matt 24:24

 

 

One big cowardly Begging of the Question! Since the objections are given in “bad faith” they need not be answered!

As for opinions of others, we always have to distinguish the spirit in which they are given. When not given in bad faith, they help with the way forward. Other times you see right away that the critics pick bits from here and there to justify a pre-existing viewpoint; they are not honest, they are acting in bad faith to foment divisions. You see right away that a certain ‘rigorism’ is born out of a lack of something, from a desire to hide inside the armor of one’s own sad dissatisfaction.

Pope Francis, his reply to the four cardinals critical of Amoris Laetitia, published in Avvenire, the official newspaper of the Italian hierarchy

 

 

 

 

funny.pho.to_clown_face_in_hole.jpgAnother Creepy Clown sighting!

“He was born a female, a girl, and he suffered greatly because he felt that he was a boy but physically was a girl. He told his mother, when he was in his twenties, at 22, that he wanted to have an operation and so forth. His mother asked him not to do so as long as she was alive. She was elderly, and died soon after. He had the operation. He is a municipal employee in a town in Spain. He went to the bishop. The bishop helped him a great deal, he is a good bishop and he “wasted” time to accompany this man. Then he got married. He changed his civil identity, he got married and he wrote me a letter saying that it would bring comfort to him to come see and me with his bride: he, who had been she, but is he. I received them.”

Pope Francis the Weird, comment during in flight press conference from Azerbaijan, October 2, 2016

 

 

Within a few blocks around Ss. Peter & Paul Chapel there are at least five protestant Hispanic churches.  These souls have been lost to the Catholic Church being wholly ignorant of the doctrinal and moral teachings which must necessarily be believed to save their souls.  December 4 we will begin a novena to our blessed Mother for the conversion of the Hispanic people of York to the Catholic Church, outside of which there is no salvation.

Novena to Our Lady of Guadalupe for the conversion of the Hispanic people of York

(Novena begins December 4th and ends on December 12th)

    Our Lady of Guadalupe, according to your message in Mexico I venerate you as the Virgin Mother of the true God for whom we live, the Creator of all the world, Maker of heaven and earth.  In spirit I kneel before your most holy image which you miraculously imprinted upon the cloak of the Indian Juan Diego, and with the faith of the countless numbers of pilgrims who visit your shrine, I beg you for this favor: (the conversion of the Hispanic population of York to the true Church).

    Remember, O immaculate Virgin, the words you spoke to your devout client: “I am a merciful mother to you and to all your people who love me and trust in me and invoke my help.  I listen to their lamentations and solace all their sorrows and sufferings.”  I beg you to be a merciful mother to me, because I sincerely love you and trust in you and invoke your help.  I entreat you, our Lady of Guadalupe, to grant my request, if this should be the will of God, in order that I may bear witness to your love, your compassion, your help and protection.  Do not forsake me in my needs.

Our Lady of Guadalupe, pray for us. (Hail Mary three times)

 

 

 

DictatorPope.jpg

New book on Pope Francis the Humbler than Thou

Father (Peter Hans) Kolvenbach (superior general of the Jesuits from 1983 to 2008) accused Bergoglio of a series of defects, ranging from habitual use of vulgar language to deviousness, disobedience concealed under a mask of humility, and lack of psychological balance; with a view to his suitability as a future bishop, the report pointed out that he had been a divisive figure as Provincial of his own order. It is not surprising that, on being elected Pope, Francis made efforts to get his hands on the existing copies of the document, and the original filed in the official Jesuit archives in Rome has disappeared.

Marcantonio Colonna, The Dictator Pope

 

 

Pope Francis and his "subtle" sins against the Catholic Faith

Many men sin against Faith in an even more subtle way through the sins against the Holy Ghost, namely, the sins of despair, presumption, impenitence, obstinacy, resisting the known truth and envy of someone else's spiritual good.  The sins against the Holy Ghost are not sins of weakness or ignorance.  They are sins of certain malice.  By despair a man rejects God's goodness and mercy.  By presumption he rejects God's justice.  By impenitence he refuses to turn from sin to God.  By obstinacy a man hardens his will in sin.  A man sins in resisting the known truth because he does so in order to sin more freely.  Lastly a man sins by envying someone else's spiritual good because he hates the increase of God's grace in the world.  In all these sins there is great danger for man because these sins mean that man is deliberately refusing to consider those truths and motives which would keep him from sin and enable him to turn to God.  It is for this reason that the sins against the Holy Ghost are said to be unforgivable.  It is not that God is unwilling to forgive any sins.  It is rather that in these sins a man shows that he does not wish forgiveness.

Fr. Walter Farrell, O.P., S.T.M., My Way of Life, Pocket edition of St. Thomas

 

 

A true Catholic is he who loves the truth revealed by God, who loves the Church, the Body of Christ, who esteems religion, the Catholic faith, higher than any human authority, talents, eloquence, and philosophy; all this he holds in contempt, and remains firm and unshaken in the faith which, he knows, has always from the beginning been held by the Catholic Church; and if he notices that anyone, no matter who he may be, interprets a dogma in a manner different from that of the Fathers of the Church, he understands that God permits such an interpretation to be made, not for the good of religion, but as a temptation, according to the words of St. Paul: “For there must be also heresies; that they also, who are reproved, may be made manifest among you” (I Cor. xi. 19). And indeed, no sooner are novel opinions proclaimed, than it becomes manifest what kind of a Catholic a man is. 

St. Vincent of Lerins, Commonit.

 

 

 

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It is a sin to believe there is salvation outside the Catholic Church!

Blessed Pope Pius IX

 

 

 

 

 

 


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Pope Francis’ friends and confidants tell him half the world’s population must go!

Speaker tells Vatican conference: Reducing population is best solution to climate ‘crisis’

LifeSiteNews | VATICAN |  November 16, 2017—  One of the main concerns about the Vatican’s frequent conferences on climate change in recent years has been that many of the invited speakers favor population control as a means to protecting the planet.

This became patently clear at a Pontifical Academy of Sciences seminar last week when a key speaker said “it’s a little ambitious” to think we can cut the population in half by 2050, but it is “smarter” to cull the number of people first, thereby making the move to renewable energy easier.

The November 2-4 conference, hosted at the prestigious Casina Pio IV in the Vatican Gardens, was entitled: Health of People, Health of Planet, and our responsibility: Climate change, air pollution and health.

Answering a question from the academy’s chancellor, Bishop Marcelo Sanchez Sorondo, on whether there should be a “hierarchy” of solutions to address the “crisis” of climate change and global warming, Taiwanese professor Dr. Yuan-Tseh Lee welcomed the fact that the number of children entering elementary school in his native land has dropped from 400,000 to 200,000 since 1994, calling it “amazing.”

Bishop Sorondo had said in his question that he thought renewable energy came first in Lee’s hierarchy of solutions, but in his answer Lee said halving the population by 2050 would be his priority as it would significantly reduce consumption. “Then we [can] talk about renewable energy,” he said, which can be “easily” achieved. […..]

 

 

COMMENT: The new morality of Pope Francis and his defenders is set to overturn all Catholic morality. The argument offered below is flawed.  It claims that mortal sin is impossible without full knowledge and full consent of the will which is not true with respect to intrinsically evil acts, such as blasphemy, sodomy, etc.  He then argues therefore, after a period of priestly directed discernment and penance, a couple living in adultery may be given sacramental absolution and receive Holy Communion while continuing in their adulterous union. He does not explain how it is possible to undergo a period of discernment under the direction of a priest without arriving at full knowledge of the sin and full consent in an adulterous union.  The argument indirectly denies the existence of intrinsically disordered acts whereby mortal sin is always imputable. St. Paul said under in the inspiration of the Holy Ghost that adulterers among others will not inherit the Kingdom of Heaven.  Why? Because the acts themselves do not admit the possibility of mitigating circumstances that excuse from mortal sin. Therefore, St. Paul says to St. Timothy, "Some men's sins are manifest, going before to judgment: and some men they follow after." (1 Tim 5:24) Adultery is a "manifest sin going before to judgment," therefore St. Paul can declare that such sinners cannot inherit the Kingdom of Heaven.

 

“Here is the deviation in which Amoris Laetitia’s critics fall”

Philosopher Buttiglione continues his “friendly” discussion with those who attack the Pope, “The exhortation is traditional doctrine, there are cases in which remarried divorcees can be admitted to sacraments”

andrea tornielli  | vatican city |  20/11/2017

“There are some cases in which the remarried divorcees can be considered in God’s grace. It seems a shocking novelty but it is a rock-hard traditional doctrine. The critics have given rise to a new deviation in Amoris Laetitia: ethical objectivism”. Philosopher Rocco Buttiglione, friend of John Paul II and author of the book in defense of Francis’ exhortation on marriage and family that includes the preface of Cardinal Gerhard Luwig Müller, continues from the pages of Vatican Insider his “friendly” discussion with those who criticize the current Pontiff. By highlighting the “deviation” in which many of Amoris Laetitia’s opponents risk falling.  

tornielli: Cardinal Müller’s preface to your book was greeted with embarrassment by the the Pope’s most vivid critics, who after a few days tried to diminish what the cardinal had written - through for example, stilted titles such as “Never spoke of exceptions on communion with the remarried” - Yet, as the text shows - Müller had given examples of possibilities for admission. How do you comment?  

Buttiglione: “I believe that, thanks to my book and Cardinal Müller’s preface, for the first-time critics have been forced to respond and cannot deny one point: there are mitigating circumstances in which a mortal sin (a sin that would otherwise be mortal) becomes a lighter sin, a venial sin. There are therefore some cases in which remarried divorcees can (through their confessor and after an adequate spiritual discernment) be considered in God’s grace and therefore deserving of receiving the sacraments. It seems a shocking novelty, but it is a doctrine entirely - I dare say hard-rock - traditional”.  […..]

tornielli: You continue to argue that Amoris Laetitia represents a development of Familiaris consortio and not a break with the exhortation of John Paul II. Why?  

Buttiglione: There is a common theological basis: the acceptance of the distinction between mortal sin and venial sin, the acknowledgment that, for there to be a mortal sin, it is necessary full knowledge and deliberate consent; the acknowledgment that the social situations in which a person lives can powerfully hinder the full recognition of truth and lead to do evil without fully realizing it or, it might even limit and compress the freedom to do good... All these things are found in Familiaris Consortio (and in Reconciliatio et paenitentia) before being in Amoris Laetitia. On this common basis, there are two different disciplinary choices. St. John Paul II, in order to defend the conscience of the faithful people and especially that of the little ones, the conscience of the indissolubility of marriage forbids that remarried divorcees may receive communion, unless they separate or commit themselves to renouncing to sexual intercourse. He does not say that in their case there can be no subjective mitigating factors, he does not deny that in some cases they may be in God’s grace. He simply says that the objective scandal they are giving is too great for them to be admitted to the sacraments. Pope Francis instead says that they must be admitted to penance like all other sinners. Let them go to the confessor, confess their sins, expose their mitigating circumstances, if they have them, and the confessor will give them acquittal, if there are the conditions to give it. Pope Francis probably believes that, at least in some societies, the consciousness of the indissolubility of marriage has already been lost in the popular conscience and that it is now useless to “close the stable because the oxen have already escaped”. Now it’s time to go and look for them, there where they have lost themselves and take them back to the house of the Lord. The same theology, two different disciplinary choices but, in reality, a single pastoral line”.

tornielli: Did different contexts in which the two documents were written play a role?  

Buttiglione: The critics of Pope Francis do not remember what the context in which Familiaris Consortio is set. Before Familiaris Consortio, the remarried divorcees were practically excommunicated. They were excluded from participation in the life of the Church, objects of criticism and condemnation only. Familiaris consortio (and the new Code of Canon Law) rules out the excommunication, invites them to attend Sunday mass, to baptize their children and give them a Christian education, and to participate in the life of the community. The famous paragraph 84 of Familiaris Consortio (the one that contains the prohibition of communion) sets a limit on this path. Amoris Laetitia continues the process of reintegration of the remarried divorcees into the life of the Church. For this reason, we say that, despite the disciplinary diversity, there is a profound pastoral line unity between Saint John Paul II and Francis. Does this mean that remarried divorcees are no longer sinners and that adultery is no longer a sin? No, simply now divorcees who have remarried are no longer “extraordinary” sinners, excluded from confession. They are “ordinary” sinners who can go to confession, say their mitigating circumstances (if they have them) and, “in some cases” (few or many, we don’t know), receive absolution”.  

tornielli: Why do you think that the most debated question, that of the possibility, in some cases, after a penitential path and discernment, of administering the sacraments to remarried divorcees, has been relegated only to a note in the document of Francis?  

Buttiglione: I believe that the reason is that the Pope did not intend to dictate a general rule. There are so many different contexts and situations in the world today that it is not possible to dictate a disciplinary rule that applies uniformly to everyone. The Pope wanted, in my opinion, only to invite the episcopates and individual bishops to assume their responsibilities. In contexts of solid Christianity, it would probably make sense to maintain a rigid attitude, which may seem without mercy but originates from the mercy for the little ones, the needy, the defenseless who could be misled. In “liquid” contexts in which the banks of the old structures are now broken, a rigid defense does not make sense, it is necessary to go and look for the people where they are, within their existential condition. To baptized who have not been evangelized it will first be necessary to propose the love of Christ. The time will then come to clarify and untangle their marriage situations. Here, the risk of scandal will be minimal because the sensitivity to this value has been lost and must be re-formed.  

tornielli: Why is Amoris Laetitia accused of approaching the situation from an ethical point of view?  

Buttiglione: “The ethics of the situation says that no behavior is totally good or bad. Ethically speaking, all behaviors are good or bad according to the circumstances; the conscience of the subject and their intention determine the moral value of the act.  

St. John Paul II, taking up a long tradition that dates back at least to St. Thomas Aquinas, said that there are acts that are intrinsically evil, regardless the intention of the subject agent. There is an intention which is necessarily immanent to the act and which is distinct from the intention of the subject agent. In conclusion: subjective intention does not make a bad act good.  

Neither Saint Thomas nor Saint John Paul II, however, have ever intended to deny that the subjective side of the action - the knowledge and freedom that converge in the subject’s intention - enter to determine the level of responsibility of the subject for their action. A great friend of John Paul II (and of mine) Tadeusz Styczeń used to say “innocens sed nocens”: one can be subjectively innocent but objectively do the wrong thing and thus do harm to themselves and others. For this reason, Don Giussani used to say: do not be afraid to judge actions and say what is good and what is bad; never dare to judge people because only God knows the heart of people and can measure their level of responsibility (God and, tentatively, the subjects themselves and the confessor to whom they entrust themselves)”.  

The most vivid critics of the current Pontiff accuse him of favoring subjectivism...  

“It seems to me that the critics of Amoris Laetitia have given rise to a new deviation emerges, parallel and opposite to the ethics of the situation and to subjectivism in ethics. This new deviation is ethical objectivism. Just as subjectivism (the ethics of the situation) sees only the subjective side of action, that is, the intention of the subject, so objectivism sees only the objective side of action, that is, the more or less grave matter. Catholic ethics is realistic. Realism sees both the subjective and the objective side of the action, and therefore assesses both the grave matter and the full knowledge and deliberate consent. As Dante Alighieri teaches, the opposite of an error is not the truth, but the opposite error. Truth is the narrow path between two errors of the opposite sign”.  

 

 

 University grills grad student over ‘transphobic’ thought crimes

Opposing transgender pronouns is comparable to Hitler, according to Wilfrid Laurier University officials.

LifeSiteNews | WATERLOO, Ontario | November 20, 2017          Communications student Lindsay Shepherd has committed a thought crime: she presented students with opposed points of view in an evenhanded fashion.

Shepherd, 22, is an MA student at Waterloo’s Wilfrid Laurier University. She is teaching assistant for a class called “Canadian Communication in Context.” A few weeks ago, as part of a lecture on gendered language, Shepherd showed a 5 minute clip of a debate between Nicholas Matte, a professor of Transgender Studies, and University of Toronto psychology professor Jordan Peterson.  

For this Shepherd was called into a meeting with Adria Joel, the university’s acting manager of its “Gendered Violence Prevention and Support” office, program coordinator Herbert Pimlott and an assistant professor named Nathan Rambukkana. Joel and Rambukkana accused Shepherd of violating the Canadian Human Rights Code and the university’s Gendered and Sexual Violence policy. Joel told Shepherd that she had caused “harm and violence” to “trans folk” by presenting Peterson’s position that the government should not force Canadians to use recently coined pronouns to describe transgender people.

It is legal in Ontario for someone to record a conversation without the knowledge of all parties if the recorder is one of them. Shepherd recorded her meeting with Joel, Pimlott and Rambukkana. Excerpts from the alleged recording were made available to the to the public by Canada’s Global News.[…..]

 

 

 

Pope Francis betraying Chinese Catholics into the power of the Communist State

Mass for a deceased underground priest. Card. Zen asks for God’s grace to save the Church in China and the Holy See from the ‘precipice’

Fr. Wei Heping, 41, died in mysterious circumstances, his body dumped in a river in Taiyuan (Shanxi). For the police claim he committed suicide. Family members are not allowed to even see the autopsy report. For Card. Zen the Holy See (which “is not necessarily the Pope”) seeks a compromise at all costs with the Chinese government, risking “to sell out the faithful Church”. Justice and Peace publish a booklet about Fr. Wei, not to forget.

Li Yuan | 11-11-2017 | AsiaNewsIT | Hong Kong - Card. Joseph Zen, Emeritus Bishop of Hong Kong, has asked God to save the Holy See “from the brink of the precipice and not sell out the faithful Church [to the Chinese government]”. The cardinal expressed his concerns in his homily recalling Fr. Wei Heping (alias Yu Heping), who died two years ago in mysterious and suspicious circumstances.

The Mass was held last night in the Church of St. Jude, organized by the Diocesan Commission for Justice and Peace. Pointing out that “the Holy See is not necessarily the Pope,” the cardinal remarked that in recent years, in which an initial dialogue between Beijing and the Vatican is taking place, the Holy See has often remained silent about the grave events of the Chinese Church such as death of Fr. Wei, the captivity of Msgr. Giacomo Su Zhimin, the destruction of crosses and churches in Zhejiang.

“Dialogue - said Card. Zen - is important and necessary. However, it [the Holy See] is too optimistic about the communist regime. It has depended on its diplomacy instead of faith. It does not have a bottom line to reach an agreement.”

He continued “The Holy See is ceaselessly compromising and has even arrived at the point of selling itself out to appease. This is by no means what God expects of the Church and by no means faithful to the mission that Christ gave the Apostles.”

These comments seem to have been provoked by some news the Cardinal has recently received and which is “very shocking”. Previously, Card. Zen had thought the negotiations were stalled, that “the Pope was more cautious” perhaps because “Beijing had expressed other demands on which he could not agree.”

Without mentioning the diocese, the emeritus bishop of Hong Kong said that “they are pushing for an evil plan: to ask faithful bishops to resign in order to leave room for illicit and excommunicated bishops. This is a bolt out of the blue! And it is the approach of a huge disaster for the Church.”

“Someone - he added - might think I'm using the Mass to complain. No, I think Fr. Wei is using my mouth to communicate. These words serve to let us know what kind of grace we are asking for today.”

The body of Fr. Wei, an active 41-year-old priest of the underground community, was found in suspicious circumstances in the Ren River, near Taiyuan City (Shanxi) on November 8, 2015. He had been expected to return the day before from a trip to Liaoning Province.

According to ecclesial sources, who closely followed his case, the autopsy revealed  a wide hemorrhagic area in the right part of the brain, but there were no visible wounds on the skin. The police concluded that he had committed suicide and archived the case.

To the family of Fr. Wei was not allowed to have a copy of the autopsy report and they asked to reopen the investigation but the police refused.

A faithful in the underground community thanked Card. Zen for remembering Fr. Wei and the Church's difficulties in China, and said she was saddened after reading the Cardinal's homily, posted today on his blog: “After reading this, my heart bleeds. As the cardinal said, maybe we should retreat to a cave and weep. But my heart does not give me peace.” [……]

 

Church of England tells schools to let children 'explore gender identity'

Independent.jpg'Pupils need to be able to play with the many cloaks of identity and to explore the possibility of who they might be' say guidelines likely to fuel debate
The Independent | Rachael Roberts | 11-12-2017

Children should be able to try out “the many cloaks of identity” without being labelled or bullied, the Church of England has said in new advice issued to its 5,000 schools.

The Church said youngsters should be free to “explore the possibilities of who they might be” – including gender identity - and says that Christian teaching should not be used to make children feel ashamed of who they are.

Nursery and primary school is a time of intense “creative exploration”, the fresh guidelines say, and children should be able to choose the tutu, tiara and heels, as well as or instead of the helmet, tool belt and superhero cloak “without expectation or comment”.

Guidance for Church of England schools on homophobic bullying was first published three years ago, and has now being updated to cover "transphobic and biphobic bullying" – which means bullying people who consider themselves to be either transgender or gender fluid.

The guidelines warn that schools must take action to stamp out bullying based on perceived or actual sexual orientation or gender identity, because of the psychological damage it can cause.

The guidelines say that schools which “promote dignity for all” enable pupils to “accept difference of all varieties and be supported to accept their own gender identity or sexual orientation and that of others.”

The advice goes on to say: “In the early years context and throughout primary school, play should be a hallmark of creative exploration.

“Pupils need to be able to play with the many cloaks of identity (sometimes quite literally with the dressing up box). Children should be at liberty to explore the possibilities of who they might be without judgement or derision.

“For example, a child may choose the tutu, princess's tiara and heels and/or the fireman's helmet, tool belt and superhero cloak, without expectation or comment.”

It adds: “Children should be afforded freedom from the expectation of permanence. They are in a 'trying on' stage of life, and not yet adult and so no labels need to be fixed.

“This should inform the language teachers use when they comment, praise or give instructions.

“It may be best to avoid labels and assumptions which deem children's behaviour irregular, abnormal or problematic just because it does not conform to gender stereotypes or today's play preferences.”

In a foreword to the advice, the Archbishop of Canterbury says: “All bullying, including homophobic, biphobic and transphobic bullying causes profound damage, leading to higher levels of mental health disorders, self-harm, depression and suicide.

“Central to Christian theology is the truth that every single one of us is made in the image of God. Every one of us is loved unconditionally by God. We must avoid, at all costs, diminishing the dignity of any individual to a stereotype or a problem.”

The Most Rev Justin Welby adds: “This guidance helps schools to offer the Christian message of love, joy and the celebration of our humanity without exception or exclusion.”

The guidance acknowledges a wide range of views among Christians and people of all beliefs about same-sex marriage, sexual orientation and gender identity.

The new guidelines are likely to reignite the debate around the idea of children being allowed to “self identify”, with critics asking whether there is a sudden “trend” towards gender fluidity and gender neutral.

Campaign groups including Christian Concern have raised concerns that any dissenting voices in the debate around gender identity are being silenced or labeled as bigoted.

A Christian Maths teacher from Oxfordshire is due to appear before a disciplinary hearing to answer allegations that he referred to a pupil born female as a “girl”.

Joshua Sutcliffe claims not to have been given any instructions on how to refer to the pupil, and said he did not mean to cause any offence.

According to Christian Concern: “Since the pupil started at the school, Joshua has tried to balance his sincerely held Christian belief that biological sex is God-given and defined at birth, with the need to treat sensitively the pupil. He avoided the use of gender-specific pronouns, and instead referred to the pupil by the pupil’s chosen name. Joshua admits saying ‘Well done girls’ when he addressed a group of students including the pupil in question. The pupil became irate at this and Joshua sought to diffuse the situation and apologised”

Responding to the proceeding against him, Mr. Sutcliffe said: “I have been shocked and saddened by the actions of the school, which, in my opinion, reflect an increasing trend of seeing Christians, people like me, being marginalised in the public square, and our beliefs punished and silenced.

“While the suggestion that gender is fluid conflicts sharply with my Christian beliefs, I recognise my responsibility as a teacher and Christian to treat each of my pupils with respect and dignity.”

“I have balanced these factors by calling the pupil by the chosen name and although I did not intentionally refer to the pupil as a ‘girl’, I do not believe it is unreasonable to call someone a girl if they were born a girl.

“The aggressive way in which transgender ideology is being imposed is undermining my freedom of belief and conscience, as well as the conscience of many people throughout our nation who believe that gender is assigned at birth.”

 

 

Pope Francis proselytizing for his Gaia Cult Earth Worship!

The Pope says anyone who denies climate change is 'perverse'

·       Pope Francis has hit out at climate change deniers calling them 'perverse'

·       Called global warming 'the most worrisome phenomena humanity is facing'

·       Pontiff spoke during a message to climate change meeting in Bonn, Germany

·       Urged negotiators to take action 'free of political or economic pressures'

Associated Press | November 16, 2017

Pope Francis has rebuked those who deny the science behind global warming, warning world leaders against listening to such 'perverse attitudes'. Francis issued a message to the climate change meeting in Bonn, Germany, and called climate change 'one of the most worrisome phenomena that humanity is facing.' He urged negotiators to take action free of political or economic pressures, and to accelerate efforts to curb greenhouse gas emissions. [....]

 

I confess that I cannot forbid a person to marry several wives, for it is not contradicted in Scripture. I myself could not and would not abstain from impurity. 

Martin Luther, Heresiarch, Table Talks

 

 

Müller, Buttiglione and the “confusion” of those criticizing the Pope

After the articles of the philosopher and the preface of the cardinal to his book, now everyone admits that there are cases in which the way to the sacraments is open for remarried divorcees. Demonstrating in this way the absurdity of the accusation of “heresy” addressed to the Pontiff, but also how the dubia need to be radically reformulated

andrea tornielli | vatican city | 07/11/2017

Professor Rocco Buttiglione’s new book “Friendly answers to Amoris laetitia’s critics and above all the introductory essay written by Cardinal Gerhard Ludwig Müller seem to have sown a certain confusion among the liveliest critics of Pope Francis. To realize this, we only need to start from the latest article published on Sandro Magister’s blog, which in the title warns us that “the dubia are more alive than ever”. And that “Müller adds one of his own”. Actually, it is hard to understand in the text exactly what Müller’s new doubt would be. It is well understood, instead, that the cardinal demolishes the first doubt of the cardinals (and consequently all the others).  

According to Magister “the cardinal proposes - explicitly - a single case of possible access to communion by a Catholic who has passed to a new union and with their first spouse still alive. It’s the case when the first marriage, though celebrated in church, is to be considered invalid due to the absence of faith or other essential requirements at the time of the celebration, but such invalidity “cannot be canonically proven”. Let’s leave aside the fact that Cardinal Müller also considers other cases of diminished responsibility – one just need to read the preface to Buttiglione’s book. Let us therefore limit ourselves to this only case recognized by Magister. Not only does the author of the blog “Settimo cielo” recognize that the cardinal considers this case as acceptable, but it seems that he too considers it acceptable. And he even says that this thesis had already been proposed by Joseph Ratzinger.  

We then have at least one case in which it is legitimate to give communion to remarried divorcees. It’s a “completely traditional” case, Magister tells us. This is not entirely true, as traditionally, a disciplinary prohibition existed on this issue. But one can be excused from the disciplinary prohibition, which can be eventually diminished or removed. At this point, however, the first and fundamental doubt of the four cardinals (Carlo Caffarra, Raymond Leo Burke, Walter Brandmüller and Joachim Meisner) has been clearly overcome. For the sake of completeness, we shall recall the text of dubia number 1: “It is asked whether, following the affirmations of Amoris Laetitia (300-305), it has now become possible to grant absolution in the sacrament of penance and thus to admit to holy Communion a person who, while bound by a valid marital bond, lives together with a different person more uxorio without fulfilling the conditions provided for by Familiaris Consortio, 84, and subsequently reaffirmed by Reconciliatio et Paenitentia, 34, and Sacramentum Caritatis, 29. Can the expression “in certain cases” found in Note 351 (305) of the exhortation Amoris Laetitia be applied to divorced persons who are in a new union and who continue to live more uxorio?” The answer, according to Müller (and at this point, we must consider for Magister as well) is, yes: there is at least one case in which this can be lawful.  

If there is at least one case in which this is legitimate, then the accusation of heresy made against the Pope by the signatories of the “Correctio filialis” is false, and those who have signed it have slandered the Successor of Peter. [….]

 

COMMENT: Andrea Tornielli is not a reporter. He is a Vatican shill who publishes prepared scripts. He demonstrates with every published article that he is not his own man. His faith is based upon the person of the pope and not the revealed truths of the Catholic religion. Reason is at the service of his ideology. Cardinal Müller is no better. In his tenure as head of the CDF, he defended nothing. He was the dog who would not bark. A Catholic marriage is presumed to be Francis_Luther_1.jpgvalid unless proven otherwise and the proof must be necessarily compelling to declare the Catholic sacrament invalid. If a nullity of marriage cannot be proven it must necessarily be assumed to be valid. This argument proposes that if a married person believes that their marriage is invalid, but the invalidity cannot be canonically proven, then they may marry again outside the Catholic Church without grave sin of adultery being imputable based upon their subjective conviction. Then what is knowable as objectively true becomes entirely dependent upon subjective speculations. This in fact if carried to its logical conclusion will not just call every marriage into question, but will destroy all Catholic morality. Pope Francis’ moral system can excuse any and every intrinsically evil act. St. Paul wrote to St. Timothy, “Some men's sins are manifest, going before to judgment: and some men they follow after. In like manner also good deeds are manifest: and they that are otherwise, cannot be hid” (I Tim 5:24-25). What are “manifest” sins? St. Paul said, “Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind (sodomites), nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God” (I Cor. 6:9-10).  St. Paul could say this because such acts cannot be committed without imputable sin because they are intrinsically evil violations of the natural law written on the heart of every man and cannot admit a good intention. They are “manifest sins” and to recognize them as such is not entering into unjust judgment. Those that do not recognize “manifest sins” for what they are will invariably “give that which is holy to dogs… and cast pearls before swine” (Matt 7:6).

The moral system of Pope Francis is nothing more than situation ethics that places the subjective actor as the primary determinate of the morality of any action. And why should it be limited to the subjective speculation of just one of the married parties? Suppose one spouse does not share in the others subjective speculation? Then if they both marry again, does only one commit adultery? Now with the novel grounds of “lack of faith” used to establish invalidity, anyone is free to speculate on validity of anyone’s Catholics marriage because one of the “married” parties doesn’t have the “right” Catholic faith. Pope Francis calls into question the validity of every Novus Ordo Catholic marriage! Every heretic eventually attacks the sacrament of Matrimony because marriage is the metaphor God uses to describe His relationship with His Church and each individual faithful.  Heretics cannot abide the integrity of the metaphor.

 

 

 

De Mattei: Pope Francis and his “Lutheran turning point”

Roberto de Mattei | Corrispondenza Romana | November 8, 2017

          On October 31st 2016, Pope Francis inaugurated the year of Luther by meeting STAMP_Luther_and_Melanchton_1.jpgwith representatives of Lutheranism from all over the world in the Swedish Cathedral of Lund. Since then, meetings and “ecumenical” celebrations ad abundantiam have followed one after the other in the Catholic Church.

          A year exactly from that date, the “”Lutheran turning point ”was sealed by a symbolic act the gravity of which very few have noticed. The Vatican Post Office issued a stamp which celebrates the birth of Protestantism on October 31st 1517, the date Luther hung his 95 theses on the door of Wittenberg Cathedral.

          “V Centenary of the Protestant Reformation”can be read at the top of the stamp, presented on October 31st of this year by the Vatican Philatelic Office.  The official communiqué describes the stamp: “It depicts Jesus Crucified in the foreground on a gold, timeless background showing Wittenberg city. In an attitude of penance, on their knees respectively on the left and the right of the the Cross, Martin Luther holds a Bible, source and point of his doctrine, while Philip Melanchthon, theologian and a friend of Martin Luther’s, one of the most important protagonists of the Reformation, holds in his hand the Augsburg Confession, Confessio Augustuana, the first official exposition of the principles of Protestantism drawn up by him.”

          The substitution of Our Lady and St. John at the foot of the Cross with the  two heresiarchs, Luther and Melanchthon is a blasphemous offense that no Catholic cardinal or bishop has, to date, openly condemned. The significance of this image is explained by the joint declaration of the World Lutheran Federation and the Pontifical Council for the Promotion of Christian Unity, published the same day as the stamp. The note refers to the positive outcome of the dialogue between Catholics and Lutherans, endorsing the “new understanding of those XVI century events which lead to our separation” and affirms how both sides are “very grateful for the theological and spiritual gifts received through the Reformation”.

          As if that weren’t enough, around the same time, La Civiltà Cattolica, the Pope’s “unofficial” voice, celebrated Luther  with  an article by Father Giancarlo Pani (Martin Luther, Five Hundred Years Later, in La Civiltà Cattolica , of October 21st – November 4th 2017, pp. 119-130)

Father Pani is the same priest who said in 2014 that the Fathers of the Council of Trent had admitted the possibility of divorce and remarriage in the case of adultery, according to the custom established in the schismatic Greek Church. Now he is sustaining that Martin Luther was in no way a heretic, but an authentic “reformer”.  In fact, “ the theses of Wittenberg are not a challenge, nor a rebellion against authority, but the proposal to renew the proclamation of the Gospel, in the sincere desire for a “reform” in the Church”. (p.128). Despite the claim “ by the Church of Rome and Luther of incarnating the truth in toto and being dispensers of it ” “ the role Luther had as a witness to the faith cannot be denied: He is “the reformer”he was able to initiate a process of “reform”  where the results of it  have also benefited the Catholic Church.”

          If this is the case then he has been unjustly persecuted and defamed by the Catholic Church for 500 years. The time has come to rehabilitate him.  And in order to rehabilitate him we cannot limit ourselves to presenting only his prophetic side, but must make the Church accept and put into practice his demands of reform. And the Post-Synod Exhortation Amoris Laetitia represents a decisive stage on this path. They are not wrong then the authors of the Correctio filialis  (to Pope Francis) when they underlined “the affinity between Luther’s ideas on the law, justification and matrimony and those taught  or favored by Pope Francis in Amoris laetitia and elsewhere.” 

          At this point it should be remembered that Pope Francis, like Father Pani, belongs to the Company of Jesus, whose Founder, St. Ignatius of Loyola, was the champion of the Faith that Divine Providence raised up in the XVI century against Lutheranism. In Germany, apostles like St. Peter Canisio and Blessed Peter Fabro, fought every inch of the way against the heretics and on the terrain of anti-Protestant controversy no-one can surpass St. Robert Bellarmino.

La Civiltà Cattolica was founded in 1850, with the support of Pius IX, and had a role of doctrinal defense against the errors of the time for a very long time. From its very first edition, on April 6th 1850, it dedicated an extensive anonymous essay (by Father Matteo Liberatore) on The Political Rationalism of the Italian Revolution, in which he saw Protestantism as the cause of all modern errors. These theses were developed, among others, by two famous Jesuit theologians: Fathers Giovanni Perrone (Protestantism and the Rule of the Faith, La Civiltà Cattolica, Rome 1853, 2 voll.), and Hartmann Grisar (Luther, Herder, Freiburg im Breisgau, 1911/1912, 3 voll.).

          But the commemoration of the Lutheran revolt made by the Jesuit journal in October 1917, the fourth centenary marking the 95 theses in Wittenberg, takes on a special meaning.  (Luther and Lutheranism, in La Civiltà Cattolica, IV (1917), pp. 207-233; 421-430). The theologian of La Civiltà Cattolica explained that “The essence of the Lutheran spirit, or rather Lutheranism, is rebellion in all of its extension and in all the force of its word. Rebellion, therefore, which is personified in Luther, was varied and profound, complex and very vast; which apparently appeared but was in fact violent, angry, trivial, obscene and diabolic; deep down it was studied, and directed according to the circumstances, focused on opportunistic ends and interests, intended and wanted with  measured, resolute determination.” (pp.208-309).

          Luther, La Civiltà Cattolica continues, “initiated that contemptible parody, with which the rebel monk attributed to God, his ideas, blasphemies and the abominations of his perverted mind: he outraged the Pope in an unspeakable way in the name of Christ, he cursed Caesar in the name of Christ, he blasphemed against the Church, against bishops, against monks with absolute infernal impetuosity, in the name of Christ; he threw his religious habit onto the tree of Judas, in the name of Christ and in the name of Christ he was married sacrilegiously” (p.209). “With the very convenient pretext of following Scripture, as that which alone contains the word of God, he conducted a war on scholastic theology, tradition, canon law, all the institutions and precepts of the Church and councils: in place of these august and venerated things, he, Martin Luther, perjured monk and self-proclaimed doctor, put himself and his authority! Popes, doctors and Holy Fathers were no longer of any worth; the word of Marin Luther was worth more than all of them!  (p.212). The Lutheran theory of justification, in the end, “was born of Luther’s imagination, not by the Gospel or any other word of God revealed to the writers of the New Testament: for us, every Lutheran novelty finds its origins in the concupiscence he stimulated, and in his development of the falsification of Scripture or in formal lying” (p.214

          Father Pani cannot deny that the opinion he gives of Luther is a 360 degree turnaround from the one his confreres gave in the same journal, a century ago.  In 1917,  he was censured as an apostate, a rebel, a blasphemer; today he is being praised as a reformer, a prophet, [even] holy. No Hegelian dialectic can harmonize yesterday’s judgment with today’s. Luther was either a heretic who denied some basic dogmas of Christianity, or he was a “witness to faith” who initiated  the Reformation of the Church, brought to completion by the Second Vatican Council and Pope Francis.

          In short, every Catholic is called upon to choose whether to side with Pope Francis and the Jesuits of today, or be alongside the Jesuits of yesterday and the Popes of all time.

          It is time for choices and to mediate precisely on St. Ignatius’ two standards (Spiritual Exercises, n. 137)* which will help us make them in these difficult times.

 

 

A clear explanation of the essential problem: What is for faithful Catholic the "Rule of Faith"?  Is it Dogma or the Pope?  Those who believe it is the Pope will follow Pope Francis even if he takes them to Hell!

Maike Hickson: Where does Prof. Rocco Buttiglione (who defends the new morality of Pope Francis and Amoris Laetitia), in your eyes, leave the solid foundation of the Catholic moral teaching, perhaps in order to maintain loyalty toward Pope Francis?

 

Professor Josef Seifert: I think (1) with respect to his “two principles” that separate us, they do not correspond to sound Catholic teaching because it is Catholic teaching (and the basis for all condemnation of heresies in the history of the Church) that a) truth has priority over unity and b) that no Catholic has an absolute duty to accept everything a Pope or Council are saying if it is not dogmatic and de fide, and if he has good reason to believe that it is contrary to natural or revealed truth or to both (to claim otherwise would be papolatry). Besides, (2) I  believe that Professor Buttiglione’ s concrete and brilliant but unsuccessful efforts to reconcile the novelties of Amoris Laetitia with Familiaris Consortio, Veritatis Splendor, Evangelium Vitae, Humanae Vitae, and the Tradition of the Church all fail and put him at the risk of using overcomplicated and sophistical reasons and of contradicting dogmas of the Church such as (a) that God never commands things which we cannot obey, with the help of grace (a Lutheran heresy denied this and was condemned in the Council of Trent), or (b) that extramoral evils (such that the partner of a second “marriage” will leave me) can never be greater evils than a sin and the intention to prevent them can never justify committing a sin (VS and Trent affirmed this and condemned its negation as heretical), or (c) that weighing good versus bad effects of any action can never justify committing one of the many intrinsically evil acts (Veritatis Splendor made this very solemnly clear).

 

 

 

What is the difference between this example of Jewish “truth” and Novus Ordo theology and praxis?

Lying is now a “heightened version of reality” because it may be “true in a higher metaphysical sense”!?
 . . . . What anti-Semites keep insisting are “fake Holocaust stories” need to be seen in a more positive light as “the truth of imagination,” to quote the famous phrase of the poet John Keats. If something is perceived as true by the mind, though strictly speaking it may not have happened, and if that event is subsequently seen as a living truth in the minds of millions of other good people who have been exposed to that same heightened version of reality, then it must on no account be dismissed as a “lie” ( . . . ) All such stories are true in a higher metaphysical sense, and to deny them is a sacrilege ( . . . ) We have a sacred obligation to the six million who died under the tyranny of the evil Nazi dictator Adolf Hitler to remember the dead and dismiss with contempt all attempts to deny the Holocaust by referring to “fake Holocaust stories.” I repeat: there is no such thing as a fake Holocaust story. Every Holocaust story is true, 100 per cent true, whether it happened or not. ( . . . ) In the sublime words of Elie Wiesel: “In literature, certain things are true though they didn’t happen, while others are not true, even if they did happen.”

Seymour Zak, defending “fake Holocaust stories” after Herman Rosenblat’s holocaust story, An Angel at the Fence, was publically exposed as a pure fabrication.  Hollywood was unmoved.  The film production based upon the book will proceed as planned.

 

Dogma is the proximate Rule of Faith. Deny this Catholic truth and this is what follows. So now we have an infallibly infallible magisterium and a infallibly non-infallible magisterium.  

This false accusation railed against Pope Francis, claiming that he is teaching or prompting heresy in part of his Ordinary Magisterium is in effect a denial of the one of the essential truths behind the teaching authority of the Roman Pontiff, who is granted Divine assistance which prevents him from erring in matters of faith and morals, even when teaching non-infallibly.

So while there may be certain deficiencies present in the Ordinary Magisterium, the faithful are still required to submit their will and intellect to its higher prudential judgment by giving religious assent, and such deficiencies can never fall into error in matters of faith and morals through the promise of Divine assistance accorded to even these non-infallible pronouncements.

Emmett O'Regan, published by Vatican Insider

 

At last, admission by Pope Francis that the purpose of ecumenical dialogue is to make Catholics Lutherans!

 Many members of our communities yearn to receive the Eucharist at one table, as the concrete expression of full unity. We experience the pain of those who share their whole lives, but cannot share God’s redeeming presence at the Eucharistic table. We acknowledge our joint pastoral responsibility to respond to the spiritual thirst and hunger of our people to be one in Christ. We long for this wound in the Body of Christ to be healed. This is the goal of our ecumenical endeavours, which we wish to advance, also by renewing our commitment to theological dialogue.

Pope Francis and “Bishop” Munib A Younan, President of the Lutheran World Federation, joint statement, Oct 31, 2017

 

Pope Francis the Lutheran

[.....] Moreover, because the preceding errors and many others are contained in the books or writings of Martin Luther, we likewise condemn, reprobate, and reject completely the books and all the writings and sermons of the said Martin, whether in Latin or any other language, containing the said errors or any one of them; and we wish them to be regarded as utterly condemned, reprobated, and rejected. We forbid each and every one of the faithful of either sex, in virtue of holy obedience and under the above penalties to be incurred automatically, to read, assert, preach, praise, print, publish, or defend them. They will incur these penalties if they presume to uphold them in any way, personally or through another or others, directly or indirectly, tacitly or explicitly, publicly or occultly, either in their own homes or in other public or private places. Indeed immediately after the publication of this letter these works, wherever they may be, shall be sought out carefully by the ordinaries and others [ecclesiastics and regulars], and under each and every one of the above penalties shall be burned publicly and solemnly in the presence of the clerics and people. As far as Martin himself is concerned, O good God, what have we overlooked or not done? What fatherly charity have we omitted that we might call him back from such errors? [.....]

Pope Leo X, Exsurge Domine, condemnation of Martin Luther and all those who embrace his heresy.

 

 

This is the goal of those secret sects which have come forth from the darkness to destroy and desolate both the sacred and civil commonwealth. [.....] “It is an act of great piety to expose the concealments of the impious and to defeat there the devil himself whose slaves they are” (Pope Leo the Great).  Therefore we entreat you to use every means of revealing to your faithful people the many kinds of plots, pretense, errors, deceit and contrivance which are enemies use.[....] Also exhort them unceasingly to flee from the sects and societies of the impious as from the presence of the Serpent earnestly avoiding everything which is at variance with the wholeness of the faith, religion and morality. 

Blessed Pius IX, Qui Pluribus, (Against the Secret Societies)

 

The world is governed by very different personages to what is imagined by those who are not behind the scenes....  That mighty revolution which is at the moment preparing in Germany, and which will be, in fact, a second and greater Reformation, and of which so little is yet known in England, is developing entirely under the auspices of the Jews. [.....]

One can trace Jewish influence in the last revolutionary explosions in Europe (1848). An insurrection has taken place against traditions, religion and property, the destruction of the semitic principle, the extirpation of the Jewish religion, either under its Mosaic or Christian form, the natural equality of men and the annulment of property are proclaimed by the secret societies which form the provisional government, and men of Jewish race are found at the head of each of them. The People of God cooperate with atheists, the most ardent accumulators of property link themselves with communists. The select and chosen race walks hand in hand with the scum of the lower castes of Europe. And all this because they wish to destroy this Christianity which owes them its very name and whose tyranny they can no longer bear. 

Benjamin Disraeli, Jewish Prime Minister of Great Britain, taken from Vicomte Leon De Poncins, The Secret Powers behind Revolution, Freemasonry and Judaism, 1929

 

 

Therefore the sacred partnership of true marriage is constituted both by the will of God and the will of man. From God comes the very institution of marriage, the ends for which it was instituted, the laws that govern it, the blessings that flow from it; while man, through generous surrender of his own person made to another for the whole span of life, becomes, with the help and cooperation of God, the author of each particular marriage, with the duties and blessings annexed thereto from divine institution. Now when We come to explain, Venerable Brethren, what are the blessings that God has attached to true matrimony, and how great they are, there occur to Us the words of that illustrious Doctor of the Church whom We commemorated recently in Our Encyclical Ad salutem on the occasion of the fifteenth centenary of his death: “These,” says St. Augustine, “are all the blessings of matrimony on account of which matrimony itself is a blessing; offspring, conjugal faith and the sacrament.” And how under these three heads is contained a splendid summary of the whole doctrine of Christian marriage, the holy Doctor himself expressly declares when he said: “By conjugal faith it is provided that there should be no carnal intercourse outside the marriage bond with another man or woman; with regard to offspring, that children should be begotten of love, tenderly cared for and educated in a religious atmosphere; finally, in its sacramental aspect that the marriage bond should not be broken and that a husband or wife, if separated, should not be joined to another even for the sake of offspring. This we regard as the law of marriage by which the fruitfulness of nature is adorned and the evil of incontinence is restrained.

Pope Pius XI, Casti Connubii, On Christian Marriage

 

Do you need to convince the other to become Catholic? No, no, no! Go out and meet him, he is your brother. This is enough. Go out and help him and Jesus will do the rest.  

Pope Francis the Neo-Evangelist

 

Europe will return to the faith or…. perish. 

Hilaire Belloc

 

Homosexuals have gifts and qualities to offer.... Are our communities capable of .... accepting and valuing their sexual orientation, without compromising Catholic doctrine?  

Synod of the Family, First Relatio written by Pope Francis’ Hand Picked  Clerics

 

 

“Revelation manifests itself more and more each day… it’s always moving.”  

It is a dogma of divine and Catholic faith that Revelation was completed at the death of the last Apostle!

Ideologies are bewitching; and so Paul says: “Oh foolish Galatians, who has bewitched you?” Those who preach with ideologies: everything’s right! They are bewitching: it’s all clear!  But look, God’s revelation isn’t clear eh? God’s revelation manifests itself more and more each day; it is always moving. Is it clear? Crystal clear! It is Him, but we have to find it along the way. Those who think they possess the whole truth are not just ignorant, Paul goes as far as to call them ‘foolish’ for letting themselves be bewitched.

Pope Francis, sermon, October 6, 2016

COMMENT:

O senseless Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been set forth, crucified among you? This only would I learn of you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish, that, whereas you began in the Spirit, you would now be made perfect by the flesh? Have you suffered so great things in vain? If it be yet in vain. He therefore who giveth to you the Spirit, and worketh miracles among you; doth he do it by the works of the law, or by the hearing of the faith?

As it is written: Abraham believed God, and it was reputed to him unto justice. Know ye therefore, that they who are of faith, the same are the children of Abraham. And the scripture, foreseeing, that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed. Therefore they that are of faith, shall be blessed with faithful Abraham. For as many as are of the works of the law, are under a curse. For it is written: Cursed is every one, that abideth not in all things, which are written in the book of the law to do them.

But that in the law no man is justified with God, it is manifest: because the just man liveth by faith. But the law is not of faith: but, He that doth those things, shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith. Brethren (I speak after the manner of man,) yet a man’ s testament, if it be confirmed, no man despiseth, nor addeth to it.

To Abraham were the promises made and to his seed. He saith not, And to his seeds, as of many: but as of one, And to thy seed, which is Christ. [.....] For you are all the children of God by faith, in Christ Jesus. For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus. And if you be Christ’ s, then are you the seed of Abraham, heirs according to the promise.   Galatians 3: 1-29

You can only surmise that Pope Francis has never read Galatians, chapter 3.  Whatever he has learned about the text could only have been derived from secondary sources attempting to indoctrinate by an exegesis that is ideologically driven. The liberation theologians Pope Francis admires routinely used these methods. Suffice to say, St. Paul is not berating the Galatians because they claimed to “possess the whole truth” but because they did not “obey the truth.”  They could not be chastised for failing to “obey the truth” if they in fact did not “possess the whole truth.” They had been “bewitched” by Judaizers whose purpose in persecuting the Catholic Church was to reduce it to a Jewish sect and destroy it.  The Galatians were called “foolish” for turning away from the “whole truth” which they had received from St. Paul and following the Judaizers.  Perhaps the “bewitching” was the fault of the first pope, St. Peter, who was guilty of Judaizing by his “dissimulation” when he “walked not uprightly unto the truth of the gospel.” 

But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed. For before that some came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision. And to his dissimulation the rest of the Jews consented, so that Barnabas also was led by them into that dissimulation. But when I saw that they walked not uprightly unto the truth of the gospel, I said to Cephas before them all: If thou, being a Jew, livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews? We by nature are Jews, and not of the Gentiles sinners.  Galatians 2: 11-15

St. Peter was guilty of the same sin that Pope Francis regularly commits, Judaizing.  It is the sin that characterizes Protestantism, particularly the Calvinist variety.  Pope Francis has claimed that the Old Testament is still valid and has performed Old Testament rituals.  Suffice to say, Pope Francis is as ignorant as a stick in his understanding of St. Paul’s letter to the Galatians.  The Catholics he addresses were “bewitched” because, they were led by the “dissimulation” of St. Peter, and like him, “walked not uprightly unto the truth of the gospel.”

Pope Francis says that “Ideologies are bewitching.”  True.  And no one is more “bewitched” than Francis/Bergoglio himself who, like our first pope, must be “withstood to the face.”  Pray that the grace of God may prevail upon him.  Until then, whenever this “senseless” man is quoting scripture let the listener beware!

 

 

          Thus, We have reached one of the principal points in the Modernists' system, namely the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulae, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear manifestation of God in the consciousness. But dogma itself they apparently hold, is contained in the secondary formulae.

          To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sentiment. This will be readily perceived by him who realises that these formulas have no other purpose than to furnish the believer with a means of giving an account of his faith to himself. These formulas therefore stand midway between the believer and his faith; in their relation to the faith, they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer, they are mere instruments.

          Hence it is quite impossible to maintain that they express absolute truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sentiment in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sentiment. But the object of the religious sentiment, since it embraces that absolute, possesses an infinite variety of aspects of which now one, now another, may present itself. In like manner, he who believes may pass through different phases. Consequently, the formulae too, which we call dogmas, must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. An immense collection of sophisms this, that ruins and destroys all religion. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and as clearly flows from their principles. For amongst the chief points of their teaching is this which they deduce from the principle of vital immanence; that religious formulas, to be really religious and not merely theological speculations, ought to be living and to live the life of the religious sentiment. This is not to be understood in the sense that these formulas, especially if merely imaginative, were to be made for the religious sentiment; it has no more to do with their origin than with number or quality; what is necessary is that the religious sentiment, with some modification when necessary, should vitally assimilate them. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which spring the secondary formulas must proceed under the guidance of the heart. Hence it comes that these formulas, to be living, should be, and should remain, adapted to the faith and to him who believes. Wherefore if for any reason this adaptation should cease to exist, they lose their first meaning and accordingly must be changed. And since the character and lot of dogmatic formulas is so precarious, there is no room for surprise that Modernists regard them so lightly and in such open disrespect. And so they audaciously charge the Church both with taking the wrong road from inability to distinguish the religious and moral sense of formulas from their surface meaning, and with clinging tenaciously and vainly to meaningless formulas whilst religion is allowed to go to ruin. Blind that they are, and leaders of the blind, inflated with a boastful science, they have reached that pitch of folly where they pervert the eternal concept of truth and the true nature of the religious sentiment; with that new system of theirs they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other vain, futile, uncertain doctrines, condemned by the Church, on which, in the height of their vanity, they think they can rest and maintain truth itself.

          ....... To finish with this whole question of faith and its shoots, it remains to be seen, Venerable Brethren, what the Modernists have to say about their development. First of all they lay down the general principle that in a living religion everything is subject to change, and must change, and in this way they pass to what may be said to be, among the chief of their doctrines, that of Evolution. To the laws of evolution everything is subject - dogma, Church, worship, the Books we revere as sacred, even faith itself, and the penalty of disobedience is death.

St. Pius X, Pascendi

 

 

The faith of Pope Francis is directed toward his utopian dream and the facts of current apostasy and decay are immaterial to his judgment for apostasy and decay are of “space” and his utopian dream is of “time”!

“Time is Greater than Space: A constant tension exists between fullness and limitation. Fullness evokes the desire for complete possession, while limitation is a wall set before us. Broadly speaking, “time” has to do with fullness as an expression of the horizon which constantly opens before us, while each individual moment has to do with limitation as an expression of enclosure. People live poised between each individual moment and the greater, brighter horizon of the utopian future as the final cause which draws us to itself. Here we see a first principle for progress in building a people: time is greater than space.”

Pope Francis, Evangelii Gaudium, “Time is Greater than Space

 

God manifests himself in historical revelation, in history. Time initiates processes, and space crystallizes them. God is in history, in the processes. We must initiate processes, rather than occupy spaces.” 

Pope Francis, Interview with Anthony Spadaro

 

Since “time is greater than space,” I would make it clear that not all discussions of doctrinal, moral, or pastoral issues need to be settled by interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it. This will always be the case as the Spirit guides us towards the entire truth (cf. Jn 16:13), until he leads us fully into the mystery of Christ and enables us to see all things as he does. Each country or region, moreover, can seek solutions better suited to its culture and sensitive to its traditions and local needs. For “cultures are in fact quite diverse and every general principle…needs to be inculterated, if it is to be respected and applied.”

Pope Francis, Amoris Laetitia

 

 

“If you love me you will keep my commandments… He that hath my commandments, and keepeth them; he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him… If you keep my commandments, you shall abide in my love; as I also have kept my Father’ s commandments, and do abide in his love… In this we know that we love the children of God: when we love God, and keep his commandments.” (John 14:15; 14:21; 15:10; 1 John 5:2)

Pope Francis will learn, souls are “condemned for ever” who teach the Lutheran heresy of justification & deny the Catholic dogma that to abide in “true charity” is “conditional” upon keeping the commandments!

The way of the Church is not to condemn anyone for ever; it is to pour out the balm of God’s mercy on all those who ask for it with a sincere heart… For true charity is always unmerited, unconditional and gratuitous….

It is a matter of reaching out to everyone, of needing to help each person find his or her proper way of participating in the ecclesial com-munity and thus to experience being touched by an “unmerited, unconditional and gratuitous” mercy. No one can be condemned for ever, because that is not the logic of the Gospel!

Pope Francis, Amoris Laetitia, paragraphs 296 and 297

 

CATHOLIC PROPHECY

May 13, 1820: I saw also the relationship between the two popes. . . I saw how baleful would be the consequences of this false church. I saw it increase in size; heretics of every kind came into the city (of Rome). The local clergy grew lukewarm, and I saw a great darkness. . . Then, the vision seemed to extend on every side. Whole Catholic communities were being oppressed, harassed, confined, and deprived of their freedom. I saw many churches close down, great miseries everywhere, wars and bloodshed. A wild and ignorant mob took to violent action. But it did not last long.

Once more I saw that the Church of Peter was undermined by a plan evolved by the secret sect, while storms were damaging it. But I saw also that help was coming when distress had reached its peak. I saw again the Blessed Virgin ascend on the Church and spread her mantle [over it]. I saw a Pope who was at once gentle, and very firm. . . I saw a great renewal, and the Church rose high in the sky.

Sept. 12, 1820: I saw a strange church being built against every rule. . .  No angels were supervising the building operations. In that church, nothing came from high above. . . There was only division and chaos. It is probably a church of human creation, following the latest fashion, as well as the new heterodox church of Rome, which seems of the same kind. . .

I saw again the strange big church that was being built there (in Rome). There was nothing holy in it. I saw this just as I saw a movement led by Ecclesiastics to which contributed angels, saints and other Christians. But there (in the strange big church) all the work was being done mechanically (i.e. according to set rules and formulae). Everything was being done according to human reason. . .

I saw all sorts of people, things, doctrines, and opinions. There was something proud, presumptuous, and violent about it, and they seemed to be very successful. I did not see a single Angel nor a single saint helping in the work. But far away in the background, I saw the seat of a cruel people armed with spears, and I saw a laughing figure which said: “Do build it as solid as you can; we will pull it to the ground.”

Blessed Anna Katherina Emmerich, Catholic Prophecy by Ives DuPont

 

Moreover, one baptism regenerating all baptized in Christ, just as “one God and one faith”, is to be faithfully confessed by all, which, celebrated in water in the name of the Father and of the Son and of the Holy Spirit, we believe to be the perfect remedy for salvation for both adults and children…... one is the universal Church…. Outside of which absolutely no one is saved, one is the Lord, one is the faith and one is the baptism of all.

Pope Clement V, Council of Vienne, 1311-1312

         

For there must be also heresies: that they also, who are approved, may be manifest among you. 

St. Paul, 1 Corinthians 11:19

 

Holy baptism, which is the gateway to the spiritual life, holds the first place among all the sacraments; through it we are made members of Christ and of the body of the Church.  And since death entered the universe through the first man, ‘unless we are born again of water and the Spirit, we cannot,” as the Truth says, “enter into the Kingdom of Heaven’ (John 3:5).  The matter of this sacrament is real and natural water. 

Pope Eugene IV, Exultate Deo, Council of Florence

 

 

 

COMMENT: It always gets back to the first heresy on which Vatican II was grounded.  John XXIII declared at the opening convocation that there existed a disjunction between the truths of faith and their dogmatic formulations, that the truths of our faith were one thing and how they were expressed another thing altogether.  This Modernist error had already been exposed and condemned by St. Pius X yet it was accepted without opposition by the assembled bishops. 

Now Pope Francis takes the error a step further when he says that, “It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light. This is the treasury of “things old and new” of which Jesus spoke when he invited his disciples to teach the newness that he had brought, without forsaking the old”.  

The Church Fathers have always understood the “things old and new” to refer to the Old Testament and the New Testament of Jesus Christ who said, “Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.”  Francis is claiming that when Jesus Christ said to His apostles that He would send the Holy Ghost, the “Spirit of Truth,” to “lead them into all truth,” He really meant that He would not lead them into all truth but would lead their successors into all truth, or rather, that He would lead Francis himself into all truth so that he could declare a new gospel.

Those who hold that the pope is the rule of faith will be lead into heresy by Pope Francis.  Only those who hold the perennial Catholic truth that Dogma is the rule of faith will be able to keep it whole and inviolate. Tradition is only a “living reality” in the sense that the faith is received by living people.  As St. Paul said, “For I have received of the Lord that which also I delivered unto you,” (Cor 11:23) and “Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.” (2 Thes 2:14).  The truth of the matter is that St. Vincent of Lerins would condemn everything that Pope Francis has done.

These two articles from Vatican Insider offer the best, but most feeble defense of Francis the Destroyer.

 

“Doctrine cannot be preserved without allowing it to develop”

In Francis’ words at the conference for the 25th anniversary of the promulgation of Catechism, the key to read the current debate on Amoris laetitia

Vatican Insider | andrea tornielli | vatican city | Octover 12, 2017

Vatican Insider.jpgThe theme that Pope Francis wanted to focus his attention on when he spoke at the meeting promoted by the Department for the New Evangelization was that of the death penalty and the need of a “more adequate and coherent treatment” in the Catechism. Given its relevance, it was only natural that this topic attracted the attention of the media. But the intervention of the Pontiff served also to reaffirm that doctrine and Tradition can really be preserved and handed down only by “allowing it to develop”. Considerations based on the Church’s fathers and councils, which help to frame the debate also on other topics of which the “fidelity to doctrine” is called into question.  

Francis started by quoting Saint John XXIII, who opened the Second Vatican Council on October 11, 1962 with the historic sentence, “It is necessary first of all that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world, which have opened new avenues to the Catholic apostolate”. “Our duty - continued Pope Roncalli - is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us, pursuing thus the path which the Church has followed for twenty centuries.”  

Pope Bergoglio has therefore explained that “to guard” and “to pursue” are “in the very nature of the Church, so that the truth present in Jesus’ preaching of the Gospel may grow in fullness until the end of time”. Saint John Paul II himself, in presenting the new Catechism of the Catholic Church, said that “it must take into account the doctrinal statements which down the centuries the Holy Spirit has made known to his Church. It should also help illumine with the light of faith the new situations and problems which had not yet emerged in the past”.  

Today’s challenges are not those of a century ago and not even those of thirty years ago. For this reason, there are Councils and Synods, and for this reason two assemblies of bishops have been held to discuss marriage and family, in social contexts that change at a very fast pace.  

It is not enough - Francis explains - to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the “new things” of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light. This is the treasury of “things old and new” of which Jesus spoke when he invited his disciples to teach the newness that he had brought, without forsaking the old”.  

Bergoglio, after recalling a text of the Roman Catechism, highlighted by the new Catechism stating that “The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible” - returns to speak of Tradition as “a living reality”.  

“Only a partial vision - Francis explains - regards the “deposit of faith” as something static. The word of God cannot be moth-balled like some old blanket in an attempt to keep insects at bay! No. The word of God is a dynamic and living reality that develops and grows because it is aimed at a fulfilment that none can halt.” Then Pope reaffirms “the happy formulation” of Saint Vincent of Lérins, “annis consolidetur, dilatetur tempore, sublimetur aetate” namely a dogma of the Christian religion that should be, “consolidated by years, enlarged by time, refined by age”. A formulation, Francis states, that “is a distinguishing mark of revealed truth as it is handed down by the Church, and in no way represents a change in doctrine.”  

Therefore, “Doctrine cannot be preserved without allowing it to develop, nor can it be tied to an interpretation that is rigid and immutable without demeaning the working of the Holy Spirit. ‘God, who in many and various ways spoke of old to our fathers’ (Heb 1:1), uninterruptedly converses with the bride of his beloved Son” (Dei Verbum, 8). We are called to make this voice our own by “reverently hearing the word of God” (ibid., 1), so that our life as a Church may progress with the same enthusiasm as in the beginning, towards those new horizons to which the Lord wishes to guide us.” 

As for those significant changes that indicate how doctrine should “look to the present, to the new conditions”, as Pope Roncalli said, one can remember the great leap represented by John Paul II’s Familiaris Consortio. In that post-synodal exhortation, Wojtyla made clear the existence of attenuating circumstances, “Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have entered into a second union for the sake of the children’s upbringing, and who are sometimes subjectively certain in conscience that their previous and irreparably destroyed marriage had never been valid”.  

And he affirmed, breaking with a centuries-old tradition, that divorcees in second union, who for various reasons cannot return to their now broken marriages, could access the sacraments if they committed themselves to living as brother and sister, that is, refraining from sexual intercourse. This decision was an important innovation at that time. The divorced who remarried and were willing to live as brothers and sisters (circumstance that obviously has to do with their intimacy and is not written in their identity documents or badges), could not only be welcomed into the Christian community, but could also participate in the Eucharist.  

A few years later, in his letter to Cardinal Penitentiary Major William Wakefield Baum (22 March 1996), Pope Wojtyla stated, “ It should also be remembered that the existence of sincere repentance is one thing, the judgement of the intellect concerning the future is another: it is indeed possible that, despite the sincere intention of sinning no more, past experience and the awareness of human weakness makes one afraid of falling again; but this does not compromise the authenticity of the intention, when that fear is joined to the will, supported by prayer, of doing what is possible to avoid sin”. And the following year, in Cardinal Alfonso Lopez Truijllo’s vademecum for confessors concerning some aspects of the morality of conjugal life, we read that “Frequent relapse into sins of contraception does not in itself constitute a motive for denying absolution; absolution cannot be imparted, however, in the absence of sufficient repentance or of the resolution not to fall again into sin.”  

A more accurate and serene reflection on the history of the Church and on theology would help to understand, for example, that the teaching of Amoris laetitia is traditional, where it says that in the evaluation of guilt there may be mitigating factors. In chapter 8 of the exhortation, result of two Synods, the Pope, in the wake of this tradition, opened to the possibility - without falling into casuistry and without permissiveness or indiscriminate “green lights” - that in some cases divorced persons in second union (who cannot live as sister brother but are aware of their condition and have begun a journey) may also have access to the sacraments, after a period of discernment accompanied by a priest. After all it already happened in the past in some cases.  

 

Memo to Theologians: No to Theological Mob Rule

Theologian Stephen Walford urges the theological community to resist the temptation to create a parallel magisterium that does nothing more than foster disunity in the Church

Vatican Insider | stephen walford | vatican city | October 18, 2017

On October 11, 2017, Pope Francis addressed participants of a meeting organised by the Pontifical Council for Promoting the New Evangelization. The event marked the twenty fifth anniversary of St. John Paul II’s promulgation of the Catechism of the Catholic Church. In his speech, the Holy Father focused on the death penalty and his desire for it to be eradicated from all nations. Naturally, he referred to the teachings of the Church in this regard and expressed sadness that even its use in the Papal States had meant the “primacy of mercy over justice” had been neglected. 

Pope Francis spoke forcefully maintaining that capital punishment is an “inhumane measure” that “abases human dignity”. Not only that. He went as far as to state that it is “per se contrary to the Gospel” because it entails the “wilful suppression of a human life that never ceases to be sacred in the eyes of its Creator and of which – ultimately – only God is the true judge and guarantor.”  

Citing the great fifth century theologian St Vincent of Lerins, the Holy Father explained the indispensable factor (in reference to Tradition) of doctrinal development. “Doctrine cannot be preserved without allowing it to develop, nor can it be tied to an interpretation that is rigid and immutable without demeaning the working of the Holy Spirit.” However, the Pontiff was careful to point out that this is no rupture from the past “Here we are not in any way contradicting past teaching, for the defence of the dignity of human life from the first moment of conception to natural death has been taught by the Church consistently and authoritatively.” 

Within hours of course, in the present climate of dissent, some were quick to accuse the Pope of another heresy; this hot on the heels of the “correctio filialis.” Accusations included claims that all past popes who had allowed the death penalty were now guilty of approving “intrinsically evil acts”. 

The reality of the Pope’s teaching seems quite different if taken from the perspective of authentic doctrinal development. On the one hand from a purely legal procedure, by stating there is no contradiction from past papal teaching, Francis would seem to accept the reality that in a very unstable world of the past, the death penalty might have been the only recourse, that only most reluctantly should have been imposed. Now however those circumstances simply don’t exist, thus there is no longer an excuse to utilise this dreadful form of justice. 

The controversy though surrounds his teaching that the death penalty is per se contrary to the Gospel. Why this should be problematic is not entirely apparent. The reality is that the Gospel concerns life. Jesus showed that time and again in his ministry of healing and renewal. We need only look at the way he saved the woman caught in the act of adultery from stoning to know that mercy was his signature. Most significant of all is the truth that Jesus specifically came to save us from the death penalty–the eternal death penalty. Divine justice was now manifest in the application of mercy, and the One sentenced to death freely embraced that punishment, without any desire that we should experience the same fate. 

It seems to me that several factors need separating here: On the one hand is the law on a human level. Jesus said “give to Caesar what belongs to Caesar, and to God what belongs to God”; this would also apply to the application of civil law. But on the other hand, divine law is not bound to that code; it exists in another realm where mercy takes primacy over justice. For too long a temptation has existed with millenarian tendencies to “pull” Jesus down to an earthly level, to reduce the full power of eternal realities. But the truth is that Jesus came with the command to transform the world from within until the time that he comes again. This involves the gradual full revelation of the beauty and dignity of every human life. Let us ask, would St Robert Bellarmine of St Thomas More advocate the burning at the stake of heretics if they were on earth now? The Church is called to imitate its Master in an ever more perfect way, and the development of this doctrine as taught recently by Pope Francis is proof that it seeks to do just that.  

Thus if the death penalty was a legitimate tool of human law in former times as previous popes taught, it never conformed to the principle of divine law by which God always desires the salvation of all through repentance, forgiveness and mercy. For some, that opportunity of a new beginning, which Jesus would have surely blessed, would never have had the chance to materialise.  

The reaction to this speech of Pope Francis from certain theologians, along with the correctio filialis, the threatened formal correction of Cardinal Burke, and the letter of 45 theologians several years ago, raises important questions about the relationship between theologians and the magisterium. One could be forgiven for wondering who claims to have ultimate teaching authority in the Church. However, when we look at the teachings of St John Paul II in this area, a clear picture emerges that should serve as a reminder to dissenting theologians of their proper place in the life of the Church. 

The Polish Pontiff defines theologians as those who are to “guard the word of God, to study it more deeply, to explain it, to teach it, to defend it…Theologians have special qualifications for studying and elucidating the reasons for the doctrinal and moral teaching of the Church. By their training and scholarship, and following their specific method, theologians are in a position to probe and illustrate the data of faith and the interpretation that the Magisterium gives of these data in doctrine and morals.” (1) 

So the question arises as to the exact nature of the relationship between theologian and magisterium. Can the theologian correct the magisterium? Can he place limits on the development of magisterial teaching?  

The Pope states that the principle of harmony is the regulating feature where the relationship between the two is concerned, since both are at the service of divine Revelation. But there is a crucial distinction in terms of the authoritativeness of theological teaching: 

“The fruitful exercise of the Magisterium requires us to reflect on various aspects of the mystery of God’s word and its transmission in the Church. We know that the authentic Magisterium of the Church is characterized by unity. It makes no claim to be above the word of God; rather it seeks humbly to serve that word, through its specific charism, exercised in the name of Christ and by his authority. As such, the Magisterium has no parallel in the Church. There is only one authentic ecclesial Magisterium, and it belongs to the Bishops. On the part of individual Bishops, the communion of teaching with the Pope and the whole College is of extreme importance, because it is the guarantee of authentic doctrine and of the supernatural effectiveness of every pastoral initiative.” (2) 

From the beginning of his Pontificate, John Paul II had desired to ensure that no misunderstanding could result in theologians creating their own alternate magisterium, “Only when the teaching of theologians is in conformity with the teaching of the College of Bishops, united with the Pope, can the people of God know with certitude that that teaching is ‘the faith which has been once and for all entrusted to the Saints’ (Jude 3). This is not a limitation for theologians, but a liberation.” (3) 

Similar words are found in a homily given in Treviso Italy “The lay person, aware of the vocation of the apostolate, will never seek to act in discord, to exalt his independence from the Magisterium, will not assume as source of his proclamation his own subjective experience of faith, but will seek from the doctrine proclaimed by the Church the strength of truth.” (4) 

The truth of the matter, and one that is being contested daily it seems, is that regardless of something being proclaimed infallibly or not, Christ preserves the Magisterium from error in matters of faith and morals. For instance we read in a general audience from May 1985: 

“The Magisterium is called to safeguard the whole truth contained in divine revelation. To believe in a Christian way means to adhere to this truth by taking advantage of the guarantee of truth which comes to the Church through its institution by Christ himself. This holds true for all the faithful, and also for theologians and exegetes at the right level and in the proper degree. In this field the merciful providence of God is revealed for everyone. God has willed to grant us not only the gift of his self-revelation, but also the guarantee of its faithful preservation, interpretation and explanation, entrusting it to the hands of the Church.” (5)  

The question of why many things are not proclaimed infallibly is not because they are erroneous– which would be in direct contradiction to the guarantee given by Christ through the Holy Spirit– but because certain teachings and disciplinary measures are either contingent on historical circumstances, or the wisdom of the Church decrees that further theological exploration is needed before any irreformable definition is given. It may also be– as in the case of the doctrine of Mary Co Redemptrix–at least for now, that the term although a teaching of the magisterium is likely to cause too much confusion if it is raised to the level of infallibility. It seems safe to say that in a sense, infallibility “hovers” over all matters related to faith and morals and is there to be utilised when the necessary conditions apply. (6) 

St. John Paul II was fully aware of the necessity if doctrinal development along the lines proposed by St Vincent of Lerins and taught by Pope Francis, “Revealed truth, however, has been entrusted to the Church once and for all. It has reached its completion in Christ. Hence the profound significance of the Pauline expression “deposit” of faith. At the same time, this deposit allows for a further explanation and for a growing understanding as long as the Church is on this earth.” (7) 

It seems to me that the theologians, laypeople and priests who during the present Pontificate have sought to question or even correct the teachings of Pope Francis need to question their own understanding of the way in which God protects his Church. The question needs to be asked: “Is my understanding of doctrinal development and papal authority deficient rather than the Pope’s?” Cardinal Muller recently clarified that the Congregation of the Doctrine of the Faith doesn’t have the right to correct the Pope and thus that applies to every other person.  

Theology on its own is simply a science, but in order to grasp its greater depth it must be allied to a life of prayer and openness to the possibility that the Holy Spirit has more to reveal. Pope Francis several years ago stated: 

“The theologian who is satisfied with his complete and conclusive thought is mediocre. The good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development, according to the law that St. Vincent of Lerins describes as: “annis consolidetur, dilatetur tempore, sublimetur aetate” (Commonitorium primum, 23: PL 50, 668): it is strengthened over the years, it expands over time, it deepens with age. This is the theologian who has an open mind. And the theologian who does not pray and who does not worship God ends up sunk in the most disgusting narcissism. And this is an ecclesiastical illness. The narcissism of theologians, of thinkers, is disgusting.” (8) 

I hope that these reflections will serve to show that the theological community must resist the temptation to create a parallel magisterium that does nothing more than foster disunity in the Church, and instead, begin to look into what the Spirit is saying to the Churches at this particular time. There can be no heresy emanating from the See of Peter; that is clear from doctrinal development over the centuries concerning papal primacy, and because of that, mistrust must turn to hope that the Lord is guiding his Bride to a better way of confronting and dealing with the sicknesses so visible of the world.  

1.     St John Paul II, “Ad Limina address to US Bishops”, October 22, 1983  

2.     Ibid  

3.     St John Paul II, “Address to Priests, Missionaries, Religious Brothers and Sisters”, Maynooth Ireland, October 1, 1979  

4.     St John Paul II, “Homily at Mass in Treviso”, June 16, 1985, The Pope Teaches 1985/7 p 194  

5.     St John Paul II “General Audience” May 1, 1985, Ibid, p 199  

6.     Cf. Pius XI, Divini Illius Magistri no 18, Bl Pius IX, Qui Pluribus, no 10, Pius XII, Humani Generis, no 18  

7.     St John Paul II, “Ad Limina Address to US Bishops”, October 15, 1988  

8.     Pope Francis, Address to the Community of the Pontifical Gregorian University, April 10, 2014  

 * Stephen Walford is a theologian and lives in Southampton, England with his wife Paula and five children. Educated at Bristol University, he is the author of two books: Heralds of the Second Coming: Our Lady, the Divine Mercy, and the Popes of the Marian Era from Bl Pius IX to Benedict XVI (Angelico Press), and Communion of Saints: The Unity of Divine Love in the Mystical Body of Christ (Angelico Press). He has written articles for various publications on eschatological and mariological themes. He is also a pianist and teacher.  

 

 

Sins That Cry to Heaven for Vengeance:

1.     PhotoFunia-13bf58c0.jpgWillful murder

2.     The sin of Sodom

3.     Oppression of the poor

4.     Defrauding the laborer of his wages

Nine Ways of Being Accessory to Another's Sin

1.     By counsel

2.     By command

3.     By consent

4.     By provocation

5.     By praise or flattery

6.     By concealment

7.     By partaking

8.     By silence

9.     By defense of the ill done

 

 

 

“Gender Ideology”?  - How Queer!  Perhaps a case of Theological AIDS!  The Homosexual Lobby has mutated into the Homosexual Bureaucracy! 

50.   Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?

51.   The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. Nor is it acceptable that pressure be brought to bear on pastors or that international bodies make financial aid dependent on the introduction of regulations inspired by gender ideology.

52.  Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority. [All emphases added.]

Extra-Ordinary Synod on the Family from the Extra-Ordinary Pope Francis

         

 

The Mystical Body of Christ is the Roman Catholic Church, and it is therefore, both a divine and human institution.  The Church does not join “cultural revolutions.”

There is a real cultural revolution on the horizon of history at this time. The Church must, first and foremost, be part of it. In this perspective, it is essential to honestly recognize her weaknesses and shortcomings. Forms of subordination that have sadly characterized women's history should definitely be abandoned. A new beginning must be written in the ethos of the peoples, and this can be done by a renewed culture of identity and difference. 

Pope Francis the Pretender, addressing the Academy of Life, October 6, 2017

 

One just soul can attain pardon for a thousand sinners. 

St Margaret Mary Alacoque

 

 “Have confidence, I have overcome the world.” John 16:33

We have here a prophecy of four great facts: first, of a revolt, which shall precede the second coming of our Lord; secondly, of the manifestation of one who is called “the wicked one”; thirdly, of a hindrance, which restrains his manifestation; and lastly, of the period of power and persecution, of which he will be the author. [.....] It seems to need little proof that this revolt or apostasy is a separation, not from the civil, but from the spiritual order and authority; for the sacred writers, again and again, speak of such a spiritual separation; and in one place St. Paul seems expressly to declare the meaning of this word. He forewarns St. Timothy that in the later days, “some shall depart or apostatise from the faith” ; and it seems evident that the same spiritual falling away is intended by the apostasy in this place. The authority, then, from which the revolt is to take place is that of the kingdom of God on earth, prophesied by Daniel as the kingdom which the God of heaven should set up, after the four kingdoms should be destroyed by the stone cut out without hands, which became a great mountain and filled the whole earth; or, in other words, the one universal Church, founded by our Divine Lord, and spread by His Apostles throughout the world. [....] The three notes (of the apostasy) will be schism, heresy and the denial of the Incarnation. [....] The theory, that politics and religion have different spheres, is an illusion and a snare.  For history can only be truly read in the light of faith; and the present can only be interpreted by the light of revelation: for above the human wills which are now in conflict, there is a Will, sovereign and divine, which is leading all things to fulfill its own perfect end.

Cardinal Henry Edward Manning, The Present Crisis of the Holy See

 

A very simple but profoundly True faithful Catholic observation that every bishop at Vatican II failed to see!

The implications are wider than those applied to marriage and the church. The partial/fullness breakdown implies that any good in anything can be considered “on the way to fullness.” The problem is that, since evil simply is the privation of good, and anything insofar as it has being at all is good, everything falls into this category. Hence, according to the Vatican II logic, any evil whatsoever can be regarded as, while not meeting the fullness of goodness, possessing a part of it and perhaps some “element of sanctification.” Metaphysically, it is either a meaningless analysis with no implications for morals or it covers (and in some sense excuses?) literally everything; e.g., rape may not be the fullness of conjugal union, but it expresses a part of the real desire for marital unity..... We already see this language applied to the divorced and remarried, but by the same logic it applies to any evil act you can think of. This is a major problem of Lumen Gentium that has to be rectified by a serious theological determination on the part of the church.

“BM”, posted on OnePeterFive commenting on the question of giving communion to Catholics living in adultery because there exists some “good” in their adulterous relationships.

 

Pope Francis the Sophist: He believes in “Absolute Truth” but denies that it can be know or communicated to other!

“We believers and of course above all we priests and we bishops believe in the Absolute, but each in their own way because each one has his own head and thought. So our absolute truth, shared by us all, is different from person to person. We do not avoid discussions in the case where our different thoughts confront each other. So there is a kind of relativism among us as well.”

Pope Francis, quoted by Eugenio Scalfari in La Repubblica, 10-10-17

 

Breaking News from Una Voce Malta: Modernist Vatican will only allow the traditional Mass to be said within the context of the New Church (beginning Advent 2018) if it accepts the Lectionary and Calendar of the Novus Ordo. This would mean that the traditional Catholic Mass would not be allowed within the context of New Church. Notice the section of the story about the Fraternity of St. Peter and the Institute of Christ the King. Also, the SSPX will only be given a “temporary exemption” “in order to make the reconciliation possible.” No other exemptions will be allowed! Note the smug establishment description of Una Voce of itself. Basically, the True Mass with Catholic worship and prayers and celebrations will only be possible in, what Fr. Malachi Martin called 20 years ago, the “Underground Church.” 

Peter Chojnowski, Ph.D.

 

Pope Francis rejects moral absolutes of God!

Papal adviser: We can no longer ‘judge people’ based on moral norms

LifeSiteNews | BOSTON, Massachusetts | October 6, 2017 -- Jesuit priest and papal confidant Father Anthony Spadaro said that Pope Francis holds that the Catholic Church can no longer set down general norms that apply to entire groups of people. 

Spadaro, editor of the Italian magazine La Civiltà Cattolica, made the comment today at a conference at Boston College where liberal Cardinals met with dissident theologians to discuss strategies for implementing Pope Francis’ controversial teachings on marriage and family in dioceses across the United States. 

The Jesuit priest told attendees that Amoris Laetitia, the Pope's 2016 teaching on marriage and family, recognizes that people living in "irregular" family situations, such as the divorced and remarried living in adultery, "can be living in God's grace, can love and can also grow in a life of grace."

"We must conclude that the Pope realizes that one can no longer speak of an abstract category of persons and ... [a] praxis of integration in a rule that is absolutely to be followed in every instance," he said, according to a report by National Catholic Reporter. 

"Since the degree of responsibility is not equal in all cases, the consequences or effects of a rule need not necessarily always be the same," he added. 

"It is no longer possible to judge people on the basis of a norm that stands above all," he concluded.

Jesuit Fr. James Keenan, a dissident theologian at Boston College and one of the main organizers of the October 5-6 event, said the conference will “fortify and further the ongoing reception of Amoris in the U.S."

He said that the event is about “setting an agenda for the future of the Church” in the U.S. 

Today’s discussions at the conference focused on Amoris Laetitia’s call for pastors to, in the words of the National Catholic Reporter, “listen to laypeople and respect decisions they make about their lives after undertaking a process of discernment.”

During his talk, Spadaro praised guidelines issued by the Sicilian Bishops Conference this summer that authorized priests to give Communion to the divorced and civilly remarried without annulment (i.e. in a state of public and permanent adultery). 

"The Sicilian document concludes with clarity that in some circumstances as regards the divorced and remarried, according to the evaluation of the confessor ... it is possible to admit absolution and to admit him or her to the Eucharist," Spadaro said.

The Boston College conference consisted of panel discussions between prelates, theologians, and canon lawyers, many of whom hold positions contrary to perennial Catholic teaching on marriage, the sacraments, conscience, and the existence of absolute moral norms. 

The conference comes about two weeks after 60 Catholic clergy and lay scholars from around the world issued a “Filial Correction” to Pope Francis for “propagating heresy.” They asserted that Pope Francis has supported heretical positions about marriage, the moral life, and the Eucharist that are causing a host of “heresies and other errors” to spread throughout the Catholic Church. 

 

Pope Francis wants to impose his ideology as a moral absolute!

Pope wants Catholic opposition to death penalty increased

AFP | October 11, 2017

AFP.jpgPope Francis speaks during a meeting with participants of the Pontifical Council at the Vatican on

Vatican City (AFP) - Pope Francis called Wednesday for categoric opposition to capital punishment to be written into an update of the most important guide to Catholic teaching.

His comments, which will be controversial with many fundamentalist Christians and some Catholics, came in a speech to clerics attending a conference in Rome to mark the 25th anniversary of the publication of the Catechism of the Catholic Church.

The catechism is a question and answer guide to what Catholics should think about a wide range of moral and social issues.

Acknowledging that the Vatican itself had historically had "recourse to the extreme and inhuman remedy" of judicial execution, Francis said past doctrinal errors should be put aside.

"We have to restate that, however grave the crime that may be committed, the death penalty is inadmissible because it attacks the inviolability and the dignity of the person," he said.

The execution of a human being was fundamentally against the teachings of Christ because, by definition, it excluded the possibility of redemption, he argued.

The Catholic church has steadily increased the strength of its opposition to the use of capital punishment in recent years.

Pope John Paul II made an appeal for a global consensus on abolition in 1999 and Francis's predecessor, Benedict XVI issued a similar call in 2011.

The 1992 text of the catechism says authorities should take appropriate measures in the interest of the common good without excluding the use of the death penalty in extremely grave cases.

More recent updates say justifying circumstances are now rare if not practically inexistant. And a version of the catechism aimed at younger people now includes a question, "Why is the Church opposed to the death penalty?"

Francis has made clear his own personal opposition to the death penalty on numerous occasions.

"It doesn't give justice to victims, but it feeds vengeance," he said in June 2016, arguing that the biblical commandment "thou shall not kill," applied to the innocent as well as the guilty.

 

 

Recant! Responding to the Lutheran Heresy of Pope Francis

OnePeterFive | October 11, 2017

Editor’s note: The following comes from Paolo Pasqualucci, a retired professor of philosophy of the law at the University of Perugia, Italy.

It is impossible to forget the stunning high praise Martin Luther’s personality and doctrine won from no less than a Roman pontiff – that is, from the reigning Pope Francis, during one of his customary impromptu speeches. Conversing in Italian and Spanish with the accredited journalists while flying back from Armenia, he answered a question on the relationship between the Catholic Church and the Lutheran world in the following way:

I think that Martin Luther’s intentions were not mistaken; he was a reformer. Perhaps some of his methods were not right, although at that time, if you read Pastor’s history, for example – Pastor was a German Lutheran who experienced a conversion when he studied the facts of that period; he became a Catholic – we see that the Church was not exactly a model to emulate. There was corruption and worldliness in the Church; there was attachment to money and power. That was the basis of his protest. He was also intelligent, and he went ahead, justifying his reasons for it.

Nowadays, Lutherans and Catholics, and all Protestants, are in agreement on the doctrine of justification: on this very important point he was not mistaken. He offered a “remedy” for the Church, and then this remedy rigidified in a state of affairs, a discipline, a way of believing, a way of acting, a mode of liturgy. But there was not only Luther: there was Zwingli, there was Calvin[.] … And behind them? The princes, “cuius regio eius religio”. We have to place ourselves in the context of the times. It is a history that is not easy to understand, not easy[.] …

Then things moved on. Today, the dialogue is very good and I believe that the document on justification is one of the richest ecumenical documents, one of the richest and most profound. Right? There are divisions but they also depend on the churches[.] [1]

This sort of scandal – a pope expressing praise and even admiration for a condemned heretic – was bound to happen after the official agreement reached (after many years of mutual “dialog”) between Catholics and Lutherans on the doctrine of justification. An agreement on this delicate matter, or Joint Declaration on the Doctrine of Justification by the Lutheran World Federation and the Catholic Church, was indeed signed on Oct. 31, 1999.

The existence of such an agreement implies that Luther had made no mistakes in his doctrine of justification – Martin Luther, the great heretic, one of the fiercest enemies of the Catholic Church who ever appeared on Earth! But now, after 500 years, we understand that his doctrine “on the very important point of the justification” appears to be so good as to be de facto adopted in the Joint Declaration itself!

The disgraceful Joint Declaration is an unbelievable document, something undoubtedly unique in the whole history of the Catholic Church, the only and true Church of Christ. We are now being told that there are articles of faith that we share with the Lutheran heretics, on the same matters the Lutherans have been misinterpreting and distorting for 500 years.  Of course, there remain some mutual differences, the Declaration tells us, but they are obviously minimized. Since they squarely contradict the contents of the various “joint declarations” scattered in the document, they are left rotting in the cellar, so to say, while the ancient condemnations are devalued to mere “salutary warnings to which we must attend in our teaching and practice”[2]!

Let’s look at some of the Lutheran tenets shared by this Declaration.

In §3, The Common Understanding of Justification, we read, no. 15: “Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works”[3].

Same paragraph, no. 17: it is jointly declared that “God’s saving action in Christ tells us that as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way” [4].

Finally, there is §4.1, Human Powerlessness and Sin in Relation to Justification, no. 19, where it is jointly stated, as if it were absolutely obvious to us Catholics, that “[j]ustification takes place solely by God’s grace”[5].

As far as good works are concerned, the Declaration proclaims, in §4.7, The Good Works of the Justified, no. 37: “We confess together that good works – a Christian life lived in faith, hope and love – follow justification and are its fruits.”[6] This last sentence appears to contradict the truths defined by the Council of Trent, which has solemnly reaffirmed the meritorious character of the good works for eternal life, given the fact that, according to Holy Scripture, they necessarily concur in obtaining it.

All this considered, we cannot be amazed at Pope Francis’s devastating proclamation that “on this very important point Luther was not mistaken.” Indeed, if he was not mistaken, his doctrine of the justification was correct. If it was theologically correct, then Luther was in the right – so much in the right that this doctrine of his is nowadays clearly purported by the Joint Declaration.

Can we accept this? No. As Catholics, as milites Christi, it is our duty to proclaim that this joint profession of faith with the Lutherans openly contradicts the true doctrine of the justification solemnly defined by the dogmatic Council of Trent. At the end of its Decree on Justification, 13 January 1547, we find 33 canons that recapitulate the doctrine expounded and inflict the related anatemata.

Canon no. 9, condemning the heresy of justification sola fide:

If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema. [7]

Canon no. 11, condemning the related heresy of justification sola gratia:

If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema. [8]

Canon no. 24, condemning the heresy according to which good works are merely the fruits or consequences of justification obtained sola fide et sola gratia, with absolute exclusion of any cooperation on our part by means of our good works:

If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema. [9]

The anonymous “one” whose heretical opinions are here condemned obviously includes Luther and all those who share and will share his opinions on these matters. Judging from the abstracts quoted above, doesn’t the Joint Declaration seem to be quite clear in its reasoning Lutherana mente?

On this appalling Declaration there is much more to say, but here I want only to make this last point: we cannot forget that this Joint Declaration is the final result of a “dialog” entertained with the Lutherans over the last decades, with the encouragement and approval of Pope John Paul II and cardinal Joseph Ratzinger, afterward Pope Benedict XVI. As far as I know, they have never found anything wrong with the joint declarations of the Joint Declaration! They have, on the other hand, repeatedly credited Martin Luther with a “profound religiosity” and a “Christ-centered spirituality” [10]!

Notwithstanding, let’s pose a humble and simple question: Is Pope Francis’s public praise of Luther’s doctrine on justification, formally condemned as heretical by the Church, to be considered heretical, too?

In fact, declaring to the whole world that Luther “was not mistaken” in his doctrine on justification sola fide et sola gratia, Pope Francis forces us to draw the only possible conclusion in accordance with elementary logic: Luther’s doctrine must be right, given the fact that in itself it is not wrong. But if the Lutheran doctrine is right, then heresy is falsely changed into right doctrine, and we must conclude that Pope Francis is subscribing to what the Church has condemned as heresy for 500 years on end.

But no pope whatsoever can approve of a heresy. By divine command (Lk. 22:32), the sovereign pontiff has the duty to maintain and defend the depositum fidei; he simply cannot modify or alter it, nor is he allowed to pretend it does not exist. Therefore, he simply cannot profess or share errores in fide or haereses, not even as a “private theologian.” If such a disgraceful event happens, the clergy and the faithful are morally obliged to ask him to recant publicly and to reaffirm the right and perennial doctrine of the Church – as it happened in the fourteenth century with reigning pope John XXII.

Against the prevailing belief, the aging John XXII suddenly began to preach in his sermons that the souls of the beati had to wait until the day of the Final Judgment to be admitted to the visio beatifica. After long, passionate, and even violent public discussions, initially promoted by the pope himself, he recanted his opinion in front of three cardinals shortly before his death. His successor, Pope Benedict XII, with the Apostolic Constitution Benedictus Deus, on 29 January 1336 defined the doctrine of the immediate vision as the sole and unique doctrine to be believed by all Christians [11].

John XXII recanted his personal unwise opinion on a matter that had not yet been formally defined as an article of faith by the supreme authority of the Church. He had proposed but not imposed a new doctrine that was in the end rejected as erroneous by the great majority of the Catholics. The famous and solitary example of John XXII – of a papal recantation – serves us as a true precedent, and especially in this sense: that a pope must recant his wrong interpretations of doctrine, even if propagated by him as a mere “private theologian.”

But John XXII never praised heresies already and formally condemned by the Church, as Pope Francis has done. It seems that his unwise and unacceptable praise of Luther’s heresy has no real precedent in the history of the Church.

In fact, thanks to his impromptu remarks, Pope Francis has heavily damaged the authority of the whole Magisterium of the Church in the eyes of world public opinion. If Luther was not in the wrong, who was? Someone must surely have been in the wrong during that great and tragic chaos known as the Lutheran schism. To declare that the heresiarch was not in the wrong implies that all those who condemned him as a formal heretic were – i.e., the three popes that excommunicated him as well as the dogmatic Council of Trent. To say Luther “was not wrong,” then, simply means to contradict five hundred years of Church Magisterium, sapping the authority of this same Magisterium, guilty (we now understand) of condemning for five centuries the righteous, very religious, Christ-centered person Luther was supposed to be.

At this point, someone might perhaps ask the following question: Is it legitimate to say that he who openly shares a known heresy proves to be a heretic himself?

Yes, absolutely. He who approves in his mind of the errors professed by a known heretic becomes his accomplice, morally and spiritually speaking. When we approve something – action or notion – being fully aware of what we are doing, it becomes ours. The alien opinion I freely share becomes my own, first in my mind and then in the eyes of the world, if I inform the public of this approval of mine.

One further objection could be the following: Pope Francis’s peculiar statements were issued while conversing as a “private theologian.” Therefore, they possess no magisterial value. Why don’t we just ignore them?

It is true that Pope Francis’s so far multifarious declarations as a “private theologian” have no magisterial value. However, since they almost always deal with relevant aspects of our faith and morals, it is not possible to ignore them. The heterodox slant they often show has a profoundly negative effect on the faithful. The fact is that a pope, even when he is releasing an interview as a private individual, can never be considered a mere private person. Even when he is not speaking ex cathedra, a pope is always the pope, in the sense that every sentence of his is always studied and weighed as if pronounced ex cathedra. The pope always embodies a superior authority: he is the authority par excellence, his being the authority of an institution (the pontificate) that represents in this world no less than the divine authority and supernatural powers of Our Lord Jesus Christ.

It is in no way acceptable, therefore, for Pope Francis, even as a “private theologian,” privately or publicly, to praise and extol well known heresies, formally damned by the Magisterium of the Church.

For the salvation of his own soul and our own, to avert the legitimate wrath of God on all of us, to repair the offense inflicted against the honor of Our Lord, Pope Francis should publicly recant his imprudent utterances as soon as possible and repeat and confirm the solemn condemnation of Lutheranism in all its aspects.

Notes

[1]In-flight Press Conference of His Holiness Pope Francis from Armenia to Rome, papal flight, Sunday, 26 June 2016, w2.vatican.va, pg. 8/12. Emphasis added. The pope was speaking in Italian. The present article is my own non-literal translation into English of a longer article, originally posted by me in Italian on the blog iterpaolopasqualucci.blogspot.ie on 23 September 2017 and subsequently by Maria Guarini on her blog Chiesaepostconcilio.blogspot.ie on 26 September 2017. The English text has been checked by 1Peter5 staff.

[2]Joint Declaration on the Doctrine of Justification, www.vatican.va, §5, The Significance and Scope of the Consensus Reached, no. 42, pg. 10/20. Emphasis added.

[3]Ibidem, pg 4/20. Emphasis added.

[4]Ibidem, pg 5/20. Emphasis added.

[5]Ibidem, pg 5/20. Emphasis added.

[6]Ibidem, pg 9/20. Emphasis added. The notion of “good works” hinted at here seems vague.

[7]The Catholic Encyclopedia, www.thecounciloftrent.com/ch6.htm, pg. 10/16. See also: DS 819/1559.

[8]Ibidem. See also: DS 821/1561.

[9]Op. cit., pg 11/18. See also: DS 834/1574.

[10]See John Paul II, letter of 31 Oct. 1983 (w2.vatican.va, letters of John Paul II, 1983); speech on 22 June 1996 (w2.vatican.va, speeches of John Paul II, 1996). And also Benedict XVI, speech in the Convent of Erfurt (w2.vatican.va, speeches of Benedict XVI, 2011).

[11]On this specific argument see Fr. Jean-Michel Gleize, FSSPX, in a collection of six short articles entitled En cas de doute…, ‘Courrier de Rome,’ Jan 2017, LII, no. 595, pg. 9-11. These articles deal with the doctrinal issue of the “heretical pope” (si deprehendatur a fide devius). See also Giovanni XXII, entry of Enciclopedia Treccani, by Charles Trottman, It. transl. by Maria Paola Arena, pg 25/45, available online. For the magisterial documentation: DS 529-531/990-991; 1000-1002. Benedict XII also confirmed the traditional belief according to which the souls of the damned are precipitated into Hell by Our Lord immediately after their death (mox post mortem suam ad inferna descendunt).

 

Where does the morality underlying Amoris Laetitia” actually come from? 

Dignitatis Humanae (Religious Liberty) taught the novel doctrine that the dignity of man is so great that he does not have to believe the truth that God has revealed or obey his commandments! This article argues that the corrupt immorality of Pope Francis is provenby Dignitatis Humanae! What in fact is offered is material proof that Religious Liberty is heretical and a grave sin that overturns all Catholic morality!

In Amoris Laetitia, Francis' model of conscience empowers Catholics

National_Catholic_Reporter.jpgNational Catholic Reporter | Michael G. Lawler, Todd A Salzman | September 7, 2016

….The essential point for conscience as object-orientation is the relevance of the objective norm from the perspective of the inquiring subject in light of the understanding of all the circumstances in a particular historical cultural context. The implications of this perspective on the relationship between conscience as object-orientation and objective norms is that conscience should be guided by those norms but the authority of conscience is not identified with whether or not it obeys the objective norm. Otherwise, Dignitatis Humanae could not advocate for religious freedom, where "every man has the duty, and therefore the right, to seek the truth in matters religious in order that he may with prudence form for himself right and true [objective] judgments of conscience, under use of all suitable means."

If mere obedience to objective norms was the sole role of conscience, then conscience that leads people to follow religious traditions other than the Roman Catholic church could never be tolerated. That religious pluralism is recognized and affirmed in Dignitatis Humanae shifts authority from the objective norm to conscience as object-orientation, informed by objective norms, where the hermeneutical lens of the conscience as subject-orientation facilitates the process of understanding, judgment and decision of conscience. […..]

 

 

St. Joseph’s forgotten role in Fatima’s ‘Miracle of the Sun’

Voice of the Family | 10-5-2017 – The 13th of October 2017 will be the centenary of the Miracle of Sun and the final apparition of Our Lady of Fatima. Despite being essential for understanding the period of history that we are now living through, the details of these remarkable events are far too little known, including amongst Catholics. In this article, we wish to draw attention to the much-neglected role of St Joseph during that momentous event.

Following the Miracle of Sun, and at the culmination of Our Lady’s final apparition, St Joseph also appeared to the three young seers. Father John de Marchi, in his book The True Story of Fatima, describes it as follows:

To the left of the sun, Saint Joseph appeared holding in his left arm the Child Jesus. Saint Joseph emerged from the bright clouds only to his chest, sufficient to allow him to raise his right hand and make, together with the Child Jesus, the Sign of the Cross three times over the world. As Saint Joseph did this, Our Lady stood in all Her brilliancy to the right of the sun, dressed in the blue and white robes of Our Lady of the Rosary. Meanwhile, Francisco and Jacinta were bathed in the marvelous colors and signs of the sun, and Lucia was privileged to gaze upon Our Lord dressed in red as the Divine Redeemer, blessing the world, as Our Lady had foretold. Like Saint Joseph, He was seen only from His chest up. Beside Him stood Our Lady, dressed now in the purple robes of Our Lady of Sorrows, but without the sword. Finally, the Blessed Virgin appeared again to Lucia in all Her ethereal brightness, clothed in the simple brown robes of Mount Carmel.

This final apparition at Fatima points us towards three particular forms of devotion towards Our Lady that we are called to practice during this “final battle” against Satan. These are devotion to:

·       her Sorrowful and Immaculate Heart

·       the Holy Rosary

·       the Brown Scapular.

However, it is of the greatest importance to note that the final apparition of Fatima also directs us towards the intercession of St Joseph, whom Our Lord intimately associated with Himself in his blessing of the world.

Father de Marchi wrote:

Our Lord, already so much offended by the sins of mankind and particularly by the mistreatment of the children by the officials of the county, could easily have destroyed the world on that eventful day. However, Our Lord did not come to destroy, but to save. He saved the world that day through the blessing of good Saint Joseph and the love of the Immaculate Heart of Mary for Her children on earth. Our Lord would have stopped the great World War then raging and given peace to the world through Saint Joseph, Jacinta later declared, if the children had not been arrested and taken to Ourem.

On the Feast of the Immaculate Conception, 8 December 1870, Blessed Pope Pius IX, following appeals received from bishops worldwide, had declared St Joseph to be Patron of the Universal Church, “in this most sorrowful time” when “the Church herself is beset by enemies on every side and oppressed by heavy calamities, so that impious men imagine that the gates of Hell are at length prevailing against her.”

Pope Leo XIII, to whom it was revealed in 1884 that Satan would be given, for a time, increased power to work for the destruction the Church, instituted a new devotion to St Joseph in his encyclical letter Quamquan pluries, promulgated on the Feast of the Assumption, 15 August 1889. The Supreme Pontiff wrote:

During periods of stress and trial – chiefly when every lawlessness of act seems permitted to the powers of darkness – it has been the custom in the Church to plead with special fervour and perseverance to God, her author and protector, by recourse to the intercession of the saints – and chiefly of the Blessed Virgin, Mother of God – whose patronage has ever been the most efficacious.

He further explained:

We see faith, the root of all the Christian virtues, lessening in many souls; we see charity growing cold; the young generation daily growing in depravity of morals and views; the Church of Jesus Christ attacked on every side by open force or by craft; a relentless war waged against the Sovereign Pontiff; and the very foundations of religion undermined with a boldness which waxes daily in intensity. These things are, indeed, so much a matter of notoriety that it is needless for Us to expatiate on the depths to which society has sunk in these days, or on the designs which now agitate the minds of men. In circumstances so unhappy and troublous, human remedies are insufficient, and it becomes necessary, as a sole resource, to beg for assistance from the Divine power.

More than a century after the promulgation of this encyclical the evils identified by Pope Leo XIII have intensified to a degree that would have been inconceivable to most people in 1889. Thousands of innocent children are slaughtered every day with the approval of the governments that ought to be defending them, the sanctity of marriage is defiled by divorce, adultery and contraception, and the bonds between parents and their children are being deliberately targeted for destruction by the most powerful states and institutions in the world. Worst of all, the Pope himself is responsible for the spread of heresies which are leading the flock away from Christ and towards eternal damnation.

Pope Leo XIII urged the faithful, just as Our Lady would do twenty-eight years later at Fatima, to combat these evils through the prayer of the Holy Rosary:

At this proximity of the month of October, which We have already consecrated to the Virgin Mary, under the title of Our Lady of the Rosary, We earnestly exhort the faithful to perform the exercises of this month with, if possible, even more piety and constancy than heretofore. We know that there is sure help in the maternal goodness of the Virgin, and We are very certain that We shall never vainly place Our trust in her. If, on innumerable occasions, she has displayed her power in aid of the Christian world, why should We doubt that she will now renew the assistance of her power and favour, if humble and constant prayers are offered up on all sides to her? Nay, We rather believe that her intervention will be the more marvellous as she has permitted Us to pray to her, for so long a time, with special appeals.

But then, once more anticipating Fatima, he directed the faithful also towards St Joseph:

But We entertain another object, which, according to your wont, Venerable Brethren, you will advance with fervour. That God may be more favourable to Our prayers, and that He may come with bounty and promptitude to the aid of His Church, We judge it of deep utility for the Christian people, continually to invoke with great piety and trust, together with the Virgin-Mother of God, her chaste Spouse, the Blessed Joseph; and We regard it as most certain that this will be most pleasing to the Virgin herself.

He further explained:

The divine house which Joseph ruled with the authority of a father, contained within its limits the scarce-born Church. From the same fact that the most holy Virgin is the mother of Jesus Christ is she the mother of all Christians whom she bore on Mount Calvary amid the supreme throes of the Redemption; Jesus Christ is, in a manner, the first-born of Christians, who by the adoption and Redemption are his brothers. And for such reasons the Blessed Patriarch looks upon the multitude of Christians who make up the Church as confided specially to his trust – this limitless family spread over the earth, over which, because he is the spouse of Mary and the Father of Jesus Christ he holds, as it were, a paternal authority. It is, then, natural and worthy that as the Blessed Joseph ministered to all the needs of the family at Nazareth and girt it about with his protection, he should now cover with the cloak of his heavenly patronage and defend the Church of Jesus Christ.

Therefore the Holy Father instituted a new prayer to said after the Holy Rosary throughout the month of October. He intended this prayer to be said, not just in October 1889, but in October every year. As we prepare for the centenary of the Miracle of Sun, let us learn the lesson of St Joseph’s apparition at Fatima, and turn to him for help and protection.

St Joseph, terror of demons, pray for us!

 

 

 

The Sin of Calumny takes two: a big mouth and an itching ear who share a common vice!

Cardinal Müller: I heard it from some houses here, that people working in the Curia are living in great fear: If they say one small or harmless critical word, some spies will pass the comments directly to the Holy Father, and the falsely accused people don’t have any chance to defend themselves. These people, who are speaking bad words and lies against other persons, are disturbing and disrupting the good faith, the good name of others whom they are calling their brothers.

The Gospel and the words of Jesus are very strong against those who denounce their brothers and who are creating this bad atmosphere of suspicion. I’ve heard that nobody speaks; everyone is a little afraid because they can be snitched on. It’s not the behavior of adult people, but that of a boarding school.

Cardinal Gerhard Müller: excerpt from interview on September 12 with Professor Claudio Pierantoni, one of the signatories of the recent “Filial Correction” of Pope Francis, published by LifeSiteNews on September 29, 2017

 

Apparently, the Homosexual Lobby is running the Vatican!

Psychiatrist: Archbishop behind Vatican sex-ed should be evaluated by sex abuse review board

LifeSiteNews | September 2, 2016 — A renowned psychiatrist who has worked with victims of priestly sexual abuse and priest abusers has strongly condemned the Vatican’s new sex education program as abusive and “the most dangerous threat to Catholic youth” he has seen in the past 40 years.

The gravely concerned psychiatrist is Dr. Rick Fitzgibbons, a counseling center director who has been a consultant to the Congregation for the Clergy at the Vatican and has served as adjunct professor at the John Paul II Institute for Studies on Marriage and Family at the Catholic University of America. In an essay published today by LifeSiteNews, Fitzgibbons warns that the material found in the Vatican’s newly-released sex ed program The Meeting Point “constitutes sexual abuse of Catholic adolescents” and contains pornographic images “similar to those used by adult sexual predators of adolescents.”

“In a culture in which youth are bombarded by pornography, I was particularly shocked by the images contained in this new sex education program, some of which are clearly pornographic,” Fitzgibbons wrote. “My immediate professional reaction was that this obscene or pornographic approach abuses youth psychologically and spiritually. … As a professional who has treated both priest perpetrators and the victims of the abuse crisis in the Church, what I found particularly troubling was that the pornographic images in this program are similar to those used by adult sexual predators of adolescents.”

Fitzgibbons called for Archbishop Vincenzo Paglia, who oversaw the development and release of the program when he was head of the Pontifical Council for the Family, to be evaluated according to norms adopted by the United States Catholic Bishops in the wake of the sex abuse scandal. 

Paglia “should be required in justice to go through an evaluation by a review board as described in the Dallas Charter norms for placing youth at risk,” Fitzgibbons wrote. “Such a review is particularly important as he is now been put in charge of further teaching regarding sexuality and marriage at the John Paul II Institute for Family Studies.” [……]

 

 

 

Pope Francis, in corrupting the Sacrament of Matrimony, has perpetrated a terrible injustice to countless Catholics!

Many Catholic families had hoped that the Synod on the Family would address the serious problem of the divorce epidemic and its long-term damage to youth, innocent spouses, the sacrament of marriage, the culture, and the Church. (It did not!) The divorce plague has inflicted severe pain upon Catholic families worldwide. Married couples need to be encouraged by the Church not to give up on their marriages during stressful, unhappy times, and to persevere in loyalty to their marital vows. [.....] Over the past forty years, I have never worked with a Catholic marriage in which both spouses wanted a divorce. In the majority of marriages under stress, one spouse remains happy with the marriage, believes the conflicts can be resolved and is loyal to the sacramental bond.

The spouses who are not happy and who want to pursue divorce and a decision of nullity most often refuse to address their own weaknesses. Instead, they portray themselves as victims of insensitive treatment or emotional abuse.[......]

The majority of spouses who pursue divorce — in our experience with several thousand couples — have never worked on these issues. This explains, in part, why the national survey of divorced men and women, conducted by the Office of Survey Research at the University of Texas at Austin, found the honest response that only one in three divorced spouses claimed that both they and their ex-spouses worked hard enough to try to save their marriage. There is reason to be hopeful about the resolution of marital difficulties. In a major study from the University of Chicago among spouses who rated their marriages as very unhappy, 86 percent of those who persevered reported themselves as happily married five years later.

One grave danger to Catholic marriages and families from the changes made in canon law made by the Holy Father (without a careful study by a commission of experts) is that spouses will not be motivated to engage in the hard work of addressing personal psychological and spiritual weaknesses. Instead, they will pursue divorce and with a belief that they are entitled to a decision of nullity if they can meet the criteria cited, including the new one, “etcetera.”

With all due respect, the determination of nullity by only one priest or by a bishop after 30 to 45 days, is seriously flawed because they lack the proper mental health training to uncover and evaluate the numerous complex psychological conflicts that lead to a decision for divorce. This new process is a grave injustice and, therefore, a manifestation of a severe lack of mercy towards the sacrament of marriage, innocent spouses, children, and Catholic families.

In his closing talk at the Synod, the Holy Father criticized bishops and priests, whom he claimed hide behind rigid doctrines and ignore wounded families. In fact, his radical change in canon law in regard to annulments, made prior to the Synod, will weaken and harm Catholic marriages and families. [.....]

Rick, Fitzgibbons, Psychological Science and the Evaluation of Nullity, published by “The Catholic Thing”

 

Apparently, the morality underlying Amoris Laetitia does not forbid lying!

In fact I hear many comments – they are respectable for they come from children of God, but wrong – concerning the post-synod apostolic exhortation. To understand Amoris Laetitia you need to read it from the start to the end. Beginning with the first chapter, and to continue to the second and then on … and reflect. And read what was said in the Synod

A second thing: some maintain that there is no Catholic morality underlying Amoris Laetitia, or at least, no sure morality. I want to repeat clearly that the morality of Amoris Laetitia is Thomist, the morality of the great Thomas. You can speak of it with a great theologian, one of the best today and one of the most mature, Cardinal Schönborn. 

I want to say this so that you can help those who believe that morality is purely casuistic. Help them understand that the great Thomas possesses the greatest richness, which is still able to inspire us today. But on your knees, always on your knees…

Pope Francis, Attributing the vulgar immorality of Amoris Laetitia to St. Thomas, interview Sept 28, 2017

 


 

“Artificial, superficial, clear divisions” like, Married and Not-married?

My great joy as a result of this document resides in the fact that it coherently overcomes that artificial, superficial, clear division between ‘regular’ and ‘irregular.’

Cardinal Christoph Schonborn, on Amoris Laetitia

 

Faith: the principle cause and sign of unity in the Church; Dogma is the proximate Rule of Faith!

The apostles and their successors are God's vicars in governing the Church which is built on faith and the sacraments of faith. Wherefore, just as they may not institute another Church, so neither may they deliver another faith, nor institute other sacraments. 

St. Thomas Aquinas, ST III, q. 64, a. 2, ad 3

 

 

Francis_Black_Eye_7.jpg

 

 

Pope Francis lays the groundwork to overturn Humanae Vitae

“The welfare of the family is decisive for the future of the world and that of the Church… The anthropological-cultural change, which today affects all aspects of life and requires an analytical and diversified approach, does not allow us to limit ourselves to pastoral and missionary practices that reflect forms and models of the past. We must be conscious and passionate interpreters of the wisdom of faith in a context in which individuals are less sustained than in the past by social structures, in their affective and family life. In the clear purpose of remaining faithful to the teaching of Christ, we must look with the intellect of love and with wisdom of realism to the reality of the family today, in all its complexity, in its lights and in its shadows.”

Pope Francis, in his new Motu Proprio, Summa Familiae Cura, referencing his own document which overturned all Catholic morality, Amoris Laetitia

 

 

 

 

 

 

 

 

Rights Created from Duties - In the conflict of Law - The “Ends” Determine the Law that Must be Followed!

    Let us examine these words of Aquinas. First, he says that “since a precept of law is binding, it is about something to be done.” This is a truth to which we seldom if ever ad­vert, namely, that although right and duty are correlatives, duty is ultimately the basis of right - not vice versa. And this is so because right and duty are grounded upon law. Law, as we saw, is a directive norm of action which carries with it an obligation. It binds us to do or avoid something. The Eternal, Natural and Positive Laws are ordinations, commands of reason. The fundamental notion of law then is obligation - not the concept of right. We have rights because we have duties. Since a precept of law is binding it is about something to be done.

    Secondly, “that a thing must be done arises from the ne­cessity of some end.” Whenever a man does anything, i.e., whenever he acts as a reasonable being, he acts for an end - to obtain some good; and so the necessity of his doing anything as a man must come from the end. However, because man is a rational being he is free and consequently the necessity exercised by any particular end or good cannot be psychological; it must be moral. That is, man’s will re­mains free but he is obliged morally, he has a duty to seek the end - and that because a precept of law binds him to do so.

    Rights, therefore, are founded upon duties, duties are grounded upon Natural or Positive Law, and because these laws are themselves based upon the Eternal Law all rights and duties have their ultimate source in the same  Eternal Law.

Rev. John A. Driscoll, O.P., S.T.Lr., Ph.D., Rights and Duties - Their Foundation

 

 

Luther the Malicious Liar in his own words!

What harm could it do if a man told a good lusty lie in a worthy cause and for the sake of the Christian Churches?...

To lie in a case of necessity or for convenience or in excuse—such lying would not be against God; He was ready to take such lies on Himself. 

Martin Luther, Lenz: Briefwechsel, vol. 1, page 373 & 375

Rage acts as a stimulant to my whole being. It sharpens my wits, puts a stop to the assaults of the Devil and drives out care. Never do I write or speak better than when I am in a rage. If I wish to compose, write, pray and preach well, I have to be in a rage. 

Martin Luther, “Table Talk,” 1210

 

Remembered Ecumenical Outrages as we approach the 500th anniversary

Pope Benedict greeting the spiritual sons of Luther the Liar

As the Bishop of Rome, it is deeply moving for me to be meeting representatives of Council of the Lutheran Church of Germany here in the ancient Augustinian convent in Erfurt. This is where Luther studied theology. This is where he was ordained a priest in 1507. Against his father’s wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine. On this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and driving force of his whole life’s journey. “How do I receive the grace of God?”: this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle. For him theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God. “How do I receive the grace of God?” The fact that this question was the driving force of his whole life never ceases to make an impression on me. 

Pope Benedict to the Lutherans in Germany, September 22, 2011

 

Before thou inquire, blame no man; and when thou hast inquired, reprove justly. 

Ecclesiasticus 11:7

 

Charity seeks not its own convenience.  We must give the spur to this jade of a body of ours, to make it trot on and get forwards.  The good soldier dies in battle, the good sailor on the sea, and the good minister of the sick in the hospital. 

St. Camillus of Lellis

 

Hermeneutics of Continuity/Discontinuity  

Tradition: From an Objective Truth Received reduced to a Subjective Impression of Historical Events

Now I make known unto you, brethren, the gospel which I preached to you, which also you have received, and wherein you stand; By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain. For I delivered unto you first of all, which I also received. 

St. Paul, 1 Cor. 15: 1-3

 

Concluding and summing up, we can therefore say that Tradition is not the transmission of things or words, a collection of dead things. Tradition is the living river that links us to the origins, the living river in which the origins are ever present, the great river that leads us to the gates of eternity. 

Pope Benedict XVI, General Audience, April 26, 2006

 

Both the Catholic and Protestant interpretation of Christianity have meaning each in its own way; they are true in their historical moment... Truth becomes a function of time... fidelity to yesterday’s truth consists precisely in abandoning it, in assimilating it into today’s truth. [.....] The truth is whatever serves progress, that is, whatever serves the logic of history.

Joseph Cardinal Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology

 

“Nothing is more insolent than a fact.” 

Dom Gueranger

 

 

Liturgical Instability: the Official Novus Ordo Norm! Pope Francis sets the stage for liturgical in(en)culturation.  After all, shouldn’t a memorial meal be serving local cuisine?

Vatican publishes Magnum Principium giving bishops’ conferences greater control over liturgical translations

Catholic Herald | Staff Reporter | 9 Sep 2017

Catholic_Herald.jpgBishops' conferences will have main responsibility for translations, with the Holy See approving them

Pope Francis has published a motu proprio Magnum Principium granting bishops’ conferences greater control over the translation of liturgical texts.

Until now, Canon 838 has stated that “The direction of the sacred liturgy depends solely on the authority of the Church which resides in the Apostolic See and, according to the norm of law, the diocesan bishop.”

The second paragraph said it was “for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books and review their translations in vernacular languages, and exercise vigilance that liturgical regulations are observed faithfully everywhere”.

According to the new formulation, the Apostolic See has the task of “reviewing the approved adaptations under the law of the Episcopal Conference, as well as of ensuring that liturgical norms are observed everywhere faithfully”.

In other words, the power of the Curia is reduced from authorising to revising translations of the texts approved by episcopal conferences.

The motu proprio calls for episcopal conferences to “faithfully” prepare liturgical books in the local language, which must be “appropriately adapted within the defined limits” and published “after the confirmation of the Holy See”.

 

More Timely as Time Goes By:

Excerpt from Ss. Peter & Paul Roman Catholic Mission Open Letter Addressed to Bishop Joseph McFadden, June 29, 2011

The recent document Universae Ecclesiae published by the Pontifical Commission of Ecclesia Dei (PCED) is the instruction on the application of Pope Benedict XVI’s Motu Proprio, Summorum Pontificum, which concerns the use of the 1962 Missal.  That Missal has been variously known as the Missal of John XXIII, the Bugnini transitional Missal of 1962, the Indult Missal, and now, as the “extra-ordinary form” of the Novus Ordo expressing a single ‘lex orandi/lex credendi’ of the later Bugnini edition, which is now called the “ordinary form” of the Novus Ordo.  The 1962 Missal can be identified by any number of descriptive names except, the “received and approved” immemorial Roman rite of the Mass.  It is impossible that the 1962 Missal could be the “received and approved”2 immemorial Roman rite because it is impossible that the immemorial Roman rite could ever be reduced to the status of an Indult, or treated as a grant of legal privilege entirely as a matter of Church discipline subject to the free, independent and arbitrary will of the legislator, or even worse, as the proper subject matter for experimentation by “liturgical experts” staffing “liturgical committees.” The 1962 Missal has never been afforded the standing of immemorial custom by the authorities in Rome and it has proven itself to be just as unstable and transitory today as it was when first published in 1962.  We agree with Pope Benedict that there exists no antithesis between the 1962 Missal and the 1970 edition of that rite.

The Masses offered at Ss. Peter & Paul Roman Catholic Mission are offered according to the immemorial Roman rite of Mass before Rev. Annibale Bugnini, as secretary for the Commission for Liturgical Reform, overturned the principles of organic liturgical development and subjected the “received and approved” Roman rite of Mass to artificial manmade theories of liturgical innovation.  These theories, that are clearly foreign to the Catholic sense of liturgical development, are of the same kind used by the Protestants in the 16th century, and later by the Jansenists in the 17th and 18th centuries, to employ liturgy as a means of changing doctrine.3  Since we do not use the 1962 Missal, we are not subject to the PCED, whose particular competency is to govern the use of that edition with its anticipated updates in the ongoing “reform of the reform,” nor are we subject to the restrictive norms established for the use of that Missal.

We have some small appreciation for the challenge facing Pope Benedict in his attempt to correct the Novus Ordo liturgical problems in the Latin rite, problems which he himself described as “a liturgical collapse,”4 but he is not without a share in the responsibility for the current state of affairs.  Implementing his ‘hermeneutic of continuity/discontinuity’ by employing a Hegelian dialectic to create a new liturgical synthesis between the Bugnini Missal of 1962 and the Bugnini Missal of 1970 will only produce another artificial construct by liturgical innovators.  We are not opposed to these “reform of the reform” corrections and anticipate a general benefit for all Catholics when, for example, the high altar is restored to its proper position in Catholic sanctuaries, and such abuses as communion in the hand are ended, but why should these corrections be paid for by a compromise of immemorial tradition?  No one should expect Catholics who have been faithful to tradition over the last 50 years to willingly subject themselves to another liturgical edition of “musical chairs” with no idea where they will end up when the music stops.  Liturgical instability has become the norm.  It is for this reason that we did not consider any suggestion to become an Indult community by Bishop Rhoades.

Ss. Peter and Paul Roman Catholic Mission claims that by virtue of our baptism, whose character both empowers and obligates us to profess our Catholic faith and to worship God in the external forum, we have the right to the “received and approved” immemorial traditions of our Church that are perfectly consonant with that faith we hold in the internal forum and by which our faith is visibly manifested, most importantly, we possess  the right to have the “received and approved rites customarily used in the administration of the sacraments” (Council of Trent).  We further hold that, although these rights can be duly regulated by properly constituted authority, they can never be conditionally exercised by required concessions or compromises of Catholic faith or morals. 

We further publically avow that we have made every effort to insure that our consciences, according to Catholic moral principles, have been properly formed and that they are both true and certain on these questions that pertain to faith and worship; and have made every effort to conform our actions to our conscience which we as Catholics are morally obliged to do. […..]


 

 

Earth Worship is “Moral” Imperative for Pope Francis Ideology

Pope blasts climate change doubters: cites moral duty to act

Associated Press | NICOLE WINFIELD | 9-11-2017

ABOARD THE PAPAL PLANE -- Pope Francis has sharply criticized climate change doubters, saying history will judge those who failed to take the necessary decisions to curb heat-trapping emissions blamed for the warming of the Earth.

Francis was asked about climate change and the spate of hurricanes that have pummeled the U.S., Mexico and the Caribbean recently as his charter plane left Colombia on Sunday and flew over some of the devastated areas.

"Those who deny this must go to the scientists and ask them. They speak very clearly," he said, referring to experts who blame global warming on man-made activities.

Francis said scientists have also clearly charted what needed to be done to reverse course on global warming and said individuals and politicians had a "moral responsibility" to do their part.

"These aren't opinions pulled out of thin air. They are very clear," he said. "Then they (leaders) decide and history will judge those decisions."

Francis has made caring for the environment a hallmark of his papacy, writing an entire encyclical about how the poor in particular are most harmed when multinationals move into exploit natural resources. During his visit to Colombia, Francis spoke out frequently about the need to preserve the country's rich biodiversity from overdevelopment and exploitation.

For those who have denied climate change, or delayed actions to counter it, he responded with an Old Testament saying: "Man is stupid."

"When you don't want to see, you don't see," he said.

 

 

The Novus Ordo Church in general and Pope Francis in particular, seeks unity as a goal of “dialogue” at the expense of truth. In so doing, their “dialogue” is not dialogue at all but one big “distortion of reality.”

I wish to sum up Plato's stance in three brief statements: The First Statement: To perceive, as much as possible, all things as they really are and to live and act according to this truth (truth, indeed, not as something abstract and "floating in thin air" but as the unveiling of reality)- in this consists the good of man; in this consists a meaningful human existence. The Second Statement: All men are nurtured, first and foremost, by the truth, not only those who search for knowledge- the scientists and the philosophers.  Everybody who yearns to live as a true human being depends on this nourishment.  Even society as such is sustained by the truth publicly proclaimed and upheld.  The Third Statement: The natural habitat of truth is found in interpersonal communication.  Truth lives in dialogue, in discussion, in conversation - it resides, therefore, in language, in the word.  Consequently, the well-ordered human existence, including especially its social dimension, is essentially based on the well-ordered language employed.  A well-ordered language here does not primarily mean its formal perfection, even though I tend to agree with Karl Kraus when he says that every correctly placed comma is decisive.  No, a language is well ordered when its words express reality with as little distortion and as little omission as possible. 

Josef Pieper, Abuse of Language, Abuse of Power

 

 

More Timely as Time Goes By:

Excerpt from Ss. Peter & Paul Roman Catholic Mission Open Letter Addressed to Bishop Joseph McFadden, June 29, 2011

The recent document Universae Ecclesiae published by the Pontifical Commission of Ecclesia Dei (PCED) is the instruction on the application of Pope Benedict XVI’s Motu Proprio, Summorum Pontificum, which concerns the use of the 1962 Missal.  That Missal has been variously known as the Missal of John XXIII, the Bugnini transitional Missal of 1962, the Indult Missal, and now, as the “extra-ordinary form” of the Novus Ordo expressing a single ‘lex orandi/lex credendi’ of the later Bugnini edition, which is now called the “ordinary form” of the Novus Ordo.  The 1962 Missal can be identified by any number of descriptive names except, the “received and approved” immemorial Roman rite of the Mass.  It is impossible that the 1962 Missal could be the “received and approved”2 immemorial Roman rite because it is impossible that the immemorial Roman rite could ever be reduced to the status of an Indult, or treated as a grant of legal privilege entirely as a matter of Church discipline subject to the free, independent and arbitrary will of the legislator, or even worse, as the proper subject matter for experimentation by “liturgical experts” staffing “liturgical committees.” The 1962 Missal has never been afforded the standing of immemorial custom by the authorities in Rome and it has proven itself to be just as unstable and transitory today as it was when first published in 1962.  We agree with Pope Benedict that there exists no antithesis between the 1962 Missal and the 1970 edition of that rite.

The Masses offered at Ss. Peter & Paul Roman Catholic Mission are offered according to the immemorial Roman rite of Mass before Rev. Annibale Bugnini, as secretary for the Commission for Liturgical Reform, overturned the principles of organic liturgical development and subjected the “received and approved” Roman rite of Mass to artificial manmade theories of liturgical innovation.  These theories, that are clearly foreign to the Catholic sense of liturgical development, are of the same kind used by the Protestants in the 16th century, and later by the Jansenists in the 17th and 18th centuries, to employ liturgy as a means of changing doctrine.3  Since we do not use the 1962 Missal, we are not subject to the PCED, whose particular competency is to govern the use of that edition with its anticipated updates in the ongoing “reform of the reform,” nor are we subject to the restrictive norms established for the use of that Missal.

We have some small appreciation for the challenge facing Pope Benedict in his attempt to correct the Novus Ordo liturgical problems in the Latin rite, problems which he himself described as “a liturgical collapse,”4 but he is not without a share in the responsibility for the current state of affairs.  Implementing his ‘hermeneutic of continuity/discontinuity’ by employing a Hegelian dialectic to create a new liturgical synthesis between the Bugnini Missal of 1962 and the Bugnini Missal of 1970 will only produce another artificial construct by liturgical innovators.  We are not opposed to these “reform of the reform” corrections and anticipate a general benefit for all Catholics when, for example, the high altar is restored to its proper position in Catholic sanctuaries, and such abuses as communion in the hand are ended, but why should these corrections be paid for by a compromise of immemorial tradition?  No one should expect Catholics who have been faithful to tradition over the last 50 years to willingly subject themselves to another liturgical edition of “musical chairs” with no idea where they will end up when the music stops.  Liturgical instability has become the norm.  It is for this reason that we did not consider any suggestion to become an Indult community by Bishop Rhoades.

Ss. Peter and Paul Roman Catholic Mission claims that by virtue of our baptism, whose character both empowers and obligates us to profess our Catholic faith and to worship God in the external forum, we have the right to the “received and approved” immemorial traditions of our Church that are perfectly consonant with that faith we hold in the internal forum and by which our faith is visibly manifested, most importantly, we possess  the right to have the “received and approved rites customarily used in the administration of the sacraments” (Council of Trent).  We further hold that, although these rights can be duly regulated by properly constituted authority, they can never be conditionally exercised by required concessions or compromises of Catholic faith or morals. 

We further publically avow that we have made every effort to insure that our consciences, according to Catholic moral principles, have been properly formed and that they are both true and certain on these questions that pertain to faith and worship; and have made every effort to conform our actions to our conscience which we as Catholics are morally obliged to do. […..]

 

 


 

Pope Francis the Nazi declares that the Novus Ordo “irreversible” while condemning Catholics faithful to tradition for believing that the immemorial Roman rite is “irreversible”!!!

The conciliar liturgical reform should not be “reformed”

Francis’ important speech marks the path of his pontificate: the reform’s full reception has not yet been completed; it is not about revisiting the choices made, but of knowing better the underlying reasons that led to the present liturgical books

Vatican Insider | andrea tornielli | vatican city | 8/25/2017

The significant speech delivered on the morning of August 24 by Pope Francis during the audience to the participants of the National Liturgical Week, 70 years after the birth of the Liturgical Action Center, is the second compelling intervention of the week after the message delivered for the Day of the Migrant and Refugee. While the first predictably generated interest, comments and controversy, the latter remained confined to the internal ecclesial debate, even though it is a document that contained some very important and fixed points. (sic?)

“With magisterial authority” Francis defines as “irreversible” the liturgical reform approved by Paul VI and implemented in the post-council. This does not mean that everything has worked out well in the last few decades, or that the reform has been fully implemented. In fact, Pope Bergoglio observes: “Today, there is so much work to do in this direction: we need to rediscover the reasons behind the decisions made with the liturgical reform, overcoming unfounded and superficial readings, partial revelations and practices that disfigure it.” Words that seem to refer to certain and not-uncommon liturgical abuses (“practices that disfigure”), and to unilateral traditionalist-inspired readings that would throw the baby out with the bath water and crystallize a stage of the Catholic liturgy (the missal before Pius XII’s reform in 1954) by defining it as “mass of all time” and considering it to be irreversible. 

Pope Francis was also clear about another point. He said, “It is not about rethinking the reform by reviewing its choices, but about knowing better the underlying reasons, even through historical documentation, how to internalize its inspirational principles and observe the discipline that governs it.” In this way, even without mentioning it directly, he is saying no to a liturgical “reform of the reform”, as some ecclesial branches have long been hoping for. 

The words “reform of the reform” had been used by then Cardinal Joseph Ratzinger, who in the interview book God and the world. A conversation with Peter Seewald (2001) urged, “To defeat the temptation of a despotic practice, which sees liturgy as man’s property, and awake the inner sense of the sacred. The second step will be to assess where too cumbersome cuts have been made, to restore the connections with past history in a clear and organic way. I myself have spoken in this sense of a “reform of the reform”. But, in my opinion, all this must be preceded by an educational process able to stem the tendency to mortify the liturgy with personal inventions.” As we see, Cardinal Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith, hoped for a “Reform of the Reform,” but pointed out already 16 years ago that it should be preceded by an “educational process.” 

During his pontificate (2005-2013), Benedict XVI, however, dropped this expression, inviting also then-Prefect of the Congregation of Divine Worship, the Spanish Cardinal who he had appointed, Antonio Cañizares Llovera, not to use it. Making new changes from above, by decree, without being preceded by an “educational process” from below, would have been useless if not counterproductive. For this reason, Pope Ratzinger chose to communicate by setting an example - emphasizing the centrality of Eucharist and adoration - but without imposing, since he himself had pointed out that new reforms and liturgical changes would have created confusion among the people of God. 

The most significant liturgical decision of his pontificate was to grant, with the motu proprio Summorum pontificum (2007), the liberalization of John XXIII’s missal, the one used before (from 1962) the Council and during the Second Vatican Council. Pope Ratzinger tried to prevent the obvious perplexity that his initiative could have awaken, by writing a letter to the bishops in which he explained that the new missal from the post-conciliar liturgical reform “is and remains the normal form” to celebrate Mass. That ancient one, Benedict XVI observed, is nothing more than an extraordinary form of the same Roman rite. The Pope’s liberalization intent was to serve as a mutual enrichment between the two forms of the rite, enhancing on the one hand the sacredness and the verticality of the pre-conciliar form, and on the other, highlighting the richness of the scriptures and the participation of the faithful of the post-conciliar form. 

It must be admitted that this has not happened, possibly because of closures and responsibilities coming from both sides. Also this area didn’t lack disagreements, abuses, and obsessions: there are those who have disregarded the pontiff’s indication by restricting if not opposing faithful who were still tied to the ancient ritual. And, on the other hand, others who bluntly disobeyed Benedict’s instructions, and instead of using the 1962 missal, reprinted and used the one in place before 1954, thus omitting Pius XII’s reforms (i.e.: the Bugnini’s reforms beginning in 1955). The same Pope Ratzinger, author of the liberalizing motu proprio, has never publicly celebrated according to the ancient missal.  

Today his successor Francis first recalls the profound and inseparable bond between the Second Vatican Council and the liturgical reform, explaining once again that the two events did not “bloom suddenly” but were the result of a long preparation” with a process that goes from St. Pius X, passes though Pius XII and arrives through the Council until Blessed Paul VI. A path confirmed and sealed by Pope Montini’s successors. 

Francis then recalls the first constitution approved by the fathers of Vatican II, the Sacrosanctum Concilium, “whose general lines of reform responded to real needs and to the concrete hope of renewal; it wanted a living liturgy for a Church made alive by the mysteries it celebrated”. It was about expressing in a renewed way the perennial vitality of the Church in prayer, so that faithful would not assist as outsiders and mute spectators to the mystery of Faith, but, by understanding it well through the rites and prayers, would participate in the sacred action consciously, spiritually, actively.” 

And recalls the post-conciliar liturgical reforms have not yet been fully received: “The reformation of the liturgical books under the decrees of Vatican II have started a process that requires time, faithful reception, practical obedience, and wise implementation first on the part of the ordained ministers, but also of other ministers, singers and all those who participate in the liturgy.”. “Liturgical education of pastors and faithful” is therefore a “challenge” to be addressed “always and again”. Pope Bergoglio, using Paul VI’s words a year before his death, reiterates that, “The time has now come to let the disruptive ferments that are equally pernicious in one sense or the other, and to implement fully, according to its right inspiring criteria, the reform approved by us in application of the decisions [votes] of the council”. He then indicates the direction he intends to take during his pontificate, which is to rediscover the reasons of the decisions made, to “interiorize the principles that inspired them and to observe the discipline that regulates” the liturgical reform.  

Finally, by entering into the theme of the National Liturgical Week, Francis emphasized that “liturgy is alive” because of the living presence of Him who “has destroyed death with his own death and by resurrecting has given us life again.” Without the real presence of the mystery of Christ, there is no liturgical vitality. (Tornielli’s comment inserted between the quotes of Pope Francis)  “Just as without a heartbeat there is no human life, so too without the pulsating heart of Christ there is no liturgical action. What defines the liturgy is in fact the implementation, in the holy signs, of Jesus Christ’s priesthood, that is, the offering of his life until being nailed onto the cross. A constantly present priesthood through rites and prayers, especially in His Body and Blood, but also in the person of the priest, in the proclamation of the Word of God, in the assembly gathered in prayer in his name.” Sufficiently clear words about Eucharist’s central role. 

The Pontiff then expressed peculiar emphasis on the people of God: “by its nature the liturgy is in fact ‘popular’ and not clerical” because “it is an action for the people but also of the people.” As many liturgical prayers recall, it is God’s action in favor of his people, but also the action of the people who listen to God who speak and react by praising him, welcoming him, accepting the inexhaustible source of life and mercy that flows from the holy signs. The Church in prayer gathers all those whose hearts listen to the Gospel, without excluding anyone The small and the great are called, as are the rich and the poor, children and old people, the healthy and the sick, the just and sinners. The “popular” reach of Liturgy reminds us that it is inclusive and not exclusive... We must not forget, therefore, that liturgy is primarily to express the piety of the whole people of God that is prolonged then by pious exercises and devotions that we know by the name of popular religion, which should be valued and encouraged in harmony with the liturgy.” Even in this case, some crucial points have emerged given the re-emergence of a certain neo-clericalism with its formalism and attempts of accentuating the “separation between priest and people. 

 

COMMENT:

Whether in the Ordinary or Extra-ordinary flavor: The “Assembly… Celebrates.”

General Instruction on the Novus Ordo Mass

The Lord’s supper or Mass is the sacred assembly or congregation of the people of God gathering together, with a priest presiding, in order to celebrate the memorial of the Lord.  For this reason, Christ’s promise applies supremely to such a local gathering of the Church: “Where two or three come together in my name, there am I in their midst.”Article 7(1969)

 “Almost any believing Protestant of whatever denomination would be able to assent to such a definition.” Msgr. Klaus Gamber

 

                   The “full reception (of the Novus Ordo) has not yet been completed” in that traditional Catholics have not accepted it which is the sign of the Church’s Indefectibility. It has been nearly fifty years and to speak as if it is simply a question of not knowing or understanding the “liturgical richness” of the Novus Ordo is a claim that makes you wonder about the mental status of the claimant. We know much more about the liturgical reform of the Philistine Bugnini (and alleged Freemason) and his confederates than at any time since the Vatican Council II. The more we know, the uglier the reform becomes in both its theoretical intent and its practical implementation. 

                   “With magisterial authority” Pope Francis calls the Novus Ordo “irreversible” while at the same time he insults those who consider the immemorial Roman Rite, the “mass of all time,….  irreversible.” He argues that we “need to rediscover the reasons behind the decision made with the liturgical reform.” What a liturgical dummy! There has been tremendous liturgical research going into detail exactly how those who hated the immemorial Roman rite reasoned and what they intended. In its best light, it is an incredibly mindless remark unless the problem is refined malice which would explain everything?

                   It is a Dogma of Faith, a formal object of divine and Catholic faith, that “no pastor in the churches whomsoever has the authority change the received and approved rites customarily used in the solemn administration of the sacraments into other new rites.” That includes Pope Francis although some may argue that he is not a “pastor.” Therefore, by the term, “magisterial authority,” Pope Francis is referring to his human authority he possesses by his grace of state and not to the infallible authority of the Church’s Magisterium. For the Church’s Magisterium has already spoken on this question and cannot be gainsaid. It is not the first time Pope Francis has denied divinely revealed truth. Just as he claims to hold the same doctrinal understanding of Justification as Luther, he undoubtedly believes that Luther was right regarding his understanding of the Holy Sacrifice of the Mass. As said before, we known far better now than our fathers who recoiled from and rejected the Novus Ordo based primarily upon their Catholic sensus fidei grouned upon the virtue of true religion and the gift of piety. We now add to this the Dogmas of our Faith supported with extensive historical documentation, and most importantly, the evil fruit that the evil tree has produced since its unnatural birth. 

                   The treating of the 1962 Bugnini reform missal as an Indult or grant of legal privilege was an indirect yet definite statement that it is not the immemorial Roman rite for no immemorial tradition can be so ignominiously relegated. It is disingenuous to complain that Catholics faithful to tradition, “bluntly disobeyed Benedict’s instructions, and instead of using the 1962 missal, reprinted and used the one in place before 1954, thus omitting Pius XII’s reforms.”  No one “disobeyed” Benedict because no one argued that Benedict could not do whatever he wanted to to the 1962 Bugnini transitional Novus Ordo missal which is not the immemorial Roman rite. What man has created, man can dispose as he pleases. The 1962 Missal occurred at the mid-point of the liturgical revolution and was as much a man-made product as its 1969 version from which both share a common provenance.  Those who reject the Bugnini missal in any of its forms are free as faithful Catholics to use the immemorial Roman rite which Benedict did not possess the authority to restrict because it is a necessary attribute of the Faith to which every baptized Catholic possesses by right.

                   The Bugnini/Montini reform was defined officially as a “memorial meal” because that is what it is. When conservative Catholics complained about the definition, it was changed but the thing itself defined remained the same. It is a memorial meal. Vatican II, a “pastoral council,” has been a pastoral failure by any objective standard of measurement. Pope Francis proclaims that “time is greater than space” meaning that we should look at, or rather over-look, the immediate disasters as temporary adjustments from which the blossoms of spiritual renewal will someday bloom throughout the Church. This is like the perpetual promises of the Communists and their “five year plans” that just never worked as predicted. The failures were always blamed at those who did not sufficiently embrace the theories or apply them with enough rigor. It is therefore impossible to argue cold facts with the likes of Pope Francis. For the liberal, the theory is normative, it is the facts that keep going askew.        

                   The liturgical innovations were implemented by the salami technique, slice by slice, foisting the reforms with a false appeal to authority always defended by an army of lies. Children raised in the traditional Roman rite and exposed to the Novus Ordo in all its “majesty” recoil in horror as if being embracing a corpse.  Having been fairly warned they will not likely be fooled by the re-education agenda that Pope Francis proposes.  Anyway, just who is going to “re-educate” them. 

                   Lastly, a  “memorial meal” is “inclusive.”  The Mass is, and necessarily so, exclusive. It excludes those who have not been baptized, those who do not profess the true faith, those who guilty of heresy, schism or apostasy. It excludes from sacramental reception all those in mortal sin, such as those living in adultery and homosexuals. The claim that the “liturgy is primarily to express the piety of the whole people of God” is not true. The liturgy is primarily the sacrificial worship of God (through the priest as an alter Christus) by God established by God that the faithful are called upon to offer themselves in union with the divine Victim for the forgiveness of sins, trespasses and omissions for themselves and all the faithful, both living and dead. The primary end of the Mass is the glory of God. All this has nothing in common with the man-made Protestant memorial meal of Pope Francis. There is a “separation between priest and people” and the separation is made by God who calls the man to the priestly vocation and sacramentally seals him with an indelible character. All this non-sense of Pope Francis is being dictated to the faithful from the supreme “neo-clericalist” who cannot stand to see God worshiped according to the “received and approved rites” of the Catholic Church. The Novus Ordites are just a new version of Iconoclasts. They wish to destroy the images by which our Faith is known and communicated to others.

 

 

 

Pope Francis “has a strong belief in” Gaia Cult Earth Worship – he can even hear the earth weeping!

Pope Francis to World Leaders: ‘Listen to the Cry of the Earth’

“As Christians, we want to offer our contribution to overcoming the ecological crisis that humanity is experiencing. (The ecological crisis) calls us to a profound spiritual conversion.”


EcoWatch | Lorraine Chow | Aug. 30, 2017

Pope Francis, who has a strong belief in the science of climate change, called upon world leaders on Wednesday to “listen to the cry of the Earth and the cry of the poor, who suffer most because of the unbalanced ecology.”

Francis and Patriarch Bartholomew I, the head of the Orthodox Christian Church, will issue a joint message to commemorate the annual “World Day of Prayer for the Care of Creation” on Friday, the Associated Press reported.

In 2015, the Pope designated Sept. 1 as “a precious opportunity to renew our personal participation in this vocation as custodians of creation,” framing the preservation of the environment as a moral responsibility.

Similarly, Bartholomew—who backed Francis' 2015 encyclical on the environment, Laudato Si—once said:

“There has never been so much turmoil on our planet, but there has never been greater opportunity for communication, cooperation and dialogue. Basic human rights such as access to water, clean air and sufficient food should be available to everyone without distinction or discrimination. We are convinced that we cannot separate our concern for human dignity, human rights or social justice from the concern for ecological preservation and sustainability.”

Pope Francis has long pressed for strong climate action. In May, during their meeting at the Vatican, the pontiff gifted President Trump a copy of the climate encyclical right as POTUS considered whether the U.S. should exit from the Paris climate agreement. Trump, a notorious climate skeptic who does not agree with Francis about the global phenomenon, apparently didn't take the Pope's message to heart—he controversially withdrew the U.S. from the Paris accord just a month later.

 

 

Just as the denial on one Dogma destroys the Faith, the overturning of one commandment destroys the entire moral law!

Amoris Laetitia is a ticking ‘atomic bomb’ set to obliterate all Catholic morality: philosopher

Life_Site.jpgLIfeSiteNews | August 23, 2017— One of the world’s top Catholic philosophers has called Pope’ Francis’ Exhortation Amoris Laetitia a ticking “theological atomic bomb” that has the capacity to entirely destroy all Catholic moral teaching. 

Dr. Josef Seifert, founding rector of the International Academy of Philosophy in Liechtenstein, said the only way the theological bomb can be defused is by Pope Francis retracting at least one major error in his 2016 Exhortation. 

With philosophical precision, Seifert pinpoints the main problem in Amoris Laetitia (AL) to a passage that he said suggests that God actively wills people, in certain situations, to commit acts that have always been considered objectively evil by the Catholic Church. 

He quotes directly from passage 303 of Amoris where Pope Francis speaks about “irregular couples” living in habitual adultery who decide to forgo following the Six Commandment. 

“Yet conscience can do more than recognize that a given situation does not correspond objectively to the overall demands of the Gospel,” wrote Pope Francis in his 2016 Exhortation. 

“It can also recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal,” he added. 

Commented Seifert: “In other words, besides calling an objective state of grave sin, euphemistically, ‘not yet fully the objective ideal,’ AL says that we can know with ‘a certain moral security’ that God himself asks us to continue to commit intrinsically wrong acts, such as adultery or active homosexuality.”

But Seifert pointed out that if just one intrinsically immoral act, such as adultery, can be permitted and even willed by God, then there is nothing stopping such a principle being applied to “all acts considered ‘intrinsically wrong.’”

If it is true that God can want an adulterous couple to live in adultery against the Sixth Commandment, he said, then there is nothing to keep the other nine Commandments from falling. 

According to such logic, Seifert continued, evils such as murder, abortion, euthanasia, suicide, lying, thievery, perjury, and betrayal can be “justified in some cases and ‘be what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal.’”

“Does not pure logic demand that we draw this consequence from this proposition of Pope Francis?” the philosopher said. 

Seifert said that if his above question is answered in the affirmative, then the “purely logical consequence of that one assertion of Amoris Laetitia seems to destroy the entire moral teaching of the Church.”

The professor’s concern is similar to one of the dubia (questions) raised by the four cardinals to Pope Francis last year asking him to clarify the meaning of his Exhortation. 

Question two of five asks the Pope if, with the publication of Amoris, does one still need to regard as valid the teaching of St. John Paul II in Veritatis Splendor that there are “absolute moral norms that prohibit intrinsically evil acts and that are binding without exceptions?” 

In his paper, Seifert pleaded with Pope Francis to withdraw and condemn the notion that God sometimes wills people to commit intrinsically evil acts.  [.....]

 

 “In Freemasonary it is allowed to kill.”

Nedeljko Čabrinović, 1895 –1916, one of seven young men of a Masonic secret society known as the Black Hand who conspired to assassinate Archduke Franz Ferdinand of Austria in Sarajevo in June 1914, on October 12, 1914 at his trial for the murders.

 

 

Serra_Statue_1.jpg

Amid Nationwide Controversy, St. Junípero Serra Statue Vandalized in LA

CNA/EWTN News | August 22, 2017 | LOS ANGELES — A statue of St. Junípero Serra in a Los Angeles public park appeared to have been vandalized last week in a time of national debate about historical statues.

The statue portrays the Franciscan friar in a favorable light, with his arm on the shoulder of an indigenous child. The park is across the street from the Mission San Fernando in the Mission Hills community of Los Angeles. The mission was founded by Father Fermin Lasuen, another Franciscan, in 1797.

A picture of the statue was circulated on social media, showing it spray-painted red with the word “murder” written on the priest in white.

 

 

 

 

 

 

The Novus Ordo is irreversible because it lost its way long ago.  There can be no retracing its steps. The fruit of the Novus Ordo is apostasy.  It is a memorial meal with an ever changing menu. Pope Francis does not possess the authority to overturn Dogma, therefore, he cannot overturn God's liturgical laws any more than he can overturn God's laws regarding Sodomy, Fornication and Adultery.

After this magisterium, after this long journey, we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible. 

Pope Francis the Destroyer, addressing the 68th Italian National Liturgical Week, August 24, 2017

 

“If anyone shall say that the received and approved rites of the Catholic Church accustomed to be used in the solemn administration of the sacraments may be disdained or omitted by the minister without sin and at pleasure, or may be changed to other new rites by any church pastor whomsoever : let him be anathema.”

Council of Trent, Den. 856

   

 

Whether in the Ordinary or Extra-ordinary flavor: The “Assembly…Celebrates.”

General Instruction on the Novus Ordo Mass

The Lord’s supper or Mass is the sacred assembly or congregation of the people of God gathering together, with a priest presiding, in order to celebrate the memorial of the Lord.  For this reason, Christ’s promise applies supremely to such a local gathering of the Church: “Where two or three come together in my name, there am I in their midst.”

Article 7(1969)

COMMENT: “Almost any believing Protestant of whatever denomination would be able to assent to such a definition.” 

Msgr. Klaus Gamber

 

 

Why is it that so often Curial Officials only make truthful comments in secular interviews and not in official Vatican documents?

 “They (documents of Vatican II) are not about doctrines or definitive statements, but, rather, about instructions and orienting guides for pastoral practice. One can continue to discuss these pastoral aspects after the canonical approval, in order to lead us to further clarifications.”

“This is certainly not a conclusion on our part, but it was already clear at the time of the Council. The General Secretary of the Council, Cardinal Pericle Felici, declared on 16 November 1964: ‘This holy synod defines only that as being binding for the Church what it declares explicitly to be such with regard to Faith and Morals.’ Only those texts assessed by the Council Fathers as being binding are to be accepted as such. That has not been invented by ‘the Vatican,’ but it is written in the official files themselves.”

“The secretary for the Unity of Christians said on 18 November 1964 in the Council Hall about Nostra Aetate: ‘As to the character of the declaration, the secretariat does not want to write a dogmatic declaration on non-Christian religions, but, rather, practical and pastoral norms.’ Nostrae Aetate does not have any dogmatic authority, and thus one cannot demand from anyone to recognize this declaration as being dogmatic. This declaration can only be understood in the light of tradition and of the continuous Magisterium.

“For example, there exists today, unfortunately, the view — contrary to the Catholic Faith — that there is a salvific path independent of Christ and His Church. That has also been officially confirmed last of all by the Congregation for the Faith itself in its declaration, Dominus Jesus. Therefore, any interpretation of Nostrae Aetate which goes into this direction is fully unfounded and has to be rejected.”

Archbishop Guido Pozzo, secretary, Pontifical Commission of Ecclesia Dei, Interview German newspaper Die Zeit, August 2016

 

 

What's Going on in Bergoglio's Pontifical Academy for Life Anyway?

Is there no end to the anti-life scandals at Pontifical Academy for Life?  Or is it Death?

Karolinska Institute is NOT a “Medical University.” It’s a Big Auschwitz for unborn children.  

In the selection of its members, the Vatican must also consider the institution that the member represents. In the case of Katarina Le Blanc that institution is the Karolinska Institute – one of the world’s foremost promoters of abortion and abortifacients. The Institute also is involved in non-therapeutic fetal experimentation and the provision of fetal tissues from aborted babies.  Its eugenic mind-set is illustrated by its pioneer promotion of human embryo pre-implantation diagnosis and in-vitro Fertilization.   

Either remove Le Blanc and all the other anti-life characters which infest the “academy” or just shut the growing hell-hole down! Enough is enough!

Randy Engel, U.S. Coalition for Life, July 19, 2017

 

 

Building Bridges to Hell – The homosexual agenda is not seeking to be left alone in their vices but seeking to have their vices recognized as perfectly normal moral behavior!

Many of the gay persons who I met that week revealed a deep spirituality and faith. And most interesting of all, the people I met asked that we, as ministers of the Church, be people of compassion and understanding, and not be afraid to teach the message of the Gospel and the Church with gentleness and clarity even in the midst of ambiguity of lifestyle, devastation, despair and hostility. As a Church and as pastoral ministers, we still have a long journey ahead of us as we welcome strangers into our midst and listen to them.

Over the past weeks, I read many of the critical comments of Jesuit Fr. James Martin’s book, Building a Bridge. I shook my head in bewilderment several times as I read venom and vitriol in some of the critiques. It is one thing to critique and raise questions. It is another to condemn, disparage and dismiss. I sensed palpable fear and anger in some of the negative commentaries. I made it a point to read the book in one sitting last weekend. I was astounded that what I read in commentaries, blogs, some bishops’ messages, had very little to do with what I considered to be very mild, reflections offered by a well-known Jesuit priest who simply invited people to build bridges with those who are on distant shores. Fr. Martin’s book is not dogma or doctrine. It is by no means revolutionary. It is merely an invitation to sit down and talk, face-to-face with people we consider to be different.

Whereas Fr. Martin and Pope Francis invite us to build bridges and become instruments of dialogue, critics of both Fr. Martin, the Pope, and many of us who support Pope Francis thrive in erecting high, impenetrable walls and noisy echo chambers of monologue.

Fr. Thomas Rosica, Vatican spokesman for English speaking people, addressing homosexuals in their haven, Most Holy Redeemer Church, in San Francisco.  Fr. Rosica is defending to homosexuals the homosexual friendly book by the Jesuit, Fr. James Martin.  Homosexuals cannot praise each other too highly.  Martin’s book does not endorse any Catholic ministries that support conversion, repentance, or chastity.  He endorses only those organizations that reject Catholic morality, such as, New Ways Ministry.

The National Catholic Reporter said:

It was a real-life horror story that galvanized Martin to write this manuscript. Just weeks after the massacre of 49 people at Pulse, a gay nightclub in Orlando (by a conflicted Moslem Homosexual), he was offered the Bridge Building award from New Ways Ministry, a longtime Catholic advocacy and ministry organization for LGBT Catholics and their families. Building a Bridge is an expansion of his acceptance speech. […..] Part of what motivated Martin to accept the Bridge Building Award was the inadequate response offered by Catholic bishops to the Pulse tragedy. Although many church leaders expressed both horror and sorrow, only a handful of the more than 250 Catholic bishops used the words gay or LGBT,” Martin writes. “I found this revelatory.”

 

 

Homosexuals define themselves by their “sexual tendencies”! If they did not, no one would know they are homosexuals!

I am glad that we are talking about “homosexual people” because before all else comes the individual person, in his wholeness and dignity. And people should not be defined only by their sexual tendencies: let us not forget that God loves all his creatures and we are destined to receive his infinite love.

Pope Francis

 

 

Let the reader accept the reasonable fact that the Pontiffs who pronounced these decrees (on No Salvation Outside the Church) were perfectly literate and fully cognizant of what they were saying. If there were any need to soften or qualify their meanings, they were quite capable of doing so..... Dogmas of the faith, like Outside the Church There is No Salvation, are truths fallen from heaven. The very point of a dogmatic definition is to DEFINE PRECISELY and EXACTLY what the Church means by the very words of the formula. If it does not do this by those very words in the formula then it has failed in its primary purpose – to define – and was pointless and worthless. ANYONE who says that we must interpret or understand the meaning of a dogmatic definition, in a way which contradicts its actual wording, is denying the whole point of Papal Infallibility and dogmatic definitions. They who insist that infallible DEFINITIONS must be interpreted by non-infallible statements (e.g., from theologians, catechisms, etc.) are denying the whole purpose of these infallible truths fallen from heaven. They are subordinating the dogmatic teaching of the Holy Ghost to the re-evaluation of fallible human documents,thereby inverting their authority, perverting their integrity and denying their purpose".

Fr. James Wathen, Who Shall Ascend?

 

 

Wisdom is only possible for those who hold DOGMA as the Rule of Faith!

Besides, every dogma of faith is to the Catholic cultivated mind not only a new increase of knowledge, but also an incontrovertible principle from which it is able to draw conclusions and derive other truths. They present an endless field for investigation so that the beloved Apostle St. John could write at the end of his Gospel, without fear of exaggeration: “But there are also many other things which Jesus did: which if they were written every one, the world itself, I think, would not be able to contain the books that should be written.”

The Catholic Church, by enforcing firm belief in her dogmas—which are not her inventions, but were given by Jesus Christ—places them as a bar before the human mind to prevent it from going astray and to attach it to the truth; but it does not prevent the mind from exercising its functions when it has secured the treasure of divine truth, and a “scribe thus instructed in the kingdom of heaven is truly like a man that is a householder, who bringeth forth out of his treasure new things and old.” He may bring forth new illustrations, new arguments and proofs; be may show now applications of the same truths, according to times and circumstances; he may show new links which connect the mysteries of religion with each other or with the natural sciences as there can be no discord between the true faith and true science; God, being the author of both, cannot contradict Himself and teach something by revelation as true which He teaches by the true light of reason as false. In all these cases the householder “brings forth from his treasure now things and old.” They are new inasmuch as they are the result of new investigations; and old because they are contained in the old articles of faith and doctrine as legitimate deductions from their old principles.

Fr. Joseph Prachensky, S.J., The Church of Parables and True Spouse of the Suffering Saviour, on the Parable of the Scribe

 

Wisdom of St. Francis of Assisi

The springs of action are to be found in belief, and conduct ultimately rests upon conviction.

St. Francis of Assisi, on the grounds of moral acts

 

There are many who if they commit sin or suffer wrong often blame their enemy or their neighbor. But this is not right, for each one has his enemy in his power, - to wit, the body by which he sins. Wherefore blessed is that servant who always holds captive the enemy thus given into his power and wisely guards himself from it, for so long as he acts thus no other enemy visible or invisible can do him harm. 

St. Francis of Assisi, on Mortification

 

How much interior patience and humility a servant of God may have cannot be known so long as he is contented. But when the time comes that those who ought to please him go against him, as much patience and humility as he then shows, so much has he and no more. 

St. Francis, on Patience

 

And let no man be bound by obedience to obey any one in that where sin or offence is committed. 

St. Francis of Assisi, Letter to all the Faithful

 

 

Women “religious” support taxpayer funded Abortions by Planned Parenthood!

Don’t repeal, don’t reduce the ACA, say US sisters

NationalCathlicReporter | Dan Stockman | Jul 25, 2017

As the United States Senate prepares to again tackle health care reform this week, senators will have the voices of thousands of sisters to consider.

A letter signed by 7,150 women religious from all 50 states was delivered to the Senate on July 24, urging senators to vote against any bill that repeals the Patient Protection and Affordable Care Act or cuts Medicaid. The effort was coordinated by NETWORK, a Catholic social justice lobby.

“The mission of Catholic Sisters has always been to serve our nation’s most vulnerable people,” Social Service Sr. Simone Campbell, executive director of NETWORK and the letter’s author, said in a statement. “As such, we are united in opposition to the current Republican healthcare proposals.”

A similar letter in 2010 was key to the passage of the Affordable Care Act.

The letter states: 

As Catholic women religious, we have witnessed firsthand the moral crisis of lack of quality, affordable healthcare in this country. We have seen early and avoidable deaths because of lack of insurance, prohibitive costs, and lack of access to quality care. We fought for the expansion of coverage in the Affordable Care Act because we saw the life-giving value of crucial healthcare programs such as Medicaid. This program covers over 70 million Americans, including children, pregnant women (and nearly half of all births in this country), people with disabilities, people struggling to get by, and senior citizens. Further, some of our fellow women religious rely on Medicaid in nursing homes when we can no longer care for our sisters at home.

The House of Representatives passed a bill in May to repeal and replace parts of the Affordable Care Act, but the Senate has twice failed to pass its own version. As of July 24, senators still did not know whether they would be voting on the House bill, one of the two Senate bills or a bill to repeal the Affordable Care Act without a replacement.

 

Pope Francis, the leader of the Homosexual Lobby!

U.S. bishop criticizes Vatican advisor for being part of ‘LGBT lobby…within the church’

LifeSiteNews | SPRINGFIELD, Illinois | July 27, 2017 -- A U.S. bishop said that the outcry from “within the Church” against his statement prohibiting unrepentant homosexuals from receiving Communion or a public funeral within his diocese shows the existence of a “strong…LGBT lobby” that has infiltrated the Church.

Illinois Bishop Thomas Paprocki singled out newly-appointed Vatican advisor Father James Martin, S.J., for getting “a lot wrong” in his criticism of the bishop’s June 12 decree.

Father Martin is a Jesuit and editor-at-large of America magazine. In his June 2017 book titled Building a Bridge he urges Catholics who identify as “gay” to begin “conversations” with their bishops so as to move the Church in the direction of eventually accepting homosexuality as part of God’s creation.

When Bishop Paprocki issued his decree on same-sex “marriage”  last month, Fr. Martin responded to it with a series of critical tweets.

Tweeted the priest as quoted by the bishop: “If bishops ban members of same-sex couples from funeral rites, they must also ban divorced and remarried Catholics without annulments ... women who have children out of wedlock, members of straight couples living together before marriage, anyone using birth control ... To focus only on LGBT people, even those in same-sex marriages, without a similar focus on the sexual or moral behavior of straight people is in the words of the Catechism a ‘sign of unjust discrimination.’”

Paprocki said that the “fact that there would be such an outcry against this decree is quite astounding and shows how strong the LGBT lobby is both in the secular world as well as within the church.”

He went on to address specific points raised by Fr. Martin, saying that the priest “gets a lot wrong in those tweets.”

“[C]anon law prohibits ecclesiastical funeral rites only in cases of ‘manifest sinners’ which gives ‘public scandal,’ and something such as using birth control is a private matter that is usually not manifest or made public,” he said.  [......]

 

..the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. [...] Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.

St. Pius X, Notre Charge Apostolique (Our Apostolic Mandate), August 15, 1910

 

Pius XII - the man responsible for planting the seed of liturgical destruction!

Fr. Annibale Bugnini had been making clandestine visits to the Centre de Pastorale Liturgique (CPL), a progressivist conference centre for liturgical reform which organized national weeks for priests.
Inaugurated in Paris in 1943 on the private initiative of two Dominican priests under the presidency of Fr. Lambert Beauduin, it was a magnet for all who considered themselves in the vanguard of the Liturgical Movement. It would play host to some of the most famous names who influenced the direction of Vatican II: Frs. Beauduin, Guardini, Congar, Chenu, Daniélou, Gy, von Balthasar, de Lubac, Boyer, Gelineau etc.

It could, therefore, be considered as the confluence of all the forces of Progressivism, which saved and re-established Modernism condemned by Pope Pius X in Pascendi.
According to its co-founder and director, Fr. Pie Duployé, OP, Bugnini had requested a “discreet” invitation to attend a CPL study week held near Chartres in September 1946.

Much more was involved here than the issue of secrecy. The person whose heart beat as one with the interests of the reformers would return to Rome to be placed by an unsuspecting (?) Pope (Pius XII) in charge of his Commission for the General Reform of the Liturgy.
But someone in the Roman Curia did know about the CPL – Msgr. Giovanni Battista Montini, the acting Secretary of State and future Paul VI – who sent a telegram to the CPL dated January 3, 1947. It purported to come from the Pope with an apostolic blessing. If, in Bugnini’s estimation, the Roman authorities were to be kept in the dark about the CPL so as not to compromise its activities, a mystery remains. Was the telegram issued under false pretences, or did Pius XII really know and approve of the CPL? [.....]

This agenda (for liturgical reform) was set out as early as 1949 in the Ephemerides Liturgicae, a leading Roman review on liturgical studies of which Fr. Annabale Bugnini was Editor from 1944 to 1965.
First, Bugnini denigrated the traditional liturgy as a dilapidated building (“un vecchio edificio”), which should be condemned because it was in danger of falling to pieces (“sgretolarsi”) and, therefore, beyond repair. Then, he criticized it for its alleged “deficiencies, incongruities and difficulties,” which rendered it spiritually “sterile” and would prevent it appealing to modern sensibilities.
It is difficult to understand how, in the same year that he published this anti-Catholic diatribe, he was made a Professor of Liturgy in Rome’s Propaganda Fide (Propagation of the Faith) University. His solution was to return to the simplicity of early Christian liturgies and jettison all subsequent developments, especially traditional devotions.
These ideas expressed in 1949 would form the foundational principles of Vatican II’s Sacrosanctum Concilium. For all practical purposes, the Roman Rite was dead in the water many years before it was officially buried by Paul VI.

Dr. Carol Byrne, How Bugnini Grew Up under Pius XII

 

“A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.”

Matt 7:18

Major player at Vatican II confesses to concealing homosexual sex life

Life_Site.jpgLifeSiteNews | February 17, 2017— 93-year-old Gregory Baum, a famed Canadian Catholic ex-priest, has in his latest book revealed that he secretly led an active homosexual life for decades.

Baum, who was a peritus or expert at the Second Vatican Council, reportedly composed the first draft of the conciliar document Nostra aetate, the Declaration on the Relation of the Church with Non-Christian Religions. Baum advocated for the elimination of the Church’s efforts to encourage Jews to recognize Christ as the Messiah and has since pushed social justice and liberation theology.

The influential cleric reveals candidly in The Oil Has Not Run Dry: The Story of My Theological Pathway, “I did not profess my own homosexuality in public because such an act of honesty would have reduced my influence as a critical theologian.” “I was eager to be heard as a theologian trusting in God as salvator mundi and committed to social justice, liberation theology, and global solidarity.”

Baum was also influential in the Catholic Church in Canada despite his openly heretical positions on sexuality, which he published in various journals. His public dissent from the 1968 declaration of the Church maintaining the ban on contraception — Humanae Vitae — was instrumental in the Canadian bishops’ own dissent from the encyclical of Pope Paul VI. As the foremost expert on the Canadian bishops’ dissent, Monsignor Vincent Foy has written, “If it had not been for the black shadow of Baum over Winnipeg, his influence over some Bishops, the Canadian theological establishment and pressure groups, the Winnipeg Statement of the Canadian Bishops on Humanae Vitae would not have refused to endorse the teaching of the encyclical as it did.”

In his new book, Baum writes, “I was 40 years old when I had my first sexual encounter with a man. I met him in a restaurant in London. This was exciting and at the same time disappointing, for I knew what love was and what I really wanted was to share my life with a partner.”

He says he considered resigning from the priesthood but didn’t go through with the formality, rather choosing to announce it in the national newspaper. He later married a divorced ex-nun who he says “did not mind that, when we moved to Montreal in 1986, I met Normand, a former priest, with whom I fell in love.” Normand, he explains, “is gay and welcomed my sexual embrace.”

Dr. Michael Higgins, the vice president for Mission and Catholic Identity at Sacred Heart University in Fairfield, Connecticut, in a tribute to Baum published in Commonweal in 2011 noted his key role during Vatican Council II. “The council was the making of Gregory Baum,” he wrote. “He served in various capacities on the commissions charged with preparing documents. … Beginning his work in November 1960, he concluded it with the council’s end in December 1965, an apprenticeship that culminated in his writing the first draft of Nostra aetate.” [....]

 

 

 

Homosexual Heresy - The Great Vatican Silence

·  “We must clearly, explicitly and reservedly say: yes, there is a strong homosexual underground in the Church ... such circles in the Church strongly oppose the truth, morality and Revelation, cooperate with enemies of the Church [and] incite revolt against Peter of our times.

·  “It is for [his] accuracy of opinion that he is so vehemently opposed, or even hated by some in the Church, especially by members of the homolobby which represents the very center of internal opposition against the Pope.”

·  “If homolobbyists are allowed to act freely, [in Poland] in a dozen or so years they may destroy entire congregations and dioceses — like in the USA, where priestly vocation is more and more now called a gay profession.”

·  “The global network of the homolobbies and homomafias must be counterbalanced by a network of honest people. An excellent tool that can be used here is the Internet, which makes it possible to create a global community of people concerned about the fate of the Church, who have resolved to oppose homoideology and homoheresy. The more we know, the more we can do.”

·  “This is about the Church’s to be or not to be. If homolobbyists are allowed to act freely, in a dozen or so years they may destroy entire congregations and dioceses – like in the USA, where the priestly vocation is more and more now called a gay profession (particularly with reference to American Jesuits), or like in Ireland, where men are hesitant about joining the emptying seminaries for fear of being suspected of suffering from some disorders.”

·  “The Church does not generate homosexuality, but falls victim to dishonest men with homosexual tendencies, who take advantage of its structures to follow their lowest instincts. Active homosexual priests are masters of camouflage. They are often exposed by accident. ... The real threat to the Church are cynical homosexual priests who take advantage of their functions on their own behalf, sometimes in an extraordinarily devious way. Such situations cause great suffering to the Church, the priestly community, the superiors. The problem is indeed a very difficult one.” F. Józef Augustyn

Fr. Dariusz Oko, Ph.D., WITH THE POPE AGAINST THE HOMOHERESIES

 

 

Ss. Peter & Paul Roman Catholic Mission refused the offer of becoming an Indult community.  Our reply to the Bishop of Harrisburg was that the immemorial ecclesiastical traditions are in fact necessary attributes of the Faith without which it can neither be known nor communicated to others.  These traditions are not nor have ever been matters of mere Church discipline, but are in fact grounded in Catholic dogma, the formal object of divine and Catholic Faith.  Therefore, the immemorial Roman rite of Mass can never in fact be reduced to ignominious status of an Indult or grant of legal privilege.  Those who have accepted the 1962 Indult Mass as a grant of legal privilege have already relinquished any claim of right and have no grounds of complaint if what is described in this article comes to be.

Vatican rumblings: Pope Francis aiming to end Latin Mass permission

LifeSiteNews | ROME | July 26, 2017 – Sources inside the Vatican suggest that Pope Francis aims to end Pope Benedict XVI’s universal permission for priests to say the Traditional Latin Mass (TLM), also known as the Extraordinary Form of the Mass. While the course of action would be in tune with Pope Francis’ repeatedly expressed disdain for the TLM especially among young people, there has been no open discussion of it to date.

Sources in Rome told LifeSite last week that liberal prelates inside the Congregation for the Doctrine of Faith were overheard discussing a plan ascribed to the Pope to do away with Pope Benedict’s famous document that gave priests freedom to offer the ancient rite of the Mass.

Catholic traditionalists have just celebrated the tenth anniversary of the document, Summorum Pontificum. Pope Benedict XVI issued it in 2007, giving all Latin Rite priests permission to offer the TLM without seeking permission of their bishops, undoing a restriction placed on priests after the Second Vatican Council.

The motu proprio outraged liberal bishops as it stripped them of the power to forbid the TLM, as many did. Previously priests needed their bishop’s permission to offer the TLM.

Additionally, Summorum Pontificum stated that wherever a group of the faithful request the TLM, the parish priests should willingly agree to their request.

The overheard plans are nearly identical to comments from an important Italian liturgist in an interview published by France’s La Croix earlier this month. Andrea Grillo a lay professor at the Pontifical Athenaeum of St Anselmo in Rome, billed by La Croix as “close to the Pope,” is intimately familiar Summorum Pontificum. Grillo in fact published a book against Summorum Pontificum before the papal document was even released.

Grillo told La Croix that Francis is considering abolishing Summorum Pontificum. According to Grillo, once the Vatican erects the Society of Saint Pius X as a Personal Prelature, the Roman Rite will be preserved only within this structure. "But [Francis] will not do this as long as Benedict XVI is alive.” […..]

 

 

Worth recalling how the Catholic universities in the U.S. were destroyed.  This was orchestrated by the president of Notre Dame University, Fr. Theodore Hesburgh, who divorced Catholic education from Catholic doctrine and Catholic morality at the Land O’Lakes Conference in 1967.  These schools have not simply been secularized but have in fact become anti-Catholic.  A Catholic student is much more likely to keep his faith in a secular university than in a “Catholic” university.  This revolution by Hesburgh was unopposed by the Catholic hierarchy!

50 years later, Catholic colleges still reeling from statement rejecting Church authority

LifeSiteNews | DENVER, Colorado | July 26, 2017– On the occasion of the 50th anniversary of the Land O’Lakes statement on Catholic Life_Site.jpgeducation, Lincoln Bishop James Conley likened the controversial declaration to the ultimate rejection of God.

Bishop Conley described the statement as the “the ‘non serviam’ moment of many of America’s Catholic universities.”

Non serviam,” a Latin phrase for “I shall not serve,” is typically attributed to Lucifer’s Old Testament words expressing his rejection of serving God. The prophet Jeremiah also used it to describe the Hebrew people’s disobedience to God.

“The Land O’Lakes statement proposed to redefine the mission of the Catholic university,” Bishop Conley said. “It rejected the authority of the Church, and of her doctrinal teaching.”

“It rejected the idea that faith and reason work best in communion with one another,” he continued. “It prioritized the standards and culture of secular universities over the authentic mission of Catholic education. It was a statement of self-importance, and self-assertion.”

This self-importance “defies an authentically Catholic view of education,” he said.

The statement “declared that Catholic universities would become independent from the hierarchy of the Church, from any obligation to orthodoxy, and from the authentic spirituality of the Church,” the bishop went on to say.

Speaking July 5 to teachers and principals at the Regional Catholic Classical Schools Conference at the Institute for Catholic Liberal Education in Denver, Bishop Conley said, “Fifty years ago, a ‘declaration of independence’ in Catholic education transformed the Church.”

The document came from some 26 presidents and administrators from 10 institutions who convened at a retreat center in Land O’Lakes, Wisconsin, for the North American summit for the International Federation of Catholic Universities. Holy Cross Father Theodore Hesburgh, Notre Dame’s president and head of the federation at the time, had summoned the attendees.

The meeting’s purpose was to establish a vision for Catholic higher education in the wake of Vatican II. The “Statement on the Nature of the Contemporary Catholic University” was signed July 23, 1967.

It is considered by many to have devastated Catholic education because of the ensuing loss of Catholic identity in Catholic colleges and universities. Bishop Conley spoke about the ripple effects on the U.S. church.

“Land O’Lakes sought to make many parts of the Catholic university indistinguishable from secular counterparts,” Bishop Conley said. “And that has impacted the entire Church in the United States.”

In the 50 years since the statement, he said, secularization in Catholic universities has caused secularization in many Catholic elementary and high schools. There are textbooks that don’t reflect Catholic perspectives and, he said, “teachers who have, regrettably, not been trained to think or teach from the heart and wisdom of the Church.”

“An entire generation of bishops, priests, religious, and lay Catholics — myself included — were formed in the wake of Land O’Lakes,” stated Bishop Conley. “And we formed another generation, which now forms another, all of us doing the best we can, but regrettably, without being exposed to much of truth, goodness, and beauty of the Church’s tradition.” […..]

 

 

COMMENT: Bishop Athanasius Schneider, abandoning his own diocesan duties, has been traveling throughout the world for the last five years playing the role of the Judas Goat to bring traditional Catholics under to direct control of Novus Ordo structures. The problem with Vatican II is not simply a question of ambiguities but of heretical statements that are incompatible with Catholic faith.  The biggest heresy of all was uttered by John XXIII at the opening bell of the Council that established the Council’s overriding theme when he announced that the truth of dogma was one thing and the words to express dogma were quite another. He divorced revealed truth from the effective sign established by God to signify the truth.  Pope John said while we must keep the unvarying truth, we are free to change the words by which dogma is expressed to better communicate to a modern generation.  This is a condemned modernist error that could only lead to the destruction of dogma.  The entire theme of Vatican II was to change dogma by changing praxis and usher in the great apostasy. Bishop Schneider advises Catholics to just keep their teeth tightly clenched while the swallowing the swill.

Vatican II should be clarified, not rejected: Bishop Schneider

LifeSiteNews |July 25, 2017 — Ambiguous teachings in the Second Vatican Council (1962-65) have been used for the past five decades and are still being used today to create “another church” that claims to be Catholic, but is not, said Kazakhstan Bishop Athanasius Schneider.

This does not mean, however, that Vatican II must be rejected, but it must be interpreted according to the “entire Tradition and of the constant Magisterium of the Church,” he wrote in an article published July 21 by Rorate Caeli.

Stated Schneider: “As to the attitude towards the Second Vatican Council, we must avoid two extremes: a complete rejection (as do the sedevacantists and a part of the Society of St. Pius X (SSPX) or a ‘infallibilization’ of everything the council spoke.”

“Vatican II was a legitimate assembly presided by the Popes and we must maintain towards this council a respectful attitude. Nevertheless, this does not mean that we are forbidden to express well-founded doubts or respectful improvement suggestions regarding some specific items, while doing so based on the entire tradition of the Church and on the constant Magisterium,” he added.

The Bishop’s article comes at a time when many faithful Catholics perceive a general crisis within the Church and have a tendency to place the blame for the crisis squarely on the shoulders of Vatican II.

Schneider said the Vatican II council must be interpreted as the Council Fathers meant it to be, namely a “primarily pastoral council,” not a council that proposed “new doctrines.” […..]

 

 

The Reform-of-the-Reform is back on the front burner!

A common calendar and lectionary for the Novus Ordo and TLM?

A committee already tried, and failed: 
Cardinal Sarah's La Nef article marking the 10th anniversary of Summorum Pontificum has awakened the debate over the possibility (and desirability) of a "common rite" derived from the Traditional Latin Mass and the Novus Ordo. One of Cardinal Sarah's main proposals is that of common calendar and lectionary for the TLM and the NOM. The proposal does not come out of the blue; versions of it have been floated by some proponents of the Reform of the Reform since the 1990's. Furthermore, from 1991 to 2007 the use of the Novus Ordo lectionary was theoretically permitted in celebrations of the 1962 Missal, and was actually imposed on such celebrations in a handful of dioceses.
Right after the article came out, the Claretian liturgist Fr. Matías Augé -- an old liberal but very well-informed - noted that a common calendar and lectionary was already attempted in the previous pontificate:

“In fact, the cardinal has the merit of expressing his concrete proposal to arrive ‘at a reformed common Rite in order to facilitate reconciliation within the Church.’ First of all, the cardinal hopes that we can arrive at a common liturgical calendar for the two forms of the Roman Rite, and also to a ‘convergence’ of the lectionaries. His Eminence knows better than I, that an ad hoc committee had worked during the years of the pontificate of Pope Ratzinger without being able to produce a concrete proposal, given the difficulty of the task.”

 

 

 “The child belongs to the father,” and is, as it were, the continuation of the father’s personality; and speaking strictly, the child takes its place in civil society, not of its own right, but in its quality as member of the family in which it is born. And for the very reason that “the child belongs to the father” it is, as St. Thomas Aquinas says, “before it attains the use of free will, under the power and the charge of its parents.” The socialists, therefore, in setting aside the parent and setting up a State supervision, act against natural justice, and destroy the structure of the home. 

Leo XIII, Rerum Novarum

 

God, who is the perfect and infinite intelligence—that is, the infinite and perfect reason—created man to His own likeness, and gave him a reasonable intelligence, like His own. As the face in the mirror answers to the face of the beholder, so the intelligence of man answers to the intelligence of God. It is His own likeness. What, then, is the revelation of faith, but the illumination of the Divine reason poured out upon the reason of man? The revelation of faith is no discovery which the reason of man has made for himself by induction, or by deduction, or by analysis, or by synthesis, or by logical process, or by experimental chemistry. The revelation of faith is a discovery of itself by the Divine Reason, the unveiling of the Divine Intelligence, and the illumination flowing from it cast upon the intelligence of man; and if so, I would ask, how can there be variance or discord? How can the illumination of the faith diminish the stature of the human reason? How can its rights be interfered with? How can its prerogatives be violated? Is not the truth the very reverse of all this? Is it not the fact that the human reason is perfected and elevated above itself by the illumination of faith?

Cardinal Edward Henry Manning, The Revolt of the Intellect Against God

 

 

Vatican Response: Three days later the Vatican released information linking Benedict/Ratzinger’s brother, Fr. Georg Ratzinger, with homosexual ring abusing boys during Fr. Georg Ratzinger’s tenure with the Regensburger Domspatzen Boys Choir.

What particularly impressed me from my last conversations with the now passed Cardinal was the relaxed cheerfulness, the inner joy and the confidence at which he had arrived. We know that this passionate shepherd and pastor found it difficult to leave his post, especially at a time  in which the Church stands in particularly pressing need of convincing shepherds who can resist the dictatorship of the spirit of the age and who live and think the faith with determination. However, what moved me all the more was that, in this last period of his life, he learned to let go and to live out of a deep conviction that the Lord does not abandon His Church, even if [sometimes] the boat has taken on so much water as to be on the verge of capsizing.

Bishop of Rome Emmeritus, Benedict/Ratzinger, message delivered at the funeral of Cardinal Joachim Meisner’s

 

 

As if homosexual “marriage” was not a “bursting of a dam.”  Anyway, didn’t the homophilic pope already apologize?  Anyway, why just homosexuals?  How about all those other paraphilics out there still labeled with their DSM-IV codes?

Cardinal Marx: Homosexuals deserve an apology from the Church

LifeSiteNews | AUGSBURG, Germany | July 19, 2017– Cardinal Reinhard Marx is more concerned about the Catholic Church apologizing for its inaction against previous German law prohibiting homosexuality than the country’s recent legalization of gay “marriage.”

The Munich cardinal, who is head of the German bishops’ conference and a member of Pope Francis’ Council of Cardinals, was decisive in saying he firmly upholds the Church’s teaching on marriage in a recent interview with Augsberger Algemeine.

But he criticized the Church for not being at the forefront on homosexual rights in Germany and said the Church must express regret for not acting to oppose the former law against homosexuality.

It must be recalled, Cardinal Marx said, “that the Church has not exactly been a trailblazer as far as the rights of homosexuals are concerned.”

“We must express our regret that we did nothing to oppose homosexuals from being prosecuted,” he continued.

“The (German) law (against homosexuality) was not rescinded until 1994,” he said, “and we, as a Church, did not concern ourselves with it.”

The German parliament voted 393 to 226 on June 30 to legalize gay “marriage.”

The new law was not a defeat for the Church, Cardinal Marx said, because marriage and family were issues that extend beyond the Church.

“The Christian position is one thing. It’s another thing to ask if I can make all the Christian moral concepts (state) laws,” he said, according to LaCroix International. “Whoever fails to understand that the one does not automatically lead to the other has not understood the essence of modern society.”

He also dismissed concerns that legalized gay “marriage” would lead to incest and threesome marriages in Germany.

“The new law is concerned with allowing same-sex partners – and not close relations or three or more people – to marry,” he said. “One shouldn’t immediately conjure up the bursting of a dam.” [.....]

 

 

Pope says Church should ask forgiveness from gays for past treatment

Philip Pullella | Reuters | 6-26-16

ABOARD THE PAPAL PLANE (Reuters) – Pope Francis said on Sunday that Christians and the Roman Catholic Church should seek forgiveness from homosexuals for the way they had treated them.

Speaking to reporters aboard the plane taking him back to Rome from Armenia, he also said the Church should ask forgiveness for the way it has treated women, for turning a blind eye to child labour and for “blessing so many weapons” in the past.

In the hour-long freewheeling conversation that has become a trademark of his international travels, Francis was asked if he agreed with recent comments by a German Roman Catholic cardinal that the Church should apologise to gays.

Francis looked sad when the reporter asked if an apology was made more urgent by the killing of 49 people at a gay club in Orlando, Florida this month.

He recalled Church teachings that homosexuals “should not be discriminated against. They should be respected, accompanied pastorally.”

He added: “I think that the Church not only should apologise … to a gay person whom it offended but it must also apologise to the poor as well, to the women who have been exploited, to children who have been exploited by (being forced to) work. It must apologise for having blessed so many weapons.”

The Church teaches that homosexual tendencies are not sinful but homosexual acts are, and that homosexuals should try to be chaste.

Francis repeated a slightly modified version of the now-famous “Who am I to judge?” comment he made about gays on the first foreign trip after his election in 2013.

“The questions is: if a person who has that condition, who has good will, and who looks for God, who are we to judge?”

FORGIVENESS, NOT JUST APOLOGY

Vatican spokesman Father Federico Lombardi said that the pope, by saying “has that condition”, did not imply a medical condition but “a person in that situation”. In Italian, the word “condition” can also mean “situation”.

“We Christians have to apologise for so many things, not just for this (treatment of gays), but we must ask for forgiveness, not just apologise! Forgiveness! Lord, it is a word we forget so often!” he said.

Francis has been hailed by many in the gay community for being the most merciful pope towards them in recent history and conservative Catholics have criticised him for making comments they say are ambiguous about sexual morality.

He told reporters on the plane “there are traditions in some countries, some cultures, that have a different mentality about this question (homosexuals)” and there are “some (gay) demonstrations that are too offensive for some”.

But he suggested that those were not grounds for discrimination or marginalisation of gays.

The pope did not elaborate on what he meant by seeking forgiveness for the Church “having blessed so many weapons”, but it appeared to be a reference to some Churchmen who actively backed wars in the past.

In other parts of the conversation, Francis said he hoped the European Union would be able to give itself another form after the United Kingdom’s decision to leave.

“There is something that is not working in that bulky union, but let’s not throw the baby out with the bath water, let’s try to jump-start things, to re-create,” he said. He also denied reports that former Pope Benedict, who resigned in 2013, was still exercising influence inside the Vatican.

“There is only one pope,” he said. He praised Benedict, 89, for “protecting me, having my back, with his prayers”. Francis said he had heard that when some Church officials had gone to Benedict to complain that Francis was too liberal, Benedict “sent them packing”.

 

 

“Global Warming” elevated to the level of certainty of a Novus Ordo Dogma!

Vatican archbishop: All should accept that global warming is a fact

LifeSiteNews | ROME, Italy | July 19, 2017– The head of the Vatican’s Pontifical Academy of Sciences has again inferred that denial of the controversial concept of manmade climate change equates to flat earth mentality.

“From the scientific point of view, the sentence that the earth is warmed by human activity is as true as the sentence: The earth is round!” said Archbishop Marcelo Sánchez Sorondo.

The archbishop has been a consistent and zealous promoter of manmade climate change as a non-negotiable Church issue, despite the status of care for the environment as a prudential matter.  

Climate change ideology continues to be contested as a ploy perpetrated with manipulated data by the left to enact environmental regulations and taxes.

Even so, Archbishop Sorondo dismissed deniers of climate change in a recent Vatican Radio interview as “a small, negligible minority.”

The interview conducted in German contained the headline: “Vatican: ‘Climate change is a fact,’” and centered on reception of Pope Francis’ eco-encyclical Laudato Si’ two years after its release.

Archbishop Sorondo went on in the interview to say that human-affected climate change was considered science. He added that the pope not only has the right but also the duty to rely on science in addition to doctrine and philosophy in seeking out truth.

If the pope expresses himself on such a subject, then this was not arbitrary, he said, as the pope’s words are not restricted to the area of ​​”doctrine of faith and morals.” 

The pope makes use of the truths of science or philosophy to not only explain to man how to get to heaven, said the archbishop, but also what he must do on earth. 

All human activities have to do with ethics, the Argentinean archbishop said, so they are already within the jurisdiction of the pope.

Archbishop Sorondo is a close adviser to Pope Francis and the Chancellor of both the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences. He has repeatedly welcomed pro-abortion and population control advocates to the Vatican for conferences under the pretext of the climate issue.

Last month, just before President Donald Trump announced the U.S. would pull out of the controversial Paris Climate Agreement, the archbishop likened climate ideology skeptics to flat-earthers as well.

Withdrawal from the Paris accord “would not only be a disaster but completely unscientific,” he said.

“Saying that we need to rely on coal and oil is like saying that the earth is not round,” Archbishop Sorondo stated. “It is an absurdity dictated by the need to make money.”

He has also repeatedly made the claim that those who don’t subscribe to the manmade climate change theory are in some way subsidized by the oil industry. He did so again in the Vatican Radio interview. [.....]

 

 

In his Confessions of a Revolutionist, M. Proudhon wrote these remarkable words: “It is wonderful how we ever stumble on theology in all our political questions.” There is nothing here to cause surprise, but the surprise of M. Proudhon. Theology, inasmuch as it is the science of God, is the ocean which contains and embraces all sciences, as God is the ocean which contains and embraces all things. […..]

Donoso Cortes, Marquis of Valdegamas, Essays on Catholicism, Liberalism, and Socialism

 

Close apparatchinks of Pope Francis supported by the international Jew George Soros attack U.S. traditional Catholics as “Catholic Integralists” who engage in an “ecumenism of hate” because  they align with conservative Protestants in opposition to “abortion, same-sex marriage, religious education in schools and other matters generally considered moral or tied to values” and become “xenophobic and Islamophobic.”

There is no such thing as separation of Church and state, for all political problems are ultimately theological problems.  The liberal preaches separation of church and state because he does not want any other religion competing with his own.  Below is a typical example of this vulgar hypocrisy of the Catholic left:  

Evangelical Fundamentalism and Catholic Integralism in the USA: A surprising ecumenism

Antonio Spadaro S.J., Editor-in-chief of La Civiltà Cattolica

Marcelo Figueroa, Presbyterian pastor, Editor-in-chief of the Argentinean edition of L’Osservatore Romano

[….]Fundamentalist ecumenism

 Some who profess themselves to be Catholic express themselves in ways that until recently were unknown in their tradition and using tones much closer to Evangelicals. They are defined as value voters as far as attracting electoral mass support is concerned. There is a well-defined world of ecumenical convergence between sectors that are paradoxically competitors when it comes to confessional belonging. This meeting over shared objectives happens around such themes as abortion, same-sex marriage, religious education in schools and other matters generally considered moral or tied to values. Both Evangelical and Catholic Integralists condemn traditional ecumenism and yet promote an ecumenism of conflict that unites them in the nostalgic dream of a theocratic type of state.

However, the most dangerous prospect for this strange ecumenism is attributable to its xenophobic and Islamophobic vision that wants walls and purifying deportations. The word “ecumenism” transforms into a paradox, into an “ecumenism of hate.” Intolerance is a celestial mark of purism. Reductionism is the exegetical methodology. Ultra-literalism is its hermeneutical key.

Clearly there is an enormous difference between these concepts and the ecumenism employed by Pope Francis with various Christian bodies and other religious confessions. His is an ecumenism that moves under the urge of inclusion, peace, encounter and bridges. This presence of opposing ecumenisms – and their contrasting perceptions of the faith and visions of the world where religions have irreconcilable roles – is perhaps the least known and most dramatic aspect of the spread of Integralist fundamentalism. Here we can understand why the pontiff is so committed to working against “walls” and any kind of “war of religion.”

The temptation of “spiritual war”

The religious element should never be confused with the political one. Confusing spiritual power with temporal power means subjecting one to the other. An evident aspect of Pope Francis’ geopolitics rests in not giving theological room to the power to impose oneself or to find an internal or external enemy to fight. There is a need to flee the temptation to project divinity on political power that then uses it for its own ends. Francis empties from within the narrative of sectarian millenarianism and dominionism that is preparing the apocalypse and the “final clash.”[2] Underlining mercy as a fundamental attribute of God expresses this radically Christian need.

Francis wants to break the organic link between culture, politics, institution and Church. Spirituality cannot tie itself to governments or military pacts for it is at the service of all men and women. Religions cannot consider some people as sworn enemies nor others as eternal friends. Religion should not become the guarantor of the dominant classes. Yet it is this very dynamic with a spurious theological flavor that tries to impose its own law and logic in the political sphere.

There is a shocking rhetoric used, for example, by the writers of Church Militant, a successful US-based digital platform that is openly in favor of a political ultraconservatism and uses Christian symbols to impose itself. This abuse is called “authentic Christianity.” And to show its own preferences, it has created a close analogy between Donald Trump and Emperor Constantine, and between Hilary Clinton and Diocletian. The American elections in this perspective were seen as a “spiritual war.”[3]

This warlike and militant approach seems most attractive and evocative to a certain public, especially given that the victory of Constantine – it was presumed impossible for him to beat Maxentius and the Roman establishment – had to be attributed to a divine intervention: in hoc signo vinces.

Church Militant asks if Trump’s victory can be attributed to the prayers of Americans. The response suggested is affirmative. The indirect missioning for President Trump is clear: he has to follow through on the consequences. This is a very direct message that then wants to condition the presidency by framing it as a divine election. In hoc signo vinces. Indeed.

Today, more than ever, power needs to be removed from its faded confessional dress, from its armor, its rusty breastplate. The fundamentalist theopolitical plan is to set up a kingdom of the divinity here and now. And that divinity is obviously the projection of the power that has been built. This vision generates the ideology of conquest.

The theopolitical plan that is truly Christian would be eschatological, that is it applies to the future and orients current history toward the Kingdom of God, a kingdom of justice and peace. This vision generates a process of integration that unfolds with a diplomacy that crowns no one as a “man of Providence.”

And this is why the diplomacy of the Holy See wants to establish direct and fluid relations with the superpowers, without entering into pre-constituted networks of alliances and influence. In this sphere, the pope does not want to say who is right or who is wrong for he knows that at the root of conflicts there is always a fight for power. So, there is no need to imagine a taking of sides for moral reasons, much worse for spiritual ones.

Francis radically rejects the idea of activating a Kingdom of God on earth as was at the basis of the Holy Roman Empire and similar political and institutional forms, including at the level of a “party.” Understood this way, the “elected people” would enter a complicated political and religious web that would make them forget they are at the service of the world, placing them in opposition to those who are different, those who do not belong, that is the “enemy.”

So, then the Christian roots of a people are never to be understood in an ethnic way. The notions of roots and identity do not have the same content for a Catholic as for a neo-Pagan. Triumphalist, arrogant and vindictive ethnicism is actually the opposite of Christianity. The pope on May 9 in an interview with the French daily La Croix, said: “Yes Europe has Christian roots. Christianity has the duty of watering them, but in a spirit of service as in the washing of feet. The duty of Christianity for Europe is that of service.” And again: “The contribution of Christianity to a culture is that of Christ washing the feet, or the service and the gift of life. There is no room for colonialism.” […..]

 

Definition:

Catholic Integralist: A Catholic who believes the revealed truth of God literally and makes a real and sincere effort to actually keep the commandments of God.  

 

 

The Pope’s Dubia?

Source: Before Dismissal of Cardinal Müller, Pope Asked Five Pointed Questions

Maike Hickson | July, 10, 2017 | OnePeterFive

The following information comes from the report of a trustworthy German source, who spoke to OnePeterFive on condition of anonymity. He quotes an eyewitness who recently sat with Cardinal Müller at lunch in Mainz, Germany. During that meal, Cardinal Müller is alleged to have disclosed in the presence of this eyewitness certain information about his final meeting with the pope, during which he was informed that his mandate as Prefect of the CDF would not be renewed.

According to this report, Cardinal Müller was called to the Apostolic Palace on 30 June, and he thus went there with his working files, assuming that this meeting would be a usual working session. The pope told him, however, that he only had five questions for him:

·       Are you in favor of, or against, a female diaconate? “I am against it,” responded Cardinal Müller.

·       Are you in favor of, or against, the repeal of celibacy? “Of course I am against it,” the cardinal responded.

·       Are you in favor of, or against, female priests? “I am very decisively against it,” replied Cardinal Müller.

·       Are you willing to defend Amoris Laetitia? “As far as it is possible for me,” the Prefect of the Congregation for the Faith replied: “there still exist ambiguities.”

·       Are you willing to retract your complaint concerning the dismissal of three of your own employees? Cardinal Müller responded: “Holy Father, these were good, unblemished men whom I now lack, and it was not correct to dismiss them over my head, shortly before Christmas, so that they had to clear their offices by 28 December. I am missing them now.”

Thereupon the pope answered: “Good. Cardinal Müller, I only wanted to let you know that I will not extend your mandate [i.e., beyond 2 July] as the Prefect of the Congregation for the Faith.” Without any farewell or explanation, the pope left the room. Cardinal Müller at first thought that the pope left in order to fetch a token of gratitude, and thus he waited patiently. But, there was no such gift, nor even an expression of gratitude for his service. The Prefect of the Papal Household, Archbishop Georg Gänswein, then had to explain to him that the meeting was over, and that it was time for him to leave.

At the time of this writing, we have not been able to obtain confirmation of these events from Cardinal Müller, nor from his secretary, to whom we reached out for comment. Similarly, we requested a comment from Greg Burke at the Vatican Press Office has denied the story, saying the reconstruction of events as we have presented it is “totally false”. [….]

 

‘A Fish Rots From the Head’

I’m not interested in converting Evangelicals to Catholicism. I want people (excepting traditional Catholics) to find Jesus in their own community.  There are so many doctrines we will never agree on.  Let’s not spend our time on those.  Rather, let’s be about showing the love of Jesus.

Pope Francis, Ecumenical Dinner Meeting with garden variety of Protestant ministers, June 23, 2014

 

The Voters have “become so corrupt” as to “entrust the government to scoundrels and criminals.”

If the people have a sense of moderation and responsibility, and are most careful guardians of the common weal, it is right to enact a law allowing such a people to choose their own magistrates for the government of the commonwealth. But if, as time goes on, the same people become so corrupt as to sell their votes, and entrust the government to scoundrels and criminals; then the right of appointing their public officials is rightly forfeit to such a people, and the choice devolves to a few good men.

St. Augustine, De Lib. Arb. i, 6

 

We are know by those we admire!

Not long after becoming Pope, Bergoglio privately got in touch with one of the liberation theologians most reviled by Rome – the former Franciscan priest Leonardo Boff, who was condemned to ‘obsequious silence’ and suspended from his religions duties by the Congregation of the Doctrine of the Faith for his theology (i.e.: liberation theology and neo-pagan Gaia earth worship ecology). Pope Francis asked Boff to send him his writings on eco-theology in preparation for a major encyclical Francis is considering on environmental matters. 

Paul Valley, from his book, Pope Francis: Untying the Knot, 2013

 

Today, however, we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor. 

Pope Francis, Laudato Si, quoting, without attribution, the liberation theologian, pantheist, earth-worshiping, neo-pagan, ex-priest, Leonardo Boff’s book, “Cry of the earth, Cry of the Poor.”

 

The customs of God’s people and the institutions of our ancestors are to be considered as laws. And those who throw contempt on the customs of the Church ought to be punished as those who disobey the law of God. 

St. Augustine, Ep. ad Casulan. xxxvi 

 

God, who is the perfect and infinite intelligence—that is, the infinite and perfect reason—created man to His own likeness, and gave him a reasonable intelligence, like His own. As the face in the mirror answers to the face of the beholder, so the intelligence of man answers to the intelligence of God. It is His own likeness. What, then, is the revelation of faith, but the illumination of the Divine reason poured out upon the reason of man? The revelation of faith is no discovery which the reason of man has made for himself by induction, or by deduction, or by analysis, or by synthesis, or by logical process, or by experimental chemistry. The revelation of faith is a discovery of itself by the Divine Reason, the unveiling of the Divine Intelligence, and the illumination flowing from it cast upon the intelligence of man; and if so, I would ask, how can there be variance or discord? How can the illumination of the faith diminish the stature of the human reason? How can its rights be interfered with? How can its prerogatives be violated? Is not the truth the very reverse of all this? Is it not the fact that the human reason is perfected and elevated above itself by the illumination of faith? 

Cardinal Henry Edward Manning, The Revolt of the Intelligence Against God

 

 

Once again, the Novus Order Regime in Rome endorses the United Nations call for One World Government based upon a “Genuine and Profound Humanism”! 

As Benedict XVI has affirmed in continuity with the social teaching of the Church: “To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago.”  […….] Here, continuity is essential, because policies related to climate change and environmental protection cannot be altered with every change of government. Results take time and demand immediate outlays which may not produce tangible effects within any one government’s term. That is why, in the absence of pressure from the public and from civic institutions, political authorities will always be reluctant to intervene, all the more when urgent needs must be met. To take up these responsibilities and the costs they entail, politicians will inevitably clash with the mindset of short-term gain and results which dominates present-day economics and politics. But if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility. A healthy politics is sorely needed, capable of reforming and coordinating institutions, promoting best practices and overcoming undue pressure and bureaucratic inertia. It should be added, though, that even the best mechanisms can break down when there are no worthy goals and values, or a genuine and profound humanism to serve as the basis of a noble and generous society. 

Pope Francis, Laudato Si’, On earth worship, global warming, etc.

 

Pope Francis the Creep and his Creepy Friends

Cardinal linked to Vatican gay orgy emphasized ‘positive elements’ in gay lifestyle

LifeSiteNews | ROME | July 6, 2017 -- A high-ranking Vatican Cardinal who is one of Pope Francis’ key advisers spoke positively about homosexual relationships prior to his secretary being arrested by Vatican police for hosting a cocaine-fueled homosexual orgy in a building right next to St. Peter’s Basilica.

Cardinal Francesco Coccopalmerio, the Vatican’s top canonical official as head of the Pontifical Council for the Interpretation of Legal Texts, said in a 2014 interview that Catholic leaders, such as himself, must “emphasize” the “positive realities” that he said are present in homosexual relationships. 

“If I meet a homosexual couple, I notice immediately that their relationship is illicit: the doctrine says this, which I reaffirm with absolute certainty. However, if I stop at the doctrine, I don’t look anymore at the persons. But if I see that the two persons truly love each other, do acts of charity to those in need, for example ... then I can also say that, although the relationship remains illicit, positive elements also emerge in the two persons. Instead of closing our eyes to such positive realities, I emphasize them. It is to be objective and objectively recognize the positive of a certain relationship, of itself illicit,” he said in a 2014 interview with Rossoporpora. 

When the interviewer noted that some attendees at the Synod on the Family were tending in such a direction towards homosexuals, Coccopalmerio agreed. He then immediately went on to criticize those who feared that “valuing the positive elements” of homosexual relationships would be “undermining” the Church’s doctrine on marriage and sexuality, saying such a conclusion was “problematic.” 

Italian media broke the news last week of the Cardinal’s secretary Monsignor Luigi Capozzi being arrested some two months ago in a raid of the former Palace of the Holy Office. Capozzi and others were allegedly engaged in homosexual activities while high on cocaine. 

 

Pope Francis/Bergoglioisms - The mouth with nothing to say but just can’t stop talking!

·       Jesus only pretends to be angry with his disciples;

·       The child Jesus “probably had to beg forgiveness“ from Mary and Joseph for his “little escapade” at the Temple;

·       Saint Paul declared “I boast only of my sins“ (apparently confusing Saint Paul with Martin Luther);

·       When Mary was at the foot of Cross “surely she wanted to say to the Angel: ‘Liar! I was deceived’“;

·       When we go to confession “it isn’t that we say our sin and God forgives us. No, not that! We look for Jesus Christ and say: ‘This is your sin, and I will sin again’,”

·       The “Tower of Babel was a “wall“ symbolizing xenophobia;

·       When we appear before Him for judgment, God will not ask us if we went to Mass;

·       Priests should grant absolution even to people who are “afraid” to disclose their sins because the “language of gesture“ suffices (thus encouraging invalid absolutions);

·       Matthew resisted his calling by Christ and clung to his money—”No, not me! No, this money is mine”;

·       The Gospel is merely a “reflection” on the “gestures” of Christ, because the Church “does not give lectures on love, on mercy“ (that’s Francis’s job!);

·       Christ’s miracle of the multiplication of the loaves and fishes is “more than a multiplication, it is a sharing, animated by faith and prayer.”

 

Pope Francis/Bergoglioisms - Political “correctness” and predictable liberal alignment!

·       Francis’s warm relations with socialist dictators;

·       His lauding of pro-abortion and pro-”gay” politicians;

·       His abuse of the papal office as a platform for globalist enviornmentalism (thus advantaging the same transnational corporations he professes to deplore);

·       His refusal to intervene in opposition to the legalization of “gay marriage” because “the Pope belongs to everybody, he cannot enter the concrete, domestic politics of a country. This is not the Pope’s role”;

·       His demand—flatly contradicting his professed abstention from domestic politics—for universal abolition of the death penalty (while declining to demand the abolition of abortion), open borders in Europe and America, and policies of environmental regulation and wealth redistribution;

·       His conspicuous failure to identify government policy, particularly in socialist countries, as a primary cause of the poverty he attributes entirely to the greed of the wealthy.

Compiled by Christopher Ferrara

 

The apostasy of the city of Rome from the vicar of Christ and its destruction by Antichrist may be thoughts very new to many Catholics, that I think it well to recite the text of theologians of greatest repute. First Malvenda, who writes expressly on the subject, states as the opinion of Ribera, Gaspar Melus, Biegas, Suarrez, Bellarmine and Bosius that Rome shall apostatize from the Faith, drive away the Vicar of Christ and return to its ancient paganism. Then the Church shall be scattered, driven into the wilderness, and shall be for a time, as it was in the beginning, invisible; hidden in catacombs, in dens, in mountains, in lurking places; for a time it shall be swept, as it were from the face of the earth. Such is the universal testimony of the Fathers of the early Church.

Henry Edward Cardinal Manning, The Present Crisis of the Holy See, 1861

 

Persecution of Faithful by Vatican Apparatchiks Underway

Bishop takes away pastoral duties from priest who upholds authentic Church teaching on marriage

LifeSiteNews | PALERMO, Italy | July 5, 2017– A Catholic priest in Sicily was removed from his parish and had his faculties suspended because he defended the sanctity of marriage, his parishioners say.

Palermo Archbishop Corrado Lorefice has forbidden Don Alessandro Maria Minutella of St. John Bosco Parish to celebrate Mass, administer the sacraments, or preach, Italian journalist Marco Tosatti reported.  

According to some parishioners, one of the official reasons for the measures was Don Minutella’s “not knuckling down to the teaching of this current pontificate.” The problem, they believe, is dueling interpretations of Amoris Laetitia. The priest does not believe the Post-synodal Exhortation allows the distribution of Holy Communion “to divorced people who live in an objective condition of sin.” Instead, he reaffirmed the teachings of John Paul II, saying ‘there being a lack of clarity on the part of Francis to the questions asked by the four cardinals,’ and has stuck to the age-old denial of communion to those in adulterous relationships.

Parishioners told Tosatti that there are other controversial priests in Palermo — “only these in the sense of being hyper-progressive and gay friendly” — and the rest of Italy, but they are “spared thanks to the compliance” of Church hierarchy. But for the pastor of St. John Bosco, “suspensions and anathemas struck like lightning.”  [....]

 

Pope’s rhetoric against ‘fundamentalist’ Catholics could help pave way for active persecution.

LifeSiteNews | John Henry Westen | June 15, 2016 

It’s one of the most frequent talking points of Pope Francis. It’s definitely part of his appeal for the media and simultaneously one of the most hurtful things for those inside the Church for whom the faith means everything. I’m speaking of the Pope’s penchant for castigating faithful adherents of the Catholic faith as “obsessed,” “doctors of the law,” “neo-pelagian,” “self-absorbed,” “restorationist,” “fundamentalist,” “rigid,” “ideological,” “hypocritical,” and much more.

The effect of the all-too-frequent barrage from the lips of the Pontiff himself is potentially deadly. It confirms the prejudice of the world against faithful Christians as the media constantly portrays them – as hypocrites and worse. Moreover, it permits the false categorization of adherent Christians with fundamentalist Islamic radicals who need to be suppressed to ensure public safety.

Who can blame the media for such comparisons when the Pope has made them himself? “Fundamentalism is a sickness that we find in all religions,” said the Pope in November while flying home from Africa. “Among Catholics there are many, not a few, many, who believe to hold the absolute truth,” he added. “They go ahead by harming others with slander and defamation, and they do great harm. … And it must be combated.” […..]

·       From the September 19, 2013 Jesuit magazine interview:  “If the Christian is a restorationist, a legalist, if he wants everything clear and safe, then he will find nothing... Those who today always look for disciplinarian solutions, those who long for an exaggerated doctrinal ‘security,’ those who stubbornly try to recover a past that no longer exists—they have a static and inward-directed view of things. In this way, faith becomes an ideology among other ideologies.”

·       Apostolic Exhortation Evangelii Gaudium (The Joy of the Gospel) released November 26, 2013: “A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. … Since it is based on carefully cultivated appearances, it is not always linked to outward sin; from without, everything appears as it should be. But if it were to seep into the Church, it would be infinitely more disastrous than any other worldliness which is simply moral.”

·       June 2014 interview with Spanish-language magazine La Vanguardia: “The three religions, we have our fundamentalist groups, small in relation to all the rest. A fundamentalist group, although it may not kill anyone, although it may not strike anyone, is violent. The mental structure of fundamentalists is violence in the name of God.”

·       In his October 19, 2014 closing address to Extraordinary Synod on the Family, Pope Francis spoke of “traditionalists” with their “hostile inflexibility,” and their failure to allow themselves to be “surprised by God.”

·       In the January 2015 book-length interview, The Name of God is Mercy, Pope Francis says “scholars of the law” are “the principal opposition to Jesus; they challenge him in the name of doctrine.” And he adds, “This approach is repeated throughout the long history of the Church.”