BY THEIR ROTTEN FRUITS… THE COWARDICE AND AND HUBRIS OF NEWPOPE BERGOGLIO…

The World's Pope Bergoglio

Satanic fruits of Francischurch…

The Cowardice and Hubris of  Apostate Francis-Bergoglio

By Michael Brendan Dougherty

To universal fanfare from the mainstream and Catholic media, Pope Francis has issued a long-awaited document, Amoris Laetitia, “the Joy of Love,” as his conclusion to the Catholic Church’s two-year Synod on the Family.

But to this Catholic, the pope’s supposedly reformist document is a botch job.

For two years, bishops presented their respective cases for two contradicting views of marriage, re-marriage, and the Church’s own sacraments. Pope Francis didn’t choose between these two options. He chose them both. The pope did not effect some grand synthesis. He merely gave his imprimatur to the Church’s own confused practice on these matters and, more frighteningly, to its self-doubt.

As a result, the Joy of Love reads as an admission that God, as Catholics understand him, really isn’t merciful or gracious to poor sinners. So priests should try to do better from now on.

All of this requires some explanation. While the document spends hundreds of pages, some of them quite good, and others quite banal, on the meaning of Christian marriage and family life, the headlines and anxiety all revolve around one topic. The “Great Matter” of the two-year Synod on the Family came down to one question: Can the divorced and re-married receive holy communion without obtaining an annulment or otherwise amending their life?

The Church’s traditional reasoning is straightforward. If a valid, sacramental marriage is indissoluble, and someone contracts and lives within a second civil marriage, they are committing the sin of adultery, and doing so publicly. Like anyone in a state of mortal sin — for instance, someone who knowingly missed Sunday Mass through their own fault — they are to exclude themselves from communion, lest they commit a further sin of sacrilege. If they repent of the sin and want to amend their life, they can make a sacramental confession and return.

PASTORAL IT DOES NOT MEAN WHAT YOU THINK IT MEANS

The German Cardinal Walter Kasper has proposed a way around this — a kind of penitential path in which the remarried person admits some responsibility for their failed first marriage, but persists in the second. For two years, cardinals and bishops lined up on opposing sides of this proposal. Some argued for retaining the Church’s traditional understanding and practice. Others pressed for some kind of “pastoral” accommodation to better integrate those who persist in their second marriage into the life of the Church.

Pope Francis sided with all of the above. And he did it not by effecting some greater synthesis, but by cowardly obfuscation.

Pope Francis tries to reframe what Catholics have long understood as the truth about marriage and chastity as merely an ideal, possibly an impossible or oppressive one, if taken too seriously by mere Christians. He pits his concept of mercy against marriage, as if a true understanding of the latter were a threat to the former. Pope Francis reveals himself to be a pope of his times, and embodies the defects of the Church he leads; Amoris Laetitia is characterized by loquacity and evasiveness in trying to dignify and disguise moral cowardice borne from a lack of faith.

Chapter 8 of this heralded document begins by describing the kind of person in an “irregular union” who might be considered for pastoral counseling back toward communion. It describes that person as someone possessed of “humility, discretion, and love for the Church.” The question of whether this person has sincere sorrow for sin and a firm purpose to amend their life is side-stepped. Repentance and conversion? How old fashioned. Even the term “irregular union” is evidence of the way the Church is abandoning its understanding of adultery, draining away the moral force of its own teaching, as if marriage were merely a matter of paperwork yet to be amended.

Francis cites well-known Catholic teaching about whether a person is truly and fully culpable for their sins as if it were a new revelation, and then draws reckless conclusions from it, such as in paragraph 301 of chapter 8, where Francis simply announces, “Hence it can no longer simply be said that all those in any ‘irregular’ situations are living in a state of mortal sin and are deprived of sanctifying grace.” One can see how this substitution of “ideals” for commandments works when, in paragraph 303, Pope Francis posits, absurdly, that in some instances the most generous response a person can offer to God’s grace is still itself “not fully the objective ideal.”

The message is clear: God’s grace is insufficient to assist you to do what he asks of you. Bergoglio (Jesuits)  can do better.

Finally, although the pope rejects a formal institution of the Kasper proposal as a general rule, he strongly encourages the readmission of people in “objectively” adulterous unions to holy communion. He doesn’t trumpet this, of course. He buries it in the 351st footnote. For a man showing such great audacity before God, Francis certainly isn’t bold before men.

Many conservatives are revealing themselves as cowards, too. They hope that because the pope’s document seems so confused and self-contradictory, because it hides its innovations under a ton of verbiage, and buried within footnotes, and because it is merely an exhortation and not a more lofty encyclical, that they can embrace what is good in the document, and pass over the rest. “It could have been worse,” they are telling themselves. “It cites the Church’s teaching against contraception, at least.” I would remind them that their forebears said the same thing about the Vatican II’s document on the liturgy. “Oh, it says Latin shall be retained, it promotes Gregorian chant,” they comforted themselves. As now, the betrayal of the institution was too unthinkable, and they willfully overlooked the footnotes that contained within them a mandate to destroy high altars, tabernacles, altar rails, and institute folk music in a synthetic vernacular liturgy. So too, many conservatives will try to find the good parts, an easy feat in a document so prolix.

But progressives are not so timid. In the talking points handed out to bishops and other spokesmen ahead of the document, the intention was made clear, but plausibly deniable. “Pastors need to do everything possible to help people in these situations to be included in the life of the community.” Words like “possible” and “inclusion” are left to be interpreted broadly, from the footnotes. Cardinal Kasper described the document glowingly as a “definite opening.” Cardinal Schonborn boldly papered over differences between Pope Francis and Pope John Paul II by describing the work of Francis in Amoris Laetitia as the development of doctrine.

Traditionalist critics of the modern Church have a kind of slogan: Lex Orandi, Lex Credendi, the law of prayer is the law of belief. It’s hard not to see how the already incoherent prayer of the Church is leading to incoherent doctrine and practice. The Church officially teaches that confession is necessary to be restored to holy communion after committing a mortal sin, and that receiving communion in a state of sin is itself sacrilege. Yet rare is the pastor who seems troubled by the long lines for communion and the near disappearance of the sacrament of confession among the people in his parish. Everyone just sort of knows the Church doesn’t really mean what it says.

The Church’s blasé attitude here has a pedagogical effect, teaching people that there is no need to have a holy respect or fear when approaching the altar. Naturally, this attitude has worked its way up the chain to a papal pronouncement. Pope Francis’ document justifies people receiving communion in a public state of sin by saying that the Eucharist is “not a prize” for good behavior. That is true. But instead the Church has turned it into a participation trophy, something so perfunctory and ultimately meaningless that it seems just too cruel to deny it to anyone.

Divorce & remarriage is adultery

Perhaps worse than Pope Francis’ official invitation to sacrilege is the document’s cowardice, cynicism, and pessimism. The Church can no longer even bring itself to condemn respectable sins such as civilly approved adultery. It can barely bring itself to address a man or woman as if they had a moral conscience that could be roused by words like “sin.” Instead, it merely proposes ideals; ideals cannot be wounded by your failure to realize them. And it promises to help you out of your “irregular” situation.

This supposed paean to love is something much sadder. A Church so anxious to include and accept you that it must deny the faith that transforms and renews you. It admits that God’s commands are not just beyond our reach, but possibly destructive to follow.

Pope Francis is trying to be more merciful than God himself. He ends up being more miserly and condescending instead.

The Gospel according to Bergoglio

 

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Twelve Fatal Flaws in the Instrumentum Laboris

francis one does not state to be catholic

The Instrumentum Laboris [IL] should be abandoned as a guide for the Synod fathers in October!

Reports and commentary, from Rome and elsewhere, on the XIV Ordinary General Assembly of the Synod of Bishops

DISQUISITIONS
…being thoughts on Synod 2015 from various observers

As a general rule, Letters from the Synod will not burden readers with lengthy texts. When a major text of exceptional thoughtfulness and importance comes our way, however, we’ll bring it, in full, to our readers’ attention.

Such is the case with Dr Douglas Farrow’s analysis of the Instrumentum Laboris, the “working document”, of Synod 2015, which we offer below. Professor Farrow’s detailed description of the numerous weaknesses of the Instrumentum Laboris will, we hope, be carefully studied by all those concerned with Synod 2015’s deliberations – including those who prepared the Instrumentum Laboris, the Synod fathers, and the experts invited to participate in the Synod’s official debates.

Douglas Farrow holds the Kennedy Smith Chair in Catholic Studies at Montréal’s McGill University. He is the author of several well-received theological studies (including Ascension TheologyThirteen Theses on Marriage; and, most recently, Desiring a Better Country). Professor Farrow and his wife, Anna, are the parents of five children. XR2

Twelve Fatal Flaws in the Instrumentum Laboris

The Instrumentum Laboris [IL] should be abandoned as a guide for the Synod fathers in October. Its flaws are legion, beginning with the fact that it is very badly organised; as intellectual architecture it fails completely, lacking both beauty and functionality. And though it claims to “serve as a dependable reflection of the insights and perceptions of the whole Church on the crucial subject of the family” (§147), in reality it undermines both the family and the Church itself, by legitimising a way of thinking that the Church has always regarded as illegitimate. In support of that claim I will enumerate just a few of its flaws.

1. The IL doesn’t seem to know what ‘the Gospel of the Family’ is.

The IL tells us that the Church proclaims “untiringly and with profound conviction the ‘Gospel of the Family’, entrusted to her together with the revelation of God’s love in Jesus Christ and ceaselessly taught by the Fathers, the masters of spirituality, and the Church’s Magisterium” (§2). That gospel is said to span the history of the world “until it reaches, at the end of time, its fulfillment in the mystery of Christ’s Covenant, with the wedding of the Lamb” (§46).

One looks in vain, however, for a proper description of this gospel, which is more slogan than substantive announcement. The nearest thing to a definition appears at §4: “what revelation … tells us about the beauty, the role and the dignity of the family.” Unfortunately very little is said in elaboration of this. Even less is said about the relation between the gospel, the Gospel of Jesus Christ, and the “Gospel of the Family” or the issues facing the family. Already, in this vital respect, the IL fails as the working outline of an authentically ecclesial document.

2. The IL speaks of a crisis without making clear what that crisis is.

We are told that the reason the “Gospel of the Family” must be proclaimed afresh is that there is a pressing need to confront the situation in which the family finds itself today. That situation includes, inter alia, the turmoil produced by wars and persecution, together with “cultural, social, political and economic factors, such as the excessive importance given to market logic, that prevent authentic family life and lead to discrimination, poverty, exclusion, and violence” (§90). It also includes “a troubling individualism which deforms family bonds and ends up considering each component of the family as an isolated unit, leading, in some cases, to the idea that a person is formed according to his own desires, which are considered absolute” (§6). “Added to this is the crisis of faith, witnessed among a great many Catholics, which oftentimes underlies the crisis in marriage and the family” (ibid.; cf. §76).

Just as it is not quite clear what the “Gospel of the Family” is, however, it is not entirely clear what the main crisis is. The world has always known poverty and brutality and moral confusion, and it doesn’t need the Church to tell it that such evils exist. What is most noteworthy about the situation of the family today? What is the Church’s peculiar responsibility, precisely as steward of the gospel of Jesus Christ, in supporting and protecting the family? How, in particular, is the crisis of faith to be addressed? These questions, surely, are where deliberations ought to begin, but the IL neither begins with them nor arrives at them.

3. The IL sends conflicting signals about the proper starting point.

In calling rather vaguely for “a more through examination of human nature and culture” (§8), the IL does call also for a Christological analysis of human nature in its familial dimensions: the whole exercise, we are told, is to be conducted with “our gaze … fixed on Christ” (§4). But there is hardly any Christology at all in the document. The real starting point seems rather to be – and this is deeply ironic, given the lament about individualism – an existential one: “People need to be accepted in the concrete circumstances of life” and supported “in their searching” (§35). “The Church’s point of departure is the concrete situation of today’s families” (§68). If there is an “urgent need to embark on a new pastoral course,” that course must be “based on the present reality of weaknesses within the family“ (§106; cf. §81). “Pastoral work … needs to start with listening to people” (§136; cf. §83).

A more uncertain note could hardly be sounded. Which is it to be? Effective confrontation of the crisis facing the family by determined recourse to the Word of God, incarnate in Jesus Christ and proclaimed in Scripture and tradition? Or by listening, “free from prejudice,” to people’s experiences? Well, you say, of course it’s both! But which is the starting point? Which serves as the hermeneutical key to which? Which is the terra firma on which we can grapple with the other? Do we begin with our own strengths and weaknesses or do we begin with the Word of God?

It won’t do to say that the Word of God must be the Church’s starting point, then to proceed by seeking our point of departure in “the concrete situation of today’s families.” That is merely to give lip service to our Lord. In any case, the concrete situation of today’s families is no different than that of yesterday’s families in the most crucial respect. Ditto for the individual, whether or not he or she lives in anything recognizable as a family. Both stand before the Lord. That is what they most need to know and what the Church must always be prepared to tell them. How else will it know what is “positive” and what is “deficient” (§82) – indeed, what is good and what is evil, if we may use that word – in contemporary culture and habits?

4. The IL’s references to the Holy Family are mere tokenism.

It is asserted that the Holy Family “is a wondrous model” for the family (§58). But if the Holy Family is to be held up as a beacon in the dark, should there not be some analysis of what the Holy Family can teach us? There isn’t, nor is there a call for such, unless it be in the concluding prayer. But if indeed we are to pray, “Holy Family of Nazareth,
 may the approaching Synod of Bishops 
make us once more mindful 
of the sacredness and inviolability of the family,
 and its beauty in God’s plan,” then why is it that the IL itself turns a blind eye to the Holy Family? Why does it take no interest in the glaring contrast between the presuppositions of the society in which we live and those revealed by the Holy Family as fundamental to God’s purposes for humankind?

Why, for that matter, does it not propose in outline a theology of the body, of sex, or of the family itself? Why does it not use the appearance of the Holy Family to distinguish and to link the orders of creation and of redemption, or to expound the goods of marriage as the Church understands them? Is all that too much work, or is there some deeper reason for this failure?

5. The IL is far too reticent about sex.

A truly remarkable feature of the IL, given its professed interest in the concrete situation of families and individuals, is its reticence about sex. We live in a sex-saturated society, aided and abetted by the contraceptive mentality and by pervasive pornography. We also live in a time when even the basic categories of male and female are being abandoned. The gospel of marriage popular today is a gender-free “whosoever will” gospel.

Only fleeting references to these facts can be found in the IL. The attack on sexual dimorphism is noted (§8). Pornography is acknowledged as “particularly worrisome” (§33). Abortion puts in a cameo appearance at §141, as a “tragedy” to be countered with commitment to “the sacred and inviolable character of human life.” The contraceptive mentality is countered by several references to “openness to life” (§§54, 96, 102, 133, 136), though the word “contraception” is not to be found. That in itself is a remarkable feature, for the entire sexual revolution, with all its ideological and cultural and legal offspring, including widespread divorce, broken and fatherless families, religious ignorance, hopelessness, poverty, rape, abortion, gender confusion, drug abuse, etc., is built on ready access to contraception.

What kind of examination of “the concrete circumstances of our lives” is being undertaken here, if contraception can be referenced only obliquely, and the worldwide abortion industry only in passing? If recent trends in sexual behaviour and in the laws governing it don’t merit attention? If even the age-old problems of fornication and adultery make scarcely any appearance? The lack of frankness about sex and sexual practices is appallingly out of step with the cultural reality that the IL calls us to consider.

6. The IL compromises the Gospel of Jesus Christ.

Now we might take the call to fix our gaze on Jesus and on the Holy Family to be a kind of shock therapy, shaking us loose from our sex-saturated culture so that we may learn how to acknowledge and engage it, confronting it with a call to conversion and salvation. But the drafters of the IL never mention just how startling Church teaching about the Holy Family is, or how truly countercultural it is. “A couple, even a married couple, who abstain from sex? An only son who chooses celibacy for the sake of his vocation? Do say!” But the IL doesn’t say.

The drafters of the IL are not interested in any kind of shock therapy. Quite the contrary. They are completely committed to “the law of gradualism” urged by Cardinal Kasper. That law – the law of the long, slow conversion through initiatives that progressively involve people in the life of the Church and move them towards its ideals (§63) – eschews anything shocking or demanding. It is always looking to split the difference, so to say, by encouraging a culture “capable of coherently expressing both faithfulness to the Gospel of Christ and [faithfulness] to the person of today” (§79).

But this only raises again the question of a starting point. For what is it that will mediate between the Christian gospel and the “person of today,” providing assurance that faithfulness to both is possible and showing what that faithfulness must mean? An answer of sorts has already been supplied: “The great values of marriage and the Christian family correspond to the search that characterises human existence, even in these times of individualism and hedonism” (§35). In other words, the search that characterises human existence mediates.

Here it is man’s innate capacity or instinct for God that is the true gospel. Hence we are not so much to preach Christ and him crucified, as to encourage people gently “in their hunger for God and their wish to feel fully part of the Church, also including those who have experienced failure or find themselves in a variety of situations” (§35). This may lead to various irregularities, of course, but it will all come out right in the end. Meanwhile, we must work with what lies to hand: “the determination of a couple,” for example, which “can be considered a condition for embarking on a journey of growth which can perhaps lead to a sacramental marriage” (§102). Well, perhaps it can, if the definition of marriage is altered, as it has been elsewhere, or if the restrictions around it are loosened, as the third part of the IL proposes.

7. The IL distorts Scripture and tradition in its attempt to dissolve indissolubility.

The Son of God, engaging the people of God within their own family culture, tightened rather than loosened the sixth commandment. The Church, building on Jesus’ exposition of Genesis and on the teaching of Paul, declared marriage not only permanent in principle but, between the baptised, actually indissoluble, given its sacramental character as witness to the union of Christ and the Church. The IL mentions this indissolubility in several places but, rather than facing squarely Jesus’ new rigour with respect to the sixth commandment, turns instead to his promise of a divine gift for those called to celibacy. Only it does not mention celibacy. It speaks instead of what it calls the “gift and task” of indissolubility (§41f.), which it redefines as “a personal response to the profound desire for mutual and enduring love.”

Indissolubility, in other words, is something subjective rather than something objective. It is reconceived, within the “Gospel of the Family,” as offering “an ideal in life which must take into account a sense of the times and the real difficulties in permanently maintaining commitments” (§42). Hence we are not surprised to find the IL speaking at §57f. of those who heroically model “the beauty of a marriage which is indissoluble and faithful forever,” as if to say to them, “Why, thank you very much for this rare and inspiring example in such difficult times!”

To be fair, Church teaching on indissolubility, not as an ideal but as an objective norm, is acknowledged at §99 and §120, but it is immediately relativized by appeals to the law of gradualism and “the art of accompaniment.” The document’s handling of Scripture and tradition is not merely unsystematic, but tendentious in the extreme. It has to be, in order to convert indissolubility from a fact to a task.

8. The IL dissolves instead the sacrament of marriage.

The IL recommends that the Church look again at “the connection between marriage, Baptism and the other sacraments” (§94). This is certainly the right thing to do, but it is done in just the wrong way. By championing the cause of those who wish to loosen “the present discipline” by “giving the divorced and remarried access to the Sacraments of Penance and the Eucharist” (§122), the IL overlooks the fact that Baptism already gives access to Penance, and Penance (in the case of grave sin) to the Eucharist. The real question, never posed and indeed carefully avoided, is whether the penance for adultery must include ceasing the adulterous activity of a sexual union with someone other than the baptised person one initially married.

If it must, then there is no real issue here, though of course there are still many prudential pastoral judgments to be made inside and outside the confessional. If it need not, then there is no distinction to be made between marriages made and broken outside the bonds of Baptism and marriages made and broken inside. That is, there is no longer a difference between marriage in the order of creation and marriage in the order of redemption. The Protestant reformers were right after all: there is no sacrament of marriage.

9. The IL misconstrues spiritual communion.

The IL also recommends clarification of “the distinctive features of the two forms” of spiritual communion (§124), one of which permits full communion and one of which, inexplicably, does not. But there are not two forms, only two quite different circumstances, one of which has a limiting effect the IL does not wish to acknowledge.
The 1983 Letter to the Bishops of the Catholic Church on Certain Questions Concerning the Minister of the Eucharist speaks of the spiritual communion of those are who are unable to be present at the Eucharist by reason of persecution. These “live in communion with the whole Church…; they are intimately and really united to her and therefore receive the fruits of the sacrament.” The 1994 CDF document, Concerning the Reception of Holy Communion by Divorced and Remarried Members of the Faithful, addresses itself to those who are engaged in a penitential process, by reason of sin. In the former case, spiritual communion is a substitute for full communion because of bodily separation, and all the fruits of the sacrament appertain. In the latter case, spiritual communion is a substitute for full communion because, in bodily proximity, there remains a spiritual distance – the distance of the penitent who has not yet taken all the necessary steps to bring his life into conformity with dominical teaching. In such a case, it cannot be said without qualification that all the fruits of the sacrament appertain. So in both cases full communion is hoped for, but the path to that communion is not the same in each.

When the IL points out that “spiritual communion, which presupposes conversion and the state of grace, is connected to sacramental communion” (§125), it conflates these two very different circumstances in hopes of getting round the requirement that people in adulterous relationships either break them off or convert them into non-adulterous relationships. It ignores the fact that the sacrament of penance is incomplete and that a state of grace cannot be presupposed. It suggests that, if spiritual communion is encouraged, sacramental communion – now, not later – is a simple matter of justice. Which is entirely contrary to every existing magisterial intervention on the subject, including what it bizarrely calls (§121) the “recommendations” of Familiaris Consortio §84, though these are reiterated and still further entrenched in the Declaration Concerning the Admission to Holy Communion of the Faithful who are Divorced and Remarried of the Pontifical Council for Legislative Texts (2000).

10. The IL lacks all sense of proportion.

Why does the question of the admission to Holy Communion of the divorced and civilly remarried emerge as so prominent a question in the IL? Why are we reminded, just here, that “the necessity for courageous pastoral choices was particularly evident at the Synod” (§106)? In the face of grinding poverty and brutal terrorism and state coercion and a degree of moral confusion that defies even the very concept of the family, it seems rather odd to fix on this particular proposal. In societies in which the Catholic vision of sex, marriage, and the family has become all but incomprehensible to the general populace, and indeed to many Catholics, through a major breakdown of the Church’s mission to convert and to catechise, why is communion for the divorced and remarried the one thing with which we must have the courage to deal?

It is implied that admitting the divorced and civilly remarried to Holy Communion is a token, not only of the Church’s justice, but also and more especially of its mercy or tenderheartedness. But how is encouraging penitents to stop short of the goal – for such is the real effect of this proposal – tenderhearted? And will it not turn what the Holy Father called “the great river of mercy” (Misericordiae Vultus §25) into a conduit for counterfeits of every kind? Why not add, for example, the blessing of same-sex unions, since they too are built on “the determination of a couple”? One suspects that talk of mercy is being made to serve some other purpose here, as is the focus on admission to Holy Communion of the civilly remarried.

11. The IL belongs to the Humanae Vitae rebellion.

We do not have to look far to discover that purpose. At §134 the IL makes the very odd remark that “some see a need to continue to make known the documents of the Church’s Magisterium which promote the culture of life in the face of the increasingly widespread culture of death.” Others, we must assume, would be happy to bury them, and this the IL does not discourage. Indeed, it sets up the very same dialectic used in the historic attempt to dispose of Humanae Vitae, a dialectic explicitly repudiated in Veritatis Splendor and other magisterial documents. In this dialectic, claims about objective moral norms are balanced by the discernment of conscience, such that each serves to limit the other. As the IL puts it: “A person’s over-emphasising the subjective aspect runs the risk of easily making selfish choices. An over-emphasis on the other [objective aspect] results in seeing the moral norm as an insupportable burden and unresponsive to a person’s needs and resources” (§137). It is not too much to say that, if this particular passage is allowed to stand, the entire Catholic moral tradition must fall.

Let us not remain at too abstract a level, however. We should admit that the Humanae Vitae rebellion was and is a rebellion over sex itself; that is, over marriage understood in 20th-century Protestant fashion as more unitive than procreative and indeed as a licence (increasingly regarded as unnecessary) for carnal pleasure. That base view of sex and marriage demands the embrace of contraception that Humanae Vitae, like Casti Connubii, forbids. Truth be told, it also demands the embrace of same-sex marriage, which many western Catholics now champion. What is the “insupportable burden”? It is the burden of continence or chastity; the burden, as Elizabeth Anscombe puts it, of virtue in sex.

Here, I dare say, we have the main reason for all the machinations described above, from the refusal to mention contraception through to the mishandling of Christ’s teaching and on to the proposal itself – the proposal that the burden of abstaining from sex not be imposed on those who are repenting of adulterous civil marriages. The simple fact of the matter is that “the person of today” refuses to accept this burden. And why should he, if he will not accept the burden of continence even in a faithful sacramental marriage?

12. The IL is deeply implicated in the crisis of faith.

The final flaw of the IL is that it is deeply implicated in the very crisis of faith of which it speaks, and in a rebellion against magisterial authority that it is careful to deny. In point of fact, what it angles towards at every possible opportunity is the overturning – now at last in principle, as already in practice – of Humanae Vitae and its sister documents. What better place to do it, what more satisfying venue, than a Synod devoted to the family? And under what better rubric than the “Gospel of the Family”?

I have already said that, if this rebellion succeeds, magisterial authority falls. So does the Catholic vision of man – which, as Anscombe pointed out when Humanae Vitae appeared, was never that of “the person of today.” The same may be said of the Catholic vision of the Church itself, and of the sacraments. Which leads to the question, how can this rebellion have got so far?

We should not be too quick to vilify the usual suspects. It has got this far because too many bishops and priests who lament this great crisis of faith and of obedience have lacked the courage to respond to it. Some of them are making a good deal of noise, even now, about protecting marriage, protecting the integrity of magisterial teaching and authority, protecting people too. Yet they themselves have failed to acknowledge what is entirely obvious: The Church cannot withhold Holy Communion for one grave sin, viz., an adulterous civil marriage, while not withholding it for another, viz., the recalcitrant use of contraceptives. That is an entirely unsustainable position, and everyone knows it. Bishops and priests who have abandoned all sacramental discipline in the matter of contraception to the private judgments of “the faithful” have already capitulated to the subjectivism that powers this rebellion.

We do indeed need courageous pastoral choices. There is an “urgent need to embark on a new pastoral course.” But it is false and cowardly to say that the course must be “based on the present reality of weaknesses within the family.“ That is not an assertion of the gospel of the family, but a denial of the Gospel of Jesus Christ. No! The new course must be based on repentance for past and present unfaithfulness, and the promise of renewed grace. It must be based on a deeper fidelity to Scripture and tradition. It must be based on a new willingness to bear the cross, the sign of contradiction. For that is where the divine mercy has been invested.

IMPORTANT VOICES
…for the Synod and the Church to hear

Anthony Fisher, OP, is the Archbishop of Sydney, Australia, having previously served as auxiliary of that archdiocese and Bishop of Parramatta. After working as an attorney he entered the Dominicans and, following ordination to the priesthood, earned a doctorate in bioethics from Oxford with a dissertation on “Justice in the Allocation of Healthcare.” Pope Francis appointed him a member of the Congregation for the Doctrine of the Faith in 2015. Letters from the Synod asked him to reflect on the crisis of marriage and the family and his hopes for the Synod through the prism of his pastoral experience – as we’ve asked other bishops and lay experts whose answers will appear in this space in the days and weeks to come. XR2

1. In your pastoral experience in Parramatta and Sydney, what are some of the particular ways the contemporary crisis of marriage and the family — the contemporary crisis of chastity, really — have presented themselves to you?

Over the last few decades there have been some very real advances in appreciation of romance and intimacy in marriage, in respect for the dignity of women and children, in the sharing of lives and responsibilities between spouses, and in the theology and pastoral care of marriages. Yet even as our understanding of relationships has been enriched in these ways, modernity has found itself in a mess about marriage. When I was a child growing up in Australia most people got married and stayed married; in contemporary Australia (as in many other countries today) most people of marriageable age are not married and many who try fail to persevere. Many now live singly or in a series of temporary relationships. Eventually one of these relationships may settle into being a sort of ‘de facto’ marriage. At some point, perhaps when a couple are thinking of having children, they may decide to solemnise it – interestingly, this means that deep down most people know marriage has got something to do with children. But after years of try-before-you-buy and habitual non-commitment, many find they cannot sustain actual marriages once entered. Some try again – and fail again. Many eschew child-bearing altogether; some want children but in limited numbers, later in life, after achieving other goals. Many children now grow up without ever experiencing the love and care of a mother and father committed to each other and to them over the long haul; that makes them in turn less likely to aspire to and achieve stable marriage themselves. We all know and love people who have suffered from family breakdown; every serious social scientist and thoughtful economist understands the costs of this. Theories abound about the whys and wherefores of all this, but the what is undeniable: never before in history have we been so unsuccessful at marrying.

If we are not as good at entering and sustaining marriages as we were in the past, it is surely significantly because we are so confused about the defining dimensions of marriage. It’s hard to play football well without knowing the objects and rules! The 1960s sexual revolution, fuelled by the Pill, meant the exclusivity and for-children-ness of marriage and marital acts became elective in many people’s minds. The 1970s advent of no fault divorce meant the for-life-ness of marriage also became an optional extra. In the ’80s privatised ‘de facto marriage’ meant the for-society-ness of marriage became discretionary, and the 1990s push for out-of-church weddings meant the for-God-ness was also. Most recently, under the slick slogan of ‘marriage equality’, the for-man-and-wife-ness has also been challenged; and next, on the near horizon, the for-two-people-ness will likely go.

At its base I think this is modernity experiencing a profound crisis in loving: put baldly, we have forgotten how to love. That sounds strange in a culture supersaturated with love longs and other love talk. But as I’ve sometimes put it: we have plenty of the romanticised, self-pleasing, heart-shaped, Valentine’s Day kind of loving: but what we most need right now is self-giving, cross-shaped, Easter Day kind of loving. Easter loving takes fidelity and commitment, self-sacrifice, a willingness to compromise our will for the sake of the other, endless forgiving – and chastity, understood as the virtue that integrates sexuality with the rest of personality and into our whole vocation. Marriage is about so much more than a promise to try to have certain feelings towards someone for as long as it lasts: it is a comprehensive spiritual, psychological, sexual union of a man and woman; it changes a man and a woman into “husband” and “wife”; and in doing what husbands and wives do allows the possibility of children. But modernity says “no” or at best an ambivalent “maybe” to all that.

A culture that is so mixed up about love and marriage won’t be doing a very good job at “marriage preparation”. Selling people on happiness through individualistic self-regard, instant gratification, gadget possession, career before children, pornography addiction, hook-ups and other disordered sex is not helping them marry; indeed it is inoculating them against marriage and family. Vaccination works by giving people small doses of dead or nearly dead versions of the real thing, just enough to build up resistance: by giving people doses of quasi-marriage, of marriage lite, of marriage without the for-life-ness, for-man-and-wife-ness, for-children-ness, for-God-ness, for-society-ness, modernity exposes them to what will make them immune to entering and succeeding in real marriages.

2) What pastoral strategies and initiatives have you found most effective in dealing with these challenges?

A genuinely pastoral approach to this contemporary crisis is not one that gives people more marriage-lite, more of the vaccinating half-dead virus. It is one that helps people recover an understanding of God’s plan for marriage, recover an appreciation of its beauty, recover the kind of character required to achieve something so good and so hard.

I have a priest friend who is a very popular wedding celebrant. As you’d expect, many of the couples who approach him give the same address on their pre-nuptial inquiry form. He is lovely with them, commending their romance and idealism, asking them about marriages they have known and their own hopes. He gently but clearly teaches them the Christian hopes for marriage. He appeals to their innate goodness, indeed to their heroism, and so presents the challenge to them (perhaps especially to the groom): do you love (her) enough to put the marriage before your own gratification? Can you make it to the wedding night without having sex?! My friend reports that some of them take up the challenge and make it; they report an improved relationship as a result.

My thought here is that effective pastoral strategies are never ones that acquiesce in the very problem they are supposed to be addressing. The more confused a society is about marriage the more determined we must be to present the truth about marriage and the sort of behaviour that leads to good marriages with clarity, passion, persuasion. Rather than old men hectoring people as if sexuality and marriage were all about avoiding what is forbidden, we can reveal the nature of the spouses and the moral law that serves their happiness in ways perhaps surprising in our culture but ultimately alluring. One thing I’ve been concerned to work at is that our seminarians, priests, and school teachers know about the rich theology of the body, and of marriage and family, that our tradition offers, and are equipped to present it in ways that people find credible and encouraging.

So I’ve been a strong advocate of the John Paul II Institute for Studies of Marriage and the Family, the several campuses of which around the world offer centers of excellence in this sort of reflection, research and teaching. In three dioceses in which I’ve worked (Melbourne, Sydney, and Parramatta) I established Life, Marriage and Family Centres which help mediate that high level thinking to the grassroots of our parishes and pastoral programmes.

3) What are your hopes for the Synod? How can its work have a positive effect on your own pastoral work?

Hopefully the Synod will be remembered for presenting the beauty of Christian teaching on sexuality, marriage, and family, and positive pastoral strategies for recovering an appreciation for them in our culture and among our faithful; for supporting people in embracing and living marriage well; and for recommending to all things that have worked on the ground for some. The Synod must start with the positives, with the vision splendid about marriage, rather than focusing all its attention on the headline-grabbers such as same-sex ‘marriage’ and Holy Communion for the divorced and remarried. We must not let the New York Times dictate the terms to a Synod of Bishops of the Catholic Church.

With a rich, positive, theological framework in mind, the Synod will be able to offer the Church in various localities ideas on assisting would-be married couples and already-married couples to live out their vocations and create “domestic churches” in which their children can grow in Christian holiness. Having addressed the central case, the Synod can then reach out to those on the peripheries of family life or in irregular situations with various ideas on how they too can be more closely united to Christ. In the end a Catholic Synod on marriage – as opposed to a secular, academic talkfest – must start and finish with “the Marriage of the Lamb”, the marriage of Christ to his bride the Church and how we might be conformed to that marriage; must start and finish with “the Family of God”, our adoption by Word and Sacrament, by Grace and Virtue, into the family of God the Father and the communion of saints. Start there and only then reflect on contemporary challenges, and many creative and effective pastoral strategies will follow.

Catholic Herald

Related: The Synod’s script is atrocious

The synods script is atrocious – Catholic Herald

Satanic Fruits of Bergoglio: Fast and Free Annulments on the way!

Archbishop Lefebvre ora pro nobis!

Archbishop Lefebvre ora pro nobis!

Kyrie Eleison: Annulments to be handed out like candy in Newchurch of Rot!!

Pope radically simplifies Catholic marriage annulment procedures!

by Philip Pullella

(Reuters) – Pope Francis on Tuesday made it simpler and swifter for Catholics to secure a marriage annulment, the most radical such reform for 250 years, and told bishops to be more welcoming to divorced couples.

Under the old norms, it often took years to win an annulment, with hefty legal fees attached. Francis said the procedure should be free and the new rules mean that a marriage might be declared null and void in just 45 days in some cases.

The announcement came the week after Francis signaled a more merciful approach to women who had obtained abortions and was another sign of his drive to shake up the hidebound Roman Catholic Church and try to soften some of its more rigid rules.

In a document known as a Motu Proprio, Latin for “by his own initiative”, Francis reaffirmed traditional teaching on the “indissolubility of marriage”, making clear that the Vatican was not in any form promoting or sanctioning divorce.

However, he said he would make it easier for separated couples to obtain an annulment — a ruling whereby the Church decides that a marriage was not valid in the first place because certain prerequisites such as free will, psychological maturity and openness to having children were lacking.

Francis eliminated a previously mandatory review of an annulment decision by a second tribunal and gave bishops sweeping powers to judge quickly the most clear-cut cases.

He said he had decided to streamline procedures so that Catholics who sought annulments should not be “long oppressed by darkness of doubt”(?!) over whether they could have their marriages declared null and void.

MOST CHANGE IN 250 YEARS

Monsignor Pio Vito Pinto, dean of the Vatican appeals court that rules on annulments, told a news conference the new rules were the most substantive changes to the laws since the papacy of Benedict XIV, who reigned from 1740 to 1758.

“The pope is seeking to respond pastorally to the tens of thousands of couples who are experiencing profound pain and alienation as a result of broken marriages,” said Father James Bretzke, theology professor at Boston College.

Francis took charge of the 1.2 billion member Church in 2013, replacing Pope Benedict, a theological hardliner well liked by conservatives for seeking to reaffirm traditional Catholic identity.

The Argentine pope has appeared a much more approachable figure and has spoken repeatedly of the need for the Church to show mercy and understand the needs of Catholics struggling to live by its rules.

Catholics who divorce and remarry in civil ceremonies are considered by the Church to be still married to their first spouse and living in a state of sin. This bars them from receiving sacraments such as communion.

While not changing this position, Francis wrote on Tuesday that bishops should show “particular pastoral concern” for divorced and remarried Catholics.

Many couples and priests have complained that the complex procedures discourage even those with legitimate grounds for an annulment from trying to obtain one.

Some 50,000 annulment procedures were launched last year, nearly half of them in the United States, according to the Center for Applied Research in the Apostolate at Georgetown University.

Francis is due to pay a landmark visit to the United States next month, where his progressive views on climate change and condemnation of rampant capitalism look certain to put him at loggerheads with Republican presidential hopefuls.

Source

Newchurch Rotten Fruits: Bergoglio Prays with Pentecostal pastors!

Anti-pope Bergoglio is the second pontiff to visit a Buddhist place of worship after St. John Paul II paid his respects at a temple in Thailand in 1984. Monks at the Agrashravaka Temple opened a casket containing important Buddhist relics, an event that usually only takes place once a year. The head monk at the temple, Banagala Upatissa, said opening the relics was "the highest honor and respect" they could show to the pontiff.

We Were Warned of the Great Apostasy.

“During this unhappy period there will be laxity in divine and human precepts. Discipline will suffer. The Holy Canons will be completely disregarded and the clergy will not respect the laws of the Church. The Holy Canons and religious dogmas are clouded by senseless questions and elaborate arguments. As a result, no principle at all, however holy, authentic, ancient, and certain it may be, will not remain free of censure, criticism, false interpretations, modifications and delamination by man. These are evil times, century full of dangers and calamities. Heresy is everywhere and the followers of heresy are in power almost everywhere. Bishops, prelates and priests say they are doing their duty, that they are vigilant.  – St. Francis of Paola

(Vatican Radio) Pope Francis on Thursday afternoon met with a group of Pentecostal pastors in the “Auletta”, a meeting room adjoining the Paul VI Audience Hall.

A statement released by the Holy See Press Office said the meeting was private, and involved around 100 pastors from around the world. The group was led by Pastor Giovanni Traettino, whose community in the Italian city of Caserta was visited last year by Pope Francis.

The statement said the meeting was “very cordial” and characterized by a “spirit of prayer for unity.”

Pope Francis was accompanied by Cardinal Kurt Koch, the President of Pontifical Council for Promoting Christian Unity.

Newchurch freak show...

Source

Bergoglio Effect: Calls on Buddhists and Christians to Stand Up Against Modern-Day Slavery!!

Bergoglio praying to false God of reincarnation:  Hindu priest Kurakkal Somasundaram presented a shawl to Anti pope Bergoglio, during an inter-religious meeting in Colombo, Sri Lanka.

Bergoglio praying to false God of reincarnation: Hindu priest Kurakkal Somasundaram presented a shawl to Anti pope Bergoglio, during an inter-religious meeting in Colombo, Sri Lanka. Jan/2015

Newchurch of Rot: honoring false gods again…

The Vatican is encouraging Buddhists and Christians to work together to end modern-day slavery, maintaining that the latter is an affront to human dignity and basic rights, a statement from the Pontifical Council for Inter-Religious Dialogue of the Roman Curia said.

The Council issued the statement, titled “Buddhists and Christians, together to counter modern slavery,” during the Buddhist holy month of Vesakh (April-May) when Buddhists commemorate Gautama Buddha’s birth, enlightenment and death.

The Vatican council emphasized the common respect that Buddhists and Christians have toward life.

“As Buddhists and Christians committed to respect for human life, we must cooperate together to end this social plague,” the Council said. “Pope Francis invites us to overcome indifference and ignorance by offering assistance to victims, in working for their psychological and educational rehabilitation, and in efforts to reintegrate them into society where they live or from which they come.”

Thou shalt not have strange gods before me. Exodus 20:3 - DRV

Thou shalt not have strange gods before me.
Exodus 20:3 – DRV

The Council recounted that Buddha himself opposed trade using human beings. Citing a section of the “Eightfold Path,” the Council said Gautama Buddha regarded trading in live beings such as slaves and prostitutes is one of the five occupations that should not be engaged in. According to Buddhist teachings, possessions should be obtained peacefully, with honesty, and through legal means, not in a way that causes harm or suffering and without coercion, violence or deceit, the Council noted.

The Council also blamed corruption as an impediment to seeing other people as one’s equal.

“Human hearts deformed by corruption and ignorance are, according to the Holy Father, the cause of these terrible evils against humanity. When hearts are corrupted, human beings no longer see others as ‘beings of equal dignity, as brothers or sisters sharing a common humanity, but rather as objects,'” the Council said.

In his message during this year’s World Day of Peace, Pope Francis said historically, slavery causes the “rejection of others, their mistreatment, violations of their dignity and fundamental rights, and institutionalized inequality.”

The Pontiff noted that even though the international community has already adopted several measures to end slavery, there are still “millions of people today – children, women and men of all ages – deprived of freedom and forced to live in conditions akin to slavery.”

Heretic Bergoglio honors false Gods!!!!  Sacred Relics of the Buddha's Disciples...nothing sacred about other religions and their idol worship!!!!

Heretic Bergoglio honors false Gods!!!! Sacred Relics of the Buddha’s Disciples…nothing sacred about other religions and their idol worship!!!! January 14, 2015

The Pope cited the following instances of modern-day slavery: “Men, women and child laborers; migrants who undergo physical, emotional and sexual abuse while working in shameful working conditions; persons forced into prostitution, many of whom are minors, as well as male and female sex slaves; those kidnapped by terrorists and forced to be combatants, and those who are tortured, mutilated or killed.”

Source

Bergoglio on the attack in Pakistan: I, Implore the Lord to End this Persecution / ‘Bergoglio’s False Teachings VS. The Holy Roman Catholic Church…

muslim koran what they say about Jesus

       With a pained expression, Pope Francis once again condemned an attack against Christians. On Sunday, simultaneous explosions rocked two churches in northeastern Pakistan. Estimates indicate that at least 15 died and 75 were wounded in the attack.

                   (Scroll down for Video)

“With pain, with much pain, I received the news of today’s terrorist attack against two Churches in the city of Lahore in Pakistan.”

The Pakistani Taliban claimed responsibility for the attack, which was carried out by two suicide bombers.

The Pope asked attendees to pray for the victims and their families. He also called for prayer to end persecution against Christians.

“Our brothers’ and sisters’ blood is shed only because they are Christians. While I assure my prayers for the victims and their families, I ask from the Lord, I implore the Lord, the source of all good, to give peace and harmony to that country. And that this persecution against Christians, that the world tries to hide, end and that there may be peace.”

This is one of the bloodiest bombings against Christians in the country’s history. In 2013, another suicide bombing killed more than 80 people at a church in Peshawar. Later that year, in the same area, terrorists attacked a military-run school and murdered 132 children.

Source: Rome Reports

Catholic Teaching on Islam

Pope Callixtus III –  I vow to exalt the true Faith, and to extirpate the diabolical sect of the reprobate and faithless Mahomet in the East.

 against islam

Pope Eugene IV, Council of Basel, 1434: “There is hope that very many from the abominable sect of Mahomet will be converted to the Catholic faith.”

Bergoglio 

Proselytism is solemn nonsense 1

“He (Mohammed) did not bring forth any signs produced in a supernatural way, which alone fittingly gives witness to divine inspiration; for a visible action that can be only divine reveals an invisibly inspired teacher of truth. On the Contrary, Mohammed said that he was sent in the power of his arms, which are signs not lacking even to robbers and tyrants. What is more, no wise men, men trained in things divine and human, believed in him from the beginning. Those who believed in him were brutal men and desert wanderers, utterly ignorant of all divine teaching, through whose numbers Mohammed forced others to become his follower’s by the violence of his arms. Nor do divine pronouncements on part of preceding prophets offer him any witness. On the contrary, he perverts almost all the testimony of the Old and the New Testaments by making them into a fabrication of his own, as can be seen by anyone who examines his law.

    –  St. Thomas Aquinas

 islam is from hell

THE ‘UNHOLY’ QURAN:

Sura 2:187-189 “And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such the reward of the infidels…Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked.”

Sura 47:4 “Therefore, when you meet the Unbelievers in fight, smite at their necks; at length, when you have thoroughly subdued them, bind a bond firmly on them… He lets you fight in order to test you, some with others. But those who are slain in the way of Allah, – He will never let their deeds be lost.”

 Sura 9:39  “If you do not fight, He will punish you severely, and put others in your place”

 KNOWING THE REAL ENEMY… 

Resist Bergoglio and the Newchurch of the New Order

The Catholic Church and the faithful have been forewarned about the disastrous changes that have come about since Vatican II…

The Real slaughter of Christians is the Vatican II Heretical Sect. Christian Martyrs go to Heaven, as per St. Perfectus, Priest and Martyr. Apostates go to Hell. Liberal Catholics are the worst enemies of the Church.

Forward...

Pope Francis Prays in Turkey’s Mosque, Head Bowed Toward Mecca!

A day after calling for inter-religious dialogue to end Islamist extremism, Pope Francis on Saturday visited a 17th-century mosque in Istanbul and spent several minutes in a silent prayer with his head bowed in the direction of Mecca.

The pope made the gesture to promote Christian-Muslim relations at the Sultan Ahmet Mosque, known as the Blue Mosque, on Saturday, the second day of his three-day Turkey visit, according to the Vatican Radio.

He removed his shoes before entering the mosque with blue tiles on its walls. Standing next to him was the Grand Mufti, who explained about the Koranic verses illustrated on the stones pillars and the dome.

Ecumenism sin against faith

The pontiff also toured on Saturday the nearby Hagia Sophia, a Byzantine basilica which was turned into a mosque after the fall of Constantinople in the mid-15th century before being transformed into a museum.

The pontiff’s visit is being seen as an effort to foster inter-faith relations.

“Fanaticism and fundamentalism, as well as irrational fears which foster misunderstanding and discrimination, need to be countered by the solidarity of all believers,” the pope said Friday in a speech to Turkey’s President Recep Tayyip Erdogan and other political leaders on the first day of his pastoral visit to the cities of Ankara and Istanbul.

“It is essential that all citizens – Muslim, Jewish and Christian – both in the provision and practice of the law, enjoy the same rights and respect the same duties,” the pope added in his speech Friday. “They will then find it easier to see each other as brothers and sisters who are traveling the same path, seeking always to reject misunderstandings while promoting cooperation and concord. Freedom of religion and freedom of expression, when truly guaranteed to each person, will help friendship to flourish and thus become an eloquent sign of peace.” 

Hersey: Bergoglio Prays in Turkey’s Mosque, Takes off shoes, bows toward Mecca

                      WE WERE WARNED

Newchurch of Bergoglio

I saw also the relationship between the two popes… I saw how baleful (evil; harmful) would be the consequences of this false church. I saw it increase in size; heretics of every kind came into the city (of Rome) Once more I saw the Church of Peter was undermined by a plan evolved by the secret sect (Masonry), while storms were damaging it. I saw an apparition of the Mother of God, and she said that the tribulation would be very great!!

She added that these people must pray fervently with outstretched arms.They must pray above all for the Church of Darkness to leave Rome.”

The Church is in great danger!  I see that in this place (Rome) the Catholic Church is being so cleverly undermined, that there will hardly remain a hundred or so priests who have not been deceived. They all work for destruction, even the clergy. The great devastation is now at hand. The Church is completely isolated and as if completely deserted. It seems that everyone is running away… ( Rome is in Apostasy, Rome has lost the Faith), Masonry. 

Among the strangest things that I saw, were long processions of bishops. Their thoughts and utterances were made known to me through images issuing from their mouths. Their faults towards religion were shown by external deformities. A few had only a body, with a dark cloud of fog instead of a head. Others had only a head, their bodies and hearts were like thick vapors. Some were lame; others were paralytics; others were asleep or staggering.”

“I saw what I believe to be nearly all the bishops of the world, but only a small number were perfectly sound…”

“Then I saw that everything that pertained to Protestantism was gradually gaining the upper hand, and the Catholic religion fell into complete decadence.

“I saw that many pastors allowed themselves to be taken up with ideas that were dangerous to the Church. They were building a great, strange, and extravagant Church. Everyone was to be admitted in it in order to be united and have equal rights: Evangelicals, Catholics, sects of every description. Such was to be the new Church!!  

Ven. Anne Catherine Emmerich – (found to be incorrupt) 1774-1824

Another Warning!!!

jorge destroyer st francis prophecy

Shortly before he died, St. Francis of Assisi called together his followers and warned them of the coming troubles, saying:

“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 will obey the true Sovereign 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 endeavor to draw many into error and death.”

Resist Heretic Bergoglio!

How Easy Will it be for ISIS to Conquer Rome??? Very Easy Bergoglio ‘Judas ‘ Will Invite Them!!

 Parce nobis, Domine!

Open letter by Archbishop and the Influence of Freemasonry within the Catholic Church!

apostasy-modernism  Ven. Pope Pius XII

‘Be brave, now…for the Church has already been invaded by Freemasonry!’ and then stated: ‘Freemasonry has already made it into the loafers (shoes) of the Pope!’ At the time, the reigning “Pope” was Paul VI and of course a Freemason, according to the 1917 Code of Canon Law, cannot be a Catholic as you are automatically excommunicated.   St. Padre Pio

“The secular clergy will leave much to be desired because priests will become careless in their -sacred duties. Lacking the divine compass, they will stray from the road traced by God for the priestly ministry, and they will become attached to wealth and riches, which they will unduly strive to attain. How the Church will suffer during this dark night! Lacking a prelate and a father (Bishop of Rome/Pope) to guide them …many priests will lose their spirit, placing their souls in great danger.” The poor priestly souls that would be left to uphold the Church would suffer greatly. “During these unfortunate times,” she foretold, “evil will invade childhood innocence. In this way, vocations to the priesthood will be lost, resulting in a true calamity.” – Our Lady of Success

 – “Persons joining associations of the Masonic sect or any others of the same kind which plot against the Church and legitimate civil authorities contract, ipso facto, excommunication simply reserved to the Apostolic See”– Canon Law 2335. (1917)

Open letter by Archbishop on the crisis in the Church

(Rorate Caeli) –  I am forced to resort to this public means of expression because I fear that any other method would be greeted by a brick wall of silence and disregard.’

‘It is difficult to believe that Pope Benedict XVI freely renounced his ministry as successor of Peter.’

‘… increasingly evident that the Vatican through the Secretariat of State has taken the course of political correctness.’

Rorate Caeli has obtained an exclusive copy of the English version of a rare open letter from an Archbishop on the crisis of the Church.
The letter, written by His Excellency Archbishop Jan Pawel Lenga, bishop emeritus of the Diocese of Karaganda, Kazakhstan, hopefully will serve as a much-needed wake-up call to Catholics who have buried their heads in the sand for far too long.
Let us pray more of his brother bishops will have the faith — and the backbone — to stand up and be heard before there’s nothing left to defend.

***
Reflections on some current problems of the crisis of the Catholic Church
I had the experience of living with priests who were in Stalinist prisons and camps and who nevertheless remained faithful to the Church. During the time of persecution they fulfilled with love their priestly duty in preaching Catholic doctrine thereby leading a dignified life in the imitation of Christ, their heavenly Master.
I completed my priestly studies in an underground Seminary in the Soviet Union. I was ordained a priest secretly during the night by a pious bishop who himself suffered for the sake of the faith. In the first year of my priesthood I had the experience of being expelled from Tadzhikistan by the KGB.
Subsequently, during my thirty-year stay in Kazakhstan, I served 10 years as priest, caring for faithful people in 81 localities. Then I served 20 years as bishop, initially as bishop of five states in Central Asia with a total area of around four million square kilometers.
In my ministry as a bishop I had contact with Pope Saint John Paul II, with many bishops, priests and faithful in different countries and under different circumstances. I was member of some assemblies of the Synod of Bishops in the Vatican which covered themes such as “Asia” and “The Eucharist”.
This experience as well as others give me the basis to express my opinion on the current crisis of the Catholic Church. These are my convictions and they are dictated by my love of the Church and by the desire for her authentic renewal in Christ.
I am forced to resort to this public means of expression because I fear that any other method would be greeted by a brick wall of silence and disregard.
I am aware of possible reactions to my open letter. But at the same time the voice of my conscience will not allow me to remain silent, while the work of God is being slandered. Jesus Christ founded the Catholic Church and showed us in word and deed how one should fulfill the will of God. The apostles to whom He bestowed authority in the Church, fulfilled with zeal the duty entrusted to them, suffering for the sake of the truth which had to be preached, since they “obeyed God rather than men”.
Unfortunately in our days it is increasingly evident that the Vatican through the Secretariat of State has taken the course of political correctness. Some Nuncios have become propagators of liberalism and modernism. They have acquired expertise in the principle “sub secreto Pontificio”, by which one manipulates and silences the mouths of the bishops. And that what the Nuncio tells them appears as it would be almost certainly the wish of the Pope. With such methods one separates the bishops from one another to the effect that the bishops of a country can no longer speak with one voice in the spirit of Christ and His Church in defending faith and morals. This means that, in order not to fall into disfavour with the Nuncio some bishops accept their recommendations, which are sometimes based on nothing other than on their own words. Instead of zealously spreading the faith, courageously preaching the doctrine of Christ, standing firm in the defense of truth and of morals, the meetings of the Bishops’ Conferences often deal with issues which are foreign to the nature of the duties of the successors of the apostles.
One can observe at all levels of the Church an obvious decrease of the “sacrum”. The “spirit of the world” feeds the shepherds. The sinners give the Church the instructions for how she has to serve them. In their embarrassment the Pastors are silent on the current problems and abandon the sheep while they are feeding themselves. The world is tempted by the devil and opposes the doctrine of Christ. Nevertheless the Pastors are obliged to teach the whole truth about God and men “in season and out”.
However, during the reign of the last holy Popes one could observe in the Church the greatest disorder concerning the purity of the doctrine and the sacredness of the liturgy, in which Jesus Christ is not paid the visible honour which he is due. In not a few Bishop’s Conferences the best bishops are “persona non grata”. Where are apologists of our days, who would announce to men in a clear and comprehensible manner the threat of the risk of loss of faith and salvation?
In our days the voice of the majority of the bishops rather resembles the silence of the lambs in the face of furious wolves, the faithful are left like defenseless sheep. Christ was recognized by men as one who spoke and worked, as one, who had power and this power He bestowed upon His apostles. In today’s world the bishops must liberate themselves from all worldly bonds and – after they have done penance – convert to Christ so that strengthened by the Holy Spirit they may announce Christ as the one and only Saviour. Ultimately one must give account to God for all that was done and for all what wasn’t done.
In my opinion the weak voice of many bishops is a consequence of the fact, that in the process of the appointment of new bishops the candidates are insufficiently examined with regard to their doubtless steadfastness and fearlessness in the defense of the faith, with regard to their fidelity to the centuries-old traditions of the Church and their personal piety. In the issue of the appointment of new bishops and even cardinals it is becoming increasingly apparent that sometimes preference is given to those who share a particular ideology or to some groupings which are alien to the Church and which have commissioned the appointment of a particular candidate. Furthermore it appears that sometimes consideration is given also to the favour of the mass media which usually makes a mockery of holy candidates painting a negative picture of them, whereas the candidates who in a lesser degree own the spirit of Christ are praised as open and modern. On the other side the candidates who excel in apostolic zeal, have courage in proclaiming the doctrine of Christ and show love for all that is holy and sacred, are deliberately eliminated.
A Nuncio once told me: “It’s a pity that the Pope [John Paul II] does not participate personally in the appointment of the bishops. The Pope tried to change something in the Roman Curia, however he has not succeeded. He becomes older and things resume their usual former course”.
At the beginning of the pontificate of Pope Benedict XVI, I wrote a letter to him in which I begged him to appoint holy bishops. I reported to him the story of a German layman who in the face of the degradation of the Church in his country after the Second Vatican Council, remained faithful to Christ and gathered young people for adoration and prayer. This man had been close to death and when he learned about the election of the new Pope he said: “When Pope Benedict will use his pontificate solely for the purpose to appoint worthy, good and faithful bishops, he will have fulfilled his task”.
Ven. Pope Pius XII ora pro nobis.

Ven. Pope Pius XII ora pro nobis.

Unfortunately, it is obvious that, Pope Benedict XVI has often not succeeded in this issue. It is difficult to believe that Pope Benedict XVI freely renounced his ministry as successor of Peter. Pope Benedict XVI was the head of the Church, his entourage however has barely translated his teachings into life, bypassed them often in silence or has rather obstructed his initiatives for an authentic reform of the Church, of the liturgy, of the manner to administer Holy Communion. In view of a great secrecy in the Vatican for many bishops it was realistically impossible to help the Pope in his duty as head and governor of the whole Church.
St. Pius X warning.    Our Lady of Lourdes and St. Pius X ora pro nobis.

Our Lady of Lourdes and St. Pius X, ora pro nobis.

It will not be superfluous to remind my brothers in the episcopacy of an affirmation made by an Italian masonic lodge from the year 1820:
Our work is a work of a hundred years. Let us leave the elder people and let us go to the youth. The seminarians will become priests with our liberal ideas. We shall not flatter ourselves with false hopes. We will not make the Pope a Freemason. However liberal bishops, who will work in the entourage of the Pope, will propose to him in the task of governing the Church such thoughts and ideas which are advantageous for us and the Pope will implement them into life”. This intention of the Freemasons is being implemented more and more openly, not only thanks to the declared enemies of the Church but with the connivance of false witnesses who occupy some high hierarchical office in the Church.
It is not without reason that Blessed Paul VI said: “The spirit of Satan penetrated through a crack inside the Church”. I think that this crack has become in our days quite wide and the devil uses all forces in order to subvert the Church of Christ. To avoid this, it is necessary to return to the precise and clear proclamation of the Gospel on all levels of ecclesiastical ministry, for the Church possesses all power and grace which Christ gave to her: “All power is given unto me in heaven and in earth. Go therefore, and teach all nations. Teaching them to observe all things whatsoever I have commanded you: and I am with you always unto the end of the world” (Mt 28, 18-20), “the truth will set you free” (John 8, 32) and “let your word be Yes, yes; No, no: for whatsoever is more than these comes of evil” (Mt 5, 37). The Church cannot adapt herself to the spirit of this world, but must transform the world to the spirit of Christ.
It is obvious that in the Vatican there is a tendency to give in more and more to the noise of the mass media. It is not infrequent that in the name of an incomprehensible quiet and calm the best sons and servants are sacrificed in order to appease the mass media. The enemies of the Church however don’t hand over their faithful servants even when their actions are evidently bad.
When we wish to remain faithful to Christ in word and deed, He Himself will find the means to transform the hearts and souls of men and the world as well will be changed at the appropriate time.
In times of the crisis of the Church God has often used for her true renewal the sacrifices, the tears and the prayers of those children and servants of the Church who in the eyes of the world and of the ecclesiastical bureaucracy were considered insignificant or were persecuted and marginalized because of their fidelity to Christ. I believe that in our difficult time this law of Christ is being realized and that the Church will renew herself thanks to the faithful inner renewal of each of us.
January 1st  2015, Solemnity of the Blessed Virgin Mary, Mother of God
+ Jan Pawel Lenga
Source: Rorate Caeli

Protesting priest shouting ‘NOT IN THE BIBLE’ disrupts consecration of first female bishop in the Church of England!!

Christ and His Apostles chose only men to be priests, only men can validly become priests.

Christ and His Apostles chose only men to be priests, only men can validly become priests.

Protesting priest shouting ‘Not in the Bible’ disrupts consecration of first female bishop in the Church of England at York Minster

  • Rev Libby Lane, 48, was today consecrated as the Bishop of Stockport
  • Service at York Minster was led by the Archbishop of York, John Sentamu
  • Dissident priest Rev Paul Williamson interrupted the service shouting ‘Not in the Bible’
  • CofE spokesman said he was ‘serial protester expected to attend’
  • Rev Williamson has previously mounted several legal challenges against women in the church
  • Mrs Lane’s appointment came after years of furious argument over the possibility of female bishops
  • She is married to another vicar and is a mother of two

The first woman bishop in the history of the Church of England was today officially consecrated – but the ceremony at York Minster was disrupted by a protesting vicar. The Reverend Libby Lane became the Bishop of Stockport in a service conducted by the Archbishop of York, John Sentamu. The historic event was briefly interrupted by the appearance of an ultra-conservative priest, Rev Paul Williamson, shouting ‘Not in the Bible’ as she was presented to the congregation. 

Joy: Rev Libby Lane with the Archbishop of York after being consecrated as Bishop of Stockport

Rev Paul Williamson, an outspoken opponent of women in the church, heckled the ceremony

Rev Williamson interrupted the ceremony by shouting 'Not in the Bible'. A Church of England spokesman said his attempt to disrupt the ceremony was 'expected'

Disruption: Rev Paul Williamson, circled, shouted 'Not in the Bible' during the consecration service

Historic: Mrs Lane, centre, entering York Minster for a service consecrating her as Bishop of Stockport

First: Rev Libby Lane today became a bishop in the Church of England, overturning five centuries of tradition

Libby Lane

Emerging: Mrs Lane comes out of the church after being officially consecrated as a bishop

Gathered together: Mrs Lane with the Archbishops of York and Canterbury after the service

Congratulations: The new bishop hugs another priest during the ceremony

At today’s service – described by the new bishop as ‘an occasion of prayer and of party’ – Mrs Lane, 48, was greeted by the ringing bells of the medieval Minster as a congregation of 2,000 awaited her arrival. She entered the cathedral through the south door in a procession with other ministers and members of the clergy. The Archbishop of York introduced the service and welcomed Mrs Lane and her family before she was presented to be ordained and consecrated by the Bishops of Exeter and Chester. She spoke to affirm her faith and swore oaths of allegiance and canonical obedience, followed by hymns, Bible readings and psalms. As Dr Sentamu asked the congregation if they wanted Ms Lane to be ordained, Mr Williamson stepped forward to the altar and shouted: ‘No. Not in the Bible,’ demanding to speak to the prelate.

Support: The Archbishop of York, John Sentamu, gives a thumbs-up sign outside the cathedral

Shepherd: Mrs Lane with other female priests outside York Minster following the service

Archbishop: Dr Sentamu, centre, oversaw the service which was attended by 2,000 people

The Archbishop read out a pre-prepared legal statement then repeated his question, ‘Is it now your will that she should be ordained?’ The congregation replied, ‘It is,’ and the service continued despite the disruption. After the litany and an ordination prayer, Rev Lane knelt before the Archbishop while he and 100 other bishops present laid their hands on her head. Dr Sentamu presented the new bishop with a Bible and anointed her head. The congregation applauded as she was officially presented as the Bishop of Stockport. Mr Williamson, the vicar of St George’s, Hanworth in south-west London, is a well-known campaigner against female priests who tried to launch a lawsuit stopped Prince Charles from marrying Camilla Parker Bowles.

Unprecedented: Mrs Lane is the first woman ever to become a bishop in the Church of England

Service: The new bishop looks straight ahead during the service of her consecration

Procession: Dozens of church officials attended the service at York Minster today

Speaking after her consecration, Mrs Lane said: ‘Archbishop Sentamu has observed, “The way that we show our faith and our love for one another is with two simple things, prayer and parties.” ‘Today is an occasion of prayer and of party and I am thrilled that so many want to share in both. ‘I cannot properly express how encouraged I have been in the weeks since the announcement of my nomination, by the thousands of messages I have received with words of congratulation, support and wisdom. ‘Thank you to all who are praying for me and partying with me today.’ The bishop added: ‘I cannot possibly live up to everyone’s expectation. And so today, at my consecration, I hold on to words of promise from the Bible, a reassurance that all this does not depend on me.

‘My consecration service is not really about me. With echoes of practice which has been in place for hundreds of years in the church, it is a reminder that what I am about to embark on is shared by the bishops around me, by those who have gone before me and those who will come after.’

Authority: The Archbishop of Canterbury Justin Welby was in York today for Mrs Lane's consecration

Embrace: Kate Bottley, a priest who features in TV's Gogglebox, greets Bishop of Manchester David Walker

Excitement: Two members of the clergy run into York Minster ahead of the service

On duty: TV presenter Adrian Chiles, who was sacked as ITV's football anchor last week, was in attendance

At the time of her appointment, Mrs Lane said it was a ‘great honour’ to be the first female bishop – but insisted that she would not simply be a token face. ‘This moment is significant, but it is not simply a gesture,’ she said. ‘I’m the first, but I won’t be the only. ‘And I follow in the footsteps of women across the Anglican Church and globally.’ The announcement prompted fears that it could lead to a split in the Anglican community, as traditionalists have long fought against the prospect of women becoming bishops. However, Mrs Lane said she wanted to ‘heal and not to hurt, to build up and not to destroy’. 

Capturing the moment: A priest takes a photograph as he waits for the start of the ceremony

Service: Many of those attending were dressed in their formal ecclesiastical vestments

Her husband George is also a reverend, while the couple have two children – Connie, 20, and Benedict, 18. Mrs Lane, originally from the Peak District, was already a pioneer as one of the first female priests in the Church of England, having been ordained in July 1994 after studying theology at St Peter’s College, Oxford. Her last job was as vicar of St Peter’s, Hale and St Elizabeth’s, Ashley – both in the North-West – and she was appointed to her new post after initially serving on the committee trying to find a bishop. In her spare time she is an avid Manchester United supporter who has learned to play the saxophone and enjoys solving cryptic crosswords.

FROM SUPPORTING MANCHESTER UNITED TO DOING CRYPTIC CROSSWORDS: HOW REV LIBBY LANE MADE CHURCH OF ENGLAND HISTORY  

Rev Libby Lane comes from an Anglican, but not particularly church-going, family. She became interested in the church after attending a small Anglican church community in rural Derbyshire. Rev Lane studied theology at St Peter’s College, Oxford, where she met her husband and trained for the ministry at Cranmer Hall, Durham. The 48-year-old was ordained as a deacon in 1993 and a priest in 1994 – the first year that women were ordained into the priesthood. Mrs Lane was ordained with her husband and they were one of the first married couples to do so. She has held a number of roles in the north of England in the dioceses of Blackburn, York and Chester. She was team Vicar in the Stockport South West Team and Assistant Diocesan Director of Ordinands in the Diocese of Chester. Rev Lane has been vicar at Hale in Greater Manchester and Ashley in Cheshire since 2007. She is married to the Rev George Lane, coordinating chaplain at Manchester Airport. They were one of the first married couples in the Church of England to be ordained together.

The couple have two children, Connie, 20, and Benedict, 18. Her interests include being a school governor, encouraging social action initiatives, learning to play the saxophone, supporting Manchester United, reading and doing cryptic crosswords. Mrs Lane was originally part of a committee tasked to find a candidate for the bishopric but was invited to apply herself following the vote in the Synod last month. Her position at the Bishop of Stockport makes her an assistant in the Chester Diocese.

But because the post is fairly junior she will not be allowed to sit in the House of Lords.

Source: Daily Mail

Bergoglio Picks 15 New ‘Pseudo’ Cardinals!!

jorge destroyer st francis prophecy

Francis reaches out to the margins in his picks for new cardinals, named 15 new cardinals Sunday, selecting them from 14 nations. The list includes a couple of high-profile moderates but no one with a clear reputation as a doctrinal or political conservative.

As expected Bergoglio chose anti-traditionalist/anti-conservative cardinals. More Walter Kasper (progressive) cardinals on the way!!

Archbishop John Atcherley Dew from New Zealand, for instance, argued for allowing divorced and civilly remarried Catholics to receive Communion at a 2005 Vatican synod of bishops. Archbishop Ricardo Blázquez Pérez is president of the Spanish bishops’ conference and generally seen as a moderate opposed to the harder line of former Madrid Cardinal Antonio María Rouco Varela.

ROME — With his picks for new cardinals announced on Sunday, Pope Francis continued his campaign to reach out to the peripheries. The pontiff bypassed traditional centers of power and awarded red hats to such typically overlooked locales as Panama, Thailand, Cape Verde, New Zealand, and the Pacific island of Tonga.

For the second time, there were no new cardinals from the United States on the list announced by Francis. There were also no Americans in the first crop of cardinals named by Francis in February 2014.

While geography seemed the determining factor in these picks for Pope Francis, who at times struggled even pronouncing the names of his new cardinals, it’s noteworthy that the list includes a couple of high-profile moderates but no one with a clear reputation as a doctrinal or political conservative.

Archbishop John Atcherley Dew from New Zealand, for instance, argued for allowing divorced and civilly remarried Catholics to receive Communion at a 2005 Vatican synod of bishops. Archbishop Ricardo Blázquez Pérez is president of the Spanish bishops’ conference and generally seen as a moderate opposed to the harder line of former Madrid Cardinal Antonio María Rouco Varela.

In all, Francis announced that he will induct the 15 new members into the College of Cardinals during a consistory ceremony to be held in Rome Feb. 14-15, pushing the total number of cardinal electors slightly past the limit of 120 established by Pope Paul VI.

At the moment, there are 110 cardinals under the age of 80 and thus eligible to vote for the next pope. After the February consistory, that number will rise to 125, with 31 of them having been named by Pope Francis.

The pope also named five “honorary” cardinals, meaning those already over 80 and therefore unable to vote in a papal election. Those nominations are generally made as a recognition of service to the Church.

In his first consistory last year, Francis demonstrated a preference for naming cardinals in countries that haven’t typically had them. In countries accustomed to having princes of the Church, Francis tended to skip the usual major archdioceses and name cardinals from smaller settings.

That pattern was clearly evident again in the nominations announced Sunday.

Pope Francis Equates Christian Fundamentalists to Islamist Killers & Terrorists!

Resist Bergoglio!

Resist Bergoglio!

Pope Francis equated Christianity with Islam while leaving Turkey.
“We have our share of fundamentalists” too.

The pope also said fighting poverty and hunger were key to defeating Islamist killers.
Ugh.
The Jerusalem Post reported:

Pope Francis said Sunday that equating Islam with violence was wrong and called on Muslim leaders to issue a global condemnation of terrorism to help dispel the stereotype.

Francis, the leader of 1.2 billion Roman Catholics, told reporters aboard his plane returning from a visit to Turkey that he understood why Muslims were offended by many in the West who automatically equated their religion with terrorism.

Francis’ predecessor, Benedict XVI, caused storms of protest throughout the Islamic world in 2006, when he made a speech that suggested to many Muslims that he believed Islam espoused violence.

Benedict said he had been misunderstood and apologized. But this year, the image of a violent religion has once more been promoted by Islamic State, who have seized swathes of Syria and Iraq, slaughtering or driving out Shi’ite Muslims, Christians and others who do not share their radical brand of Sunni Islam.

The Argentine pope, who has been trying to foster cooperation with moderate Islam in order to work for peace and protect Christians in the Middle East, said it was wrong for anyone to react to terrorism by being “enraged” against Islam.

“You just can’t say that, just as you can’t say that all Christians are fundamentalists. We have our share of them (fundamentalists). All religions have these little groups,” he said.

Muslims slaughtered 683 innocents THIS WEEK.
Christian fundamentalists have killed no one.
Someone needs to talk with this pope!!

Source: The Gateway Pundit