Defend Donald – Sign Counter-Petition

MORE than 1.6 million Britons have signed a petition calling for Donald Trump’s state visit to be cancelled. But will it stop the new US President coming to the UK?  Click here to read more

There’s now a counter petition – I’ve signed it and hope you will, too.  Click here to sign or click on the image to reach the petition…

trump-counter-petition

The media in the UK is 100% agin Donald Trump.  The hatred of him coming from TV news broadcasts is palpable.

But why?  IS it because he is seeking to improve security by imposing temporary restrictions – his spokesperson insists there is no “ban” and only a very small number of people have been detained as part of an attempt to review security. So, what’s really going on here? 

Comments invited…

 

 

 

Una Voce: SSPX “Complicated” the Preservation of Old Mass in Scotland!

From Scottish Catholic Observer, January, 27th 2017…
TradMasswithsaintscolourThe traditional way to celebrate Mass is Extraordinary
DOROTHY CUMMINGS MCLEAN looks at how a new generation in Scotland is being attracted to the traditional rituals of the Latin Mass

While researching the diversity of Catholicism in Scotland, I was surprised by the overlap. Not everyone who goes regularly to Ukrainian Mass is Ukrainian. Syro-Malabar priests learn the Latin Rite to serve the Latin Rite majority. Catholic students are at home both in their university chaplaincies and in parishes. Polish-speakers are happy to go to Mass in English, and there are Scottish-Polish Catholic fellowship groups. Finally, there are those Latin Rite Catholics, of whatever nationality, who feel drawn to the Extraordinary Form of the Mass and practise Catholic devotions we now call ‘traditional.’

The history of the revival of the Traditional Latin Mass in Scotland begins in the heady days after the Second Vatican Council when dramatic changes swept through the Church’s liturgical and devotional practises.

In hindsight, the Missal of 1965 wasn’t revolutionary, but it sparked both the foundation of Latin Mass preservation societies and a spirit of liturgical experimentation. The Mass Paul VI promulgated in 1969 was so different from the Mass they knew that many Catholics felt deeply bereaved.

One such Catholic in Scotland was an influential convert named Mary Neilson (1912 – 2002). A member of a wealthy Presbyterian family in Edinburgh, she was (temporarily) disinherited by her parents when she converted to Catholicism in 1938.

Undaunted, she embarked on a career as a welfare officer, social worker and health researcher. In 1965, dubious of the changes proposed for the Latin Mass, she turned her considerable energies towards the preservation of the Old Rite. Not only did Miss Neilson help to establish the Scottish branch of the International Una Voce Federation, she offered her home in the West End as a centre of traditional worship.

The ‘Old Mass’ was said privately there by priests in good standing from 1970. When Miss Nielson died, she left the house to the Fraternity of the Priest of Saint Peter (FSSP), who maintain its chapel.

The preservation of the Traditional Mass has been complicated in Scotland by the presence of the Society of Saint Pius X (SSPX). The association of the ‘Old Mass’ with the SSPX, disobedience and schism has been hard on Catholics who practise the traditional devotions: to this day we suffer suspicious looks and sardonic remarks. [emphasis added – in disbelief!]

Fortunately, this prejudice has not been universal: in 2004, for example, Edinburgh’s Fr Michael Regan invited the FSSP to celebrate the Traditional Mass in St Andrew’s, Ravelston.

The promulgation of Summorum Pontificum in 2007 by Pope Emeritus Benedict XVI was a golden moment for lovers of traditional devotions. This short document praises earlier forms of the Latin Rite, declares that the Missal of 1962 was never abrogated, describes its Mass as the ‘extraordinary’ form of the Latin Rite and gives generous provisions for its use. Pope Benedict’s enthusiasm for tradition brought a new generation into contact with the Extraordinary Form and its community.

Civil servant Mark Hamid, 28, first encountered the Extraordinary Form in Oxford in 2007. “It was a revelation,” he told me.

As a university student, he invited the FSSP to bring the Extraordinary Form from Edinburgh to St Andrews. The Mass was made available to students from 2011 until 2016, when attendance dropped off. This was in part because there were more activities for students on Sunday afternoons, but also because of the popularity of the Extraordinary Form (EF) Mass now celebrated in Dundee. Since then Hamid has organised the ‘Two Shrines Pilgrimage,’ a Scottish version of the Walsingham pilgrimage organised by England’s Latin Mass Society.

Glasgow physicist Gerald Bonner, 30, first witnessed the Extraordinary Form in 2011 at an Australian Catholic students’ conference in Sydney. Initially he found it confusing. “I probably attended about five EF Masses before really getting into the rhythm,” he admitted.

Asked what he gets from the EF, Mr Bonner was expansive. “The rich beauty of the prayers and the ritual in the EF reveal so clearly that the Mass is the re-presentation of the Sacrifice of Calvary,” he said. “The chants, the silences, the posture of the priest all serve to draw you into that mystery and make it easier to participate in it fully.

“While most of these things are possible in the Ordinary Form, they are more reliably found in the Extraordinary Form, which is less dependent on the style of the priest.”

The EF has also had a positive effect on Mr Bonner’s experience of the Ordinary Form which, due to time constraints, he attends more often: “Not only do I understand its roots better, I can participate more deeply having experienced the Old Rite.”

Ian and Kristiina Watt, 26, of Glasgow are professional musicians who became Catholics two years ago after approaching the FSSP priest in Edinburgh. “We were interested in the Traditional Mass before coming into the Church,” Ian said, “attracted by its beauty and historical continuity, two aspects of Catholicism which influenced both our conversions.”

Kristiina added: “As a musician, the beautiful Catholic legacy of art and music intended for the traditional Mass was often a source of inspiration and assurance for me during the period leading up to our [reception].”

“I don’t know if it is correct to speak of ‘Traditional Latin Mass (TLM) communities’ as such,” Ian said, “but the presence of the TLM seems to be a sign of overall health in a diocese or parish community.

“For example, the parish at which this Mass is offered most frequently in Glasgow, six times a week in addition to the daily parish Ordinary Form (OF) Mass, is notable for its provision of regular solid catechesis, scheduled Confessions before and after every Mass, weekly Vespers and Benediction, seasonal devotions and outreach to the homeless and vulnerable, all provided by just one parish priest with the help of volunteers.”

Immaculate Heart of Mary, Balornock, is an example of how traditional devotions can be fully integrated into a Scottish parish. In 2007, Summorum Pontificum inspired its pastor, Fr Morris, to say the Extraordinary Form twice a week.

These Masses attracted a ‘small but stable group of the faithful,’ reported the church organist Fraser Pearce. “Soon after this the parish gained the support of Una Voce and things grew from there.”

As no OF Masses were cancelled to make room for the EF, there was no protest. Today there are daily EF Masses (except on Mondays) at Immaculate Heart.

“We have lots of social events and outings in addition to catechetical talks on Sunday evenings, and people who attend either Mass share together in these,” Mr Pearce said. Immaculate Heart also runs its own food bank—’We have fed up to as many as 15 families a week’—and delivers donations of household goods.

The parishioners help the Sisters of Charity in their Glasgow soup kitchen and host three annual meals for homeless men. “We seek to imitate Our Lord in practising the corporal acts of mercy while keeping in mind that our primary mission is the salvation of souls,” Mr Pearce explained.

“These meals are usually preceded by a short service in which we pray for the souls of those men who have died since the previous occasion.”

In addition to Masses in both Forms, Vespers and Benediction, Immaculate Heart parish offers the Exposition of the Blessed Sacrament on Mondays and the Rosary and Confession on Friday evenings.

“We also have First Saturday Devotions as requested by Our Lady of Fatima,” Mr Pearce said. The parish even has a ceremony crowning the statue of Our Lady in May.

“Immaculate Heart runs a full programme of all the traditional devotions that were part of Catholic life until recent years,” Mr Pearce explained.

And who are the Catholics who flock to all this old-fashioned stuff?

“People of all ages, professionals, unemployed people and students from across the West of Scotland,” Mr Pearce said. “We have several young married couples and a good few converts who come into the Church looking for the fullness of the traditional Faith and found it here. We have people who travel from as far as Edinburgh and Ayr several times each week.

“In the last nine months we have gained many new parishioners as well as friends of the parish who are able to visit depending on circumstances… I don’t think that anyone is attached by nostalgia.”

I myself have gone to the FSSP Sunday Mass at St Andrew’s, Ravelston, since I moved to Scotland. I like to say that I ‘married into the Mass,’ since I never went to the EF before I married my convert husband. Having read a lot of classical Catholic theology, I soon felt at home in the traditional rite.

In no way has this cut me off of from the rest of the Church. Indeed, if I can’t make it to the noon Mass at St Andrew’s, I can usually be found at Polish Mass at St Mary’s Cathedral.

Comment: 

Today’s Scottish Catholic Observer was given to me after Mass in the SSPX chapel in Glasgow by a gentleman who was incensed by the nasty falsehoods about the SSPX.  I’ve now read the piece for myself and to say that it’s laughable for Una Voce to claim that the SSPX is, or was, ever, detrimental to the preservation of the ancient Mass, is like saying that Charlie Chaplin was comical.  Hilarious, more like. 

But for the SSPX there is no way in this world that Summorum Pontificum would ever have come to pass.  That’s a fact. Not an alternative fact, just a fact. And without that green light from Pope Benedict,  the supposedly “traditional leaning” clergy would have remained just that – “supposedly”. As it is, there are plenty who don’t offer the old Mass or make any attempt to learn it, because they know their bishop doesn’t approve. Career priests. It’s great that Fr Morris of Immaculate Heart did grasp the opportunity when it came along, but one swallow, as the old saying goes, doth not a summer make. The archdiocese is not advertising the Immaculate Heart Masses and we don’t need Sherlock Holmes on the case to work out why. 

I’m very pleased that the Immaculate Heart Masses are on offer. I do my best to attend them whenever I can, but I’ve explained to the organisers that where their parish Masses clash with a Mass on the same day in the SSPX chapel, if I’m free to attend Mass on that day I will be attending the (much less conveniently situated) Society chapel precisely for the reason given above – that, but for the Society suffering false allegations of “schism” and being sidelined for years now, they would not have their several Masses a week in Immaculate Heart.  

Further, while it’s better than nothing to have the TLM offered in a diocesan parish alongside the novus ordo, I’d be more pleased if the novus ordo were banished altogether, but, as we can see from the article, even those who are attending the old Mass in the Immaculate Heart are quite happy to attend the novus ordo as well. 

That’s why we still need the SSPX – that’s why we needed them in the beginning to preserve the TLM until Summorum Pontificum came long and the bandwagon started to fill up. Because, like it or lump it, it’s only in the SSPX chapels that we can rely on hearing, seeing and experiencing undiluted Catholic doctrine and liturgy.  It’s the only place where you will never hear anyone insult the ancient Mass by referring to it using the Modernist label “Extraordinary Form” .  NEVER.   Want to convince us otherwise? Let’s go…  

Current Pontificate: Crisis Worsens

by Christopher A. Ferrara
January 27, 2017

Pope Francis celebrates the Assumption Day mass in the Castelgandolfo's central square on August 15, 2013. AFP PHOTO / POOL/ ALESSANDRO BIANCHI (Photo credit should read ALESSANDRO BIANCHI/AFP/Getty Images)

From this Fatima perspective, the rising crisis of the current pontificate brings not surprise but recognition. Have we not known for quite some time that, as Cardinal Ciappi revealed, the Third Secret of Fatima pertains to an apostasy that “begins at the top“?

For too long, however, recognition of the reality of our situation has been largely confined to circles unjustly derided as “Fatimist” or “traditionalist.” Under Francis, however, there has been a radical change for the good as more and more members of the “mainstream” Catholic press are coming to recognize what is indisputable: the current pontificate represents a clear and present danger to the Church.

Perhaps these new voices have yet to recognize that Francis merely represents the end point on a downward trajectory that began after 1960, the year the Third Secret was to have been revealed because, as Sister Lucy said, “it will be clearer then.” But it is imperative that these new voices of the “mainstream” be heard because their awakening will provoke the awakening of vast numbers of Catholics who might otherwise have remained asleep. 

Consider, for example, Phil Lawler’s just-published column on “The Ideological Purge at the Vatican,” appearing on the website of catholicculture.org. This was a subject I had already aired repeatedly on these pages, as one can read here, here and here, but Lawler’s contribution is worthy of note and praise.

Writing in the wake of Francis’ brute-force intervention into the affairs of the Knights of Malta, effectively destroying its centuries-old status as a sovereign political entity, Lawler rightly warns that “the unprecedented papal intervention into the affairs of that venerable body fits into a pattern that should, at this point, worry all faithful Catholics.”

The pattern to which Lawler refers is not a purge of wayward theologians who undermine the doctrines of the Faith, of which the Modernists loudly complained during the reigns of John Paul II and Benedict XVI even though the purge never really happened.  Rather, the purge now in progress is something quite the opposite: “Now a crackdown really is occurring — instigated by the Pontiff who famously asked, ‘Who am I to judge?’ And the objects of the current crackdown are not theologians who question established doctrines, but Catholics who uphold the traditional teachings of the Church.”

Consider the implications of this assessment, coming as it does from a commentator who can hardly be dismissed as a “Fatimist” or “radical traditionalist.”  Lawler now recognizes that the current Roman Pontiff is actually conducting a purge of the orthodox. It began, Lawler notes, with “Cardinal Raymond Burke, who was exiled from the Roman Curia soon after Pope Francis took office, and given a mostly ceremonial post as patron of the Knights of Malta. It is ironic — and perhaps not coincidental — that the latest incident involves his new charge.”

In addition to the forced resignation of the Knights’ head, Matthew Festing, Lawler mentions the following stages of the purge already discussed on these pages:

“The wholesale replacement of the prelates on the Congregation for Divine Worship: another unprecedented move, producing an entirely new panel that will be more friendly to the preferences of Pope Francis, and less supportive of the tradition-minded prefect, Cardinal Robert Sarah.

“The abrupt dismissal of three clerics on the staff of the Congregation for the Doctrine of the Faith. No explanation for the firings was given, and according to published reports, the Pope made a point of saying that he was not obliged to give an explanation. But reliable Vatican sources explain that the clerics had been accused of making unflattering comments about Pope Francis — not in public, but in private conversations with colleagues.

amoris-laetitia-main-site“The contemptuous treatment of the four cardinals who submitted dubia about Amoris Laetitae, by people who are perceived as surrogates for the Pope. And for that matter, the Pontiff’s own studied refusal to answer questions from prelates who should be his trusted advisers.”

Lawler is clearly angry, and justly so. For his is the righteous anger of a faithful Catholic who can no longer remain silent while our beloved Church is scourged in this manner.  His conclusion could not be stronger:

“All these incidents have occurred in a Vatican where the climate has already been formed by the Pope’s tongue-lashings of the Roman Curia, by the blatant manipulation of the Synod of Bishops, by the Pontiff’s daily denunciations of ‘doctors of the law’ and ‘rigid’ clerics. A clear picture emerges: of a Roman Pontiff determined to impose his own will on the universal Church.”

Nothing I have written here is any harsher than the truth Lawler so courageously enunciates from a position in the so-called mainstream — from which it is much more difficult to speak frankly.

Lawler ends on a note that should be echoed by every Catholic worthy of the name.  Noting the arch-liberal Fr. Thomas Reese’s frank admission that he would have been outraged if John Paul II or Benedict XVI had stacked the College of Cardinals as Francis is now doing, Lawler remarks:  “Outrage would have been a reasonable response then, if those earlier Popes had restricted promotions to men who shared their personal opinions [as opposed to sound orthodoxy]. It is a reasonable response now.”

Indeed it is.  It is, in fact, the only reasonable response for a Catholic who cares about the state of the Church today. Our Lady of Fatima, pray for us!

Comments invited… 

Knight & Day: Fighting the Good Fight!

From Damsel of the Faith (USA) –  By email…

I thought the readers of Catholic truth, especially our Catholic men, would enjoy this poem, personally composed by myself. May it inspire you all to keep fighting for the truth of Catholic Tradition.

knight2“Rise up, knight, the Holy Church needs you to fight for her honor against those who would dishonor such a great and glorious Queen.

Faith, Charity, Truth, Valor, Prudence and Fortitude, these are your beatitudes, with the whole armor of God and your feet shod to proclaim the Gospel of Our Lord and God.

Fearless and courageous, with the sword of truth in your hand and the love of Christ in your heart to reach the promised land.

Where art her defenders in her greatest hour, to wrest the forces of evil from those who are in power, for the hour grows late?

Stand out from the rest in your courage and bravery, militancy and hatred for the slavery of Modernism, for then we shall see who is the best.

Fight like you mean it for truth, justice and honor, and for all that is right, with your whole mind, soul and might for this is the hallmark of a true knight.

When the hour grows late and weary you grow, remember who you fight for, namely the Church of the Lord, with all manner of foes inflicting upon her the most bitter of blows to bring her to ruin.

To Rome you must ride with the Holy Angels of God on your side, for Christendom, the Church, in Hoc Signo Vinces, until she arise with the newness of life in her eyes, at her glorious and grand restoration.

Satan encamps around the Church of our Master always inflicting all sorts of disaster, to cause the destruction of souls in the hereafter, always with such gleeful laughter.

And so, Knight of the Church, fight you must for your duty to God is to be militant and brave, for His honor and glory so that souls might be saved.

Rise up, knight. The Church is in need of brave knights who will never give up the fight, to fight till the death even till the very last breath, for the Bride of Christ, the Holy Church.”

Comment: 

how many Catholics today, including those raised in the Church prior to Vatican II, remember their obligation to be “Knights” – or “Soldiers of Jesus Christ”?  Not many, by my reckoning – what thinkest thou?  Or, in all truth, was there ever a time when the laity properly understood their vocation to be Soldiers of Christ – and were encouraged by the clergy to fight the good fight?

With thanks to “Damsel of the Faith” for sending us the above lovely poem. 

Traditional-Leaning Priests Mentally Ill… Mgr Loftus (Echoing Papa Francis)

funny-mental-illness-cartoonfamily-sufferIt’s been a while since we’ve reported on the dreadful writings of Monsignor Basil Loftus, whom we dubbed “Mgr Leftus” because he has, without doubt, abandoned the Catholic Faith of 2,000 years for the newer, if manifestly fewer, modernist version. I haven’t read his column for ages, but this morning, Sunday, 22nd January, a reader insisted that I take a copy of  his latest offering, because it really is, literally, a very nasty piece of work.  Having read today’s claptrap, I thought I’d post some extracts for discussion, knowing full well that there’s no point in writing to his bishop (Diocese of Aberdeen and Diocese of Leeds – as if we don’t have enough heretics of our own up here, they brought him up from England) because both bishops totally ignored the Open Letter we sent to them, some years ago.  True to type, they have allowed him to continue, unchallenged, to attack Catholic Faith and Morals, to the great scandal of many of the faithful. Shame on them. 

You’d think, wouldn’t you, that at a time when society is emphasising that we must de-stigmatise mental illness, the Pope and Mgr Leftus would think twice about using it as a term of abuse. Wouldn’t you? But no. Far from it. 

The good Monsignor spends most of today’s column citing, with obvious approval, Pope Francis’ assertion that young men who apply for seminary “with the intention of adhering to a pre-Vatican II liturgy” (i.e. the traditional Mass) are undesirables (if not deplorables!)

Stretching back to 2015, Mgr quotes the Pope addressing a meeting of priests in the Diocese of Rome: “to ordain these types of seminarians is like placing a mortgage on the Church”  and cites the Pope’s warning to bishops a short time later that they must “think twice” when a young man is ‘too confident, rigid and fundamentalist’ telling them to beware when admitting candidates to the seminary, because ‘there are mentally ill boys who seek strong structures that can protect them, such as the police, the army and the clergy.’ [All quotes taken from Francis’ concern over liturgical young fogeys, The Catholic Times, 20 January, 2017] 

Speaking to bishops, says Mgr L, Pope Francis opined that “Tridentine-rite liturgies celebrated by priests who had never known the Church under the old rite were ‘a manifestation of moral and psychological imbalances.’  And, a delighted Mgr L goes on, the Pope warned newly appointed bishops in 2015:  “Be careful when a seminarian seeks refuge in rigidity – because underneath this there is always something bad.”

cartoonhearingvoices

The traditional Mass is described as “its own shop window” in today’s savage attack,  not to be”reinforced”  in seminaries “or by the use of outdated episcopal carnival-costumes” (that is this terrible priest’s standard way of describing the sacred vestments). 

The entire article exudes evil. As one American bishop said (and I quoted him, with source, in our newsletter at the time) “To be indifferent to the old rite is one thing; to hate it comes straight from Hell”. 

Now, there’s a thought for the good Monsignor.  Instead of blethering on about “rigid fundamentalism” he ought to try it sometime. Would make much more interesting reading that the baloney he churns out week after week in the Anything-But-Catholic Times.  

Comments invited… 

Catholic Schools Vs Catholic Education

First Minister praises Catholic schools
First Minster Nicola Sturgeon praised Catholic schools during a meeting with Archbishop Philip Tartaglia and other faith leaders on Friday January 13.      muslim-schoolgirl

The SNP leader was chairing an annual meeting of Action of Churches Together in Scotland (ACTS) which brings leaders from a range of denominations together, including the Glasgow archbishop, who is president of the Scottish Bishops’ Conference, and the director of the Catholic Parliamentary Office Anthony Horan.

Speaking about a new community cohesion initiative, the First Minister commended the work of Catholic schools and singled-out St Albert’s Primary in Glasgow’s Southside for praise. Acknowledging the fact that the majority of pupils at the school are Muslim children—drawing most of its pupils from areas of traditionally high immigration—Mrs Sturgeon praised headteacher, Clare Harker. “It is fantastic that a school with a Christian Catholic ethos finds a way to respect the values of the children there,” she said.

The First Minister also said churches had a key role to play in community cohesion. “The trust you have in these communities can promote understanding,” she told the faith leaders. “We are at a pivotal moment and we need to try in our small way to give international leadership to diversity as strength and not just weakness. There is scope for us to work collectively.”

Among those at the meeting with the archbishop (above) were Rev Matthew Ross (Secretary of ACTS), Rev Alexander Ritchie (United Free Church of Scotland), Major Steven Turner (Salvation Army), Norman Graham (Baptist Union of Scotland), Rt Rev Russell Barr (Moderator of the Church of Scotland), and Most Revd Bishop David Chillingworth (Primus of the Scottish Episcopal Church).

Mrs Sturgeon also spoke about the challenge, for both government and wider society, of providing social care for an ageing population, particularly in relation to dementia. “We need to learn from you, to understand what the churches can bring [in relation to care for those with dementia],” she told the church leaders, adding that ‘you [the churches] are trusted, particularly regarding older people’s care.’

The SCO has been running a campaign since October to make Catholic churches ‘dementia friendly,’ with two churches signing up to the scheme in recent weeks.

At the end of the meeting, Mrs Sturgeon praised the work of volunteers and the third sector, and highlighted the value of the meetings with church leaders. “It is a good opportunity for me to hear from you and how we can work together,” she said. “I value this tradition.”

Anthony Horan, director of the Catholic Parliamentary Office, said: “The meeting is an opportunity for leaders of a number of Christian denominations to speak with the First Minister and to give her visibility as to the work they are doing in their local communities and wider Scottish society. It was extremely pleasing to hear the First Minister commend the value of Catholic schools.”

Speaking after the meeting, Nicola Sturgeon said: “Scotland is a place where we celebrate our differences, while recognising the many things that unite us and where people of all races, faiths and background feel safe and respected.

“It is important that everyone is open to each other’s values and it is essential that we safeguard our shared vision of a multicultural, open and tolerant Scotland. Our faith communities play a significant role here, and abroad, and we welcome their contribution and input into our nation’s civic life to enrich us all.”

Comment: 

Catholic schools were established to teach the Catholic Faith with conviction, as part of the process of educating Catholic children at home, school, and in the parish – e.g. via preaching.

Manifestly, that is no longer the aim of Catholic “educators”.

If the Muslim community can so successfully target and take over Catholic Schools and if a Protestant First Minister of a Protestant Scotland can “commend the value of Catholic schools” then, self-evidently, they are not doing what they are supposed to do.

Maybe it’s now time to hand them all over to parents who actually care about what their children believe and who want them  to be properly taught how to live in the world in accordance with their religious beliefs. Yes? Muslims seem to fit the bill nicely. 

After all, if the Catholic hierarchy don’t give a toss, and if Catholic parents don’t have a clue, what’s the point of keeping up the pretence?  

Having a bunch of buildings labelled “Catholic schools” is not remotely the same thing  as providing a Catholic education.  Home-schoolers provide a Catholic education without the buildings.  Well?  Is it right to seek to justify Catholic schools when they self-evidently do not provide a Catholic education?  

Rocky Road From Dublin: Irish Bishops In Rome – seeking end of celibacy?

The Irish Bishops are in Rome for their ad limina visit

shamrockBelow, report from The Irish Catholic…

The Irish hierarchy will not ask Pope Francis to consider permitting priests who left to get married to return to ministry at a meeting in Rome next week after failing to reach a consensus, The Irish Catholic can reveal.

However, Bishop Leo O’Reilly, who first brought the proposal for discussion with his fellow Irish bishops, said the issue may well come up during a series of meetings the Irish bishops are due to have with the Pontiff and senior Vatican officials in coming days.

The possibility of married men being ordained to the priesthood in Ireland may come up in next week’s meeting between the bishops and Pope Francis, according to the bishop who in 2015 said the idea should be considered.

The bishop’s observation comes against a background of rumours that the Pope is willing to allow married former priests to return to ministry in Brazil on a phased and experimental basis, and as Ireland’s bishops are due to make their first ad limina visit  to Rome in a decade.

In June 2015, Kilmore’s Bishop Leo O’Reilly said he was liaising with other bishops about setting up a commission to discuss the possibilities of ordaining married men and of appointing female deacons, saying that the Pope encouraged individual bishops and bishops’ conferences to be creative in looking at ways to do ministry in the future, and that Ireland bishops must “consider all options”.

Saints are used to handling snakes...

Saints are used to handling snakes…

However, Dr O’Reilly told The Irish Catholic, no decision was made when he raised the matter with his fellow bishops in 2015. 

“There was a discussion about it at the bishops’ conference, and it was inconclusive – there was no decision taken at that point, and that’s where it rested,” he said.

“Where it came from originally was the diocesan pastoral plan,” he said, highlighting how it had arisen following an 18-month listening process in his Kilmore diocese which had led in turn to a diocesan assembly and a new diocesan pastoral plan to tackle such challenges facing the Church as the declining number of priests.

“The request of the plan was that I would bring it to the bishops’ conference, which I have done,” he continued. “I don’t know whether there is anything more that I could do on it.”

At the same time, he said, there was a chance that the proposal could be raised at next week’s ad limina visit of the Irish bishops to Rome. “I’d say it’s possible,” he said, “because I would have sent in the pastoral plan as part of the submission of the report to the Vatican.”  Source

Comment…

Well.. will Catholic Irish eyes be smiling at the end of this ad limina d’ye think, at all, at all? 

Abuse of God’s Mercy: An Insult To God

merciful-god

On the Abuse of Divine Mercy 
Sermon by St. Alphonsus Liguori
 

In this day’s gospel we read, that a certain man fell into the hands of robbers, who, after having taken his money, wounded him, and left him half dead. A Samaritan who passed by, saw him, and taking pity on him, bound up his wounds, brought him to an inn, and left him to the care of the host, saying: “Take care of him.” These words I this day address to those, if there be any such among you, who, though their souls are wounded by sin, instead of attending to the care of them, continually aggravate the wounds by new sins, and thus abuse the mercy of God, who preserves their lives, that they may repent, and not be lost forever. I say to you: Brethren, take care of your souls, which are in a very bad state; have compassion on them. “Have pity on thy own soul (Eccl. xxx. 24).” Your souls are sick, and what is worse they are near the eternal death of hell; for he who abuses to excess the divine mercy, is on the point of being abandoned by the mercy of God. This shall be the subject of the present discourse. 

St. Augustine says that the devil deludes Christians in two ways “by despair and hope.” After a person has committed sin, the enemy, by placing before his eyes the rigour of divine justice, tempts him to despair of the mercy of God. But, before he sins, the devil by representing to him the divine mercy, labours to make him fearless of the chastisement due to sin. Hence the saint gives the following advice: “After sin, hope for mercy; before sin, fear justice.” If, after sin, you despair of God’s pardon, you offend him by a new and more grievous sin. Have recourse to His mercy, and He will pardon you. But, before sin, fear God’s justice, and trust not to His mercy; for, they who abuse the mercy of God to offend him, do not deserve to be treated with mercy. Abulensis says, that the man who offends justice may have recourse to mercy; but to whom can they have recourse, who offend and provoke mercy against themselves? 

When you intend to commit sin, who, I ask, promises you mercy from God? Certainly God does not promise it. It is the devil that promises it, that you may lose God and be damned. “Beware,” says St. John Chrysostom, “never to attend to that dog that promises thee mercy from God (Hom. 50, ad Pop).”

If, beloved sinners, you have hitherto offended God, hope and tremble: if you desire to give up sin, and if you detest it, hope; because God promises pardon to all who repent of the evil they have done. But if you intend to continue in your sinful course, tremble lest God should wait no longer for you, but cast you into hell.

Why does God wait for sinners? Is it that they may continue to insult Him? No; He waits for them that they may renounce sin, and that thus He may have pity on them, and forgive them. “Therefore the Lord waiteth, that he may have mercy on you.” (Isa. xxx. 1, 8.) But when He sees that the time which he gave them to weep over their past iniquities is spent in multiplying their sins, He begins to inflict chastisement, and He cuts them off in the state of sin, that, by dying, they may cease to offend Him. Then He calls against them the very time He had given them for repentance. “He hath called against me the time (Lam. i. 15).” “The very time,” says St. Gregory, “comes to judge.” 

O common illusion of so many damned Christians! We seldom find a sinner so abandoned to despair as to say: I will damn myself. Christians sin, and endeavour to save their souls. They say: “God is merciful: I will commit this sin, and will afterwards confess it.” Behold the illusion, or rather the snare, by which Satan draws so many souls to hell. “Commit sin,” he says, “and confess it afterwards.” But listen to what the Lord says: “And say not, the mercy of the Lord is great; He will have mercy on the multitude of my sins (Eccl. v. 6.).” Why does He tell you not to say, that the mercy of God is great? Attend to the words contained in the following verse: “For mercy and wrath come quickly from Him, and His wrath looketh upon sinners (Ibid., ver. 7).” The mercy of God is different from the acts of His mercy; the former is infinite, the latter are finite. God is merciful, but He is also just. St. Basil says, that sinners only consider God as merciful and ready to pardon, but not as just and prepared to inflict punishment. Of this the Lord complained one day to St. Bridget: “I am just and merciful: sinners regard Me only as merciful.” St. Basil’s words are: “Bonus est Dominus sed etiam Justus, nolimus Deum ex dimidia parte cogitare.” God is just, and, being just, he must punish the ungrateful. Father John Avila used to say, that to bear with those who avail themselves of the mercy of God to offend Him, would not be mercy, but a want of justice.

Mercy, as the divine mother said, is promised to those who fear, and not to those who insult the Lord. “And His mercy to them that fear Him (Luke i 50).”

Some rash sinners will say: God has hitherto shown me so many mercies; why should He not here after treat me with the same mercy? I answer: He will show you mercy, if you wish to change your life; but if you intend to continue to offend Him, He tells you that He will take vengeance on your sins by casting you into hell. “Revenge is mine, and I will repay them in due time, that their foot may slide (Deut. xxxii. 35).” David says, that “except you be converted,” He will “brandish His sword (Ps. vii. 13).” The Lord has bent His bow, and waits for your conversion; but if you resolve not to return to Him, He will in the end cast the arrow against you, and you shall be damned. O God! there are some who will not believe that there is a hell until they fall into it. Can you, beloved Christians, complain of the mercies of God, after He has shown you so many mercies by waiting for you so long? You ought to remain always prostrate on the earth to thank Him for His mercies, saying: “The mercies of the Lord that we are not consumed (Lamen. iii. 32).” Were the injuries which you offered to God committed against a brother, he would not have borne with you. God has had so much patience with you; and He now calls you again. If, after all this, He shall send you to hell, will He do you any wrong? “What is there,” He will say, “that I ought to do more for my vineyard, that I have not done to it (Isa. v. 4)?” Impious wretch! what more ought I to do for you that I have not done? 

St. Bernard says, that the confidence which sinners have in God’s goodness when they commit sin, procures for them, not a blessing, but a malediction from the Lord. “Est infidelis fiducia solius ubique maledictionis capax, cum videlicet in spe peccamus (Serm, iii., de Annunc).” O deceitful hope, which sends so many Christians to hell! St. Augustine says: “Sperant, ut peccent! Vae perversa spe (In Ps. cxliv).” 

They do not hope for the pardon of the sins of which they repent; but they hope that, though they continue to commit sin, God will have mercy upon them; and thus they make the mercy of God serve as a motive for continuing to offend Him. 

Accursed hope! hope which is an abomination to the Lord! “And their hope the abomination (Job xi. 20).” This hope will make God hasten the execution of His vengeance; for surely a master will not defer the punishment of servants who offend him because he is good. Sinners, as St. Augustine observes, trusting in God’s goodness, insult Him, and say: “God is good; I will do what I please (Tract, xxxiii. in Joan).” But, alas! how many, exclaims the same St. Augustine, has this vain hope deluded! “They who have been deceived by this shadow of vain hope cannot be numbered.” St. Bernard writes, that Lucifer’s chastisement was accelerated, because, in rebellion against God, he hoped that he should not be punished for his rebellion. Ammon, the son of king Manasses, seeing that God had pardoned the sins of his father, gave himself up to a wicked life with the hope of pardon; but, for Ammon there was no mercy. St. John Chrysostom says, that Judas was lost because, trusting in the goodness of Jesus Christ, he betrayed Him. “Fidit in lenitate Magistri.” 

He that sins with, the hope of pardon, saying: “I will afterwards repent, and God will pardon me:” is, according to St. Augustine, “not a penitent, but a scoffer.” The Apostle tells us that “God is not mocked (Gal. vi. 7).” 

It would be a mockery of God to offend Him as often and as long as you please, and always to receive the pardon of your offences. 

“For what things a man shall sow,” says St. Paul, “those also shall he reap (Ibid., ver. 8).” They who sow sins, can hope for nothing but the hatred of God and hell. “Despisest thou the riches of His goodness, and patience, and long-suffering (Rom. ii. 4).” Do you, O sinner, despise the riches of the goodness, of the patience, and long-suffering of God towards you? He uses the word riches, because the mercies which God shows us, in not punishing our sins, are riches more valuable to us than all treasures. “Knowest thou not,” continues the Apostle, “that the benignity of God leadeth thee to penance (Ibid)?” 

Do you not know that the Lord waits for you, and treats you with so much benignity, not that you may continue to sin, but that you may weep over the offences you have offered to Him?

For, says St. Paul, if you persevere in sin and do not repent, your obstinacy and impenitence shall accumulate a treasure of wrath against the day of wrath, that is, the day on which God shall judge you. “According to thy hardness and impenitent heart, thou treasurest up wrath, against the day of wrath, and revelation of the just judgment of God (Ibid., verse 5).” 

To the hardness of the sinner shall succeed his abandonment by God, Who shall say of the soul that is obstinate in sin, what he said of Babylon: “We would have cured Babylon; but she is not healed; let us forsake her (Jer. li. 9).” 

And how does God abandon the sinner? He either sends him a sudden death, and cuts him off in sin, or He deprives him of the graces which would be necessary to bring him to true repentance; He leaves him with the sufficient graces with which he can, but will not, save his soul. The darkness of his understanding, the hardness of his heart, and the bad habits which he has contracted, will render his conversion morally impossible. Thus, he shall not be absolutely but morally abandoned.

“I will take away the hedge thereof, and it shall be wasted (Isa. v. 5).” When the master of the vineyard destroys its hedges, does he not show that he abandons it? It is thus that God acts when He abandons a soul. He takes away the hedge of holy fear and remorse of conscience, and leaves the soul in darkness, and then vices crowd into the heart. “Thou hast appointed darkness, and it is night: in it shall all the beasts of the wood go about (Ps. ciii. 20).” 

And the sinner, abandoned in an abyss of sins, will despise admonitions, excommunications, divine grace, chastisement, and hell: he will make a jest of his own damnation. “The wicked man, when he is come into the depth of sin, contemneth (Prov. xviii. 3).”

Why,” asks the Prophet Jeremias, “doth the way of the wicked prosper (Jer. xii. 1)?” He answers: “Gather them together as sheep for a sacrifice (v. 3).” Miserable the sinner who is prosperous in this life! 

The prosperity of sinners is a sign that God wishes to give them a temporal reward for some works which are morally good, but that He reserves them as victims of His justice for hell, where, like the accursed cockle, they shall be cast to burn for all eternity.
“In the time of the harvest, I will say to the reapers: Gather up the first cockle, and bind it in bundles to burn (Matt. xiii. 30).” 

Thus, not to be punished in this life is the greatest of God’s chastisements on the wicked, and has been threatened against the obstinate sinner by the Prophet Isaias. “Let us have pity on the wicked, but he will not learn justice (Isa. xxvi. 10).” On this passage St. Bernard says: This mercy I do not wish for: it is above all wrath. “Misericordiam hanc nolo; super oimiem iram misericordia ista (Serm, xlii., in Cant).” 

And what greater chastisement than to be abandoned into the Lands of sin, so that, being permitted by God to fall from sin to sin, the sinner must in the end go to suffer as many hells as he has committed sins?”

Add thou iniquity upon their iniquity. . . . let them be “blotted out of the book of the living (Ps. lxviii. 28, 29).” On these words Bellarmine writes: “There is no punishment greater than when sin is the punishment of sin.” It would be better for such a sinner to die after the first sin; because by dying under the load of so many additional iniquities, he shall suffer as many hells as he has committed sins. This is what happened to a certain comedian in Palermo, whose name was Caesar. He one day told a friend that Father La Nusa, a missionary, foretold him that God should give him twelve years to live, and that if within that time he did not change his life, he should die a bad death. Now, said he to his friend, I have travelled through so many parts of the world: I have had many attacks of sickness, one of which nearly brought me to the grave; but in this month the twelve years shall be completed, and I feel myself in better health than in any of the past years. He then invited his friend to listen to a new comedy which he had composed. But, what happened? On the 24th November, 1688, the day fixed for the comedy, as he was going on the stage, he was seized with apoplexy, and died suddenly. He expired in the arms of a female comedian. Thus the scene of this world ended miserably for him. 

Let us make the application to ourselves, and conclude the discourse. Brethren, I entreat you to give a glance at all the bygone years of your life: look at the grievous offences you have committed against God, and at the great mercies which He has shown to you, the many lights He has bestowed upon you, and the many times He has called you to a change of life. 

By this sermon he has today given you a new call. He appears to me to say to you: “What is there that I ought to do to my vineyard, that I have not done to it (Isa. v. 4)?” What more ought I to do for you that I have not done? What do you say? What answer have you to make? Will you give yourselves to God, or will you continue to offend Him?

Consider, says St. Augustine, that the punishment of your sins has been deferred, not remitted; “unfruitful tree! The axe has been deferred. Be not secure: you shall be cut off.” If you abuse the divine mercy, you shall be cut off; vengeance shall soon fall upon you. What do you wait for? Do you wait till God sends you to hell? The Lord has been hitherto silent; but He is not silent forever. When the time of vengeance shall arrive He will say: “These things hast thou done, and I was silent. Thou thoughtest unjustly that I should be like to thee: but I will reprove thee, and set before thy face (Ps. xlix. 21).” He will set before your eyes the graces which he bestowed upon you, and which you have despised: these very graces shall judge and condemn you. 

Brethren, resist no longer the calls of God; tremble lest the call which He gives you today may be the last call for you. Go to confession as soon as possible, and make a firm resolution to change your lives. It is useless to confess your sins, if you afterwards return to your former vices. 

But you will perhaps say that you have not strength to resist the temptations by which you are assailed. Listen to the words of the Apostle: “God is faithful, Who will not permit you to be tempted above that which you are able (1 Cor. x. 13).” God is faithful: He will not permit you to be tempted above your strength. And if of yourself you have not strength to overcome the devil, ask it from God, and He will give it to you. “Ask, and you shall receive (John xvi. 24).” “Praising,” said David, “I will call on the Lord, and I shall be saved from my enemies (Ps. xvii. 4).” And St. Paul said: “I can do all things in Him Who strengthened me (Phil. iv. 13).” Of myself I can do nothing; but with the divine assistance I can do all things. Recommend yourselves to God in all temptations, and God will enable you to resist them, and you shall not fall. 

Comment:

The Pope has spread abroad belief in a false mercy, one which – according to St Alphonsus – might take souls to Hell. 

Is the optimistic reliance on this false mercy, this failure to understand that unrepentant sin will take souls to Hell, one of the reasons for the growing number of blatant scandals we are witnessing today; double-living clergy, laity living in manifest public sin receiving Holy Communion and such like? Share your thoughts… 

2018: Another Synod – Red Alert!

Letter of His Holiness Pope Francis to Young People
on the Occasion of the Presentation of the Preparatory Document
of the 15th Ordinary General Assembly of the Synod of Bishops.

My Dear Young People,
A group of folk dancers rehears prior to the arrival of Pope Francis at the military airport in Krakow, Poland, Wednesday, July 27, 2016. (AP Photo/Alik Keplicz)

World Youth Day: A group of folk dancers rehearse prior to the arrival of Pope Francis at the military airport in Krakow, Poland, Wednesday, July 27, 2016.

I am pleased to announce that in October 2018 a Synod of Bishops will take place to treat the topic: “Young People, the Faith and Vocational Discernment.” I wanted you to be the centre of attention, because you are in my heart. Today, the Preparatory Document is being presented, a document which I am also entrusting to you as your “compass” on this synodal journey.  

I am reminded of the words which God spoke to Abraham: “Go from your country and your kindred and your father’s house to the land that I will show you.” (Gen 12.1). These words are now also addressed to you. They are words of a Father who invites you to “go”, to set out towards a future which is unknown but one which will surely lead to fulfilment, a future towards which He Himself accompanies you. I invite you to hear God’s voice resounding in your heart through the breath of the Holy Spirit.

When God said to Abram, “Go!”, what did he want to say? He certainly did not say to distance himself from his family or withdraw from the world. Abram received a compelling invitation, a challenge, to leave everything and go to a new land. What is this “new land” for us today, if not a more just and friendly society which you, young people, deeply desire and wish to build to the very ends of the earth?

But unfortunately, today, “Go!” also has a different meaning, namely, that of abuse of power, injustice and war. Many among you are subjected to the real threat of violence and forced to flee their native land. Their cry goes up to God, like that of Israel, when the people were enslaved and oppressed by Pharaoh (cf. Ex 2:23).

I would also remind you of the words that Jesus once said to the disciples who asked him: “Teacher […] where are you staying?” He replied, “Come and see” (Jn 1:38). Jesus looks at you and invites you to go with him. Dear young people, have you noticed this look towards you? Have you heard this voice? Have you felt this urge to undertake this journey? I am sure that, despite the noise and confusion seemingly prevalent in the world, this call continues to resonate in the depths of your heart so as to open it to joy in its fullness. This will be possible to the extent that, even with professional guides, you will learn how to undertake a journey of discernment to discover God’s plan in your life. Even when the journey is uncertain and you fall, God, rich in mercy, will extend his hand to pick you up.

In Krakow, at the opening of the last World Youth Day, I asked you several times: “Can we change things?” And you shouted: “yes!”. That shout came from your young and youthful hearts, which do not tolerate injustice and cannot bow to a “throw-away culture” nor give in to the globalization of indifference. Listen to the cry arising from your inner selves! Even when you feel, like the prophet Jeremiah, the inexperience of youth, God encourages you to go where He sends you: “Do not be afraid, […], because I am with you to deliver you” (Jer 1:8).

A better world can be built also as a result of your efforts, your desire to change and your generosity. Do not be afraid to listen to the Spirit who proposes bold choices; do not delay when your conscience asks you to take risks in following the Master. The Church also wishes to listen to your voice, your sensitivities and your faith; even your doubts and your criticism. Make your voice heard, let it resonate in communities and let it be heard by your shepherds of souls. St. Benedict urged the abbots to consult, even the young, before any important decision, because “the Lord often reveals to the younger what is best.” (Rule of St. Benedict, III, 3).

Such is the case, even in the journey of this Synod. My brother bishops and I want even more to “work with you for your joy” (2 Cor 1:24). I entrust you to Mary of Nazareth, a young person like yourselves, whom God beheld lovingly, so she might take your hand and guide you to the joy of fully and generously responding to God’s call with the words: “Here I am” (cf. Lk 1:38).

With paternal affection,

FRANCIS

Given at the Vatican, 13 January 2017    Source

Comment: 

Over at Rorate Caeli they’re running a poll which we’ve copied here (hoping they don’t sue!)  Vote here, and there  and then share your thoughts… Politely!

 

 

 

Cardinal Müller: No Elephant in Room…

Cardinal Müller Covers His Eyes

by Christopher A. Ferrara
January 9, 2017

The article below is taken from the Fatima Center website

According to Stanze Vaticane, the blog for the Italian TV channel TGCom24, Card. Gerhard Ludwig Müller has ejected any correction of Pope Francis concerning those explosive sections of Amoris Laetitia (especially Chapter 8, ¶¶ 302-305) which prompted the four cardinals to present

Cardinal Müller

Cardinal Müller

their dubia to Pope Francis. Those passages of Amoris clearly open the door to Holy Communion for the divorced and “remarried” in “certain cases” — as bishop after bishop is now declaring — while appearing to reduce exceptionless negative precepts of the natural law (including “Thou shalt not commit adultery”) to “general rules” and mere “objective ideals” rather than divine commands from which no one can claim an exemption.

But Müller’s choice of words is very curious.  As reported by Stanze Vaticane, during an interview with TGCom 24 (translations mine), Müller stated:

“Everyone, above all the cardinals of the Roman Church [sic], have the right to write a letter to the Pope. I was astonished, however, that this became public, almost constraining the Pope to say ‘Yes’ or ‘No’. I do not like this. Also, a possible fraternal correction of the Pope seems to me very far off. It is not possible at this moment because it does not involve a danger to the faith as Saint Thomas has said. We are very far from a correction and I say that it harms the Church to discuss these things publicly.

Amoris Laetitia is very clear in its doctrine, and we can make out the whole doctrine of the Church on matrimony, all the doctrine of the Church in 2000 years of history. Pope Francis asks for discernment of the situation of those persons who live in an irregular union, that is, not according to the doctrine of the Church on matrimony, and he asks for aid of these persons to find a path for a new integration in the Church according to the conditions of the Sacraments, of the Christian message on matrimony. But I do not see any contraposition: on the one hand we have the clear doctrine on matrimony, and on the other the obligation of the Church to concern herself with these persons in difficulty.”

First of all, why is Müller “astonished” that the dubia became public?  The four cardinals state clearly in their accompanying letter that while their dubia were first submitted privately to Francis, “The Holy Father has decided not to respond. We have interpreted his sovereign decision as an invitation to continue the reflection, and the discussion, calmly and with respect. And so we are informing the entire people of God about our initiative, offering all of the documentation.” 

That is their right as cardinals, and indeed it is the right of any member of the faithful:

“According to the knowledge, competence, and prestige which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.”  (Canon 212, § 3)

Secondly, why is a “possible fraternal correction” deemed “very far off” — meaning that there is a potential for one — when Müller says at one and the same time that Amoris presents the Catholic doctrine on matrimony and that there is no opposition to that doctrine in the call for “discernment” of the situation of people in “irregular unions”? If Amoris were really so clear, and there were really no contradiction between Catholic doctrine on the indissolubility of marriage and Francis’ call for “discernment,” Müller would say simply that a correction of Francis is unnecessary. He would not say a correction is “not possible at this moment…”

I am afraid Müller’s statement falls into the category of so much of what has come out of the Vatican over the past fifty years: artfully worded doubletalk that tries to have it both ways.

Now let us be serious. Cardinal Müller knows very well that Amoris is not only problematic, but a veritable H-bomb targeted on the foundations of Christian life. As the four cardinals note in their presentation to a stonily silent Francis, different bishops interpret Amoris differently — some pro, some con — regarding the admission of public adulterers in “second marriages” to the sacraments (in “certain cases”) without a prior amendment of life. Müller also knows well that Francis has sided with the pro faction.  In his letter to the bishops of Buenos Aires regarding their “guidelines” for the “implementation” of Amoris, Francis declared there is “no other interpretation” of Amoris than their guidelines, which provide as follows:

“If it is acknowledged that, in a concrete case, there are limitations that mitigate responsibility and culpability (cf. 301-302), especially when a person believes he/she would incur a subsequent fault by harming the children of the new union, Amoris laetitia offers the possibility of having access to the sacraments of Reconciliation and Eucharist (cf. footnotes 336 and 351).”

Accordingly, the four cardinals rightly note with alarm (while Francis stays silent) that interpreters of Amoris “come to different conclusions… due to divergent ways of understanding the Christian moral life.”  Thus, as they conclude:

“In this sense, what is at stake in Amoris Laetitia is not only the question of whether or not the divorced who have entered into a new union can — under certain circumstances — be readmitted to the sacraments. 

“Rather, the interpretation of the document also implies different, contrasting approaches to the Christian way of life. Thus, while the first question of the dubia concerns a practical question regarding the divorced and civilly remarried, the other four questions touch on fundamental issues of the Christian life.

Indeed, the fifth question presented asks the Roman Pontiff, of all people, if following Amoris “does one still need to regard as valid the teaching of St. John Paul II’s encyclical Veritatis Splendor, n.56, based on Sacred Scripture and on the Tradition of the Church, that excludes a creative interpretation of the role of conscience and that emphasizes that conscience can never be authorized to legitimate exceptions to absolute moral norms that prohibit intrinsically evil acts by virtue of their object?”  In short: Is Francis — the Pope — authorizing departures from the natural law?

Müller knows all of this.  And he knows the whole Catholic world is in turmoil following the publication of Amoris, as some dioceses now regard as “mercy” what others still regard as a mortal sin: the reception of Holy Communion while living in adultery. There is no way he cannot know what is happening. Yet he has chosen to put on a blindfold in order to be able to say that a correction of Francis “is not possible at this moment because it does not involve a danger to the faith…”

Really? If not now, when?  After thousands and perhaps millions of souls have put their eternal salvation at risk by receiving Holy Communion while engaging in adulterous sexual relations?  After the already weakened faith in Holy Matrimony is completely destroyed in many by the spectacle of people who are not married being treated as if they were?  After the very concept of mortal sin is de facto abolished by the subversive notion, promoted by Francis in Amoris (¶ 303), that conscience can properly counsel the continuation of gravely sinful conduct as “what for now [!] is the most generous response which can be given to God… while yet not fully the objective ideal”?

What a sad day for the Church when the very head of its doctrinal congregation blinds himself to what is perhaps, as Bishop Athanasius Schneider has observed, the greatest doctrinal crisis since the Arian heresy.  How sad as well that, in contrast to the four cardinals who confront the crisis with eyes wide open, we must say of Müller what Our Lord said of the Pharisees: “Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both will fall into the pit.” (Matt 15:14)   

Comment:

Can you explain Cardinal Müller’s assertion that:  “…a possible fraternal correction of the Pope seems to me very far off.  It is not possible at this moment because it does not involve a danger to the faith…”  

I read those words with a sense of incredulity.  Given that most of us can see  the elephant in the room (even those who are late to the circus) and can, moreover, see it hurtling around the the room causing havoc, how can Cardinal Müller deny the fact that great danger to the Faith has already been caused by Amoris Laetitia. What’s wrong with him?  No rudeness, mind, folks, keep the heid. Nobody’s asking you to say it with flowers, just don’t be rude 😀   

Update: 11 January – The mystery deepens