The Sexual Culture of Politicians Vs The Sexual Culture Of The People…

It’s fascinating to listen to the news broadcasters taking some very high moral ground this week, as they report lurid stories of  alleged sexual abuse of both men and women by Members of Parliament.  Everyone agrees that this is shock-horror stuff, posture amazement, and insist that it must stop.  It’s almost like watching one of the old interviews with Mary Whitehouse

Whatever happened to the whole “let’s ditch morality” thing, and “no more hang-ups about sex” – whatever happened to sexual freedom and liberalism? 

Comment:

Will it be possible to change the culture in Westminster, but not in the rest of the country? Should we really expect the politicians to live by a higher standard of sexual morality than that taken for granted in the wider (very) sexually permissive society, UK-wide?

Oh, and wouldn’t this be the ideal time for the Bishops to be speaking out – sort of “We [or, more accurately, God] told you that sexual permissiveness brings nothing but misery”  – wouldn’t that be something for the population of the UK to hear and ponder?  

Cardinal Brandmüller: Pope Ignoring Dubia Puzzling – We Need Answers!

 28 October…  Cardinal Brandmüller demands Pope answer Dubia – Cardinal Brandmüller defends “Dubia”

Four Dubia Cardinals
(two now deceased)

Last year, four cardinals had made public their criticism of the Pope with their “Dubia”. For this they learned a great deal of counter-criticism. One of them now defends the requests to Francis.

The Four Dubia Cardinals- two now dead.

The German Cardinal Walter Brandmüller defended the “Dubia”, which he co-wrote, to Pope Francis. He understood the criticism that had triggered the publication of the questions. But the step was “only taken after a waiting for an answer”, he said in the interview of the “Frankfurter Allgemeine Zeitung” (Saturday). “And especially with regard to the fact that many believers have had the same questions and are waiting for an answer,” the Cardinal explained.

“What do you mean, what phone calls, letters, inquiries we get?”, Brandmüller continued. “They also say,” Why do you not do anything, you Cardinals ? “We finally made an oath of office and are by office advisers to the Pope.” They had asked for an audience, but they also did not receive an answer on this, the 88-year-old said.

In the context of his view of liberal interpretations of the Papal letter, the Cardinal emphasised: “It is a dogma that marriage is a sacrament and therefore indissoluble.” This means, “He who asserts that one can enter into a new marriage during his lifetime of his lawfully married wife is excommunicated, because this is an erroneous teaching, a heresy.” Whosoever is aware of a serious sin such as adultery, can only go to the Eucharist if he has previously repented, confessed, and been forgiven.       

He had “great concern that something would explode,” said the former President of the Vatican Historical Commission. The fact that the requests of thousands of people remained unanswered, raised questions. “This is really hard to understand,” the prelate said.

After all, the central question is: “Can something [be] good if something was a sin yesterday?” In addition, the question is asked whether there really are acts that are “morally reprehensible” under all circumstances – such as the killing of an innocent or adultery. “If in fact the first question should be answered with yes and the second with no – then this would be heresy, and, as a result, schism, division of the church,” said Brandmüller.

The Papal letter “Amoris laetitia” of 2016 is the reason for the “Dubia” (doubts). The Pope said that Catholics who had married again after a divorce could be admitted to the communion. The Cardinals Walter Brandmüller, Raymond Leo Burke and the now deceased Carlo Caffarra and Joachim Meisner first asked Francis personally, then in November last year publicly to clarify the interpretation and categorisation of “Amoris laetitia”.  Source

Comments invited… 

PUBLIC ROSARY OF REPARATION

U P D A T E . . .

Public Rosary of Reparation – Saturday, 4th November, 2017, 2pm

Our group prayed the fifteen decades of the Rosary outside St Bride’s in Cambuslang today at 2pm. We then prayed the St Michael, Archangel prayer (original version) and sang “I’ll Sing a Hymn To Mary”. Before the Rosary, during the Prayer to St Michael, and at the end of the event, different members of our group sprinkled the doors of the church with holy water.

Today, the weather was cold but dry.

Imagine then, our astonishment, when a rainbow appeared over the church during the Joyful Mysteries, fading away as we began the Sorrowful Mysteries. During the Sorrowful Mysteries, a few drops of rain fell: “not even a drizzle” as one person said, only a few drops (later, someone suggested that those few drops might represent Our Lady’s tears). Then, for the first three decades of the Glorious Mysteries, the rainbow re-appeared arching right over the church building, disappearing again during the final two decades. The rainbow was much brighter during the Glorious Mysteries than during the Joyful Mysteries.

As our group dispersed and I was heading out of the church grounds, I saw Fr Morton who approached me with outstretched hand. All the rumours about him are true – he is a very nice person, kindly and friendly. When I told him about the rainbow he made the obvious (joking, I hope!) connection with the LGBT lobby but I reminded him that they have stolen this beautiful biblical image – so, no, the rainbow, we believe, was not God signalling his approval of homosexuality, but – on the contrary – God’s merciful and generous way of letting us know that He is pleased with our humble effort to make reparation for the recent scandal associated with St Bride’s, and we pray that some repair has been achieved.

I had a very pleasant short chat with Fr Morton – he is, certainly, as many people have told me, a very nice person, most affable and approachable. Let’s all continue to keep him in our prayers.  To comment, click here

ORIGINAL NOTICE…

Don’t you love it when a plan comes together? 

Just telling a few people about the Evening Times report and our blog   on the scandal of Father Paul Morton this evening after Mass, we have around a dozen signed up for a public Rosary of Reparation to take place outside St Bride’s church in Cambuslang. Details of date and time will not be published in order to minimise the possibility of troublemakers seeking to disrupt our prayer, but anyone who is interested in participating is welcome to email me on editor@catholictruthscotland.com    

Email to let me know to which parish you belong and why you are interested in joining us for this public rosary. None of your personal details will be published.

There is a very seriously concerned group of people from the Diocese of Motherwell who also wish to join us – note, it was one of these parishioners from the Diocese who alerted me to the Evening Times report yesterday. It looks like we will have a fairly strong group,  then, judging by the interest so far, but please encourage as many people as possible, to come along. There could never be too many.  It has been made clear to us now that Bishop Toal approves of Fr Paul Morton’s public statement of approval for indoctrinating children with LGBT propaganda, with specific reference to “transgenderism”. This is an outright scandal and must not be permitted to pass without protest and, above all, a protest of reparation. We plan to pray the fifteen decades of the Rosary, and the Prayer  to St Michael (which is essentially a prayer of exorcism) so do, please decide to come along to please Our Lady by seeking her powerful intercession in ending this diabolical scandal.

Holy Michael, Archangel, defend us in the day of battle –
Be our safeguard against the wickedness and snares of the Devil;
May God rebuke him, we humbly pray,
And do thou, O Prince of the Heavenly Host,
By the power of God, 

Cast down into Hell, Satan, and all wicked spirits,
Who wander through the world, for the ruin of souls.
Amen. 

Fr Paul Morton: a bad priest who poisons and rots Church (St Catherine of Siena)

A PRIEST from Cambuslang has become the first Catholic representative to support teaching children about lesbian, gay, bisexual and transgender (LGBT) issues in school. 

Fr Paul Morton encourages LGBT lessons in schools…

Father Paul Morton, of St Bride’s Parish Church, says bullying due a child’s gender identity or sexual orientation should be a “thing of the past”.

The priest has lent his support to the Time for Inclusive Education (TIE) campaign, which was set up by two Glasgow men in a bid to crack down on homophobic abuse in the classroom.  Click here to read Evening Times report Cambuslang priest first Catholic representative to support LGBT education in schools  which headline is a tad stronger in the print edition of the newspaper, to read: Pioneer Catholic priest’s backing for LGBT rights.

Seems like only yesterday we were discussing this same priest’s public support for homosexuality; our call for Bishop Toal to act at that time, went unheeded, and so, taking his lead from the Bishop’s tolerance, he has moved forward from “welcoming” active homosexual couples to his Masses, to seeking to educate children in the same vice.  Click here to read our previous discussion…

Now, having pretended that his only interest was in making people feel welcome, he has moved on to recite the LGBT mantra about “homophobic” and “transgender” bullying.  Some chance.  Heavens above, it’s impossible to say a word – not a single word – to express disapproval of the evil of homosexual activity, without finding yourself plastered over the front page of a tabloid or, in my own case, nominated for the Stonewall Bigot of the Year award, so it’s a joke to suggest that any homosexual or “transgender” person is bullied.

One thing we never actually deal with – one thing never dealt with – when discussing LGBT “rights” is what they actually DO.  What IS it that is so objectionable?  Why is it that we are shocked that any Catholic priest would encourage children to participate in such behaviour as this

The above link to what homosexuals do, is mild.  Anyone who has ever visited a “gay” website, will know that.   Still, it gives a flavour of precisely what it is that this priest, and his Bishop – Joseph Toal – is shamelessly promoting. Or, more accurately, “proudly” promoting.  

Challenge From Editor, Catholic Truth, To Father Morton…

I’ve tried phoning Father Morton several times but keep getting a voicemail telling me that he is not available to speak and I can’t leave a message.  You’d almost think he knew that the caller is li’l ole moi…  Poor souls trying to get through with a sick call, if priests like Fr Morton still do such mundane things as attend to the sick, or administer the sacraments to the dying.  Must be a worry, having an LGBT celebrity as your Parish Priest.

Anyway, here’s why I was ringing… I rang to say “Hello, there, Father….Let’s debate St Catherine of Siena’s call for Pope Gregory XI to “rid the Church of bad priests and rulers who poison and rot that garden [the Church]” Some motion to the effect that St Catherine’s description of priests who “poison and rot” the Church applies today, more than ever, including to Fr Morton himself.  I do wish he’d answered his phone. 

Not to worry – I’ll email him the link to this thread in the [fond] hope that he takes up the challenge… I’ll also email the link to Bishop Toal, who is gravely responsible before God for this scandal.  He can have a ringside seat at the debate where he might reflect on the contrast between his suspension of Father Matthew Despard for writing a book exposing the  homosexual culture within the Diocese of Motherwell – a fact confirmed by Fr Morton  – while being complicit in Fr Morton’s guilt by  allowing him free rein to encourage homosexual activity, Communion for unrepentant public sinners and now, actively promoting the corruption of school children into the euphemism of “LGBT rights”.

Vote in New, Updated Poll…

  

If Luther’s Revolution were “a work of the Holy Spirit”, surely he must be canonised?

On October 13, 2016 the Pope received a group of 1,000 Lutherans and Catholics from Germany in the Vatican’s Paul VI hall and addressed them from the stage where a statue of Luther was erected. 


M
edias-Presse.Info
reports the scandal of an Italian bishop praising Luther’s Reformation as “a work of the Holy Spirit”.  Unfortunately, there is no  official English translation available, so our French blogger, Lionel, offers the following summary, with commentary: 

Bishop Nunzio Galantino is not just any Italian bishop: he is the General Secretary of the Italian Episcopal Conference, a position of high responsibility.

His latest statement has a flavour of public apostasy and denial of Catholic doctrine: for this prince of the Catholic Church, the reform of Luther is simply “a work of the Holy Spirit”!

These scandalous words, because one must never stop being scandalized by such heterodox remarks, resonated within the Pontifical Lateran University during a conference on the theme “Passion for God, spirituality and theology of the Reformation in 500 years of his birth “, organized by this Vatican University.

Bishop Galantino began by reading an excerpt from Luther, historically considered offensive to the papacy: “I rose against the pope, indulgences and papists, but without tumult and without violence. I put forward the Word of God, I preached, I wrote; I did not do anything else. And while I slept, … that Word I preached overthrew popery, ”  then affirming:  “The Reformation launched by Martin Luther 500 years ago was an event of the Holy Spirit. ”  Rien que ça! 

He then developed his praise of  the German heresiarch in front of his audience:

“The Reformation responds to the truth expressed in the formula” ecclesia semper reformanda “. Luther himself wrote, “And while I slept, God reformed the Church” –  he did not consider himself the architect of reform.”

“Today, too,” said the Italian bishop, “the Church needs reform. And only God can realize it. “  

You do not have to be a great cleric to understand that what Bishop Galantino professes is not very Catholic: he takes Luther’s bluster for Gospel words and denies his infallibility to the Council of Trent, which anathematized the Lutheran heresy. The world upside down ! Let us remind this high ranking of the conciliar Church that Luther did not reform the Catholic Church under the impulse of the Holy Spirit, as he suggests, but that he founded a Christian sect, fierce enemy of all that is Catholic! True!

But the peroration of the Monseigneur does not stop there. He digresses to the Second Vatican Council, and there we will not contradict his statement, some truths also come out, sometimes, from the mouths of the enemies of the Truth. According to IEC number 2, Luther’s love for the Word anticipates the sacramentality of the Word affirmed at the Second Vatican Council. This is affirmed by a conciliar [Father], by the statement made by Archbishop Lefebvre after the Council, that Vatican II is an extension of the Protestant Reformation and leads to it, as this speech by Bishop Galantino allows us to glimpse: “this reform was born of liberalism, of modernism, is entirely poisoned; it comes out of heresy and ends up in heresy,…”  [Archbishop Lefebvre] declared in 1974.

Bishop Galantino concluded by recalling Pope Francis’ gesture in Lund, Sweden, to commemorate the 500 years of the Reformation: “He signed a joint declaration to overcome the reciprocal prejudices that still divide Catholics and Protestants. And this same pope acknowledged to Luther, continues Bishop Galantino, the merit of “wanting to renovate the Church and not divide it”.  Je rêve!     END OF LIONEL’S SUMMARY

Then, today, blogger Westminster Fly posted the following comment with link on the ‘Even Newer Mass(es)’ thread. Since his short and shocking linked report represents what is, in effect, the logical conclusion of “the spirit of Vatican II”, it is also appropriate to  discuss it on this thread. Westminster Fly writes:

In a personal communication to a Professor Baumgartner in Salzburg, Cardinal Mario Luigi Ciappi, who was the personal papal theologian to Popes John XXIII, Paul VI, John Paul I and John Paul II, revealed: “In the Third Secret (of Fatima) it is foretold, among other things, that the great apostasy in the Church will begin at the top”. And then I see this …  Note: you can read the entire First Things article by Marco Tosatti  (a Vaticanist who writes from Rome) here

Comment:

Should we be preparing for the canonisation of Martin Luther?

    

Scotland To Ban Smacking… Childless Politicians Rebuked by Majority of Scots

Click here to read about the Scottish Government’s plans to ban smacking. Parents who choose to discipline their children with a timely smack, are to be criminalised – although we’ve yet to find out exactly how this crackpot law will be enforced. Below, a letter written by our blogger, Athanasius, which was published in The Scotsman Newspaper: 

LETTER from blogger, Athanasius (Martin Blackshaw) published in The Scotsman…

The arrogant interference in family life by Scotland’s political leaders is again on display as a recent ComRes poll, reported in the Scotsman, shows them at odds once more with parents, this time in the matter of smacking children.

Having already ignored the will of parents and the Supreme Court by forging ahead with their State-usurping Named Person scheme, it seems the next step in eradicating parental authority is to criminalise so much as a slap on the hand or the leg of a child.

They say it’s all in the interests of child safety and wellbeing, a red herring argument backed with endless liberal psychobabble about how smacking can scar the mind of a chastised child for life.

These are the same politicians who dismiss traditional Christian moral teaching in State schools, choosing instead to rob Scottish youth of its innocence at a vulnerable and tender age through sex education. That too is backed up with psychobabble despite a shocking decline in youth morality since the almighty switch from God to government began in the 1960s.

Well I have some news for our politicians, it is that I was smacked countless times by my parents when I was growing up and I love them for those corrections. Children, like adults under the law, have rules to obey if they are to enjoy true liberty. Parents understand this and that’s why they enforce the rules with the threat of physical punishment if breached. It’s a tried and tested method both privately and publicly over many millennia by authorities who actually had children of their own and truly cared for their welfare. Holyrood hippies take note! END.

Comment:

Given that the majority of the politicians are childless who are leading this drive to criminalise loving parents for their choice of discipline, albeit that it may be a rare, even one-off, occurrence, it seems like a monumental cheek for them to set themselves up as experts in any aspect of childcare. How unreasonable is that?

Parents, on the other hand, tend to be even handed, reasonable to a fault when it comes to disciplining their offspring.  Some of them have even launched a group emphasising this parental reasonableness.  Click here to reach their website.  It’s great to see parents leading the fightback by refusing to accept this latest bullying attempt by the Scottish Government to take control of the nation’s families.

It’s time that the Scottish Bishops did the same, time that they exercised their duty to support parents in the raising of their children, by objecting, publicly, to this latest State intrusion into private family life.  But, will they? 

Even Newer Mass(es) Coming Soon!

Text of the Apostolic Letter Motu Proprio “Magnum Principium” Quibus nonnulla in can.
838 Codicis Iuris Canonici immutantur


APOSTOLIC LETTER
ISSUED MOTU PROPRIO
OF THE SUPREME PONTIFF
FRANCIS
MAGNUM PRINCIPIUM
BY WHICH CAN. 838 OF THE CODE OF CANON LAW IS MODIFIED 

The great principle, established by the Second Vatican Ecumenical Council, according to which liturgical prayer be accommodated to the comprehension of the people so that it might be understood, required the weighty task of introducing the vernacular language into the liturgy and of preparing and approving the versions of the liturgical books, a charge that was entrusted to the Bishops.

The Latin Church was aware of the attendant sacrifice involved in the partial loss of liturgical Latin, which had been in use throughout the world over the course of centuries. However it willingly opened the door so that these versions, as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language.

At the same time, especially given the various clearly expressed views of the Council Fathers with regard to the use of the vernacular language in the liturgy, the Church was aware of the difficulties that might present themselves in this regard. On the one hand it was necessary to unite the good of the faithful of a given time and culture and their right to a conscious and active participation in liturgical celebrations with the substantial unity of the Roman Rite. On the other hand the vernacular languages themselves, often only in a progressive manner, would be able to become liturgical languages, standing out in a not dissimilar way to liturgical Latin for their elegance of style and the profundity of their concepts with the aim of nourishing the faith.

This was the aim of various Liturgical Laws, Instructions, Circular Letters, indications and confirmations of liturgical books in the various vernacular languages issued by the Apostolic See from the time of the Council which was true both before as well as after the laws established by the Code of Canon Law.

The criteria indicated were and remain at the level of general guidelines and, as far as possible, must be followed by Liturgical Commissions as the most suitable instruments so that, across the great variety of languages, the liturgical community can arrive at an expressive style suitable and appropriate to the individual parts, maintaining integrity and accurate faithfulness especially in translating some texts of major importance in each liturgical book.

Because the liturgical text is a ritual sign it is a means of oral communication. However, for the believers who celebrate the sacred rites the word is also a mystery. Indeed when words are uttered, in particular when the Sacred Scriptures are read, God speaks to us. In the Gospel Christ himself speaks to his people who respond either themselves or through the celebrant by prayer to the Lord in the Holy Spirit.

The goal of the translation of liturgical texts and of biblical texts for the Liturgy of the Word is to announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord. For this purpose it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language. While fidelity cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre, nevertheless some particular terms must also be considered in the context of the entire Catholic faith because each translation of texts must be congruent with sound doctrine.

It is no surprise that difficulties have arisen between the Episcopal Conferences and the Apostolic See in the course of this long passage of work. In order that the decisions of the Council about the use of vernacular languages in the liturgy can also be of value in the future a vigilant and creative collaboration full of reciprocal trust between the Episcopal Conferences and the Dicastery of the Apostolic See that exercises the task of promoting the Sacred Liturgy, i.e. the Congregation for Divine Worship and the Discipline of the Sacraments, is absolutely necessary. For this reason, in order that the renewal of the whole liturgical life might continue, it seemed opportune that some principles handed on since the time of the Council should be more clearly reaffirmed and put into practice.
Without doubt, attention must be paid to the benefit and good of the faithful, nor must the right and duty of Episcopal Conferences be forgotten who, together with Episcopal Conferences from regions sharing the same language and with the Apostolic See, must ensure and establish that, while the character of each language is safeguarded, the sense of the original text is fully and faithfully rendered and that even after adaptations the translated liturgical books always illuminate the unity of the Roman Rite.

To make collaboration in this service to the faithful between the Apostolic See and Episcopal Conferences easier and more fruitful, and having listened to the advice of the Commission of Bishops and Experts that I established, I order, with the authority entrusted to me, that the canonical discipline currently in force in can. 838 of the C.I.C. be made clearer so that, according to what is stated in the Constitution Sacrosanctum Concilium, in particular in articles 36 §§3.4, 40 and 63, and in the Apostolic Letter Motu Proprio Sacram Liturgiam, n. IX, the competency of the Apostolic See surrounding the translation of liturgical books and the more radical adaptations established and approved by Episcopal Conferences be made clearer, among which can also be numbered eventual new texts to be inserted into these books.

Therefore, in the future can. 838 will read as follows:

Can. 838 – §1. The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2. It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.

§3. It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitably accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.

§4. Within the limits of his competence, it belongs to the diocesan Bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all. Consequently this is how art. 64 §3 of the Apostolic Constitution Pastor Bonus as well as other laws are to be interpreted, particularly those contained in the liturgical books concerning their revision. Likewise I order that the Congregation for Divine Worship and the Discipline of the Sacraments modify its own “Regulations” on the basis of the new discipline and help the Episcopal Conferences to fulfil their task as well as working to promote ever more the liturgical life of the Latin Church.

Everything that I have decreed in this Apostolic Letter issued Motu Proprio must be observed in all its parts, notwithstanding anything to the contrary, even if it be worthy of particular mention, and I hereby set forth and I dispose that it be promulgated by publication in the daily newspaper L’Osservatore Romano, that it enter into force on 1 October 2017, and thereafter be published in Acta Apostolicae Sedis.

Given in Rome, at St. Peter’s, on 3 September of the year 2017, the fifth of my Pontificate
FRANCISCUS P.P.   

Note:  [at source, read also the Comment on the Motu Proprio by the secretary of the Congregation for Divine Worship and the Discipline of the Sacraments]

Comment:

The Catholic Herald sees no problem with the above – indeed, some might argue that the Herald’s assessment is somewhat naïve since few informed Catholics today have any confidence in the bishops, not to mention Pope Francis, not to damage the Mass even more than has already been achieved by the Bugnini revolution.  

The Remnant is closer to the truth:  Paragraph §4 makes it clear that the pope has now given bishops the power to determine much of the Church’s liturgical direction. “Within the limits of his competence, it belongs to the diocesan bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all.”

This opens the door, not only to greater liberty in translating liturgical texts, but to creativity in drafting their own texts and rules. The bishops of an episcopal conference can now decide that if the faithful kneel to receive Communion, receive only on the tongue, or fail to participate in the hand shake of peace, this could be grounds to refuse them Communion.

The new motu proprio also supersedes Pope Benedict’s Summorum Pontificum, which dispensed priests from the need to obtain episcopal permission to say the Traditional Latin Mass. With the new ruling, an episcopal conference can now rule that the offering of the Latin Mass is forbidden in a given diocese, or in an entire country, so that traditional Catholics no longer have the option of appealing to Rome for help. The episcopal ruling is now Church law.” [emphasis added]

What we are seeing is a further attempt to pull the Catholic world away from the Church’s centralized authority and have a whimsical free-for-all. Francis himself, on October 17, 2015, called for a “healthy decentralization” of power in the Roman Catholic Church, including changes in the papacy and greater decision-making authority for local bishops, so this latest motu proprio is part of his plan to execute this decentralization.  END

Which commentator, in your opinion, has got it right – the English Catholic Herald or the American Remnant? (The Scottish Catholic Observer is too busy reporting on the Women’s Guild latest coffee morning to worry about incidentals like the liturgy.)   Comments invited…  

Pope Francis Wishes To Change Teaching On Capital Punishment…

Speaking in Rome on October 11th, 2017 (55th anniversary of the opening of Vatican Council II), at a conference promoting the ‘New Evangelization’, Pope Francis made known his will for the Catechism of the Catholic Church to be revised so as to condemn capital punishment as absolutely immoral in principle. He declared the death penalty to be “in itself contrary to the Gospel” (“in sé stessa contraria al Vangelo”). Source

The Pope’s attack on traditional teaching is not going unchallenged, however;  below, extracts from a very interesting analysis from the Society of St Pius X, District of the U.S.A.  Read entire article here

Capital Punishment and Contemporary Catholicism

On April 20, 2017, Ledell Lee, convicted of the brutal murder of his neighbor, Mrs. Debra Reese, was executed in Arkansas, the state’s first execution since 2005. When asked what his wishes were for his last meal, Lee declined a meal but said he wished to receive Holy Communion before execution. He made no public statement before death, but his request to receive the Sacraments was indicative of a desire to die in a state of grace, at peace with God.

Before Lee’s execution, Bishop Anthony Taylor of Little Rock, Arkansas, Bishop Frank Dewane of Venice, Florida, chairman of the U.S. Bishops’ Conference, and the Catholic Mobilizing Network, which describes its mission as “Ending the death penalty. Promoting restorative justice,” all wrote to the governor of Arkansas asking that Lee’s sentence be commuted to life imprisonment.

Opposition to the Death Penalty

These Catholic bishops and activists are not alone in their opposition to the death penalty. In June of 2016, Pope Francis sent a video message of support to the 6th World Congress against the Death Penalty in which he said: 

“Nowadays the death penalty is unacceptable, however grave the crime of the convicted person. It is an offence to the inviolability of life and to the dignity of the human person; it likewise contradicts God’s plan for individuals and society, and his merciful justice.”

What then does the Church teach about capital punishment? Is it permitted, and under what circumstances?

The Catechism of the Council of Trent tells us:

“Far from being guilty of breaking this commandment [Thou shall not kill], such an execution of justice is precisely an act of obedience to it. For the purpose of the law is to protect and foster human life. This purpose is fulfilled when the legitimate authority of the State is exercised by taking the guilty lives of those who have taken innocent lives”
(Roman Catechism of the Council of Trent, 1566, Part III, 5, n. 4.).

This contrasts starkly with Pope Francis’s words, “The commandment “Thou shalt not kill” has absolute value and applies both to the innocent and to the guilty” (Message to the 6th World Congress against the Death Penalty).

St. Thomas Aquinas gives two main reasons for the use of capital punishment. One is the common good:

Now every individual person is related to the entire society as a part to the whole. Therefore if a man be dangerous and infectious to the community, on account of some sin, it is praiseworthy and healthful that he be killed in order to safeguard the common good, since ‘a little leaven corrupteth the whole lump’ (1 Cor. 5:6).”
(Summa Theologiae, II, II, q. 64, art. 2)

His other consideration is the good of the criminal.

“They…have at that critical point of death the opportunity to be converted to God through repentance. And if they are so obstinate that even at the point of death their heart does not draw back from malice, it is possible to make a quite probable judgment that they would never come away from evil” 
(Summa contra gentiles, Book III, chapter 146).

The Good of the Criminal
 
On July 26, 2017, Ronald Phillips, convicted of the particularly horrible murder of a child, was executed in Ohio. The day of his execution, he reportedly spent several hours with a spiritual adviser and took time to read the Bible. Just before death, he made his first public expression of regret since his incarceration, asking forgiveness of his victim’s family. He had previously unsuccessfully sought clemency on grounds of his youth at the time (he was 19) and his difficult childhood.

While some claim that the death penalty puts an end to the possibility of the criminal repenting later on, St. Thomas does not admit this objection.

“The fact that the evil ones, as long as they live, can be corrected from their errors does not prohibit that they may be justly executed, for the danger which threatens from their way of life is greater and more certain than the good which may be expected from their improvement.”

Both Phillips’s case and that of Ledell Lee illustrate St. Thomas’s point: imminent death brings home to the criminal the gravity of his crime and leads him to repentance. Samuel Johnson was the author of the oft-quoted aphorism to the effect that nothing concentrates the mind like a sentence of hanging. Of course, in Samuel Johnson’s day, executions were carried out rather more promptly than they are in the United States nowadays: a criminal can languish for decades on death row, and it is said that nearly a quarter of death row inmates die of natural causes while waiting for execution or appealing their sentences.

The Church has been careful to emphasize the need for due process and true justice. Innocent III said:

The secular power can without mortal sin carry out a sentence of death, provided it proceeds in imposing the penalty not from hatred but with judgment, not carelessly but with due solicitude.”

Whether due process is consistently available in the American criminal justice system is a matter of debate. By all accounts it is in desperate need of reform. One high-profile (and well-informed, thanks to his own sojourn in the United States’ jail system) commentator on this issue was newspaper publisher Conrad Black, who has among other issues emphasized the need to address the huge number of inmates in the prison system and the high rate of recidivism, partly due (in his opinion) to a culture in which convicts become dependent on the system. 

The Catholic Understanding of Death

[F]or the believing Christian, death is no big deal. Intentionally killing an innocent person is a big deal: it is a grave sin, which causes one to lose his soul. But losing this life, in exchange for the next?…For the non-believer, on the other hand, to deprive a man of his life is to end his existence. What a horrible act!”

Does the death penalty deprive the criminal of hope? Of hope for the things of this world, certainly. But there are many instances of dying criminals who have discovered grounds for hope: a certain thief once hoped, “Remember me when thou shalt come into thy kingdom.”

In Conclusion…

From what the Catechism of the Council of Trent tells us, in combination with the teachings of many Popes and sainted theologians, it seems that while the necessity and suitability of capital punishment in a given situation remains a prudential decision for the public authorities, it is clear that traditional Catholic teachings permit the death penalty under certain conditions. One could argue that the rallying of modern Catholicism against capital punishment is at least in part due to the influence of what Scalia calls “the post-Freudian secularist,” inclined to diminish the moral responsibility of the criminal and seemingly blind to the possibility of expiation for sin and life after death.

The fifteenth-century French poet François Villon, a ne’er-do-well who frequently fell afoul of the law, composed his most famous work, The Ballad of the Hanged, in jail the night before he was to be executed. It is an entirely supernatural plea to Christ and Our Lady for mercy on his soul and to his fellowman for pity and prayers. His final stanza is remarkable for its humility and its hope:

Prince Jesus, who has command of all,                                
Do not let Hell gain lordship over us:
With it let us have no dealings.
Men, there is no mockery here;
Pray God that He will absolve us all.

Comments invited…

IS Pope Francis right to seek to “revise” Catholic teaching on the Death Penalty?

American Bishops Use “Welcome” Excuse To Encourage Sin & Sacrilege

SAN DIEGO, California, October 13, 2017 (LifeSiteNews) — Two left-leaning Catholic bishops, along with “married” homosexual partners, celebrated a special Mass for “Families of the LGBT Community” in San Diego last weekend. The event commemorated the 20-year anniversary of a controversial U.S. bishops’ letter on homosexuality that was censured by the Vatican within a year of its release.

Bishop John Dolan, an auxiliary bishop in the Diocese of San Diego, presided over the October 7 mass commemorating the U.S. Conference of Catholic Bishops’ (USCCB) letter on homosexuality “Always Our Children.”

The mass, concelebrated with San Diego Archbishop Robert McElroy and 16 other clergy, took place at St. John The Evangelist Catholic Church, located in the heart of Hillcrest, the historic epicenter of homosexuality in San Diego.

Before the Mass, Dolan said: “This parish falls within the Hillcrest district and there are a number of people in our community here who want to participate in the life of the Church, and we want to make sure they have a welcome home in some fashion here within the Church.”

During his homily, Dolan praised the 1997 letter “Always Our Children” as offering “an outstretched hand” to parents and family members of homosexual Catholics.
“To you parents, there is no denying your own sons and daughters, whatever their walk in life,” he said.

“Married” homosexual partners Kyle and Snapper Escobar-Humphries said they attended the ‘LGBT’ Mass with their 8- and 9-year-old children to teach them about equality.

“It’s important because my kids have two gay dads and I would like for them to understand that this church is open for everybody,” said one of the “dads” to the San Diego Tribune. “I want them to understand how to treat each other equally.”

The USCCB’s letter Always our Children was addressed to Catholic parents  with homosexual children. The letter was criticized by faithful Catholics for its language that originally called the homosexual orientation a “fundamental dimension of one’s personality.” 

Less than a year after its release, the Vatican’s Congregation for the Doctrine of the Faith (CDF) demanded several changes to the text. One change included calling the homosexual orientation “a deep-seated dimension of one’s personality” so as to avoid the inference that if homosexuality is a “fundamental dimension of one’s personality,” it must be God-given and permanent.

Bishop Fabian Bruskewitz, then bishop of Lincoln, Nebraska, said after the letter’s release that it was “very flawed and defective.” He asserted that it was “founded on bad advice, mistaken theology, erroneous science and skewed sociology.”

He added that the “document carries no weight or authority for Catholics, whom I would advise to ignore or oppose it.”

Ex-homosexual Catholic Joseph Sciambra has said the U.S. bishops should apologize to Catholics who struggle with same-sex attraction for releasing the letter, what he called a “travesty.”

“The text is still shocking for its gross generalizations and unwillingness to even briefly grasp the intrinsic desperation and depravity found in the modern ‘gay’ lifestyle,” he wrote in a 2016 article.

“The document also openly condemns those with same-sex attraction to a lifelong imprisonment within homosexuality,” he added.

Allyson Smith, who attended the event as a member of Ecclesia Militans San Diego, a group of concerned Catholics, called Bishop Dolan’s homily a “total capitulation to the homosexual activist agenda.”

“(There were) no calls for homosexuals to repent and convert included in his homily,” she [said].

The event was attended by various San Diego dignitaries, including Republican Mayor Kevin Faulconer, openly-homosexual California State Assembly member Todd Gloria, San Diego City Commissioner and male transvestite Nicole Murray-Ramirez, Democrat city attorney Mara Elliott, city council member Chris Ward, San Diego Unified School District board member Kevin Beiser, and city of San Diego Human Relations commissioner Bruce Abrams.

Laurence Greenbank, a Catholic who attended the event to pray a rosary for participants, called the LGBT Mass a “staged media event.”

“The ‘LGBT’ Mass was a media event, staged by the diocese. I believe the real story is how the bishop turned the celebration of the Holy Eucharist into a media event, not a place of worship. The whole event seemed to be choreographed, with the TV cameras, the VIPs, including the mayor and city council member, the imported rich gays (at least two of them were from Palm Springs), the Hillcrest elite gay men’s group with the matching T-shirts. There was an enormous amount of money and preparation spent on this event,” he told LifeSiteNews.

“It is absolutely disgusting to see the Holy Eucharist used for political agenda,” he added.
Click here to read entire report

Comments invited… 

Bishop of Paisley aka Judas Iscariot in Praise of Protestant Reformation…

From Premier Christian Radio…

This month marks the 500th anniversary of the Reformation. And all through this month on Premier we are going to be hearing from theologians, church leaders, historians and many others about their own personal reflections on the Reformation. Ian Britton went to meet Bishop John, the Bishop of Paisley, to get a catholic [sic] perspective on the Reformation.

Click here to listen  to the bishop (pictured) admitting that Vatican II protestantised the laity in compliance with the Protestant Reformers’ demands in liturgy and language (out with that old Latin!) and of course we knew nothing of scripture before the Reformation;  according to “Bishop John”,  too, lay people were never actively engaged in spreading the Faith prior to Vatican II – that is, thanks to the Reformation we now know better.  Ignorance may be bliss for the ignorant, but it’s really annoying for the rest of us to have to listen to such falsehoods.  Never mind Martin Luther, Judas Iscariot is alive and well in the Catholic Church in Scotland today, aka Bishop John Keenan of Paisley.

Our Lady of Fatima, Immaculate Heart of Mary, pray for us!

Comments invited…