SSPX “Resistance”? More Fool You!

From Catholic Family News

Since at least 2011, there seems to be a never-ending stream of reports in the blogosphere and even mainstream media that Bishop Bernard Fellay is poised to sign an agreement with Rome. The most recent wave of alleged capitulation occurred this past summer. Yet here, in the autumn of 2017, Bishop Fellay and the Society of St. Pius X remain in the same canonical posture with Rome. Throughout these years of predicted compromise, a number of priests and faithful have preemptively jumped ship, deciding that a break with the SSPX was necessary before the forecasted compromise occurred. Each time a new individual or group breaks the unity of the Society, such persons claim that Bishop Fellay is walking into a Roman trap – canonical regularization – and they must flee before the trap closes. Rome, they say, wants nothing other than the destruction of the SSPX and the legacy of its founder, and that “regularization” is the bait used to lure the Society into a death trap. 

Bishop Bernard Fellay


Rome’s Real Trap and Bait


Let us posit this claim as true, that the Roman authorities do share a common intention to destroy the SSPX. But what if the trap and the bait are completely different from what the defectors claim? Perhaps it is not Bishop Fellay who is poised to fall into that trap but, rather, the defectors over the years who have unwittingly taken Rome’s bait themselves.

The Modernists are clearly threatened by any attempt to hold fast to Tradition and thus seek its destruction or, at the very least, its containment. However, there are many ways to achieve that end. One way might be to lure the SSPX into a canonical recognition that was designed to subject it to Roman power in order to crush it. Yet we should consider the possibility that their strategy might be a bit more subtle, namely, to force the SSPX into a continual state of division and defections so as to keep its numbers low enough to be ignored, as opposed to luring the Society into the Conciliar Church. If this were the strategy, the Modernists could be using the constant recurring possibility of canonical regularization to divide and conquer.

A review of the past forty years would suggest that a strategy of “divide the SSPX to contain its influence” seems to explain the Roman authorities’ behavior. Although using different instruments, the goal seems fairly clear: Get as many priests and religious to leave the Society as possible so its growth is artificially controlled.

Divide and Conquer

The defection of priests has been the single most destructive blow to the SSPX. Beginning with the defection of nine sedevacantists in the early 1980s, the Society has constantly been fighting a battle to replace lost numbers rather than growing organically with new vocations. A conservative calculation suggests that, were it not for defections over the past four decades, the SSPX would have over 1,800 priests and religious (SSPX proper + affiliated communities). The Vatican would be confronted by a very different reality if Bishop Fellay spoke for so many priests and religious.

The Vatican strategy from 1988 to the early 2000s seemed to be an attempt to break up the SSPX by luring individual priests (or small groups) into regularized situations. In those cases, the bait employed was to start one’s own little SSPX with canonical recognition. The first batch left in July 1988 following the consecrations. A few more priests trickled out due to Vatican luring through the 1990s and early 2000s. The deal with the Union of St. John Vianney in Campos was the most significant success of this strategy to lure away with the carrot of setting up a new regularized group. By 2010 or thereabouts, the success of this strategy was waning. There was not much more movement after the defection of Campos and the SSPX was starting to rebuild. If my hypothesis is correct, the Vatican then changed tactics. They decided to dangle their carrot of canonical regularization in front of the Society itself, crafting the bait to give the appearance that Bishop Fellay might bite it, all the while knowing he would reject their last-minute demands. This new approach has, in fact, produced two detrimental effects: (1) It caused more defections from the Society for fear of compromise and (2) it has kept the SSPX under the stigma of canonical irregularity.

Such a strategy would explain the cycle of “doctrinal discussions” and “rapprochement” witnessed in 2009-2012 and again in 2015-2017. The Vatican makes it appear as though regularization of the SSPX is imminent. They even take some concrete steps to make the story plausible (e.g. the Motu Proprio granting more tolerance of the old Mass, nullification of the 1988 excommunications, conferral of ordinary jurisdiction for Confession and Marriage). They make suggestions that a relaxation of total adherence to Vatican II is possible. As expectations rise, so do fears and conspiracy theories claiming capitulation is just around the corner. As a result, priests and faithful once again start abandoning ship. And then, at the eleventh hour, Rome adds a demand they know Bishop Fellay will never accept and thus ends the cycle with the SSPX still “irregular” and a path of devastation through the ranks of the Society.

New Strategy Proves Successful

From the perspective of the enemies of Tradition, this new strategy has been more successful then luring away individual or small groups of priests to regularization, as with the FSSP founders and the priests of Campos. This “scare and disperse” tactic has resulted not only in the loss of individual priests and religious but also high-ranking and internationally respected figures of the Society. It has also driven a wedge between the SSPX and several previously affiliated religious orders, resulting in entire monasteries and orders breaking from the Society. Even better, from the enemies’ perspective, it does not result in these priests who favor Tradition and the traditional Mass coming into the Conciliar Church. The defectors in this new wave have not founded or joined Ecclesia Dei communities; rather, they have gone truly independent, scattering to the four winds.
Although it is true that the price of canonical recognition for Ecclesia Dei communities has been compromise and silence, their presence within the Conciliar Church is still a thorn in the side of the Modernist destroyers. Even if they are silent about the illicit nature of the New Mass, they spread awareness of the ancient liturgy and preach some traditional doctrines. These “troublesome” conservative or traditional-leaning priests would be less trouble if they were both outside the Conciliar Church and separate from the SSPX. That would diminish the influence of Tradition within the mainstream Church as well as weaken the witness and position of the SSPX by constantly reducing its numbers (notwithstanding the flourishing of new vocations). It would also result in the continued marginalization of the Society in the Modernist twilight zone of “less-than-full communion.”

Niccolò Machiavelli, 1469-1527

Perhaps the Modernists are not so Machiavellian or organized enough to come up with such a grand scheme, but the results of the past 10 to 12 years are consistent with such a plan. The latest cycle seems to have fizzled out in familiar fashion, with Cardinal Müller demanding use of the post-Conciliar Declaration of Faith and adherence to all the documents of the Council and post-Conciliar papal teachings. After six years of talks with Bishop Fellay, the Cardinal had to know these demands would seal the fate of the latest talks in a rejection by Bishop Fellay. Yet the cycle has yielded more fruit for the enemies of Tradition. The unilateral conferral of jurisdiction for Marriage, the last salvo before killing the prospects of recognition for now, yielded more defections and divisions in the heart of the SSPX in France.

United We Stand, Divided We Fall

If my theory is correct, then in the early 2000s the Vatican authorities changed their strategy from luring individuals and small groups into regularization to causing division within the SSPX by creating the appearance of a regularization that would never actually happen. If this is true, then it is not Bishop Fellay who has fallen into their trap but, rather, the priests who abandoned him and the Society to which they made promises. By their defection, they have weakened the single most effective force for Tradition the post-Vatican II Church has ever seen, all for fear of a theoretical compromise with Rome that has never happened. Rather than confronting the Modernists with thousands of priests and religious, the clerical and consecrated souls of the Society numbers less than 700 while the ranks of defectors suffer further ruptures and isolation. The enemies of Tradition could not have hoped for more.

In the Gospel, Our Lord tells us: “Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand” (Matt. 12:25). May all the members of the SSPX – priests, religious, and lay faithful – take His words to heart and strive “to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).   Source

Title at source:  A Society Divided Against Itself: SSPX Ranks Must Preserve Internal Unity by Brian McCall.

This article originally appeared in the November 2017 issue of Catholic Family News. 


Comments invited – how did you vote in the poll?

2018: The Year of Formal Schism?

THE REMNANT UNDERGROUND: Headed up by Bishop Athanasius Schneider and two other Archbishops from Kazakhstan, a total of 6 bishops and 1 cardinal have now signed a statement of opposition to the pope-approved interpretations of Amoris Laetitia that non-repentant public adulterers can return to the sacramental life of the Church. This is revolution and counterrevolution in a Catholic Church in total crisis. Plus, looking ahead to October’s Synod of Young People in Rome—will the Church deep six Humanae Vitae? Will the Vatican give the green light to so-called ‘gay unions’? Finally, an old Jimmy Stewart movie, “Call Northside 777”, includes a sobering reminder of what it used to mean to be Catholic–something Pope Francis would do well to consider.

Comments invited… 

Confronting The “Gay” Priest Problem…

From The Catholic Thing

Recently, a priest who was prominent in the pastoral care of those with sex addictions received his fifteen minutes of fame when he revealed to his congregation at a Sunday Mass and to the National Catholic Reporter that he was “gay.” According to news reports, his self-congratulation was met with thunderous applause. In a television interview, he proclaimed there is “nothing wrong with being gay.”

The game plan of a gay priest “coming out” was quite predictable and is politically effective. In revealing his homosexuality, the Midwestern priest was careful to assemble a string of ambiguous assertions that cannot be immediately assailed on grounds of orthodoxy, but when bundled together are morally subversive. Here is the template:
Claim that sexual transparency is a matter of personal integrity.

Remind the public that you are a Catholic priest in good standing.
Proudly proclaim that you are “gay.”

Cultivate the adulation of your congregation by claiming victim status and the freedom that comes from such an honest revelation.

As a pre-emptive strike against disciplinary actions by ecclesiastical authorities claim that your self-revelation is truly courageous.

Feign humility and presume you have become a necessary role model for others.
Remind us that you and all gays (and members of the alphabet soup of sexual perversion) are created in the image of God (implying our sinful neglect).

Commit to celibacy (i.e., not to marry), but carefully avoid the term “Christian chastity.”
Each of these assertions, standing alone, would likely withstand ecclesiastical censure. But when woven together, the gay agenda promoting the acceptance of the homosexual lifestyle within the Church comes into a clear focus.

The priest’s bishop also responded according to a predictable contemporary ecclesiastical template: “We support [the priest] in his own personal journey and telling his story of coming to understand and live with his sexual orientation. As the Church teaches, those with same-sex attraction must be treated with understanding and compassion.”

The bishop probably succeeded in preventing a media firestorm. He also effectively allowed the priest to rise in stature as a gay freedom fighter. The studied moral ambiguity of the clerical gay activist proved to be an effective political buzz saw. The full and beautiful teachings of Christ on human sexuality, however, were further undermined.

Faithful and orthodox Catholics are at a political disadvantage in our gay-friendly culture. We realize that same-sex inclinations – as with all seriously sinful inclinations – cause great suffering and, unrestrained, can become a true slavery that endangers others including adolescents and even young children. But our opposition to the gay agenda is often crudely characterized as hateful and unreasonable. So a brief sketch of natural law in Catholic sexual morality may be helpful. Click here to read the rest of this article by Rev Jerry J. Pokorsky

Comment:

The standards for entry to seminaries would at one time have automatically excluded candidates such as the above priest, and ought still to do so today.  The strict criteria for acceptance of candidates in Catholic seminaries must be restored as a matter of the utmost urgency – yesterday is almost too late… Yes?  No?

Perplexing Pope … IS Francis Actively Waging War Against Truth Itself?

Comment:

Pope Francis’ history of causing mayhem in the Church is neatly, and painfully amusingly,  summed up in the above video. Select your own “favourite” and tell us why, in your view, it is so bad – that is, if you can , in fact, “select” from the scandals of which we are reminded in that satirical  “interview”.  

Concern Over Pope Francis Grows: Schism Looms – Cardinals MUST Act!

From One Peter Five…

Pope’s Letter on Argentinian Communion Guidelines for Remarried Given Official Status

A letter from Pope Francis praising episcopal guidelines that would allow divorced and remarried Catholics to receive Holy Communion in some cases while living in a state of objective grave sin has now been added to the official acts of the Apostolic See, conferring official status on what was formerly considered by many to be merely private communication — and raising the stakes on the Amoris Laetitia debate significantly.

Of the guidelines issued by the bishops of the Buenos Aires region that would open “the possibility of access to the sacraments of Reconciliation and the Eucharist” in “complex circumstances” where “limitations that lessen the responsibility and guilt” of couples who will not make the commitment to “live in continence” despite living in an objectively adulterous situation, the pope said in his letter that “The document is very good and completely explains the meaning of chapter VIII of Amoris Laetitia. There are no other interpretations.”

In August of this year, this letter was added to the Vatican website as a papal document available for public reference. Concerns were raised that what had previously been viewed as only private correspondence — and thus, completely outside the realm of papal magisterium — was being given the appearance of an official papal act.

Others were quick to point out that the presence of such a letter on the Vatican website, while troubling in itself, did not grant the document any status, but only publicity. The concern, as I speculated at the time, was that the letter seemed likely therefore to find its way into the Acta Apostolicae Sedis  (AAS) — the journal of the official acts of the Apostolic See. Such a move would confer an official, and at least quasi-authoritative status to the document, in as much as the AAS “contains all the principal decrees, encyclical letters, decisions of Roman congregations, and notices of ecclesiastical appointments. The contents are to be considered promulgated when published, and effective three months from date of issue.”

As Vatican journalist Marco Tosatti reported yesterday, the addition of the letter to the AAS has now been confirmed*:

[T]he “private” letter of Pope Francis to the Argentine bishops was published in the October 2016 edition of Acta Apostolicae Sedis, after they had issued directives for the application of chapter 8 of Amoris Laetitia (the chapter with the famous footnotes on giving communion to the divorced and remarried). Directives which, as has been noted and emphasized here, are anything but clear.
The publication of this letter in the Acta is accompanied by a brief note from the Secretary of State, Cardinal Pietro Parolin, together with an official rescript from a papal audience in June 2017, announcing that the Pope himself wanted the two documents — the guidelines and the letter — published on the website of Acta Apostolicae Sedis.

The announcement can only serve to further fuel the confusion and uncertainty surrounding the controversial apostolic exhortation as well as the Pope’s way of doing things, which yet again appears to be a far cry from the clarity and straightforwardness that many of the faithful would expect [from the Holy Father]. He has given no response to the dubia Cardinals, no response to the letters, petitions and other initiatives written by scholars, theologians, and ordinary faithful people who have been confused by the deliberate ambiguity of the document. Yet, at the same time, he has given a veneer of officiality to one letter sent to one member of one bishops’ conference.

To what end? To obligate all to give religiosum obsequium [religious assent] to a magisterium expressed in oblique and ambiguous forms, or to respond without committing himself in a direct response which would express the mind of the Pope in an unequivocal manner to the doubtful and perplexed? One is given the feeling that the only thing this does is cause the simple believer annoyance with the Pope’s comportment, which may be defined as a “pretext” in the worst sense of that term.

You can view only the relevant section of the October 2016 edition of the AAS here (Spanish/Latin PDF). (The full edition is available here, but a word of caution – it’s a huge PDF document at nearly 1,200 pages and with a 300MB file size.)

Some outlets are already reporting that the presence of the Buenos Aires letter in the AAS elevates it to the level of “authentic Magisterium,” which would therefore require the aforementioned religious assent of mind and will (cf. Lumen Gentium 25). Others are not so sure. We asked for an assessment from Dr. John Joy, co-Founder and President of the St. Albert the Great Center for Scholastic Studies and a specialist in Magisterial authority. “It means that it is an official act of the pope,” Joy said, “rather than an act of the pope as a private person. So it cannot be dismissed as a merely private endorsement of their implementation of AL. It is an official endorsement. But this doesn’t necessarily mean that the letter to the Argentine bishops is itself magisterial” and thus requiring religious submission of will and intellect. Such a requirement, Joy said, would only apply if the document intended to teach on matters of faith and morals.

Inasmuch as the letter was in praise of pastoral guidelines that were anything but concrete, this seems unlikely.

Dr. Joy pointed out that adding the letter to the AAS could, in fact, damage the credibility of Amoris Laetitia by potentially removing the possibility that it could be interpreted in an orthodox way through establishing, via its publication in the official acts of the Apostolic See, that the unorthodox interpretation is the official one.
Marco Tosatti says that even some who have been ideological supporters of the pope are allegedly losing patience with his brashness:

And further, if what we have learned from two different sources is true, this annoyance extends to the Vatican. A cardinal of great renown, a former diplomat, who has served an impressive career at the head of Congregations and in high offices in the Secretariat of State, is said to have reproved the Pope for his actions [as Pope], saying to him essentially, “We elected you to make reforms, not to smash everything.” News of this conversation — if it can be called a conversation — has spread through the Vatican, because it took place at a high decibel level, which carried through the fragile barrier of the doors and walls. The cardinal in question was one of those who supported the candidacy of Jorge Mario Bergoglio in the conclave of 2013.

It would not be the first time such dissent has been reported from within the pope’s own camp. In March, The London Times reported that some of the cardinals who helped to elect Francis wanted Francis to step down out of fear that his agenda might cause a schism “more disastrous” than the one wrought by Martin Luther, and that the Church could consequently be “shattered as an institution”. That story indicated that at least some of the group had an interest in replacing the pope with Cardinal Pietro Parolin, who heads up the aforementioned Secretariat of State.

Earlier this week, we also told you about a new book, The Dictator Pope, which alleges that many cardinals who helped elect Francis are experiencing “buyer’s remorse,” in part because Francis “is not the democratic, liberal ruler that the cardinals thought they were electing in 2013, but a papal tyrant the like of whom has not been seen for many centuries.”

It seems difficult to believe that just over a year ago, we were attempting to ascertain the veracity of the papal letter to the Argentinian bishops — which had been called into question nearly immediately after its publication — and we now learn that it was only the following month that it became an official act of the Apostolic See.

As reported in The Dictator Pope, the English Cardinal Cormac Murphy O’Connor told journalist Paul Valley in 2013, “Four years of Bergoglio would be enough to change things.” Every day, we receive new evidence that this might have been a significant understatement.   Source – One Peter Five…

* Translated by Giuseppe Pellegrino

Comment: 

Discussing this development after Mass today, one of our bloggers twisted my arm to post this thread because, he argued, next to the new Mass, this is the single biggest catastrophe to afflict the post-Vatican II Church.  Explain why you do, or do not agree…

Modern Catholics: Confusion Reigns.

Editor writes…

A friend of mine tells me that it was only when she read Archbishop Lefebvre’s Open Letter to Confused Catholics that a light switched on in her head and she began to comprehend the gravity of what is going on in the Church.  Below, Chapter One of the Open Letter, entitled Why are Catholics Confused?

Who can deny that Catholics in the latter part of the twentieth century are confused? A glance at what has happened in the Church over the past twenty years is enough to convince anyone that this is a relatively recent phenomenon. Only a short time ago the path was clearly marked: either one followed it or one did not. One had the Faith–or perhaps had lost it–or had never had it. But he who had it–who had entered the Church through baptism, who had renewed his baptismal promises around the age of twelve and had received the Holy Ghost on the day of his confirmation–such a person knew what he had to believe and what he had to do.

 Many today no longer know.  They hear all sorts of astonishing statements in the churches, they read things contrary to what was always taught, and doubt has crept into their minds.

On June 30, 1968, at the close of the Year of Faith, His Holiness Pope Paul VI made a profession of the Catholic Faith, in the presence of all the bishops in Rome and hundreds of thousands of the faithful. In his introductory remarks, he put us on guard against attacks on Catholic doctrine which, he said, “give rise, as we regretfully see today, to trouble and confusion in many faithful souls.”

The same words crop up in an allocution of His Holiness Pope John Paul II on February 6, 1981: “Christians today, in large part, feel lost, perplexed, confused, and even deceived.” The Holy Father summarized the underlying causes of the trouble as follows:

“We see spread abroad ideas contrary to the truth which God has revealed and which the Church has always taught.  Real heresies have appeared in dogma and moral theology, stirring doubt, confusion, rebellion.  Even the liturgy has been harmed. Christians have been plunged into an intellectual and moral illuminism, a sociological Christianity, without clear dogma or objective morality.”

This confusion is seen everywhere–in conversations, in books, in newspapers, in radio and television broadcasts, in the behavior of Catholics, which shows up as a sharp decline in the practice of the faith as statistics reveal, a dissatisfaction with the Mass and the sacraments, a general relaxation of morals.

We naturally ask,  therefore, what brought on this state of things? For every effect there is a cause. Has faith been weakened by a disappearance of generosity of soul, by a taste for enjoyment, an attraction to the pleasures of life and the manifold distractions which the modern world offers? These cannot be the real reasons, because they have always been with us in one way or another. The rapid decline in religious practice comes rather from the new spirit which has been introduced into the Church and which has cast suspicion over all past teachings and life of the Church.  All this was based on the unchangeable faith of the Church, handed down by catechisms which were recognized by all bishops.

The faith was based on certitudes. The certitudes have been overturned and confusion has resulted. Let us take one example: the Church taught–and the faithful believed–that the Catholic religion was the one true religion. It was, in fact, established by God Himself, while other religions are the work of men. Consequently, the Christian must avoid all contact with false religions and, furthermore, do all he can to bring adherents of false religions to the religion of Christ.

Is this still true? Indeed it is! Truth cannot change–else it never was the truth. No new fact, no theological or scientific discovery–if there can be such a thing as a theological discovery–can ever make the Catholic religion any less the only means of salvation.
But now we have the Pope himself attending religious ceremonies in false religions, praying and preaching in the churches of heretical sects.  Television conveys to the whole world pictures of these astonishing events. The faithful no longer understand.

Martin Luther–and I shall return to him later in these pages–cut entire nations off from the Church, pitched Europe into a spiritual and political turmoil which destroyed the Catholic hierarchy over wide areas, invented a false doctrine of salvation and a false doctrine of the sacraments. His revolt against the Church became the model for all revolutionaries after him who would throw Europe and the whole world into disorder. It is impossible to make Luther, as they want to do now after five hundred years, into a prophet or doctor of the Church, since he is not a saint.

If I read La Documentation Catholique1 or the diocesan papers, I find there, from the Joint Catholic-Lutheran Commission, officially recognized by the Vatican, statements like this:

“Among the ideas of the Second Vatican Council, we can see gathered together much of what Luther asked for, such as the following: description of the Church as ‘the people of God’ (a main idea of the new Canon Law–democratic, no longer hierarchic, idea); accent on the priesthood of all baptized; the right of the individual to freedom of religion. Other demands of Luther in his time can be considered as being met in the theology and practice of the Church today: use of the common language in the liturgy, possibility of Communion under two species, a renewal of the theology and celebration of the Eucharist.”

Quite a statement! Meeting the demands of Luther, who declared himself the resolute and mortal enemy of the Mass and of the pope! To gather together things requested by a blasphemer who said: “I declare that all brothels, murders, thefts, adulteries, are less evil than this abominable Mass!” From such an extravagant summary, we can draw only one conclusion: either we must condemn the Second Vatican Council which authorized it, or we must condemn the Council of Trent and all the popes who, since the sixteenth century, have declared Protestantism heretical and schismatic.

It is understandable that Catholics are confused by such a turn of events. But there are so many others! In a few years they have seen a transformation in the heart and substance of religious practices which adults have known from early childhood.  In the churches, the altars have been demolished or replaced by tables, which are often portable and disappear when not in use. The tabernacle no longer occupies the place of honor: most of the time it is hidden, perhaps perched on a post, to one side. When it remains in the center,  the priest turns his back to it during the Mass. Celebrant and faithful face each other and dialogue.  Anyone may touch the sacred vessels, which are often replaced by breadbaskets, platters, ceramic bowls. Laity, including women, distribute Communion, which is received in the hand. The Body of Christ is treated with a lack of reverence which casts doubt on the truth of transubstantiation.

The Sacraments are administered in a manner which varies from place to place; I will cite as examples the age for baptism and confirmation, variations in the nuptial blessing, introduction of chants and readings which have nothing to do with the liturgy–but are borrowed from other religions or a purely secular literature, sometimes simply to express political ideas.

Latin, the universal language of the Church, and Gregorian Chant have generally disappeared. All the hymns have been replaced by modern songs in which it is not uncommon to find the same rhythms as in places of entertainment.

Catholics have been surprised also by the sudden disappearance of religious garb, as if priests and religious were ashamed of looking like what they are.

Parents who send their children to catechism discover that the truths of the Faith are no longer taught, even the most basic: the Holy Trinity, the mystery of the Incarnation, Original Sin, the Immaculate Conception. Hence the feeling of profound disorientation: is all of this no longer true, out-of-date, passé? Christian virtues are no longer even mentioned.  Where can you find a catechism speaking of humility, chastity, mortification? The Faith has become a fluid concept, charity a kind of universal solidarity, and hope is, above all, hope for a better world.

Novelties like these are not the kind which, in the human situation, appear at a certain moment in time, so that we get accustomed to them and assimilate them after an initial period of surprise and uncertainty.  In the course of a human life, ways of doing things change.  If I were still a missionary in Africa, I would go there by plane and no longer by boat–if, indeed, you could find a steamship company still in operation. In this sense, we can say that one should live in one’s own time; one is really forced to do so.

But those Catholics on whom they tried to impose novelties in the spiritual and supernatural order, on the same principle, realized it was not possible.  You do not change the Holy Sacrifice of the Mass, the Sacraments founded by Jesus Christ; you do not change the truth revealed once and for all;  you do not replace one dogma with another. The pages which follow try to answer the questions you are asking yourselves, you who have known another face of the Church. I shall try also to enlighten the young people born after the Council and to whom the Catholic community does not offer what they have a right to expect from it. I would like to address myself, finally, to the unconcerned and the agnostics, whom the grace of God will touch some day or another, but who by then may find the churches without priests, and a teaching which does not correspond to the needs of their souls.

Then there is a question which, by all evidence, interests everyone, if I can judge by the attention it gets in the general press, especially in France. (The journalists are also showing some confusion.) A few headlines: “Is Christianity Dying?” “Will Time Work Against the Religion of Jesus Christ?” “Will There Still Be Priests in the Year 2000?” These questions I hope also to answer, not with any new theory of my own, but relying on unbroken Catholic Tradition–unbroken, yet so neglected in recent years that to many readers it will seem no doubt like something entirely new.

Comment:

It’s easy to see how Catholics became confused in the immediate aftermath of the Council, but now? Fifty odd years on, surely there must be a  sufficient number of Catholics with intelligence enough to have worked out that something is very wrong – and why. The question is, where are they and what are they doing to end the confusion in their neck of the woods… And, in a spirit of true Christian charity, is there any way in which we can help them?  If you are a modern Catholic, tell us about your confusion – we’re looking forward to hearing from you! 

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”.

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