Traditional Conference: “Porn Priest” & Bishop Fellay To Share Platform… 

“Angelus Press is the publishing house of the Society of Saint Pius X. It has defended the Catholic Faith for over 40 years and now reaches the four corners of the globe with its numerous publications and products. Through these last 40 years Angelus Press has maintained an uncompromising adherence to Tradition and unflinchingly continues the work started by Archbishop Marcel Lefebvre…” Source 

Given the close association between the SSPX and Angelus Press, therefore, it is not difficult, to imagine the horror of one of our readers who emailed earlier today with the shocking news that a priest of the Diocese of Lincoln, USA, regarded as something of an expert in pornography and who promotes an entirely new approach to how to deal with impure thoughts, has been invited to address the Angelus Press Conference, 4-6 October:  “Defense of the Family: Fortifying Catholic Marriage.” With Guest Speaker: Bishop Bernard Fellay – Source

Below, the biographical note about Fr Sean Kilcawley, taken from the diocesan website: 

About Fr Sean Kilcawley, Director of the Office of Family Life

Fr. Sean Kilcawley is a nationally recognized speaker on Theology of the Body, Human Love and pornography addiction. He was ordained a priest in 2005 for the Diocese of Lincoln. He served as assistant pastor at St. Joseph and North American Martyrs and taught Theology of the body at Pius X High School from 2005-2009. In 2013 Fr. Kilcawley completed a License in Sacred Theology at the John Paul II institute for marriage and family studies in Rome and returned to the Diocese of Lincoln as director of Religious Education. Fr. Kilcawley currently serves as the Director of the Office of Family Life and theological advisor for Integrity Restored.com--a non-profit organization that seeks to restore the integrity of families affected by pornography by providing education and resources to individuals, spouses, parents and clergy; to both heal and prevent wounds inflicted by the sexualized culture.

My correspondent provided me with plenty of written evidence to demonstrate that this priest is most definitely not a suitable speaker for ANY Catholic event, let alone a supposedly traditional – SSPX – event.  However, I’ve already written too much, so I’ll now let  Fr Kilcawley speak for himself in the short video clip below.  His advice on dealing with impurity contradicts, outright, the advice of saints down the centuries, so would YOU want your teenage children listening to this man?  Are you happy to think that priests and parents, not to mention a traditional Catholic Bishop,  will be listening to this man at a Conference ostensibly designed to defend  the family and to strengthen Catholic marriage?  No?  Well,  what should happen now, then?   Should the invitation be withdrawn?  We had to do this ourselves a few years ago, when we invited an American author to address one of our Conferences but, on uncovering some doubt about some of her claims, we felt we had no choice but to disinvite her.  So…  should Angelus Press withdraw its invitation to Fr Kilcawley? 

The devil is always discovering something novel against the truth.
                                                Pope St. Leo the Great   

Sin No Laughing Matter… But Is THIS How To Teach Cleverly About Purity?

 

Comment: 

It’s nearly impossible not to see the funny side of much of Jason’s talk.  Easy to see why teenagers would thoroughly enjoy his lectures. Still,  certain “givens” cause concern; should Catholics be accepting of, for example, “dating” in High School?  That’s just one of many reservations which I have about the above speaker but, hey, I can be something of a prude compared to what most people think is normal and harmless these days. And Jason is very likeable – we have to give him that.  Students will love him.  No question about it. 

A teacher friend responded to my concerns by emailing: I stand by the Jason Evert material because he gets through to the pupils in their idiom while remaining faithful to Christ.  His personal struggle with lust and his conversion are a good example to them.

I tend to think that clear teaching about Original Sin, which has caused us to have a particular weakness or inclination to commit sexual sin, ought to cancel the need for explicit personal examples, but, as I say, I  may be out on a limb with this one.

So, let’s have YOUR opinion, as parents, teachers, or simply Joe & Josephine Bloggs.  Key question:  would you be happy if your children – early teenagers or university students – were present at this kind of talk/lesson?

And remember to give reason(s) for your answer 😀   

Ad Tuendam Fidem, Ad Tuendam Fidem… Wherefore Art Thou ? 

JOHN PAUL II
Apostolic Letter Motu Proprio
AD TUENDAM FIDEM,
by which certain norms are inserted
into the Code of Canon Law
and into the Code of Canons of the Eastern Churches

PROTECT THE FAITH of the Catholic Church against errors arising from certain members of the Christian faithful, especially from among those dedicated to the various disciplines of sacred theology, we, whose principal duty is to confirm the brethren in the faith (Lk 22:32), consider it absolutely necessary to add to the existing texts of the Code of Canon Law and the Code of Canons of the Eastern Churches, new norms which expressly impose the obligation of upholding truths proposed in a definitive way by the Magisterium of the Church, and which also establish related canonical sanctions.

1.From the first centuries to the present day, the Church has professed the truths of her faith in Christ and the mystery of his redemption. These truths were subsequently gathered into the Symbols of the faith, today known and proclaimed in common by the faithful in the solemn and festive celebration of Mass as the Apostles’ Creed or the Nicene-Constantinopolitan Creed.

This same Nicene-Constantinopolitan Creed is contained in the Profession of faith developed by the Congregation for the Doctrine of the Faith,(1) which must be made by specific members of the faithful when they receive an office, that is directly or indirectly related to deeper investigation into the truths of faith and morals, or is united to a particular power in the governance of the Church.(2)

2. The Profession of faith, which appropriately begins with the Nicene-Constantinopolitan Creed, contains three propositions or paragraphs intended to describe the truths of the Catholic faith, which the Church, in the course of time and under the guidance of the Holy Spirit “who will teach the whole truth” (Jn 16:13), has ever more deeply explored and will continue to explore.(3)

The first paragraph states: “With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church either by a solemn judgment or by the ordinary and universal Magisterium sets forth to be believed as divinely revealed.”(4) This paragraph appropriately confirms and is provided for in the Church’s universal legislation, in canon 750 of the Code of Canon Law(5) and canon 598 of the Code of the Canons of the Eastern Churches.(6)

The third paragraph states: “Moreover I adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.”(7) This paragraph has its corresponding legislative expression in canon 752 of the Code of Canon Law(8) and canon 599 of the Code of Canons of the Eastern Churches.(9)

3. The second paragraph, however, which states “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals,”(10) has no corresponding canon in the Codes of the Catholic Church. This second paragraph of the Profession of faith is of utmost importance since it refers to truths that are necessarily connected to divine revelation. These truths, in the investigation of Catholic doctrine, illustrate the Divine Spirit’s particular inspiration for the Church’s deeper understanding of a truth concerning faith and morals, with which they are connected either for historical reasons or by a logical relationship.

4. Moved therefore by this need, and after careful deliberation, we have decided to overcome this lacuna in the universal law in the following way:

A) Canon 750 of the Code of Canon Law will now consist of two paragraphs; the first will present the text of the existing canon; the second will contain a new text. Thus, canon 750, in its complete form, will read:

Canon 750 – § 1. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All are therefore bound to avoid any contrary doctrines.
§ 2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely, those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.

Canon 1371, n. 1 of the Code of Canon Law, consequently, will receive an appropriate reference to canon 750 § 2, so that it will now read:

Canon 1371 – The following are to be punished with a just penalty:

a person who, apart from the case mentioned in canon 1364 § 1, teaches a doctrine condemned by the Roman Pontiff, or by an Ecumenical Council, or obstinately rejects the teachings mentioned in canon 750 § 2 or in canon 752 and, when warned by the Apostolic See or by the Ordinary, does not retract;

a person who in any other way does not obey the lawful command or prohibition of the Apostolic See or the Ordinary or Superior and, after being warned, persists in disobedience.

B) Canon 598 of the Code of Canons of the Eastern Churches will now have two paragraphs: the first will present the text of the existing canon and the second will contain a new text. Thus canon 598, in its complete form, will read as follows:

Canon 598 – § 1. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All Christian faithful are therefore bound to avoid any contrary doctrines.

§ 2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely, those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.

Canon 1436 § 2 of the Code of Canons of the Eastern Churches, consequently, will receive an appropriate reference to canon 598 § 2, so that it will now read:

Canon 1436 – § 1. Whoever denies a truth which must be believed with divine and catholic faith, or who calls into doubt, or who totally repudiates the Christian faith, and does not retract after having been legitimately warned, is to be punished as a heretic or an apostate with a major excommunication; a cleric moreover can be punished with other penalties, not excluding deposition.
§ 2. In addition to these cases, whoever obstinately rejects a teaching that the Roman Pontiff or the College of Bishops, exercising the authentic Magisterium, have set forth to be held definitively, or who affirms what they have condemned as erroneous, and does not retract after having been legitimately warned, is to be punished with an appropriate penalty.

5. We order that everything decreed by us in this Apostolic Letter, given motu proprio, be established and ratified, and we prescribe that the insertions listed above be introduced into the universal legislation of the Catholic Church, that is, into the Code of Canon Law and into the Code of Canons of the Eastern Churches, all things to the contrary notwithstanding.

 

Given in Rome, at St Peter’s, on 18 May, in the year 1998, the twentieth of our Pontificate.
JOHN PAUL II

Read document at source here, including footnotes. 

 

 

Comment:

Here we have a clear sign that Pope John Paul II wished Canon Law to be enforced against dissenters, heretics and apostates.  The above Motu Proprio spells it out clearly:  reject Catholic truths and you set yourself against the teaching of the Catholic Church – we are, one and all, to avoid any contrary doctrines.  Yet, Pope John Paul II himself did not apply it.  Odd. 

So, what happened?  Why was it never invoked?  Or, did I miss it?  Whatever, is there any offender (or a million) at the present time, to whom, one might think, the penalties might be applied, which Pope John Paul II inserted to strengthen Canon Law against dissenters, heretics and apostates?  Only asking, not least because Ad tuendam fidem seems to have disappeared into thin air, which is why we ask:  Ad tuendam fidem, Ad tuendam fidem… wherefore art thou, Romeo, Ad tuendam fidem ?   

Pope Francis: is it spiritual blindness or sheer idiocy that prevents him from seeing the need to ACT… NOW?! 

Comment invited…    

13 May: Feast of Our Lady of Fatima!

“The Message of Fatima
imposes an obligation on the Church”.… Pope John Paul II

FAQ…  from the Fatima Center website

1. What is a “consecration”?

A: It is a ceremony by which a person, group of persons, or thing is set apart as sacred and dedicated to the service of God or another sacred purpose.

2. What is meant by “the consecration of Russia to the Immaculate Heart of Mary”?
A: At Fatima, on July 13, 1917, Our Lady told Sister Lucy that “God is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father. To prevent this, I shall come to ask for the Communions of reparation and for the consecration of Russia to My Immaculate Heart … In the end, My Immaculate Heart will triumph. The Holy Father will consecrate Russia to Me, which will be converted, and a period of peace will be granted to the world.”

Our Lady’s request is very simple: Russia—the fount of so much evil in the 20th Century—must be set apart and made sacred by its consecration to the Mother of God.

3. Why is it necessary to consecrate Russia in particular?
A: Because God wills it. As Our Lady told Sister Lucy at Fatima: “Russia will be the instrument of chastisement chosen by Heaven to punish the whole world if we do not beforehand obtain the conversion of that poor nation …”

And as Sister Lucy disclosed in her published memoirs and letters, Our Lord Himself confided to her that He would not convert Russia unless the consecration were done, “Because I want My whole Church to recognize that consecration as a triumph of the Immaculate Heart of Mary, so that it may extend its cult later on, and put the devotion to this Immaculate Heart beside the devotion to My Sacred Heart.”

Sister Lucy has explained that because Russia is a well-defined territory, the conversion of Russia after its consecration to the Immaculate Heart would be undeniable proof that the conversion resulted from the consecration and nothing else. The establishment in the world of devotion to the Immaculate Heart would thus be confirmed by God Himself in the most dramatic manner.  Read rest of the Frequently Asked Questions about the Consecration of Russia here

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