Vatican Bans Sale of Cigarettes As All Hope For Return To Sanity Sanctity fades

The Director of the Holy See Press Office announced on November 9, 2017, that the Vatican City State is ending the sale of cigarettes.: “No profit can be legitimate if it is costing people their lives.”

“Pope Francis,” explained Greg Burke, “has decided that the Vatican will cease to sell cigarettes to employees as of 2018”. 
The director of the Press Office explained the reasons for this decision: “The Holy See cannot be cooperating with a practice that is clearly harming the health of people. According to the World Health Organization (WHO), smoking causes more than seven million deaths worldwide every year.”

In 2002, the smallest State in the world promulgated a law banning smoking in public places and workplaces; however, cigarettes continued to be sold at almost half the price for which they were sold elsewhere in the Italian republic. Only the 4,000 Vatican City employees were allowed to buy cigarettes at the State store, the Annona.

No matter the loss of profit that will result from the Holy Father’s decision: “Although the sale of cigarettes has been a source of revenue for the Holy See, no profit can be legitimate if it is costing people their lives,” concluded Greg Burke.

With this decision, the Vatican is adopting the hygienism being promoted by world government organizations. Should we also expect them to forbid alcohol because it harms the digestive and cardio-vascular systems, butter and fatty foods because they are a source of cholesterol, and red meat because it can cause colorectal cancer? It might also be wise to forbid selling cars and motorcycles, because, according to the WHO, road accidents cause 1.25 million deaths every year.  Source   


 Comment:

One of these days, we’ll find the Vatican issuing a statement about the next world.  I’m convinced of it.  It’s got to come, surely?  So far, we’re hearing about the need to make this world a better place (environment), crime (capital punishment), the weather (climate change), our physical health (no smoking), and so I think I’m not scare-mongering when I say that, by the law of averages, at some point, some time soon, someone in the Vatican will, surely, mention God and/or the soul…   Who knows, maybe that “someone” will be Papa Francis!  Or, am I being an incorrigible optimist again?  

The Tyranny of Transgenderism…

Comment:

More and more, day and daily, it is becoming clear that the sheer madness of “transgenderism” is taking hold in our society, and that anyone who questions it, or does not conform to this new and dangerous ideology, will be punished.

And, yet again, we are not being led by our shepherds; priests and bishops remain silent in the face of this onslaught of evil.  How many more teachers, like Joshua Sutcliffe, will have to walk on egg-shells in classrooms, not permitted to identify “boys and girls” but pretend that a boy or a girl in front of him is their “preferred” gender – or risk losing their teaching post.   The lunatics really are running the asylum.

Is there anything we can do?  All suggestions welcome…

Nuclear Threat… Incredibly, Pope Francis Chooses Chat Over Consecration

North Korea’s leader Kim Jong-un (right) may receive a surprising phone call from Pope Francis.

North Korea’s leader Kim Jong-un has faced opposition to his reckless nuclear programme in countries across the globe – now including the world’s smallest.

The Vatican City is desperately attempting to open a dialogue between Pyongyang and the Holy See in order to avoid a nuclear war.

The Pope wants to speak to despot Kim directly, a high-ranking cardinal has revealed, in what would be a historic and unexpected intervention.

Cardinal Peter Turkson of Ghana, head of the Dicastery for Promoting Integral Human Development, admitted he was not sure how this could happen but said dialogue was a priority.  

We are exploring the possibilities of speaking to [North Korea] directly – Cardinal Turkson.   Click here to read entire Newsflash

Comment: 

Why not “explore the possibilities” of consecrating Russia, as Our Lady requested, in order to be CERTAIN of achieving world peace?  Our Lady’s word is infinitely more trustworthy than anything North Korean officials will promise.  Why is dialogue a priority and not the Consecration of Russia

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! 

Priest Sacked For Criticising Bullying And, Apparently, Prideful Pope Francis…

Somebody forgot to say that prayer!


NewsCatholic ChurchWed Nov 1, 2017 – 5:27 pm EST

U.S. bishops ask theologian to resign after letter criticizing Pope

November 1, 2017 (LifeSiteNews) – A former doctrine chief for the U.S. Bishops was asked to resign as their consultant after telling Pope Francis in a letter his papacy is marked by “chronic confusion,” and that the pope teaches with “a seemingly intentional lack of clarity.”

That lack of clarity “inevitably risks sinning against the Holy Spirit, the Spirit of truth,” the priest wrote.

Capuchin Father Thomas Weinandy said as well the pope’s manner “seems to demean the importance of Church doctrine.”

And he told Francis that believers are scandalized – not just by his appointment of bishops who not only “hold views counter to Christian belief but who support and even defend them” – but also by the fact he seems “silent in the face of their teaching and pastoral practice.”   

As a result, Weinandy told Pope Francis, many among the faithful “are losing confidence in their supreme shepherd.”

Because of the letter, “the USCCB asked him to resign from his current position as consultant to the bishops, and he has submitted his resignation,” Catholic World Report (CWR) revealed.

“In making such a request, the USCCB, it would appear, reinforces Fr. Weinandy’s very point about fearfulness and lack of transparency” in the Church, CWR noted.

Weinandy, a current member of the Vatican’s International Theological Commission, also criticized Francis, along with some of the pope’s advisors, for calumny against those attempting to interpret Chapter 8 of his controversial exhortation Amoris Laetitia in accord with Church tradition, and also for the pope’s resentment of criticism – and the fear that has created within the episcopate.

He also told Francis his papacy has given “license and confidence” to those with “harmful theological and pastoral views,” inviting them to emerge from their previous cover of darkness.

In recognizing the darkness, Weinandy wrote, “the Church will humbly need to renew itself, and so continue to grow in holiness.”

Father Weinandy’s letter is dated July 31, the feast of St. Ignatius Loyola, founder of the pope’s Jesuit order, CRUX reports, and made public Wednesday.

After receiving a response to the letter in mid-October from Holy See Deputy Secretary of State Archbishop Giovanni Angelo Becciu, the reply dated September 7 and confirming Weinandy’s letter had made it to Pope Francis, Weinandy provided the text to Crux and other media outlets.

Weinandy was the United States Conference of Catholic Bishops’ Executive Director of the Secretariat for Doctrine and Pastoral Practices from 2005 to 2013.

He had a hand in the 2011 USCCB review of Fordham theologian Sister Elizabeth Johnson’s book Quest for the Living God, which condemned the book as “undermin[ing] the Gospel” and misrepresenting “authentic Catholic teaching on essential points.”

Pope Francis named Father Weinandy to the International Theological Commission in 2014. The Commission is the primary advisory body for the Vatican’s Congregation for the Doctrine of the Faith. Francis also awarded Weinandy the Pro Ecclesia et Pontifice medal in recognition of service to the Church in 2013.

Weinandy told CRUX he did not write his letter in any official capacity and that he alone is responsible for it. He did not want the letter associated with the USCCB or the American bishops, saying “its publication will be news to them.”

He was somewhat critical of the filial correction of Pope Francis issued in late September by a group of Catholic clergy and lay scholars.

The correction charges the pope with “the propagation of heresies effected by the apostolic exhortation Amoris Laetitia and by other words, deeds and omissions.”  Weinandy said he was not invited to sign the letter, had only heard rumors about it, and he wouldn’t have signed it if he’d been asked, stating, “I don’t think it was theologically helpful, or presented in an effective manner.”

Still, after telling the pope his July 31 letter to him was written “with love for the Church and sincere respect for your office,” and recognizing him as the Vicar of Christ, Weinandy first addressed the “chronic confusion” of the Francis pontificate, citing “the disputed Chapter 8 of Amoris Laetitia.”

“The Church turns to you in a spirit of faith, with the hope that you will guide her in love,” Weinandy told the pontiff.

“Yet, Your Holiness, a chronic confusion seems to mark your pontificate,” he said. “The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions.”

“I need not share my own concerns about its content,” Father Weinandy said of the exhortation’s eighth chapter. “Others, not only theologians, but also cardinals and bishops, have already done that.

“The main source of concern is the manner of your teaching,” he said. “In Amoris Laetitia, your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.”

“To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth,” he wrote. “The Holy Spirit is given to the Church, and particularly to yourself, to dispel error, not to foster it.”

Weinandy protested Pope Francis’s proclivity for insulting his critics, denouncing this as unbecoming for the pope.

“You seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism,” he said. “This kind of calumny is alien to the nature of the Petrine ministry.”

Weinandy also made note of the fact that Francis’s closest allies also partake in this behavior, and how this suggests that his teaching does withstand examination.

“Some of your advisors regrettably seem to engage in similar actions,” added Weinandy. “Such behavior gives the impression that your views cannot survive theological scrutiny, and so must be sustained by ad hominem arguments.”

Francis’s manner “seems to demean the importance of Church doctrine,” Weinandy said, writing to the pope, “Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life.”

“But it is precisely Christian doctrine,” he said, listing a number of the Church’s central beliefs, “that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel.”

He went on to state, “faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them.”

“What scandalizes believers, and even some fellow bishops, is not only your having appointed such men to be shepherds of the Church, but that you also seem silent in the face of their teaching and pastoral practice,” he continued. “This weakens the zeal of the many women and men who have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being.

“As a result,” Weinandy stated, “many of the faithful, who embody the sensus fidelium, are losing confidence in their supreme shepherd.”

He told the pope his actions and words too often seem intent on weakening the unity of Body of Christ.

The final concern Weinandy addressed was transparency, reminding the pope that he’d frequently encouraged people, in particular bishops at the two Synods on the Family from which Amoris Laetitita generated, to speak their mind without fear of what the pope may think.

“But have you noticed that the majority of bishops throughout the world are remarkably silent?” Weinandy questioned. “Why is this?”

“Bishops are quick learners,” he stated, “and what many have learned from your pontificate is not that you are open to criticism, but that you resent it.”

“Many bishops are silent because they desire to be loyal to you,” Weinandy told the pope, “and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises. Many fear that if they speak their mind, they will be marginalized or worse.”

He attributed the current climate of confusion and chaos in the Church ultimately to Christ’s desire to expose the lapse in faith within the Church at all levels.

“Why has Jesus let all of this happen?” Father Weinandy said he often asks. “The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops.”

“Ironically,” he told the pope, “your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness. In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.  [Emphases added]


The full text of Father Weinandy’s letter to Pope Francis
July 31, 2017
Feast of St. Ignatius of Loyola

Your Holiness,

I write this letter with love for the Church and sincere respect for your office. You are the Vicar of Christ on earth, the shepherd of his flock, the successor to St. Peter and so the rock upon which Christ will build his Church. All Catholics, clergy and laity alike, are to look to you with filial loyalty and obedience grounded in truth. The Church turns to you in a spirit of faith, with the hope that you will guide her in love.
Yet, Your Holiness, a chronic confusion seems to mark your pontificate. The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions. This fosters within the faithful a growing unease. It compromises their capacity for love, joy and peace. Allow me to offer a few brief examples.

First there is the disputed Chapter 8 of Amoris Laetitia. I need not share my own concerns about its content. Others, not only theologians, but also cardinals and bishops, have already done that. The main source of concern is the manner of your teaching. In Amoris Laetitia, your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching. As you wisely note, pastors should accompany and encourage persons in irregular marriages; but ambiguity persists about what that “accompaniment” actually means. To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth. The Holy Spirit is given to the Church, and particularly to yourself, to dispel error, not to foster it. Moreover, only where there is truth can there be authentic love, for truth is the light that sets women and men free from the blindness of sin, a darkness that kills the life of the soul. Yet you seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism. This kind of calumny is alien to the nature of the Petrine ministry. Some of your advisors regrettably seem to engage in similar actions. Such behavior gives the impression that your views cannot survive theological scrutiny, and so must be sustained by ad hominum arguments.

Second, too often your manner seems to demean the importance of Church doctrine. Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life. Your critics have been accused, in your own words, of making doctrine an ideology. But it is precisely Christian doctrine – including the fine distinctions made with regard to central beliefs like the Trinitarian nature of God; the nature and purpose of the Church; the Incarnation; the Redemption; and the sacraments – that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel. Those who devalue the doctrines of the Church separate themselves from Jesus, the author of truth. What they then possess, and can only possess, is an ideology – one that conforms to the world of sin and death.

Third, faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them. What scandalizes believers, and even some fellow bishops, is not only your having appointed such men to be shepherds of the Church, but that you also seem silent in the face of their teaching and pastoral practice. This weakens the zeal of the many women and men who have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being. As a result, many of the faithful, who embody the sensus fidelium, are losing confidence in their supreme shepherd.

Fourth, the Church is one body, the Mystical Body of Christ, and you are commissioned by the Lord himself to promote and strengthen her unity. But your actions and words too often seem intent on doing the opposite. Encouraging a form of “synodality” that allows and promotes various doctrinal and moral options within the Church can only lead to more theological and pastoral confusion. Such synodality is unwise and, in practice, works against collegial unity among bishops.

Holy Father, this brings me to my final concern. You have often spoken about the need for transparency within the Church. You have frequently encouraged, particularly during the two past synods, all persons, especially bishops, to speak their mind and not be fearful of what the pope may think. But have you noticed that the majority of bishops throughout the world are remarkably silent? Why is this? Bishops are quick learners, and what many have learned from your pontificate is not that you are open to criticism, but that you resent it. Many bishops are silent because they desire to be loyal to you, and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises. Many fear that if they speak their mind, they will be marginalized or worse.

I have often asked myself: “Why has Jesus let all of this happen?” The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops. Ironically, your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness. In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.

Holy Father, I pray for you constantly and will continue to do so. May the Holy Spirit lead you to the light of truth and the life of love so that you can dispel the darkness that now hides the beauty of Jesus’ Church.

Sincerely in Christ,
Thomas G. Weinandy, O.F.M., Cap.

Read above article at source here

Comments invited…

Who’s Your Favourite Saint… And Why?

Comment:

This year,  for reasons beyond our control, we missed out on marking the Feast of All Saints (1st November) so, better late than never, here we go…

Tell us the name of your favourite saint  (imagine you are forced to choose just one)  and explain why.  In what way does that particular saint help your spiritual and religious life.