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 ?   

The Tablet & Other Far-From-Catholic Rags: Irresponsible Bishops Must Act

From Christian Today:

The Catholic Church in the UK is descending into civil war behind the scenes after a major row over abortion was sparked by a controversial editorial in the respected journal The Tablet.  

Bishop Mark Davies, Diocese of Shrewsbury is one of the Bishops who complained about the Tablet editorial 

A number of bishops were ‘scandalised’ by the article, Christian Today understands, and are urging Cardinal Vincent Nichols, the Archbishop of Westminster, to intervene. One figure accused the weekly magazine which is sold at the back of Westminster Cathedral – the home of Catholicism in the UK – of trying ‘to obscure the witness of Christian teaching’.
Click here to read the entire report Catholic Church at war? Bishops’ dismay at ‘tragic’ editorial in The Tablet criticising teaching on abortion

From Catholic Truth:

The fact that there are bishops expressing shock-horror at The Tablet’s latest (but far from unique) attack on the moral law and Catholic teaching, is unconscionable. The scandal of the loss of moral sense – and the particular responsibility of bishops – was addressed by Pope John Paul II in his encyclical Veritatis Splendor way back in 1993.  In any case, do these bishops seriously expect us to believe that they do not know that they are responsible for every soul led astray by the scandalous publications sold in their parishes, shops and cathedrals?  Yet there will be Catholics drooling with delight at the remarks of a handful of English Bishops criticising – on this one occasion – The Tablet, for it’s latest attack on the Church for its refusal to condone the evil of abortion.  See  some key extracts from Veritatis Splendor below…

Extracts from Encyclical Letter of Pope John Paul II, Veritatis Splendor: (The Splendor of Truth – Regarding Certain Fundamental Questions of the Church’s Moral Teaching) August 6, 1993

Our own responsibilities as Pastors

114. As the Second Vatican Council reminds us, responsibility for the faith and the life of faith of the People of God is particularly incumbent upon the Church’s Pastors: “Among the principal tasks of Bishops the preaching of the Gospel is pre-eminent. For the Bishops are the heralds of the faith who bring new disciples to Christ. They are authentic teachers, that is, teachers endowed with the authority of Christ, who preach to the people entrusted to them the faith to be believed and put into practice; they illustrate this faith in the light of the Holy Spirit, drawing out of the treasury of Revelation things old and new (cf. Mt 13:52); they make it bear fruit and they vigilantly ward off errors that are threatening their flock (cf. 2 Tim 4:1-4)”.178

It is our common duty, and even before that our common grace, as Pastors and Bishops of the Church, to teach the faithful the things which lead them to God, just as the Lord Jesus did with the young man in the Gospel. Replying to the question: “What good must I do to have eternal life?”, Jesus referred the young man to God, the Lord of creation and of the Covenant. He reminded him of the moral commandments already revealed in the Old Testament and he indicated their spirit and deepest meaning by inviting the young man to follow him in poverty, humility and love: “Come, follow me! “. The truth of this teaching was sealed on the Cross in the Blood of Christ: in the Holy Spirit, it has become the new law of the Church and of every Christian.

This “answer” to the question about morality has been entrusted by Jesus Christ in a particular way to us, the Pastors of the Church; we have been called to make it the object of our preaching, in the fulfilment of our munus propheticum. At the same time, our responsibility as Pastors with regard to Christian moral teaching must also be exercised as part of the munus sacerdotale: this happens when we dispense to the faithful the gifts of grace and sanctification as an effective means for obeying God’s holy law, and when with our constant and confident prayers we support believers in their efforts to be faithful to the demands of the faith and to live in accordance with the Gospel (cf. Col 1:9-12). Especially today, Christian moral teaching must be one of the chief areas in which we exercise our pastoral vigilance, in carrying out our munus regale.

115. This is the first time, in fact, that the Magisterium of the Church has set forth in detail the fundamental elements of this teaching, and presented the principles for the pastoral discernment necessary in practical and cultural situations which are complex and even crucial…

116. We have the duty, as Bishops, to be vigilant that the word of God is faithfully taught. My Brothers in the Episcopate, it is part of our pastoral ministry to see to it that this moral teaching is faithfully handed down and to have recourse to appropriate measures to ensure that the faithful are guarded from every doctrine and theory contrary to it. In carrying out this task we are all assisted by theologians; even so, theological opinions constitute neither the rule nor the norm of our teaching. Its authority is derived, by the assistance of the Holy Spirit and in communion cum Petro et sub Petro, from our fidelity to the Catholic faith which comes from the Apostles. As Bishops, we have the grave obligation to be personally vigilant that the “sound doctrine” (1 Tim 1:10) of faith and morals is taught in our Dioceses.

A particular responsibility is incumbent upon Bishops with regard to Catholic institutions. Whether these are agencies for the pastoral care of the family or for social work, or institutions dedicated to teaching or health care, Bishops can canonically erect and recognize these structures and delegate certain responsibilities to them. Nevertheless, Bishops are never relieved of their own personal obligations. It falls to them, in communion with the Holy See, both to grant the title “Catholic” to Church-related schools, universities, health-care facilities and counselling services, and, in cases of a serious failure to live up to that title, to take it away.  [Emphasis added] –  Source Veritatis Splendor (Splendor of the Truth) Given in Rome, at Saint Peter’s, on 6 August, Feast of the Transfiguration of the Lord, in the year 1993, the fifteenth of my Pontificate.

Comment:

Clearly, publications using the name “Catholic”, which are plainly hostile to the Catholic Faith, should be included in the above list.

And why do those bishops expressing concern about this particular Tablet editorial not express concern about the many other editorials and articles routinely  featured in that deadly publication?  On page 11 of our current newsletter, we report outright falsehoods by Clifford Longley, who actually places words into the mouth of Pope John Paul II that flatly contradict the actual words of the pontiff on embryo experimentation. So what’s the problem now, all of a sudden?  Also, what about the other so-called Catholic publications which are all, to a greater or lesser extent, “liberal” – that is, essentially heretical in their ethos and content? Is it too late, or should the bishops act, as required by their office, to protect the faithful from these poisonous rags?  Is it pessimistic in the extreme to say that, frankly, these rags, The Tablet included, will continue to be sold in Catholic outlets, continue to poison what is left of Catholic faith and morality, despite the expressed concern of (a minority) of bishops in England? With, note, no expression of concern at all  from any bishops in Scotland. 

Canonisations? What Canonisations?

canonisation popesThe “Canonisations” of Popes John XXIII and John Paul II took place in Rome, today,  27th April, 2014.  Here’s an extract from one newspaper report…

“We declare and define Blessed John XXIII and John Paul II to be saints and we enrol them among the saints, decreeing that they are to be venerated as such by the whole church” said Francis in the official proclamation at about 10.15 am.

Later, in his homily, the Argentinian pontiff paid tribute to “two men of courage” who he said had “co-operated with the Holy Spirit in renewing and updating the church”. “They were priests, bishops and popes of the 20th century. They lived through the tragic events of that century, but they were not overwhelmed by them,” he said. Source 

Comment

Since popes have no authority to “renew and update” the Church, but must defend, guard, protect and proclaim it to the world, and since these popes, between them have all but closed down Catholicism in our times, preferring, instead, to create an ecumenical and inter-religious “Church”, these “canonisations” are problematic, to say the least.  Having informed ourselves of all the relevant issues, and having considered the matter from every angle, the Catholic Truth Team is agreed that no conscientious Catholic could possibly recognise these “canonisations.”  We urge our readers to pray for the souls of these two pontiffs in the traditional way, presuming that they enjoy the great grace of salvation but may still be in Purgatory, in need of our prayers.  Our Lady of Fatima, pray for us…

Rosary: Luminous Mysteries – Why Not?

As we approach the Month of Mary, it might be useful to examine the way we pray our Rosary, in the hope of doing all we can to ensure that our prayers are truly pleasing to Our Lady and her Son. Fr Gruner’s explanation about why the new Luminous Mysteries cannot be part of the Rosary is, perhaps, a good place to begin.

Bloggers might also like to share resources, with the aim of enabling better concentration. Francisco, the little Fatima seer, really struggled with his Rosary and had to use pictures to help him focus. This Online Rosary might appeal to some. And if you have a book, pamphlet or website facility that you find helpful, feel free to share it here. However, be aware that, unfortunately, it seems now to be the norm to include the Luminous Mysteries in material on the Rosary.

Also, we’re looking for tips….

A couple of readers have recently raised the subject of the Rosary in the context of their personal struggle to fit it in every day. So, it would be useful to offer tips on how to make sure we don’t leave it until too late at night, when we’re tired and find it difficult to stay awake. Parents with young children are especially vulnerable to this temptation. Can we offer some ideas on how to make sure the Rosary becomes an integral part of our daily life without being burdensome?

A Tale of Two Canonisations: safety of the infallibity in doubt – SSPX…

A Tale of Two  (Problematic) Canonisations: the doubts - SSPX

On September 3, 2013, at the consistory held in Rome, the Pope announced that François would proceed to canonization of Pope John XXIII (1958-1963) and John Paul II (1978-2005) in a single ceremony on 27 April 2014. From the beatification of Angelo Giuseppe Roncalli, September 3, 2000, and Karol Wojtyla, the 1 st May 2011, the Society of Saint Pius X issued a very serious reservations…

Conclusion.

“Three serious reasons to justify the Catholic faithful to doubt the validity of the new beatification and canonization. First, the reforms that followed the Council led to some shortcomings in the procedure and secondly, they introduce a new collégialiste intention, two consequences that are inconsistent with the safety of the infallibility of beatification and canonization. Third, the judgment takes place in the trial involves a design for the less ambiguous and therefore dubious holiness and heroic virtue. In the context of the post-conciliar reforms from the Pope and the bishops proposed to the veneration of the faithful genuine Catholic saints canonized but after a weak and questionable procedure. Thus the heroic virtues of Padre Pio, canonized since Vatican II, no doubt, even though we can waver before the new style of trial that led to proclaim his virtues. On the other hand, the same procedure makes possible canonization once unthinkable, where the title is awarded to the holiness of the faithful departed whose reputation remains controversial and in which the heroic virtue does not shine with a brilliance badge. Is it sure that the intention of the popes who have completed the canonization of a new kind of heroic virtue is that it was for their predecessors, until Vatican II? This new situation is explained by the confusion introduced by the post-conciliar reforms. We can not dissipate unless they attack the root and to consider the merits of these reforms. ”  (emphasis added)  Read more 

The first part of this discussion took place here

A Tale of Two Canonisations: Church in future will question their validity – SSPX

A Tale of Two Canonisations: Church in future will question their validity - SSPX

Nine years after his death, after an exceptionally rapid process, John Paul II will be canonized on April 27, 2014, together with John XXIII, who will have the benefit of a dispensation from a miracle so as to make possible a joint canonization.

Why this expedited procedure and this decision to unite the two popes in one and the same ceremony? Because, as was explained on the airwaves of Vatican Radio by Cardinal Paul Poupard, former President of the Pontifical Council for Culture, the Second Vatican Council should be regarded as a compass and its directions must be followed, in fidelity to the inspiration of its instigator, John XXIII, and along the lines of the application thereof which John Paul II constantly made, throughout his pontificate.

Although he was never able to obtain the trial that he demanded, Abp. Marcel Lefebvre was declared excommunicated latae sententiae for having consecrated four bishops, but above all for having ceaselessly denounced the rupture that the Council introduced into the Church’s bi-millennial Tradition, with its religious liberty, ecumenism, collegiality and the reformed liturgy.

Someday the Church, disowning the unheard-of procedures that are currently followed, will determine the validity of this “canonization” and of this “excommunication”.
Fr. ALain Lorans

In the next issue of DICI, to be published on October 18: a study about the doubts concerning the canonization of John XXIII and John Paul II. END.

(Click on photo of Archbishop Lefebvre, Founder of the Society of St Pius X, for source)

Comment:

Well – is the SSPX correct? Will the Church in the future question the validity of these canonisations, due to changes in the procedures? Has sufficient time be allowed for investigation into the lives and writings of these two pontiffs? Has the investigation been sufficiently detailed, in depth, or has the whole thing been too rushed?

We will discuss the October 18th edition of Dici, where the SSPX doubts about these canonisations will be published, but, in the meantime, tell us your thoughts about the current edition of Dici. Is the SSPX right about this – or not?  WILL the Church in the future re-examine these canonisations and possibly invalidate them due to the “unheard of procedures” introduced to achieve them?

Is the SSPX Assisi cartoon offensive?

Is the SSPX Assisi cartoon offensive?I received an email today from a long-time reader of Catholic Truth in England. Since I stumbled across the “same old, same old”, about the SSPX on various blogs only this week, allegations of “schism” and “cult” that I thought all informed Catholics knew were bogus, I thought it might be an idea to discuss (yet again, yawn, yawn) some of the key issues. To kick start the conversation, then, here’s an extract from the email received today from a gentleman south of the border…

“I went to (the SSPX Masses) about three times. I also went to confession (I later learned that they were invalid without ‘faculties’)

So what you may wonder is my change of heart? It is that they are not in the Catholic Church as founded by Christ our Lord. I originally thought they were just a sub-set of the Catholic Church with just minor legalities being the problem. But now I realise that they are a break away sect and not even schismatic. I did not like the anti-Papal cartoon on their website. This is not being loyal to the Pope. I notice that like all sects they are splitting into yet smaller groups. Striking the shepherd and scattering the flock comes to mind.

They were correctly formed at the start. But then Lefebvre in an act of disobedience ordained bishops. To disobey the Pope like this is to disobey Christ. What you bind on earth shall be bound in heaven. What you loose on earth shall be loosed in Heaven. These are the words of Our Saviour and must be listened to.

I have just read Mystici Corpus Christi (Pius XII ) There I found a most beautiful description of the Church. Christ is its head. The Pope is His representative on earth.

If I have to put up with career priests. poor humanistic sermons. poor protestantised liturgy. a weak episcopate in face of atheistic laws, I will do so in order to remain in the One Holy Catholic and Roman Church founded by Christ Our Lord. I will work within it to try and make things better.

There is a web site dealing with this. I think it is sspx.agenda.tripod It is by an ex supporter. It also contains an article on obedience/disobedience by a convert friend John Beaumont. He cites the disbandment of the Jesuits by the Pope in the 18th C as an example of obedience. It was hard on them but they obeyed.

(Editor) I hope you see the society through the eyes of the Church and come back to her. Just read Mystici Corpus Christi . You will love it and the Church even more.

[K]eep beating the traditional drum but please . . . within His Church.” END.

Comment:

So, folks – do I really need to “come back to the Church”? Am I really not one of those “Catholics in good standing” …like those who write letters and articles in the Catholic press demanding women’s ordination, contraception, divorce & remarriage, etc? Really?  I must say, it’s something else to be told that I’m not even a schismatic! That’s a new one.

I have to say, too, that I got the distinct feeling reading the above email (and I could be wrong) that this reader is quoting a priest criticising the SSPX. It’s amazing how many priests are genuinely ignorant of the status of the Society, not to say ignorant of the distinction between true and false obedience.

In any event, the “anti-Papal” cartoon seems to have been the last straw. Click on the above image to reach the original.  Is it offensive – or is the REAL offence to Christ Our Lord, demoted at these shocking ecumenical and interfaith gatherings, including (but not exclusively) the papal inspired Assisi meetings?