The National Association of Catholic Families


This edition of CF NEWS (No.2216) posted at 11.39 am on Sunday, January 7th, 2018. For full contents, scroll down or click on 'more' for the story of your choice. To return here click on one of the small green arrows





Vatican watch

Six bishops, one Cardinal stand firm on indissolubility of marriage CONTINUE READING
BXVI hails Cardinal Müller for defending ' traditions of the faith' CONTINUE READING  
Cardinal Brandmüller on how the dubia should be answered CONTINUE READING
Burke: homosexuality is ‘abnormal,’ Church shouldn’t apologize for her teaching OONTINUE READING 

Humanae Vitae

The giddy appeal of Humanae VitaeCONTINUE READING


So you think Christian Commonwealth Is Pie in the Sky? Think again. CONTINUE READING

News from around the world

CANADA Professor exposes Left’s faulty logicCONTINUE READING
NIGERIA 14 gunned Down at New Year's Eve Mass CONTINUE READING
SWEDEN Church in Sweden calls Jesus' gender neutral' CONTINUE READING
UK Government reconsiders transgender plans CONTINUE READING
UK British Teilhard Association dissolves due to lack of members CONTINUE READING




London Oratory devotion CONTINUE READING


Unpublished letter to the Catholic Times CONTINUE READING


Not Fair, Mr. Keating CONTINUE READING
John Allen Jr: The Gatekeeper of Crunchy Catholicism CONTINUE READING

Comment from the internet

Sanctification of Sodomy VIDEO CONTINUE READING

Our Catholic Heritage

Site of the day: Talgarth CONTINUE READING






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Vatican watch

Three bishops


Six bishops, one Cardinal stand firm on the indissolubility of marriage

Cardinal signs statement calling Pope’s reading of Amoris Laetitia ‘alien’ to Catholic faith READ MORE:

Three bishops call Pope’s reading of Amoris Laetitia ‘alien’ to Catholic faith READ MORE:

Archbishop explains why he signed profession affirming Church teaching on marriage READ MORE:

Full text of Kazakhstan Catholic Bishops statement on Amoris Laetitia READ MORE

BISHOP  Andreas Laun, Emeritus Auxiliary of Salzburg, Austria, has put his name to the 'Profession of Immutable Truths about Sacramental Marriage,' bringing the number of signatories to six bishops and one cardinal, LifeSite has confirmed.

On Monday, Bishop Athanasius Schneider, auxiliary of Astana, Kazakhstan, Archbishop Tomash Peta, Metropolitan of Astana, and Archbishop Jan Pawel Lenga of Karaganda, Kazakhstan, issued a 'public and unequivocal profession of the truth' regarding the Church’s teaching on the indissolubility of marriage as a 'service of charity in truth' to the Church of today and to the Pope.
The statement of the Kazakh Ordinaries comes in response to Pope Francis’ and certain bishops’ interpretation of Amoris Laetitia to allow some 'remarried' divorcees (without an annulment and not living in sexual continence) access to the Sacraments of Penance and Holy Communion.
The bishops said that such a reading is causing 'rampant confusion,' will spread 'a plague of divorce' in the Church, and is 'alien' to the Church’s entire faith and Tradition.

The three Kazakh Ordinaries took the decision to make a 'public and unequivocal profession of the truth' regarding the Church’s teaching on the indissolubility of marriage because they say they 'are not allowed to be silent.'

As Catholic bishops charged with defending and promoting the Catholic faith and common discipline, they say they have a 'grave responsibility' and 'duty before the faithful' who expect from them 'a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage.'

Bishop Laun is a member of the Oblates of St. Francis de Sales. He was ordained a priest on June 29, 1967, and was ordained Auxiliary Bishop of Salzburg, Austria on March 25, 1995. Laun has also been a professor of moral theology at the Philosophical-Theological Faculty of Heiligenkreuz, Austria. 

In December 2016, Bishop Laun said in an interview that he shared the concerns of the four ‘dubia’ cardinals over certain passages in Pope Francis’ apostolic exhortation on the family, Amoris Laetitia. 'I have read the concerns of the four cardinals, and I agree with them,' he said. 'Additionally, I know personally especially Cardinals Meisner and Caffarra and know how competent they are. With them, I am in the best company.'

Bishop Laun turned 75 on October 13 of last year. Pope Francis accepted his resignation the same day on the grounds of age.
His adherence to the profession brings the total number of signatories up to seven. On Friday, Cardinal Janis Pujats, Emeritus Archbishop Metropolitan of Riga, Latvia, signed the document. On Thursday, former U.S. apostolic nuncio Archbishop Carlo Maria Viganò and Emeritus Archbishop Luigi Negri joined their names to the profession of 'immutable truths about sacramental marriage.'

[LSN] 2216.1




















Pope Benedict XVI hails Cardinal Müller for defending 'the clear traditions of the faith'

MARKING the 70th birthday of German Cardinal Gerhard Müller, retired pope Benedict XVI has said that, even though the cardinal is no longer prefect of the Congregation for the Doctrine of the Faith, he will continue to have a public role of serving the Church.

The retired pope wrote the introduction to a book of essays honouring Cardinal Müller on his 70th birthday on December 31 and in anticipation of the 40th anniversary of his priestly ordination in February.

Released in early December by the German publisher Herder, the book is titled The Triune God: Christian Faith in the Secular Age.

In the introduction, Benedict wrote that Blessed Paul VI wanted the more demanding positions in the Roman Curia, particularly the posts of prefect and secretary of the congregations, 'to be limited to only five years in order to protect the freedom of the pope and the flexibility of the Curia'.

Addressing Cardinal Müller, Benedict XVI said, 'your five-year commission at the Congregation for the Doctrine of the Faith has expired, so you do not have a specific office anymore, but a priest and certainly a bishop and cardinal is never simply retired', which is why he must continue to 'publicly serve the faith'.

Vatican Radio said Benedict XVI also spoke about the importance of being prefect of the doctrinal congregation - a position he held for more than 23 years during the pontificate of St John Paul II. Theological knowledge is essential for the role, the retired pope said, but so is knowing the limits of one's theological knowledge.

Benedict concluded his introduction by telling Cardinal Müller: 'You have defended the clear traditions of the faith, but in the spirit of Pope Francis you have tried to understand how they can be lived today.'

When it was announced in July that Cardinal Müller's term was not being renewed, many bloggers and opinion writers presented Pope Francis's decision as one of sacking the German cardinal because of theological disagreements, particularly over the issue of Communion for divorced and civilly remarried Catholics.

Cardinal Müller responded by telling a German daily that 'there were no disagreements between Pope Francis and me.'

The cardinal told the newspaper that the Pope's decision had been unexpected since such terms were usually renewed, but that he was not bothered by it.

As a cardinal under the age of 80, Cardinal Müller still is a member of a number of Vatican congregations and councils, so 'I have plenty to do in Rome.'

[Catholic Herald] 2216.2


















Cardinal Brandmüller on how the dubia should be answered

DR. MAIKE HICKSON writes for OnePeterFive: 'Maike Hickson January 3, 2018 55 Comments
In a new 30 December interview with Armin Schwibach, the Rome Correspondent of the Austrian Catholic website Kath.net, German Cardinal Walter Brandmüller — one of the signatories of the dubia concerning Pope Francis’ document Amoris Laetitia — has again repeated the five questions of the dubia that were submitted to the pope over a year ago and proceeds to explain how, and implicitly why, they must be answered in accordance with the moral teaching of the Catholic Church.
The German prelate sums up the five dubia as follows:

1.) Can a person who is bound by an existing sacramental bond and who now lives with a new partner in a marital relationship (AL, no 305; footnote 351) receive, in certain cases, 'absolution and Communion'?

2.) Are there absolute moral commandments, respectively, interdicts, which are binding without exception and under all circumstances (such as the killing of an innocent person)?

3.) Is it still true that someone who lives continuously in the state of adultery finds himself, objectively, in the state of grave sin?

4.) Are there situations in life which mitigate the moral responsibility to such an extent that an immoral act (here: adultery) can thereby be morally excused, or even justified?

5.) Can a personal decision of conscience permit exceptions from the absolute interdiction of intrinsically immoral acts?

Brandmüller then proceeds to explain how these five questions should be answered in light of the Church’s moral teaching:

As you see, these [five] questions are pertaining to the foundations of the Faith and of the [Church’s] moral teaching. According to those [foundations], the questions 1, 4, and 5 should be clearly answered with 'No,' and the questions 2 and 3 with 'Yes.'

The astute observer might notice that the answers to the summarized dubia proposed by Brandmüller are somewhat different than those commonly circulating in the English-speaking world, which are often phrased as 'No, Yes, Yes, Yes, Yes'. This discrepancy, however, is merely a matter of formulation. To avoid confusion, a brief explanation seems appropriate. Whereas, for example, in our own analysis of the five dubia the moral question was phrased such that it had to be answered in the affirmative on points 4 & 5, Brandmüller posits the same basic questions in such a way that they must be answered in the negative; i.e, '5. Does the Church’s teaching that an appeal to conscience cannot overcome absolute moral norms still hold true?' vs. '5. Can a personal decision of conscience permit exceptions from the absolute interdiction of intrinsically immoral acts?' The answer in the first case would be 'yes,' the answer in the second would be 'no,' but the same moral principle is being stated in both cases.

It is not the first time in recent months that Cardinal Brandmüller has spoken out on this issue. In October of 2017, he made strong remarks concerning those who claim that there might be exceptions with regard to adulterers and their possible access to the sacraments:

[H]e who claims that one may enter a new relationship while one’s own lawful wife is still alive is excommunicated because this is an erroneous teaching, a heresy.
Whoever does make such a claim [is excommunicated]. […] Thus, if someone thinks he can contradict the defined Dogma of a General Council [e.g., Council of Trent], then that is indeed quite vehement. Exactly that is what one calls heresy – and that means exclusion from the Church – because one has left the common foundation of Faith. [emphasis added]

In the new interview, Schwibach also touches upon the matter of the recent praise of Martin Luther as it has been expressed by different prelates in Rome. For Cardinal Brandmüller, Martin Luther — while starting out with some reasonable concerns and criticisms — wound up not wanting to reform the Church, but to change her. However, 'the Church of Jesus Christ can and shall always become ‘different’, that is to say, more perfect.' In quoting a Protestant Church historian, Franz Lau,  Brandmüller shows that Luther wanted a 'radical revolt.' Luther intended specifically – as expressed in his own text addressed 'To the Nobility of the German Nation' – to tear down three walls. As the German cardinals explains:

'For him [Luther], the first wall was the priesthood based on the holy ordination; the second was the Magisterium of the Church based on the Mission given by Jesus Christ; the third was the existence of the papacy. That these three ‘walls’ have a firm biblical foundation, did not interest the angry Augustinian monk. Now that he has torn down all these three walls, Luther sees that the whole edifice of the papal Church has collapsed. To state that this total destruction is a 'work of the Holy Ghost' is a thoroughly bizarre claim which can only be explained with the plain and simple ignorance of historical texts and facts – an ignorance which is more than astonishing for a bishop. [emphasis added]

A specific reference is being made here to Bishop Nunzio Galantino who had recently made such an erroneous statement about and praise for Martin Luther in October of 2017. (Galantino has been the Secretary-General of the Italian Bishops’ Conference since December of 2013.)

Beside this debate concerning the role of Martin Luther, Cardinal Brandmüller also discusses the current claim that man may chose his sexual orientation and may change it if desired. The prelate calls such an attitude a 'nearly perverse revolt against the order of creation, against the nature of man as willed and created by God.' He adds: 'To act against it [created nature] means the self-destruction of man. It would be a deceptive downplaying.' Brandmüller continues, saying:
It is indeed highly worrisome that the ideological confusion goes so far that one thinks one can carry subjectivism to extremes. That would then be the 'No' to one’s own createdness and to the Creator. Man on the throne of God! A grotesque, absurd, and apocalyptic idea.

When discussing the question as to whether the Church should approach with an indulgent attitude those who are at her peripheries, leaving and allowing them to remain in the state they find themselves to be in, Cardinal Brandmüller makes it clear that 'Jesus Christ Himself did not preach: ‘stay where you are’; rather, He said: ‘Convert and believe in the Gospels!’' The German cardinal, a Church historian and former President of the Pontifical Committee for Historical Sciences, then criticizes the Church’s current lack of missionary zeal to help these people when he says:

'That one exhausts oneself with struggles within the Catholic Church, rather than being concerned about the eternal salvation of the many [outside], shows a shocking lack of spiritual vitality of the Catholics in our days'.

Leaving the readers with some encouraging words, the cardinal adds: 'The Lord was and is still in the boat, even if He seems to be sleeping.'

[1P5] 2216.2a


















Cardina Burke: homosexuality is ‘abnormal,’ Church shouldn’t apologize for her teaching

Card. BurkeTHE CATHOLIC CHURCH doesn’t need to ask forgiveness for its teachings on sexual morality, Cardinal Raymond Burke said in a new interview.

Speaking to O Clarim, Burke, one of the dubia cardinals and best-known defenders of Catholic orthodoxy around the world, addressed the Pope’s June 2016 claim that the Church should apologize to homosexuals. He blasted abortion and homosexual acts as 'absolutely unacceptable' and 'against the nature that God has created for us.'

'I must say sincerely, even though I haven’t read the words of the Pope, that I don’t see why the Church ought to ask forgiveness for teaching the truth about sex and sexuality,' said Burke.

'What I can say is that this year I turned 69, and I have spent my whole life in the Catholic Church,' he said. 'I have never encountered discrimination against people who suffer from the homosexual condition.'

'We know that we are dealing with an abnormal condition,' Burke said. 'God has not created us to have sexual relations with people of the same sex. This is not a discrimination against persons. It is to affirm the truth of Christ, the truth of our faith.'

'During my priesthood of more than 42 years, I have always found priests very compassionate in meetings with people who have had this difficulty and have suffered from this condition,' he said.

Burke himself is no stranger to helping the Catholic faithful who struggle with or even openly reject the Church’s teachings on sexual morality.

In 1995, Eric Hess boxed up his crucifixes and Bible and dropped them off at Burke’s office, renouncing his Catholic faith and embracing same-sex relationships. Burke was then the bishop of La Crosse, Wisconsin.

Burke told Hess that he respected his decision, but would pray for his return to the faith and would be ready to welcome him back should he come home.

Three years later, Hess returned to the faith. The cardinal still had the man’s box of Catholic items, which he had kept, believing Hess would come back to Catholicism.

'While some malign Archbishop Burke for his fidelity to God, Church and all souls, I say that he is a true shepherd of the faithful and a present day Athanasius,' Hess maintains. 'I tell you that he remains a mentor and an inspiration to me. Although my own biological father rejected me, Archbishop Burke became my spiritual father by lovingly representing our Father in heaven.'
Some acts are ‘absolutely unacceptable’

The cardinal, who is the former Prefect of the Apostolic Signatura, lamented the 'frightening decline of Christian culture' and the increase of 'rampant secularism' in the United States.

'I grew up during the ‘50s, when American society was marked by a Christian character, mostly Protestant but nevertheless faithful to the Christian identity,' said Burke.

'In those times, we knew about things that have become common today: the reality of abortion, of people who manifest homosexual tendencies, whose personal dignity we always respected, but we were formed to see these acts as absolutely unacceptable, against the nature that God had created for us,' he explained.

The 'rampant secularism' tearing through the U.S. includes the annual killing of a million preborn babies and the imposition of 'the practice of recognizing unions between two people of the same sex as marital unions.'

Burke described 'mounting' attacks on religious liberty: 'the government—which has become a very powerful agent of this secularism—forbids the Catholic Church and Catholics from following their conscience regarding the practice of abortion. The Church herself must accept what are considered homosexual ‘marriages.’'

Some of Pope Benedict’s advisors ‘did not serve him well’

Burke also commented on the Traditional Latin Mass, the Church’s relations with China, whether extensive traveling is necessary for a pope, and the role of Latin in the liturgy.

The 'integrity of Catholic practice and of the faith' must be maintained when negotiating with the Chinese government on behalf of the Church’s rights.  

He said he hopes papal resignations don’t become 'common practice' because since Pope Benedict XVI stepped down, 'there is a certain feeling among many Catholics that their father abandoned them.'

Burke repeatedly praised Pope Benedict during the interview, calling him an 'extraordinary teacher of the faith' with 'great charisma' and 'a way of writing and speaking in a manner accessible to everyone.'

Extensive traveling is 'not part of the Petrine ministry per se,' said Burke, even though Pope St. John Paul II and Pope Paul VI traveled a lot, so inability to travel should not necessarily end a pontificate.

Some who worked for Pope Benedict 'did not serve him well,' Burke said on the topic of whether the retired pontiff was good at governing.

Offering the Tridentine (pre-Vatican II) Mass 'is a way to remain strongly anchored in Tradition, because the Mass that we have celebrated since 1962 is more or less the Mass we have received from the time of Pope Saint Gregory the Great,' he said. It’s 'important' to keep it 'alive' to 'maintain a stronger link with Tradition.'

Burke gave an example of the increasingly apparent trend of young Catholics loving their ancient patrimony: 'Today there is a great interest in Latin especially among young people. Monsignor Daniel Gallagher, who works now in the Latin section of the Secretariat of State, has a summer course in Latin that is always full. Many would like to participate, but cannot because often there are not enough places.'

Latin is the 'living language of the Church,' the cardinal noted, 'not a dead language.' And it’s not difficult to follow along when the Mass is in Latin given the availability of missals and handbooks that allow the faithful to pray the entire Mass along with the priest.

'The Mass in Latin has never posed a problem for me, even when I was a boy,' he said. 'I understood that this language is a sacred language, spanning the centuries through its use in the Sacred Liturgy. Also, I remember very well the people who used to visit my family’s house when I was a boy, who told us about going to foreign countries, where they went to Mass, to the same Mass we did. This is a very important thing.'


[LSN] 2216.2c






















Humanae Vitae


The giddy appeal of Humanae Vitae

We live in a world beset by sexual confusion, and all Christians need to be knowledgeable regarding the Church's tradition of biblical teaching in this area.

RICK BECKER writes for EWTN / National Catholic Register: 'Megan, one of my former students in our nursing program, was in my office for a chat. We covered a bunch of things - how her classes are going, what clinical rotation she's in - and somehow we landed on contraception.

'You never did explain to us what you believe about birth control,' she said. 'Why not now?'

She was referring to an oblique reference I'd made the year before to Catholic teaching on marital openness to life - probably in the course of telling her and the other students in our clinical group about my wife and I having 'only' seven kids and how we'd hoped for more.

'Well, do you have some time?' I asked her. 'Do you want me to spell it out for you now?'

'Sure,' she said, and she settled in.

I've had conversations like this before. The majority of my students are evangelical Protestants, and they typically have no familiarity with the moral dimensions of the birth control question. Sometimes they'll have some knowledge of the abortifacient action of chemical contraception, but they generally view the marital use of birth control as a given - even as a good.

Consequently, that's where I like to jump in.

'When you think about birth control,' I asked Megan, 'or when your engaged friends going through prenuptial counseling think about it, I imagine the primary consideration is the variety of options - how they work, their respective pluses and minuses.' She nodded - I wasn't surprised. Among evangelicals, at least in my experience, there's never any question of 'if' a married couple will use birth control, but only a question of what kind.

I continued. 'What if I were to tell you that until the early 20th century - less than a hundred years ago - all Christian denominations considered birth control something contrary to Scripture and God's design for marriage?'

Megan's eyes got a little bigger. It's true, and it's always a shocker for my evangelical students. Prior to the Anglican Church's decision in 1930 to allow for the limited marital use of birth control for legitimate purposes, every branch of the Body of Christ considered it immoral and forbidden.

How come? Because you don't need a pope or an ecumenical council to tell you what the Bible clearly teaches, to wit: Babies are always a blessing, sex is for making babies, and marriage is the only arena in which sex (and having babies) should be taking place. Sure, there's another dimension of marital intimacy that is directed to mutuality and pleasure, but God designed the unitive significance of sex to coincide with its reproductive potentiality (HV 12). To purposely frustrate either purpose of the conjugal act, unitive or procreative, is to take something meant for our good and twist it according to our own designs - something that only leads to disastrous results time and time again (cf. HV 17).

Heck, you don't even need the Bible to teach you this - which is the whole point of Pope St. John Paul II's Theology of the Body. The logic of the dual meaning of sex, unitive and procreative, is written right into our anatomy and physiology. That's something my nursing students get right away, especially after they've completed their maternity rotation. And since virtually all of them are Christians, they also get the idea that sex without contraception is a much more complete form of mutual self-giving than sex that excludes the fertility of either spouse.

There's yet another advantage to talking to nursing students about this stuff. 'Consider the full range of medical interventions you're learning about,' I said to Megan. 'Can you think of anything besides birth control that's purposely designed to suppress or block a healthy body system?'

Again, eyes wider, and eyebrows raised.

Here again, I wasn't surprised - it's literally an eye-opener. Contraception in its many forms - chemical, mechanical, and surgical - is the only realm of medical intervention that's intended to undo health rather than restore or preserve it. We could include abortion here, both chemical and surgical, because it's really only birth control by other means - an idea undergirded by the fact that so many elective abortions are performed following the failure of some other form of contraception. Moreover, virtually all chemical forms of birth control have abortifacient properties.

Drawing on my knowledge of Megan's deep Christian commitment, I pressed my case. 'We know what the Bible says about how God designed us and our reproductive systems,' I said. 'Doesn't it seem logical that when a couple conceives a child despite using birth control, then something actually went right rather than wrong?' When a husband and wife have marital relations and are open to life, then God has a say in what happens as a result. Sometimes, not always, the mutual self-giving inherent in the marital act becomes incarnate in another human being. That is, a married couple makes love, and they end up also making a baby when God so wills.

'Artificial birth control, no matter what kind, is really our attempt to block that divine prerogative,' I said to Megan. 'As believers, why would we want to do that?'

Megan was silent for a bit, and then she asked. 'Do all Catholics get this teaching?' I assured her they did - although they don't all follow it. Nevertheless, it is a core element of all Catholic prenuptial counseling, along with basic introductory information about natural family planning. 'That's when married couples, for serious reasons - whether financial, health, or the like - hope for a greater space between pregnancies,' I said. 'In such cases, they attend to the cyclical rhythms of the woman's fertility and choose to have intimacy only when conception is least likely to happen.'

Natural family planning is very effective when practiced correctly, but it remains open to the possibility of conception. That is, even when the couple have decided that it's best to wait to have another child, if they choose to have marital relations, they accept the premise that God might overrule their human wisdom and bless them with another baby anyway. If that happens, then the couple can be confident that God will also bless them with what they need to flourish as a family.

More silence - Megan was stunned. 'Why don't we ever hear about this?' It's the question that always crops up in these conversations eventually, and I never know exactly how to answer it. Like I said, prohibitions against birth control have been a didactic element of biblical Christianity stretching all the way back to the first century, without interruption, until relatively recently. It's indisputable, and you'd think somebody would be relating that fact to young Christian men and, especially, women when they get to college. As Megan commented as a follow-up to her question, 'I feel gypped!'

I shrugged. 'Well, you're hearing about it now at least.' We live in a world beset by sexual confusion, and all Christians need to be knowledgeable regarding the Church's tradition of biblical teaching in this area. That's why I always keep a Humanae Vitae stockpile in my office. I grabbed a few copies and put them in her hand. 'When you get a chance, read through this document - and feel free to pass along the extra copies to your friends.'

She smiled and agreed. My prayer is that Megan and her friends will read Pope Paul VI's brilliant encyclical and embrace the truth about human sexuality that he articulates so well. But even if they don't, they'll at least have a basis for deliberating contraception's pros and cons going forward. That way, they'll be able to make informed decisions, and that's a big part of why they came to college in the first place.

Isn't it?

[ESTN / NCR] 2216.3























EU flag


So you think the Christian Commonwealth is pie in the sky? Think again

CHRISTOPHER A. FERRARAwrites for Fatima Perspectives: 'Even as the Vatican apparatus seems intent on converting the Catholic Church into what Antonio Socci has called 'a social assistant to the New World Order,' complete with a new Gospel of unrestricted Muslim migration into Europe, 'climate change,' the utopian elimination of 'inequality,' and 'world peace' without the Prince of Peace, the baptized peoples of Eastern Europe are charting their own course: back to the path from which the entire Western world was forcibly removed during the age of 'democratic revolution.'
In Hungary, an alliance of Catholics and Protestants succeeded in adopting overwhelmingly an explicitly Christian constitution, effective in 2012, which declares: "We are proud that our king Saint Stephen [canonized by Pope Gregory VII] built the Hungarian State on solid ground and made our country a part of Christian Europe one thousand years ago.' The same document further declares:
'Every human being shall have the right to life and human dignity; embryonic and foetal life shall be subject to protection from the moment of conception.

'Hungary shall protect the institution of marriage as the union of a man and a woman established by voluntary decision, and the family as the basis of the nation’s survival.'

Hurling a defiant ‘NO’ at the EU establishment and the agents of George Soros who are attempting to undo Hungary’s unacceptable refusal to descend into a terminal abyss of amoral secularism along with the rest of Europe, Hungary’s President, the Protestant Viktor Orban, declared that 'the era of liberal democracies is over.'  At the same time, Hungary has erected border fences that have all but eliminated the influx of military age Muslim male 'refugees' now plaguing Germany, Italy and France.

In Poland, the Parliament has adopted by a large majority a law 'that will gradually impose a ban on Sunday shopping' by the year 2020, thus 'meeting the demand of its conservative Catholic supporters,' including the Polish hierarchy.  That bill, which awaits approval by the Senate and President, would restore a major element of Catholic social order: the religious observance of Sundays, which was always a primary target of the revolutionaries who toppled the order of altar and throne in the once Catholic states of Christendom.

Last October, more than a million Poles participated in a 'Rosary at the Borders' whose theme was the salvation of Poland and all of Europe, including a commemoration of the victory over Islam at the Battle of Lepanto.  As Archbishop Marek Jedraszewski of Krakow declared in connection with the event: 'Let’s pray for other nations of Europe and the world to understand that we need to return to the Christian roots of European culture if we want Europe to remain Europe.'

Both Poland and Hungary have rejected the EU’s demand to abide by its quota system for immigration, which is instrumental to the ongoing Islamicization of western Europe. As Orban put it with a boldness little apparent in the human element of the Church today (outside of Poland and a few other places):

'The fundaments of European life are under attack. We don’t want our Christmas markets to be renamed, and we definitely don’t want to retreat behind concrete blocks (…) We don’t want our Christmas masses to be surrounded by fear and distress. We don’t want our women, our daughters to be harassed in the New Year’s Eve crowd….

'Europe’s immune system is being deliberately weakened. They want us to stop being who we are. They want us to become those who we don’t want to be. They want us to mix with people from another world and to change in order to make it trouble-free. In the light of Christmas candles, we can clearly see the attacks against Christian culture, the attempts to dissolve Europe. They want to take away our own life and change it to something which is not our life.'

In other words, in the New World Order all groups are entitled to preserve their own identity except Christians. But then the entire vast project of political modernity, advanced everywhere through original revolutionary violence and enforced today by a 'dictatorship of relativism,' has always been precisely about the elimination of the Social Kingship of Christ and even the very mention of His name in public life.

But the Holy Ghost still works in the hearts of the baptized, and God will not be mocked. The signs of a Christian revival in what was once Christendom are few but unmistakable. And they are but an intimation of that Triumph of the Immaculate Heart promised by Our Lady of Fatima once Russia, at long last, is consecrated to Her Immaculate Heart.

[FP] 2216.EU1





















News from around the world


Canada Professor exposes the Left’s faulty logic: everything is ‘predicated on power’

DAVID HASKELL reports for LifeSiteNews: 'In a recent video, Canadian freedom-of-speech advocate Dr. Jordan Peterson exposed how and why the extreme left dispenses with the concepts of objectivity, logic, and evidence. 

The 2 hour film, titled 'Deconstruction: The Lindsay Shepherd Affair', consists of a conversation among Peterson and two associate professors from Sir Wilfrid Laurier University, Dr. David Haskell and Dr. William McNally. 



Laurier student Lindsay Shepherd made headlines worldwide after she was called into a disciplinary hearing by two other professors for the apparent crime of having shown a clip of Peterson debating transgender activists on a publicly funded television show. Peterson, a psychology professor at the University of Toronto, shot to prominence through publicly opposing legislation that would force Canadians to use made-up pronouns for transsexuals. 

In one segment of the film, Haskel reveals that he was astonished by a principle he found in the widely used university textbook Race, Class, and Gender: An Anthology: 'Objectivity, as found through rational thought, is a western and masculine concept that we will challenge throughout this text.'

'It’s too bad that you’re shocked by that,' says Peterson. 'The PC types have been saying exactly that since the 1970s. Make no mistake about this…. This isn’t something they’re secreting in. This is the dead statement.'

Peterson explained that the notions of logic, coherence and even empirical data are held in suspicion by the postmodernist intellectuals who rule the roost in contemporary universities.

'[They say] ‘Let’s question the definition of evidence’,' Peterson says on the video. 'Because the underlying idea here is that all hierarchies are predicated on power.' 

From this point of view, there is no disinterestedness, no love of truth: only desire for power.
Postmodernists’ Obsession with Power, Hierarchy

'The reason I put forward something as evidence [from the postmodern point of view] isn’t because it’s evidence,' Peterson explains. 'It’s because it’s evidence that I get to have that position of power. And so if you’re a postmodernist and you say ‘Well, I’m going to question your evidence’, what you think you’re saying is that you’re going to question my claim to that arbitrary power.'
Postmodernists don’t believe there is any evidence outside claims of arbitrary power, Peterson asserted: 'The postmodernists dispensed with that [idea] in the 1970s. That’s [French philosopher] Derrida. That’s exactly what he said.' 

This leftist obsession with power encroaches even on the hard sciences; postmodern activists see power structures even in scientific fields like biology and chemistry, Peterson explained.
'When they say ‘We want to question the definition of evidence because the definition of evidence currently supports the scientific power structure in chemistry, say, and that’s fundamentally dominated by, let’s say, white men. We can go after the definition of evidence itself. And that’s how we’re going to bring [the power structure] down.’

'And so the next people on the hit list are going to be the biologists,' Peterson continues. 'They’re already under attack from the social justice warriors' 

'I’ve just read a paper that says mathematics is whiteness,' says Haskell. 'I didn’t know that mathematics could have a race.' 

'Yeah, but the thing is, there’s nothing illogical about these claims once you’ve accepted the central axiom,' Peterson replies. 'Axioms are straightforward. The world [according to postmodernists] is a battleground of power hierarchies. That’s what it is. There isn’t anything else outside of that.'

Truth, to postmodernists, is merely the stories, or 'narratives', which keep a hierarchy going.

'[They believe] each power hierarchy generates its own internal narrative, including rules for what constitutes evidence that support and buttress the structure of that hierarchy,' says Peterson. 'And because the hierarchies exclude, then it’s in the best interests of the people who are excluded to invert the hierarchy. And of course [postmodernists] also regard that as just, even though that’s part of the incoherence of the entire argument.'

Business professor McNally observed that 'every dimension' of the Lindsay Shepherd scandal was  about power, including the 'double-speak', the idea that exposing people to ideas could be violent, and the 'sacred circling around the victim group.' 

Peterson, a professor of psychology, enthused that the attempts of postmodernists to make Shepherd the bad guy in the free-speech scandal were 'so bloody interesting.' He noted the 'unbelievable strategic attempt to transform Shepherd into the perpetrator and [professors] Rambukkana and Pimlott into the victims, especially Rambukkana as a professor of color.'
The President and Vice-Chancellor of Sir Wilfrid Laurier University, Dr. Deborah MacLatchey, eventually released a statement exonerating Shepherd of any wrongdoing, but before that the student was vilified by some of Rambukkana’s defenders.

'The reverse narrative was, well, Lindsay Shepherd was using something like her white privilege,' explains Peterson, 'and her white tears … to harass a poor … untenured professor of color. There was every attempt on the part of people going after Shepherd to make that the narrative.' 
'Deconstruction: The Lindsay Shepherd Affair' was taped on December 19, 2017 and posted on Facebook on December 26. 

[LSN] 2216.4





















Nigeria 14 Catholics gunned down in at New Year's Eve Mass

A GUNMAN killed multiple Catholic worshippers leaving Midnight Mass in Nigeria.

On Monday, 14 Catholics were killed and 12 injured as they returned from church in the town of Omoku on New Year's Eve. A police source from the incident reported, 'Fourteen persons died on the spot, while 12 who sustained gunshot wounds were rushed to the hospital and are receiving medical attention.'

The gunmen coordinated the attack from two separate places, the Kirigani and Oboh axis of Aligu, before firing on the victims at 12:20 a.m. 'The gunmen opened fire on a set of worshippers at about 12.30 a.m. on Monday,' said Ugochi Olugbo, whose family member was one of the slain.

The Nigeria Independent reported that Rivers State Police have promised that the attackers will be prosecuted once they are caught and identified.

'The Deputy Commissioner of Police [DCP] in charge of operation and other tactical heads have been mobili[z]ed there to restore peace,' said Nnamdi Omoni, the public relations officer. 'The Commissioner of police, Ahmed Zaki, has also launched a manhunt for the bandits to ensure they are arrested and prosecuted.'

'When the DCP and the teams there conclude we will know the total number of people involved,' Omoni continued.

The Church in Nigeria has more than 24 million Catholics and is known for their orthodoxy and strong defense of Catholic teaching on homosexuality, contraception and abortion.

Omoku is outside of Port Harcourt, a major oil center and capital of Rivers State. Despite the wealth accumulated from oil production, poverty continues in Rivers State, along with government corruption and powerful criminal bandits who engage in violent wars for control of land.

Christians have been a major target of Islamist jihadists in Nigeria. Since 2009, Boko Haram, an ISIS-connected group of terrorists, have killed thousands of Christians and displaced 2.3 million Nigerians. In 2017, there have been about 20 attacks on Nigerian Christians by Islamic terrorists, including the kidnapping of two priests, Jesuit Fr. Samuel Okwuidegbe and Fr. Maurizio Pallù.

Boko Haram has also recruited Fulani herdsmen to butcher and burn alive hundreds of Christian families.

In 2016, Nigeria began a national Rosary campaign, praying for the defeat of Boko Haram, whose defeat was announced that December by the president of Nigeria.

The Church in Nigeria has more than 24 million Catholics and is known for its orthodoxy and strong defense of Catholic teaching on homosexuality, contraception and abortion. Conversions and vocations are also on the upswing in the country.

[CMTV] 2216.4a




















Sweden Church calls Jesus gender neutral: He 's not very masculine in physique'

A CHURCH in Västerås reportedly bought an advertisement in a Swedish newspaper days before Christmas, inviting those in the area to celebrate the birth of Jesus with worship, Christmas music, and a Christmas crib. But it did it using a gender neutral pronoun.

The word used was 'hen,' which is the gender neutral alternative to 'hon' (she) and 'han' (he).

Swedish news-magazine Expressen originally reported the story in Swedish, according to Dangerous blog. IJR translated it into English.

Susann Senter, who's the female dean of the church, explained: 'There are many who have heard from us via Facebook, but I have also received positive reactions. We did not want to sex the little child right away [...]

Theologically, we are talking about Jesus as true God and man. A human is not just 'he.''

She also went on to say that how people are treated based on their gender has been a frequently discussed topic at the church. She added that although Jesus Christ was a man, her interpretation of the Bible makes him 'beyond man or woman.'

Senter continued: 'If I'm a little provocative, most 19th and [20th century depictions] of Jesus are quite feminine. He is gentle, has curly hair and is not very masculine in physique.'

The dean concluded that 'it is a strain that we always talk about God as 'he'' and that 'we can not change the texts in the Bible, but we can change our way of highlighting this.'

[ijr.com] 2216.5




















United Kingdom Government reconsiders transgender plans

COALITION FOR MARRIAGE (C4M) reports: 'The Government is reconsidering a proposed change in the law which would allow adults to choose to change their gender without consulting a doctor.

Newspaper reports suggest that Education Secretary and Equalities Minister Justine Greening now has cold feet on the proposals which would affect all of the UK other than Scotland.

A public consultation originally scheduled for autumn last year has now been delayed and will only take place after civil servants have completed the analysis of a separate diversity survey.

This is good news with which to start the New Year. Over 2017, the Coalition for Marriage met with MPs and worked with several other campaign groups to oppose these changes.

We argue that allowing a person to choose their gender without consulting a doctor would undermine traditional marriage and put women and children at risk.

An example of why these changes must be reconsidered came to light last week. A woman who asked for a female NHS nurse to perform her cervical smear test was distressed when she was instead offered treatment by a person with stubble and a deep voice who told her: 'My gender is not male. I'm a transsexual.'

[C4M] 2216.6




















United Kingdom British Teilhard Association dissolved due to lack of members

THE CATHOLIC HERALD reports: 'A British association dedicated to Jesuit thinker Teilhard de Chardin dissolved on New Year's Eve due to falling membership.

The association announced the decision on Twitter but added that its website would continue as a newly constituted 'British Teilhard Network'.

The move comes just weeks after the Pontifical Council for Culture asked Pope Francis to remove the decades-old official warning against Teilhard's works.

Pierre Teilhard de Chardin wrote a series of best-selling theological works in the first half of the 20th Century in which he drew on his studies as a palaeontologist in an attempt to reconcile the faith with evolution.

He became famous for his theory of an 'Omega Point', mankind's ultimate destination. He saw all of human development in terms of evolution, an upward movement towards a final goal, of which the Incarnation was a decisive moment.

Although many found his works helpful in reconciling their faith with new scientific discoveries, the Congregation of the Holy Office condemned them, writing that they 'abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine'.

Pope Pius XII condemned Teilhard's work as a 'cesspool of error', and the Vatican placed an official 'monitum', or warning, against it.

However, last year the Pontifical Council for Culture voted unanimously to ask Pope Francis to remove the warning, saying 'albeit some of his writings might be open to constructive criticism, his prophetic vision has been and is inspiring theologians and scientists.'

[Catholic Herald] 2216.7




















International gloria.tv



[gloria.tv] 2216.SU1




















International The Prophet Voris



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Epiphany Sermon

THE EPIPHANY is a season especially set apart for adoring the glory of Christ. The word may be taken to mean the manifestation of His glory, and leads us to the contemplation of Him as a King upon His throne in the midst of His court, with His servants around Him, and His guards in attendance. At Christmas we commemorate His grace; and in Lent His temptation; and on Good Friday His sufferings and death; and on Easter Day His victory; and on Holy Thursday His return to the Father; and in Advent we anticipate His second coming. And in all of these seasons He does something, or suffers something: but in the Epiphany and the weeks after it, we celebrate Him, not as on His field of battle, or in His solitary retreat, but as an august and glorious King; we view Him as the Object of our worship. Then only, during His {75} whole earthly history, did He fulfil the type of Solomon, and held (as I may say) a court, and received the homage of His subjects; viz. when He was an infant. His throne was His undefiled Mother's arms; His chamber of state was a cottage or a cave; the worshippers were the wise men of the East, and they brought presents, gold, frankincense, and myrrh. All around and about Him seemed of earth, except to the eye of faith; one note alone had He of Divinity. As great men of this world are often plainly dressed, and look like other men, all but as having some one costly ornament on their breast or on their brow; so the Son of Mary in His lowly dwelling, and in an infant's form, was declared to be the Son of God Most High, the Father of Ages, and the Prince of Peace, by His star; a wonderful appearance which had guided the wise men all the way from the East, even unto Bethlehem.

This being the character of this Sacred Season, our services throughout it, as far as they are proper to it, are full of the image of a king in his royal court, of a sovereign surrounded by subjects, of a glorious prince upon a throne. There is no thought of war, or of strife, or of suffering, or of triumph, or of vengeance connected with the Epiphany, but of august majesty, of power, of prosperity, of splendour, of serenity, of benignity. Now, if at any time, it is fit to say, 'The Lord is in His holy temple, let all the earth keep silence before Him.' [Hab. ii. 20.] {76} 'The Lord sitteth above the waterflood, and the Lord remaineth a king for ever. The Lord of Hosts is with us; the God of Jacob is our refuge. O come, let us worship, and fall down, and kneel before the Lord our Maker. O magnify the Lord our God, and fall down before His footstool, for He is Holy. O worship the Lord in the beauty of holiness; bring presents, and come into His courts.'

I said that at this time of year the portions of our services which are proper to the season are of a character to remind us of a king on his throne, receiving the devotion of his subjects. Such is the narrative itself, already referred to, of the coming of the wise men, who sought Him with their gifts from a place afar off, and fell down and worshipped Him. Such too, is the account of His baptism, which forms the Second Lesson of the feast of the Epiphany, when the Holy Ghost descended on Him, and a Voice from heaven acknowledged Him to be the Son of God. And if we look at the Gospels read throughout the season, we shall find them all containing some kingly action of Christ, the Mediator between God and man. Thus in the Gospel for the First Sunday, He manifests His glory in the temple at the age of twelve years, sitting among the doctors, and astonishing them with His wisdom. In the Gospel for the Second Sunday He manifests His glory at the wedding feast, when He turned the water into wine, a miracle not of necessity or urgency, but {77} especially an august and bountiful act-the act of a King, who out of His abundance gave a gift to His own, therewith to make merry with their friends. In the Third Sunday, the leper worships Christ, who thereupon heals him; the centurion, again, reminds Him of His Angels and ministers, and He speaks the word, and his servant is restored forthwith. In the Fourth, a storm arises on the lake, while He is peacefully sleeping, without care or sorrow, on a pillow; then He rises and rebukes the winds and the sea, and a calm follows, deep as that of His own soul, and the beholders worship Him. And next He casts out Legion, after the man possessed with it had also 'run and worshipped Him.' [Mark v. 6.] In the Fifth, we hear of His kingdom on earth, and of the enemy sowing tares amid the good seed. And in the Sixth, of His second Epiphany from heaven, 'with power and great glory.'

Such is the series of manifestations which the Sundays after the Epiphany bring before us. When He is with the doctors in the temple, He is manifested as a prophet-in turning the water into wine, as a priest-in His miracles of healing, as a bounteous Lord, giving out of His abundance-in His rebuking the sea, as a Sovereign, whose word is law-in the parable of the wheat and tares, as a guardian and ruler-in His second coming, as a lawgiver and judge.

And as in these Gospels we hear of our Saviour's {78} greatness, so in the Epistles and First Lessons we hear of the privileges and the duties of the new people, whom He has formed to show forth His praise. Christians are at once the temple of Christ, and His worshippers and ministers in the temple; they are the Bride of the Lamb taken collectively, and taken individually, they are the friends of the Bridegroom and the guests at the marriage feast. In these various points of view are they presented to us in the Services during these weeks. In the Lessons from the prophet Isaiah we read of the gifts and privileges, the characteristics, the power, the fortunes of the Church-how widely spreading, even throughout all the Gentiles; how awful and high, how miraculously endowed, how revered, how powerful upon earth, how rich in temporal goods, how holy, how pure in doctrine, how full of the Spirit. And in the Epistles for the successive Sundays, we hear of the duties and distinguishing marks of her true members, principally as laid down in the twelfth and thirteenth chapters of St. Paul to the Romans; then as the same Apostle enjoins them upon the Colossians; and then in St. John's exhortations in his General Epistle.

The Collects are of the same character, as befit the supplications of subjects coming before their King. The first is for knowledge and power, the second is for peace, the third is for strength in our infirmities, the fourth is for help in temptation, the fifth is for protection, and the sixth is for preparation and purification {79} against Christ's second coming. There is none which would suit a season of trial, or of repentance, or of waiting, or of exultation-they befit a season of peace, thanksgiving, and adoration, when Christ is not manifested in pain, conflict, or victory, but in the tranquil possession of His kingdom.

It will be sufficient to make one reflection, which suggests itself from what I have been saying.

You will observe, then, that the only display of royal greatness, the only season of majesty, homage, and glory, which our Lord had on earth, was in His infancy and youth. Gabriel's message to Mary was in its style and manner such as befitted an Angel speaking to Christ's Mother. Elisabeth, too, saluted Mary, and the future Baptist his hidden Lord, in the same honourable way. Angels announced His birth, and the shepherds worshipped. A star appeared, and the wise men rose from the East and made Him offerings. He was brought to the temple, and Simeon took Him in His arms, and returned thanks for Him. He grew to twelve years old, and again He appeared in the temple, and took His seat in the midst of the doctors. But here His earthly majesty had its end, or if seen afterwards, it was but now and then, by glimpses and by sudden gleams, but with no steady sustained light, and no diffused radiance. We are told at the close of the last-mentioned narrative, 'And He went down with His parents, and came to Nazareth, and was subjected unto {80} them.' [Luke ii. 51.] His subjection and servitude now began in fact. He had come in the form of a servant, and now He took on Him a servant's office. How much is contained in the idea of His subjection! and it began, and His time of glory ended, when He was twelve years old.

Solomon, the great type of the Prince of Peace, reigned forty years, and his name and greatness was known far and wide through the East. Joseph, the much-loved son of Jacob, who in an earlier age of the Church, was a type of Christ in His kingdom, was in power and favour eighty years, twice as long as Solomon. But Christ, the true Revealer of secrets, and the Dispenser of the bread of life, the true wisdom and majesty of the Father, manifested His glory but in His early years, and then the Sun of Righteousness was clouded. For He was not to reign really, till He left the world. He has reigned ever since; nay, reigned in the world, though He is not in sensible presence in it-the invisible King of a visible kingdom-for He came on earth but to show what His reign would be, after He had left it, and to submit to suffering and dishonour, that He might reign.

It often happens, that when persons are in serious illnesses, and in delirium in consequence, or other disturbance of mind, they have some few minutes of respite in the midst of it, when they are even more than themselves, {81} as if to show us what they really are, and to interpret for us what else would be dreary. And again, some have thought that the minds of children have on them traces of something more than earthly, which fade away as life goes on, but are the promise of what is intended for them hereafter. And somewhat in this way, if we may dare compare ourselves with our gracious Lord, in a parallel though higher way, Christ descends to the shadows of this world, with the transitory tokens on Him of that future glory into which He could not enter till He had suffered. The star burned brightly over Him for awhile, though it then faded away.

We see the same law, as it may be called, of Divine Providence in other cases also. Consider, for instance, how the prospect of our Lord's passion opens upon the Apostles in the sacred history. Where did they hear of it? 'Moses and Elias on the mountain appeared with Him in glory, and spake of His decease, which He should accomplish at Jerusalem.' [Luke ix. 30, 31.] That is, the season of His bitter trial was preceded by a short gleam of the glory which was to be, when He was suddenly transfigured, 'and the fashion of His countenance was altered, and His raiment was white and glistering.' [Luke ix. 29.] And with this glory in prospect, our Lord abhorred not to die: as it is written, 'Who for the joy that was set before Him, endured the Cross, despising the shame.'

Again, He forewarned His Apostles that they in like {82} manner should be persecuted for righteousness' sake, and be afflicted and delivered up, and hated and killed. Such was to be their life in this world, 'that if in this world only they had had hope in Christ, they had been of all men most miserable.' [1 Cor. xv. 19.] Well then, observe, their trial too was preceded by a season of peace and pleasantness, in anticipation of their future reward; for before the day of Pentecost, for forty days Christ was with them, soothing, comforting, confirming them, 'and speaking of the things pertaining unto the kingdom of God.' [Acts i. 3.] As Moses stood on the mount and saw the promised land and all its riches, and yet Joshua had to fight many battles before he got possession, so did the Apostles, before descending into the valley of the shadow of death, whence nought of heaven was to be seen, stand upon the heights, and look over that valley, which they had to cross, to the city of the living God beyond it.

And so again, St. Paul, after many years of toil, refers back to a time when he had a celestial vision, anticipatory of what was to be his blessedness in the end. 'I knew a man in Christ,' he says, meaning himself, 'about fourteen years ago, caught up to the third heaven ... And I knew such a man ... how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.' [2 Cor. xii. 3, 4.] St. Paul then, as the twelve Apostles, and as our Lord before {83} him, had his brief season of repose and consolation before the battle.

And lastly: the whole Church also may be said to have had a similar mercy vouchsafed to it at first, in anticipation of what is to be in the end. We know, alas, too well, that, according to our Lord's account of it, tares are to be with the wheat, fish of every kind in the net, all through its sojourning on earth. But in the end, 'the saints shall stand before the throne of God, and serve Him day and night in His temple: and the Lamb shall feed them, and shall lead them unto living fountains of waters,' and there shall be no more 'sorrow nor pain, nor any thing that defileth or worketh abomination, for without are dogs, and sorcerers, and whore-mongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.' Now was not this future glory shadowed forth in that infancy of the Church, when before the seal of the new dispensation was opened and trial began, 'there was silence in heaven for half an hour;' and 'the disciples continued daily with one accord in the temple, and in prayers, breaking bread from house to house, being of one heart, and of one soul, eating their meat with gladness and singleness of heart, praising God, and having favour with all the people;' [Acts ii. 46, 47.] while hypocrites and 'liars,' like Ananias and Sapphira, were struck dead, and 'sorcerers,' like Simon, were detected and denounced? {84}

To conclude; let us thankfully cherish all seasons of peace and joy which are vouchsafed us here below. Let us beware of abusing them, and of resting in them, of forgetting that they are special privileges, of neglecting to look out for trouble and trial, as our due and our portion. Trial is our portion here-we must not think it strange when trial comes after peace. Still God mercifully does grant a respite now and then; and perhaps He grants it to us the more, the more careful we are not to abuse it. For all seasons we must thank Him, for time of sorrow and time of joy, time of warfare and time of peace. And the more we thank Him for the one, the more we shall be drawn to thank Him for the other. Each has its own proper fruit, and its own peculiar blessedness. Yet our mortal flesh shrinks from the one, and of itself prefers the other;-it prefers rest to toil, peace to war, joy to sorrow, health to pain and sickness. When then Christ gives us what is pleasant, let us take it as a refreshment by the way, that we may, when God calls, go in the strength of that meat forty days and forty nights unto Horeb, the mount of God. Let us rejoice in Epiphany with trembling, that at Septuagesima we may go into the vineyard with the labourers with cheerfulness, and may sorrow in Lent with thankfulness; let us rejoice now, not as if we have attained, but in hope of attaining. Let us take our present happiness, not as our true rest, but, as what the land of Cann was to the Israelites,-a type and shadow of it. If we now {85} enjoy God's ordinances, let us not cease to pray that they may prepare us for His presence hereafter. If we enjoy the presence of friends, let them remind us of the communion of saints before His throne. Let us trust in nothing here, yet draw hope from every thing-that at length the Lord may be our everlasting light, and the days of our mourning may be ended.

[newmanreader.org] 2216.8























Fatima children


London Oratory devotion

THE LONDON ORATORY has extended the public First Five Saturday devotion of Our Lady of Fatima into 2018 (with traditional Latin Mass).

From May to October 1917 Our Lady appeared six times to three peasant children in a rural area near the town of Fatima in Portugal. She calls each of us to return to God. to do penance In reparation for our sins, and to make sacrifices for the conversion of sinners

Our Lady went on to say 'God wishes to establish in the world devotion to my Immaculate Heart. I promise to assist at the hour of death, with the graces necessary for salvation, all those who on the first Saturday of five consecutive months shall confess, receive Holy Communion, recite five decades of the Rosary, and keep me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making reparation to me

The London Oratory is dedicated to the Immaculate Heart of Mary and is an ideal place to practice this devotion.


With the intention of making reparation to the Immaculate Heart of Mary:

GO TO CONFESSION on, or eight days either side of, the first Saturday of the month Confessions are heard at the London Oratory church Monday to Friday 12 to 1 2 00 and 500 to 6; Saturday 10 to 12 55 and 3 to 6

ATTEND MASS AND RECEIVE HOLY COMMUNION on the first Saturday of five consecutive months. In order to receive Holy Communion you must be fasting (one hour) and in a state of grace On the first Saturday of every month there will be a Mass at llam. usually at the Lady Altar.

PRAY THE ROSARY Our Lady requests that we pray five decades of the Rosary. After the first Saturday masses we shall pray the Rosary.

[CF News] 2216.9
























Unpublished letter to the Catholic Times

DR. JOSEPH SHAW, in his Latin Mass Society Chairman blog, writes: 'I sent this off long enough ago to give them plenty of time to find room for it if they wanted to publish it. However, I didn't seriously imagine that they would; it is more of a protest than anything else. Only a periodical with a much greater self-confidence than the Catholic Times would publish a letter so critical of their editorial policy.

The letter I refer to by Miss Thomas was excellent, incidentally; some of my readers may have seen it on Facebook. The subject of the correspondence was Loftus' extraordinary (even for him) attack on Archbishop Naumann of Kansas City, for being pro-life, which I discussed here.

I've pinched the image of the mythical Basiliscus Loftus (above) from Bruvver Eccles.




Unlike Mgr Basil Loftus, I was unable to detect 'intemperate language' in the letter of Miss Rhoslyn Thomas (8th December 2017), which he 'regrets'.

It is clear, however, that I should defer to Mgr Loftus' judgement on this matter, because he is something of an expert on 'intemperate language', though he doesn't always 'regret' it.

Thus when he called Bishop Egan 'closed minded' (13/6/14), Bishop Hopes as 'deeply disturbing' (19/7/14), or that remarks of Bishop Davies 'called for anger' (16/6/13): I fancy this is the kind of intemperate language he likes.

Or when he called Cardinal Ranjith a 'fetishist' (17/11/2013), Cardinal Mueller 'not fit for purpose' (14/7/13), or Cardinal Burke a 'judgemental zealot' (19/1/14).

But he likes to paint with a broader brush too. He described those who receive Communion on the tongue as 'fundamentalist bigots' (29/8/14), a Pontifical Commission in Rome as 'arrogant and unjust' (24/11/13), and a Congregation 'the Gestapo' (20/3/15).

It is no surprise, then, to see Mgr Loftus call a respected American Archbishop a 'terrorist', and apply this description to the entire pro-life movement, and to liturgical conservatives as well for good measure.

What does seem surprising is that an otherwise respectable Catholic newspaper should continue to give this display of spleen space in its pages.

Yours faithfully,

Joseph Shaw

[LMS] 2216.10






















Lost Shepherd


Not Fair, Mr. Keating

Lost Shepherd: How Pope Francis is Misleading His Flock, Philip Lawler, Hardback $25.73, Kindle $23.99

CHRISTOPHER A. FERRARA writes for Fatima Perspectives: 'In a commentary on his Facebook page, reproduced here, Karl Keating praises Philip Lawler's upcoming book, Lost Shepherd: How Pope Francis is Misleading His Flock, which presents the reasons for Lawler's conclusion - better late than never - that 'I found I could no longer pretend that Francis was merely offering a novel interpretation of Catholic doctrine. No, it was more than that. He was engaged in a deliberate effort to change what the Church teaches.'

What, one may ask with justified sarcasm, was Lawler's first clue? 'Fatimist,' traditionalist and even non-traditionalist commentators (such as Antonio Socci and Sandro Magister) had reached that conclusion by the end of the first year of Francis' pontificate.

Sad to say, however, Mr. Keating - for whose talent and intellect I have great respect despite our very public differences over the years - refuses to give credit to those who accurately perceived this unprecedented disaster early on. Thus, while praising Lawler for his belated recognition of the obvious (for which he nonetheless deserves credit), Keating cannot resist taking another veiled swipe at the Catholics he apparently is still inclined to depict as fringe figures not worthy of consideration. He writes:

'Unlike some of the most vocal critics of this pope, Lawler took his time and gave him the benefit of every doubt. The result is 256 pages that lay out recent history well, without exaggeration or histrionics and with enough to substantiate Lawler's reluctant conclusions.

'… Lawler cautions against following the logic of certain Traditionalists who came out against Francis almost before the new pope stepped out on the balcony to give his first greeting. 'Francis is not an anti-pope, much less the Antichrist. The see of Peter is not vacant, and Benedict is not the 'real' pontiff.' All such notions are nonsense, says Lawler, and not one of them helps to understand the reality of the situation. In fact, they do nothing but obscure.'

First of all, Lawler himself is now among 'the most vocal critics of this pope,' and in his book he openly declares, 'I did my best to provide assurance - for my readers and sometimes for myself - that despite his sometimes alarming remarks, Francis was not a radical, was not leading the Church away from the ancient sources of the Faith. But gradually, reluctantly, I came to the conclusion that he was.' The only difference between Lawler and the other 'most vocal critics of this pope' is one of timing not substance. Even now Lawler is essentially just reiterating what those infra dig traditionalists and 'Fatimists' have already long since published.

Secondly, Lawler did not 'take his time' in the sense of waiting until the evidence was in while others rushed to judgment. Many responsible voices had long ago spoken out against the words and deeds of the Pope that Lawler now finally admits is 'radical.' Lawler has not broken any new ground but, again, simply agrees with what others have already said based on evidence that has long been incontrovertible.

Thirdly, Keating refers vaguely to 'certain Traditionalists who came out against Francis almost before the new pope stepped out on the balcony to give his first greeting.' I don't know who these 'certain traditionalists' are. I do know, however, that Father Gruner and I were fully supportive of Francis at the outset of his pontificate, and I have the video and commentary to prove it. In the latter I wrote:

'The pontificate of Pope Francis is but six days old, yet certain pundits and commentators of the Internet are already publicly rending their cyber garments and pronouncing the new Pope anathema: his humility is really pride, he hates the traditional Latin Mass, his former archdiocese is a disaster area, etc.

'Father Gruner is a prudent man, as anyone who knows him (versus the caricature produced by his critics) can attest. When asked what he thinks of the new Pope, his reply was characteristically prudent: 'You can criticize anybody for anything. For example, if someone works hard he must be overly ambitious. Or if he dresses plainly he is just trying to impress people with his frugality. Or if he shows loyalty he is only trying to curry favor with a higher-up. That kind of guessing game about motives never ends. And what does it get us besides a justified accusation of rash judgment?''

Unlike Mr. Keating, however, Father Gruner and I, along with numerous other Catholic commentators, many of them neither traditionalists nor 'Fatimists,' were honest enough to admit publicly that the initial optimism one owes to any newly elected Pope had been dashed by the hard reality Lawler now belatedly recognizes, and that there was a corresponding duty to speak the truth about this Pope's agenda.

Finally, no traditionalist I would consider a colleague has ever declared that Francis is an anti-Pope (in the sense that he was not validly elected, although he acts like one), that the See of Peter is vacant, or that Benedict is still the Pope. These are straw men.

In short, not fair, Mr. Keating. Intellectual honesty compels you to admit the truth of the traditionalist critique of the Franciscan pontificate to which Lawler now merely says 'Me too!' - a critique that is in line with a traditionalist diagnosis of the ecclesial crisis over the past fifty years that has been accurate in every respect. This pontificate is but the latest point on a downward trajectory that the 'respectable mainstream' Catholic commentariat has steadfastly refused to recognize or labored to explain away, while incalculable damage to the Church continued to mount.

But not even now, it seems, can Keating bring himself to admit that the traditionalists and the 'Fatimists' may have been right all along that the 'springtime of Vatican II' is really a deep and ever-darkening winter.

[FP] 2216.11




















John Allen Jr: The Gatekeeper of Crunchy Catholicism

DR. JESSE RUSSELL, Ph.D., writes for The Remnant: 'As Christopher Ferrara noted, the recent fall of Cardinal Oscar Rodriguez Maradiaga, one of the key dogs in Pope Francis's ecclesiastical kennel, has ripped the mask off the allegedly humble and modest Francis Church. We should have known better; like all 'champagne socialists,' the Maradiaga scandal highlights the truism that the more one talks about his love for the poor, the more likely that person does not care about the poor at all. In his timely article, Ferrara also references the work of John Allen Jr., who chronicles the rollercoaster rise, fall and rehabilitation of Cardinal Rodriguez Maradiaga by Pope Francis himself, in his 2015 book, The Francis Miracle: Inside the Transformation of the Pope and the Church.

In the wake of the scandal's revelations, Allen's site, Crux, has released a series of carefully worded articles on the matter, which cast both Maradiaga and Francis, the pope who rehabilitated him, in a cautiously sympathetic light. The day after Christmas, 'Crux Staff' penned a piece, 'Honduran cardinal says Pope Francis called him expressing support after financial allegations,' which is framed to exalt Maradiaga as a victim of false accusations. Crux printed Maradiaga's version of a consoling phone call that he received from Pope Francis, who allegedly told the Honduran cardinal, 'I'm sorry for all the evil they have done against you, but do not you worry.' To which Maradiaga claimed to have responded, 'Holiness, I am at peace - at peace because I am with the Lord Jesus who knows everyone's heart.' Finally, although Allen's Crux does list some of the financial (but not sexual) allegations against Cardinal Maradiaga, the writers loaded the article with Maradiaga's shoddy version of the events, stating, 'The cardinal said the money he received from the university was spent on funding works for the archdiocese, such as helping the poor, providing healthcare, and supporting priests in rural parishes.'

We are thus left with a nagging question: Why would John Allen Jr. and Crux, who have not winced from honest criticism of corrupt clerics in the past, come so quickly to the defense of Cardinal Maradiaga?

To answer this question, we must first answer another question: Who is John Allen Jr.?

John Allen Jr. is somewhat of an anomaly in the world of Catholic journalism. He began his career as the moderate or even conservative voice at the sinking flagship of the old liberal establishment, The National Catholic Reporter, where he worked as a Vatican correspondent for sixteen years. After leaving The Reporter, Allen founded Crux at the Boston Globe, the newspaper that turned the 2002 abuse scandal into a full-frontal attack on the Catholic Church.

Allegedly due to financial issues, Allen's Crux was severed from the Globe and is now curiously and mysteriously funded by the Knights of Columbus.

Throughout his career, Allen has attempted to act as a centrist in his writings, subtly attacking the SSPX, but also writing a book-length plea for aid for the horrific contemporary plight of persecuted Christians across the world.

Allen's self-fashioned image of an allegedly moderate centrist, however, is somewhat misleading, and Allen, like others in the Catholic press, is as subtle and crafty a Machiavellian fox as much as he is a gifted wordsmith.

In many ways, John Allen is a mirror image of the Catholic neocons, whom he has criticized. Adopting a social stance as well as just war theory that is much more consonant with the Church's social teaching, Allen even has fired little mortars at the edifice of lies and misrepresentations that the neocons have built over the past almost four decades. In The Francis Effect, Allen demolishes the oft repeated neocon claim that Centesimus Annus represents a watershed in John Paul II's thinking in which he is firmly convinced by Italian politician Rocco Buttiglione of the genius of Michael Novak's idolization of capitalism. On the contrary, as Allen reminds American Catholics (those wearing the rose-colored neocon glasses of Witness to Hope), John Paul II stated in his early work The Catholic Social Ethic that 'the bourgeois mentality and capitalism as a whole, with its materialistic spirit, acutely contradict the gospel.'

Furthermore, unlike the writings of obnoxiously arrogant neocons like George Weigel, and the late Fr. Richard Neuhaus and Michael Novak, John Allen Jr.'s prose is warmed by a charming, intelligent, and (mostly) honest personality. Finally, unlike the neocons, Allen (for the most part) does not have to brag about his 'Vatican connections'; in his books especially, it is clear that he is the most informed and 'plugged in' Catholic journalist in the Anglophone world.

But being a Vatican insider in the 21st century is not necessarily a good thing--especially when Pope Francis's Vatican is drenched in heresy as well as sexual and financial scandal (with accusations of Satanic practice, for good measure!). One of Allen's closest contacts for the construction of The Francis Effect was Belgian Cardinal Godfried Danneels, one of the ring leaders of the St. Gallen Mafia who helped to plot the election of Jorge Mario Bergoglio. John Allen should be careful when bragging about his relationship with Cardinal Danneels who, as Elizabeth Yore has pointed out, was involved in a massive coverup of elaborate networks of sexual abuse. Even more frighteningly, there are rumors of connections to the horrific Dutroux Affair, one of the most public and disgusting child trafficking cases in contemporary history, which even the mainstream media could not suppress.

This is not, of course, to accuse John Allen Jr. of involvement with the Belgium abuse scandals, but it is, on the other hand, difficult to believe that such a keen, Catholic, Sherlock Holmesian mind as Allen's would be unaware of the scandal.

Outside of his friendships with scandalous prelates, throughout his career Allen has utilized his talents to achieve two goals: to make conservative prelates like Benedict XVI seem less conservative to liberal audiences and, more importantly, to make liberal prelates and policies seem less liberal to conservative Catholics.

In fact, a subgroup of 'conservative' Catholics has formed in John Allen's wake. This group draws from the 'crunchy conservatism' of apostate-from-the-Catholic-faith and never-Trumper, Social Justice Warrior lite, ecumenical huckster, Rod Dreher, whom your humble author saw the other day at Whole Foods (yes, seriously). This group, while sometimes adopting the cover of Hipster Catholicism, combines traditional Catholic piety with New Left, civilization-suicide social policies like open borders and multiculturalism. However, what is most curious and unsettling is the deep sympathy Allen and his followers have for the 'love that dare not speak its name,' which always, as we have seen with the Maradiaga scandal, follows in tow with doctrinal and moral corruption.

Like Catholic neocons' efforts to moderate some of the most notorious figures in the post-Vatican II Church hierarchy, John Allen has, throughout his writings, attempted to make Francis seem less radical. In his pre-Amoris Laetitia book, Francis Effect, Allen argues that Francis 'is no doctrinal radical' and has 'not changed as single word of the Catechism of the Catholic Church,' that is as of 2015. On the other hand, with refreshing honesty, Allen specifically uses the Saul Alinsky Marxist term 'change agent' to describe Pope Francis whose seeming heresies actually reflect a 'moderate, flexible approach to Catholic doctrine…'

This doublespeak is characteristic of Allen who, like his fellow traveler, Fr. James Martin, uses very slippery coded language to dog whistle to his leftist audience while consoling his conservative readers.

In Allen's reading, Pope Francis is not a modernist 'dictator pope.' He is like a friendly, liberal uncle from Seattle or Minneapolis-St. Paul who has dedicated his life to 'opposing war' and his 'green policies,' so his courting of racist, anti-Christian eugenicists like Jeffrey Sachs springs from his 'concern for the environment and protecting people at the margins of life.' As Allen notes later in The Francis Effect, Pope Francis is a sign that Cardinal Bernardin's notorious 'seamless garment ethic' has finally creeped into the papacy. Allen approvingly cites Atlantic Monthly journalist Tara Isabella Burton's position that ''...Francis is leading Catholics to view environmental concern as part and parcel of what it means to foster a culture of life,' and therefore of equivalent importance to resisting abortion and gay marriage.' Allen's statement here explains so much of Pope Francis's papacy and its sign that the Old Liberals have struck back and have succeeded in diffusing the pro-life movement from the See of Peter itself.


Allen with Pope Francis


Rather than acting as a stooge for George Soros and the EU's plan to physically and culturally exterminate Europe and European people, Pope Francis, in Allen's presentation, is motivated by concern for 'immigrants.' Moreover, Pope Francis's watershed washing of two Muslim's feet in the infamous 2013 Maundy Thursday service is merely, for Allen, 'a technical violation of Church rules,' which, however, provided 'a visual illustration of what... [Pope Francis's]...reform looks like.' Truer words could not be said.

Moreover, as the neocons like George Weigel attempted to market their own version of John Paul II as the 'cool' pope of World Youth Days who snatched sunglasses out of the hands of celebrities like Bono of the Irish rock band U2, John Allen revels in the fact that Francis is perceived as being a 'cool' pope 'who has been splashed across more magazine covers than Scarlett Johansson' and 'who has been googled almost as often as Justin Bieber.'

The problem with this notion, popularized by John XXIII, the 'smiling pope' of aggiornamento, is that it is so contrary to the Christian example. From Christ himself who was rejected by his own people and crucified by the Romans, to the Christian martyrs who were tormented by lions while pagans jeered, to St. Francis whose own father thought he was crazy and St. Thomas Aquinas who was mocked for his taciturnity and size, to St. Padre Pio of our own time whose stigmata is mocked by television 'exposés', true Christians have always been despised by the world.

However, Allen's Francis Effect is not without some minor criticism of Francis--especially his time as Archbishop of Buenos Aires. Allen notes that the archdiocese ordained a paltry 12 new priests under Bergoglio under whose tenure the seminarian population had, in fact, shrunk.

Because, priorities...

In The Francis Effect, Allen further tries to provide cover for the bishops of the West, like Cardinals Marx, Kasper, and Schonborn whose words and deeds belie a radical worldview, by making the absurd statement: 'By secular standards, there are no liberal bishops--who would favor abortion rights, gay marriage and playing down the role of religion in public life. In the Church, a liberal bishop usually means someone committed to Church teaching but flexible and accommodating in the way it's applied, while a conservative believes in drawing lines in the sand.' This has been one of Allen's primary modus operandi in his works: convincing well intentioned, genuinely pious, and even conservative-leaning Catholics that liberal and heretical prelates are not actually flaming liberals; they are just really, really nice.

In The Francis Effect, occultists like Teilhard de Chardin and suspected modernists like Karl Rahner and Jean Danielou are also praised by Allen as 'daring Jesuit thinkers.' Instead of a hodgepodge of sexual degenerates, communists, and heretics, the 'progressive Jesuits' of the 20th and 21st century have waged a heroic jihad against 'unjust social structures' (a Marxist term, by the way) in their noble attempt to build a new world of justice and peace.

Allen, in The Francis Effect, also adopts the modernist, liberation theology method of distinguishing the Church's pastoral praxis from her perennial teaching. Allen tells the story of an anonymous Cardinal whom Allen overheard telling a divorced and remarried Italian woman at a book signing 'many years ago' that even though the Church officially taught that she could not receive communion, 'as a pastor,' the cardinal could not tell her what to do, and it was up to her 'conscience' with the 'advice' of her pastor.

Allen's explanation of the Cardinal's seeming condoning of sacrilege is very telling and deserves to be quoted in full:

'In a nutshell, that's the difference between law in Catholicism, which is generally sweeping, and firm, and how it's applied, which can leave room for tremendous nuance and flexibility--depending, of course, on who's doing the applying.'

This dangerously misleading passage, which Allen is here transmitting to his very large audience, encapsulates the poison of modernist thinking that is overflowing in the Francis Church and is jeopardizing the souls of many in the Church. It is an idea more dangerous than open rebellion against the Church's teaching, for it has the power to seduce well-intentioned Catholics into serious error.

It goes without saying that the Church's doctrine and law are the absolute, unchanging guide for Catholic praxis or activity, and anyone who says otherwise is either confused or is a liar.

Interestingly, as the Francis Miracle reveals, the one issue of which Allen is especially defensive is sodomy--especially clerical homosexuals. In The Francis Effect, Allen uses very Fr. James Martin-esque, gay-friendly language to describe the left's disappointment that the 2014 Synod on Marriage and the Family did not include 'a new welcome for homosexuals' or the recognition of 'positive values in non-traditional relationships.' Needless to say, this soft Kindergarten language is not the language the Church has traditionally used to condemn adultery and sodomy.

Furthermore, like a nipping terrier to a UPS driver, Allen quickly attacks any criticism of homosexuals in or out of the presbyterate. Allen even genuinely thinks that being gay is cool; he writes that Pope Francis's 'instantly famous line about gays--'Who am I to judge?'--was among the most quoted phrases of 2013, earning him 'person of the year' honors from not only TIME magazine but also pro-gay magazine The Advocate, which showed the pope's smiling face with a 'NO H8' sticker.' Allen further praises Pope Francis's appointment of the relatively young Rainer Maria Woelki as Archbishop of Cologne, who received 'a Respect Ward from the German Alliance Against Homophobia.'

John Allen Jr., if anything, could only have been produced by Vatican II, the pinnacle of modernism. Like his neocon rivals, Allen is a grandchild of modernism and is a hodgepodge of 'conservative' Novus Ordo piety and heretical ideas. While Allen's Rod Dreher-esque, cheerful coffee shop, soft spoken, goofy uncle persona may attract many Catholics disgusted by the 'angry dad' persona exuded by Catholic neocons, his work lacks the militancy and sobriety needed to fight the great moral and spiritual battles of the 21st century.

We live in an era, dear friends, in which we are fighting for the very existence of Western Christian civilization and in which, as President Donald Trump has shown, being nice and conciliatory is not enough to win political dog fights. As a result, at the very least, John Allen Jr.'s nice guy, crunchy Catholicism is not enough to topple the edifice of modernism and degeneracy that is rotting the Church from the top down. Moreover, Allen's odd sympathy for the sins of the flesh should cause some alarm among Catholics. But, perhaps most importantly, Allen's work must be recognized as providing cover for heretics and degenerates in the Church, and as Catholics it is our job to expose this evil and, as the poet said, 'Let not the royal bed of Denmark be / A couch for luxury and damnéd incest.'

[The Remnant] 2216.12






















Comment from the internet


The Sanctification of Sodomy

A New Year Prediction: Vatican Will Greenlight 'Gay Unions' in 2018

MICHAEL MATT, Editor of The Remnant, writes: 'Happy New Year! First, the good news: the world didn't end in 2017. We're still here, and unless something cataclysmic happens in the next few hours, we're evidently to be spared our much-deserved Divine chastisement...at least this year.

The bad news? We Catholics still have the leadership we deserve. The newly christened 'dictator pope' may have started at the bottom but over the course of 2017 he seems to have found a way to go down. In fact, his papal expedition to theological La La Land has its sights set on October 2018--the much dreaded Synod of Young People.

So, to the prediction: I predict that before this New Year comes to an end, Pope Francis and his band of merry men will-either directly or indirectly-find a way to give at least tacit approval of so-called 'gay unions'.

At a press conference at the Vatican which I covered in person during the last Synod, Cardinal Peter Turkson promised that the question of 'gay unions' would be taken up at the next Synod. They're playing it down at the moment, but I stick to my prediction that 'gay unions' will be the bombshell of the 2018 Synod.

I make this prediction not to be provocative but rather because I truly believe this is coming. As I see it, we Catholics have got only a few months in which to make up our minds: Are we going to go along with the calculated destruction of the human element of Christ's Church, or are we going to stand and resist?

Admittedly, this is a tough call for those who've spent their lives laboring under the false impression that, to the man, modern Popes are saints in waiting, whose every whim is inspired by God and thus beyond reproach-an attitude which bears no resemblance to the Church's actual theology of the papacy, of course, but there you have it. This is what many neo-Catholics believe, and I fear they are going to have that belief shaken to its core when October's World Synod of Bishops on Young People finds a way to more or less endorse the legitimacy of 'gay unions.'

There is little doubt in my mind that this is going to happen. It's going to be done in the name of mercy, of course, on a case-by-case basis and it will be subject to individual conscience and pastoral sensitivity. Ultimately, it will be 'justified' at the Synod on the basis of data being collected even now from Vatican surveys of the world's young people. It takes a village, and this will be 'for the children'.

During his unsettling address in St. Mary Major back on April 8, 2017, Pope Francis set the stage for these and whatever other massive youth-driven changes he decides to impose in 2018:

'This evening marks a double beginning. It is the beginning of the journey towards the Synod, which has a very long name - 'Young People, the Faith and Vocational Discernment', but we can just call it the Synod of Young People. That way it is easier to understand! It is also a second beginning, the beginning of our journey to Panama. The Archbishop of Panama is with us, and I greet him warmly.

'We have listened to the Gospel, prayed, sung and brought flowers to the Madonna, our Mother. We also brought the World Youth Day cross, which has come from Kraków and will be handed over tomorrow to the young people from Panama. From Kraków to Panama, with the Synod in between. A Synod from which no young person should feel excluded!

'Some people say: 'Let's hold the Synod for young Catholics, for those belonging to Catholic groups; that way it will be better'. No! The Synod is meant to be the Synod for and of all young people. Young people are its protagonists. 'But even young people who consider themselves agnostics?' Yes! 'Even young people whose faith is lukewarm?' Yes! 'Even young people who no longer go to Church?' Yes! 'Even young people who - I don't know if there are any here, maybe one or two - consider themselves atheists?' Yes! This is the Synod of young people and we want to listen to one another. Every young person has something to say to others. He or she has something to say to adults, something to say to priests, sisters, bishops and even the Pope. All of us need to listen to you'!

Never mind that Catholic youth today have nothing to say since they are being taught nothing Catholic and thus know nothing Catholic, the Pope is still going to consult them-the most under educated (and ill-catechized) Catholics in history. He's then going to do whatever they want, because what they want is what he wants-no more rules, just a 'love and mercy' overload from the God of Surprises.

The very men responsible for disenfranchising millions of young people in the first place, are now going to consult those same young people on how to similarly disenfranchise the rest of the Catholic world.

And the 2018 Synod will be all about sex, which is why the Vatican needs the input of the most over-sexed generation in history-the folks intentionally brought to a level of ignorance of moral theology and the Precepts of the Church so alarming that they no longer know what they are or what it means to be Catholic.

A recent RTV short video features Archbishop Alexander Sample rightly decrying the fact that Catholic young people today are so lost they don't even know who they are anymore:



In his comments on this year-long Vatican consultation with the world's intentionally dumbed-down Catholic youth, Voice of the Family's Matthew McCusker observes:

'The (preparatory) document seems to be setting the stage for a synodal process which will put 'young people' forward as the arbiters of what the Church should do and teach…

'We foresee the Synod Secretariat presenting requests from 'young people' for changes in Catholic doctrine and practice, which will then be presented as evidence that the Church needs to change her fundamental beliefs. The 'young people' in question can, of course, be preselected and manipulated to serve predetermined ends'…

'Faithful Catholics must prepare themselves for the inevitable escalation of this new assault on the Church, in which her own ill-catechized and malformed youth will be used against her. Those who control the mechanisms of power in the Vatican have given ample of proof of the extent to which they will go to spread their own perverted and distorted 'gospel,' in the place of the true gospel revealed once and for all by Our Lord Jesus Christ.'

Using this same modus operandi, the Vatican will find a way to legitimize gay unions in the 2018 Synod, just as the synods on the family found a way to do the same where public adulterers are concerned. In fact, this merciful outreach to folks in 'irregular' relationships will likely be presented as a Vatican defense of Christian marriage as between one man and one woman. 'Yes, let's not call gay unions 'marriage', as that would be inappropriate. Let us call them what they are: 'gay unions'.' And, voila, the deed is done. The Vatican just indirectly recognized gay unions as legitimate, and the slippery slope will quickly morph into a black diamond run.

Never going to happen? Dear God, I hope not, but after all we've seen from Francis's Vatican thus far, only a fool would never say never. And even if one wishes to be foolish and go the Jimmy Akin route, please ask yourself this: What are you going to do if you're wrong? Will you go along with it? Next Christmas, will you be adding your voice of approval to the Vatican's de facto blessing of sodomitical relationships?

And if this prediction comes true, and the Vatican manages to ramrod acceptance of 'gay unions' through, not one of us will be able to conscientiously object (on religious grounds) when the secularist hate hunters come after us, our small universities, our home-schools, our local pastors for teaching the traditional Catholic moral theology. Forget about cake makers! We'll all be facing charges.

If Catholics don't stand up and 'resist Peter to his face', 2018 may well go down in infamy as the year when the pope became instrumental in forcing faithful Catholics to accept and approve one of the four sins that cries to heaven for vengeance. (According to the traditional teaching of the Church, including the new Catechism of the Catholic Church, those sins have been categorized as four distinct heinous acts: willful murder, the sin of Sodom, oppression of the poor, and defrauding laborers of their wages.)

On the other hand, if the neo-Catholics finally wake up and join the Traditional Catholic counterrevolution, who knows-history may cite 2018 as the turning point…the beginning of the end of the Modernist Crisis in the Catholic Church. If not, then buckle up!

Let's pray for just such a massive Catholic awakening between now and next October. In many ways, it is beginning to happen already, here and there. But will it continue and, in any case, will it be too little too late? Stay tuned.

Our Lady of Fatima, pray for us.

[Remnant] 2216.13





















Our Catholic Heritage

Site of the day: Talgarth




TALGARTH, Powys, is situated at the foot of the Black Mountains. Saint Candida, who was murdered here by the Saxons around 492, is thought to have been a daughter of Brychan of Brecknock. Near the bridge in the centre of Talgarth is a fortified tower that dates from the 13th-century. It was King Brychan's castle in Talgarth that the father of St Cadoc, Gwynlliw, carried off his bride, Princess Gwladys. Less than a mile to the northwest , in a secluded position at the foot of Pen Rhosdirion, is Bronllys Castle. It was built to guard the border against the Welsh. The castle is in the care of the Welsh Office and is open at any reasonable time. The house and gardens, which are not open to the public, cover what used to be the old bailey.

[CF News] 2216.14






















Omnes de Sabas

Liber Usualis, Schola des Moines de Montse



[Stephan George] 2216.15
























TRUTH, by which the world is held together, has sprung from the earth, in order to be carried in a woman's arms.

[St Augustine] 2216.16


































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GRANT US, Father a spirit of wisdom and insight, so that we may know the great hope to which we have been called.

Let peace and harmony reign among all the dwellers on the earth.

To those who exercise the ministry of authority in the service of their brothers, send a spirit of wisdom and humility.

May all those consecrated to you together devote themselves to constant prayer.

Grant us, O God, to fill up in our own flesh what is lacking in the sufferings of Christ for his Church.

To our families and benefactors grant the blessing of everlasting life.

Be ever mindful of your mercy, exalt the lowly; fill the hungry with good things.

Both in life and death, let us be yours, O Lord.

Free the world from its slavery to corruption, to share in the glorious freedom of the children of God.