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This edition of CF NEWS No.2254 posted at 1.03 pm on Sunday (updated at 4.29 pm), October 28th, 2018. VATICAN WATCH Vigano's third letter: Response to Pope Francis , Cardinal Ouellet : Youth Synod : Life Academy tells Catholics to 'stop gossip, trust Holy See' : Cardinal Sarah : Young people want the truth, not watered-down teaching : Networks of homosexuals in Church protect their own An explosive dossier HUMANAE VITAE On Vulnerability in the Mother-Child Dyad CHINA SUPPLEMENT The Secret Sellout reveals itself : Cdl. Zen, Pope's agreement invites the 'annihilation of the real Church : The Agreement, Secret ss for the words, but already visible in deeds UNITED NATIONS Feminists Decry UN Promotion of Gestational Surrogacy NEWS FROM AROUND THE WORLD AUSTRALIA Cardinal Burke, 'We don't talk any more' : New laws force priests to break Seal of Confession : IRELAND Priest shortage means no Mass for first time in 1,500 years : NETHERLANDS Is Pope Francis part of Church's 'final trial'? : The collapse of Dutch Mass attendance : NEW ZEALAND Bishop touts women's ordination : POLAND Cardinal Burke, Homosexuality not 'clericalism' led to abuse crisis : UK BBC staff told to use non-binary pronouns : Commons vote could lead to abortion in Ulster : England's bravest priest? : USA Roger Scruton : How to preserve freedom in the West : Firm publishes list of over 260 California priests accused of abuse : INTERNATIONAL gloria.tv.news : The World Over with Raymond Arroyo : Some jihad headlines of the week NEWMAN Newman and History BOOK REVIEWS Sex Scandal: The Drive to Abolish Male and Female : Educating for Sexual Virtue : When Harry Becomes Sally COMMENT FROM THE INTERNET Vigano strikes again : Why Youth Synods drive young people away from the Church : The Oath against Modernism, Template for action : It's not admiration for the current pope that defines a Catholic : Monsignor Viganò and the Hour of Judgment : "There is only one way to be happy: be holy" . . . and more . . .

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Vatican watch

Vigano's 3rd letter: Response to Pope Francis , Cardinal Ouellet    VIDEO    read more >>>
Youth Synod VIDEO    read more >>>
Life Academy tells Catholics to 'stop gossip, trust Holy See'    read more >>>
Cardinal Sarah : Young people want the truth, not watered-down teaching
   read more >>>
Networks of homosexuals in Church protect their own:
   read more >>>
An explosive dossier read more >>>

Humanae Vitae

On Vulnerability in the Mother-Child Dyad    VIDEO   read more >>>

China supplement

The Secret Sellout reveals itself    read more >>>
Cardinal Zen: Pope’s agreement invites the ‘annihilation of the real Church
VIDEO    read more >>>
The Agreement : Secret ss for the words, but already visible in deeds   read more >>>

United Nations

Feminists Decry UN Promotion of Gestational Surrogacy   read more >>>

News from around the world

AUSTRALIA Cardinal Burke : 'We don't talk any more'    read more >>>
AUSTRALIA New laws force priests to break Seal of Confession
   read more >>>
IRELAND Priest shortage means no Mass for first time in 1,500 years
   read more >>>
NETHERLANDS Is Pope Francis part of Church's 'final trial'?
   VIDEO    read more >>>
NETHERLANDS The collapse of Dutch Mass attendance read more >>>
NEW ZEALAND Bishop touts women's ordination
   read more >>>
POLAND Cardinal Burke: Homosexuality not 'clericalism' led to abuse crisis   read more >>>
UK BBC staff told to use non-binary pronouns    read more >>>
UK Commons vote could lead to abortion in Ulster read more >>>
UK England's bravest priest?
   read more >>>
USA Roger Scruton : How to preserve freedom in the West read more >>>
USA Firm publishes list of over 260 California priests accused of abuse read more >>>
INTERNATIONAL gloria.tv.news    VIDEO    read more >>>
INTERNATIONAL Michael Voris
   VIDEO    read more >>>
INTERNATIONAL The World Over with Raymond Arroyo
   VIDEO   read more >>>
INTERNATIONAL Some jihad headlines of the week
   read more >>>

Newman

Newman and History    read more >>>

Media

LifeSite underr attack read more >>>

Book reviews

Sex Scandal: The Drive to Abolish Male and Female    read more >>>
Educating for Sexual Virtue
   read more >>>
When Harry Becomes Sally
   read more >>>

Comment from the internet

Vigano strikes again    VIDEO    read more >>>
Why Youth Synods drive young people away from the Church
   read more >>>
The Oath against Modernism: Template for action
   read more >>>
It's not admiration for the current pope that defines a Catholic    read more >>>
Monsignor Viganò and the Hour of Judgment read more >>>
"There is only one way to be happy: be holy." read more >>>

Our Catholic Heritage

Site of the day : Bridlington    VIDEO    read more >>>
Adoro Te Devote
   VIDEO    read more >>>

Quote

Scott Hahn    read more >>>

 

 

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Vatican watch

 

Vigano's Third Letter: Response to Pope Francis and Cardinal Ouellet

ARCHBISHOP VIGANO launches third testimony letter. This the best one yet where he discusses that he is doing these things to avoid judgment from Christ on the Last Day. He addresses Cardinal Ouellet and corrects and clarifies. More than anything, Vigano says that this crisis about the salvation of souls and discusses how each of us (the Pope included) will have to answer questions on Judgment Day on how whether we were truthful. Very powerful testimony. As Dr Taylor Marshall states, in conversation with Timothy Gordon, 'we now have a bishop who actually speaks like a Catholic bishop.'

 

 

MSGR. CHARLES POPE comments for The National Catholic Register :'As I finished reading Archbishop Carlo Maria Viganò's third letter, I had an immediate sense that I had just read something that is destined to be one of the great pastoral and literary moments of the Church's history. There was an air of greatness about it that I cannot fully describe. I was stunned at its soteriological quality - at its stirring and yet stark reminder of our own judgment day. In effect he reminded us that this is more than a quibble over terminology or who wins on this or that point, or who is respectful enough of whom. This is about the salvation of souls, including our own. We almost never hear bishops or priests speak like this today!

Others will write adequately on the canonical, ecclesial and political aspects of Archbishop Viganò latest and very concise summary of the case. As most of you know, I have fully affirmed elsewhere that I find his allegations credible and that they should be fully investigated. But in this post I want to explore further the priestly qualities manifest in this third letter, qualities that are too often missing in action today.

To begin with, he has in mind the moral condition of souls. The Archbishop warns in several places of the danger posed to the souls of the faithful by the silence and confusing actions of many bishops and priests and the Pope. He laments that this, along with the homosexual subculture in the Church, 'continues to wreak great harm in the Church - harm to so many innocent souls, to young priestly vocations, and to the faithful at large.'

A long time ago, in a galaxy far, far away, this was the first concern of most every priest: the moral condition of souls, including his own. Today, many bishops and priests, as well as many parents and other leaders in the Church, seem far more concerned with the feelings, and emotional happiness of those under their care than with their actual moral condition. They worry more about political correctness and not upsetting those who engage in identity politics and base their whole identity on aberrant and sinful habits and disordered inclinations. That a person be pleased and affirmed today is seemingly more important than that they be summoned to repentance and healing or be made ready for their judgment day. Passing and apparent happiness eclipses true and eternal happiness. Further, silence in the face of horrible sin, deferring to and fawning over powerful churchmen, and cultural leaders of this world seems to outweigh any concern for the harm caused to the souls and lives of others.

Yes, too often, the only thing that really matters, the salvation of souls, is hardly considered. As others have rightly pointed out, this points to a loss of faith and a bland universalism wherein all, or the vast majority, attain to Heaven. Further, the possibility of Hell is all but dismissed - almost never preached, let alone considered a factor in how we should pastorally guide people.

In all of this, Archbishop Viganò still has that 'old-time religion.' He takes seriously Jesus' admonitions regarding Judgment Day, his many warnings about Hell and the absolute need to decide whom we will serve: God or the world, the Gospel or popular culture, the flesh or the spirit. Viganò's final two paragraphs could not be clearer:

You can choose to withdraw from the battle, to prop up the conspiracy of silence and avert your eyes from the spreading of corruption. You can make excuses, compromises and justification that put off the day of reckoning. You can console yourselves with the falsehood and the delusion that it will be easier to tell the truth tomorrow, and then the following day, and so on.

On the other hand, you can choose to speak. You can trust Him who told us, 'the truth will set you free.' I do not say it will be easy to decide between silence and speaking. I urge you to consider which choice - on your deathbed, and then before the just Judge - you will not regret having made.

This is powerful. I could be reading St. John Chrysostom, Pope St. Gregory the Great or St. Alphonsus Liguori. Honestly, I cannot recall many times I have heard a modern bishop or even priest speak like this. There are exceptions of course, such as the great Archbishop Fulton J. Sheen, but clarity is rare. I hope too that some of the deacons, priests and bishops who might read this are saying, 'I too am an exception. I often preach like this.'

But my general experience tells me, from many who write to me, that their priests and bishops never mention mortal sin, Hell or judgement. And if they do preach on sin they use abstractions and generalities, euphemisms and other safe terms such as 'injustice' and 'woundedness.'

In this letter Archbishop Viganò writes as if he never got the memo to obfuscate and speak in cloaked and guarded ways; to speak in such hazy terms that no one really has any idea what you are saying.

Instead the Archbishop comes right out and says,

[T]his very grave crisis cannot be properly addressed and resolved unless and until we call things by their true names. This is a crisis due to the scourge of homosexuality, in its agents, in its motives, in its resistance to reform. It is no exaggeration to say that homosexuality has become a plague in the clergy, and it can only be eradicated with spiritual weapons. It is an enormous hypocrisy to condemn the abuse, claim to weep for the victims, and yet refuse to denounce the root cause of so much sexual abuse: homosexuality. It is hypocrisy to refuse to acknowledge that this scourge is due to a serious crisis in the spiritual life of the clergy and to fail to take the steps necessary to remedy it.… the evidence for homosexual collusion, with its deep roots that are so difficult to eradicate, is overwhelming. …To claim the crisis itself to be clericalism is pure sophistry.

Here too there have been very few bishops or priest willing to speak so clearly and to depart from euphemisms. There are exceptions, but they are too few. And, for a bonus round, the good archbishop even reintroduces an older term that has fallen out of use:

Unquestionably there exist philandering clergy, and unquestionably they too damage their own souls, the souls of those whom they corrupt, and the Church at large.

A philanderer is a man who exploits women, a 'womanizer.' He is one who, in an often-casual way exploits a woman, but has little or no intention of marrying her. He will exploit her for his needs but not consider her as a person deserving of his ultimate respect and loyalty in marriage. Sadly this too exists in the priesthood, but on a far more limited basis. Whatever the number or percentage of philanderers - one is too many - the much larger number of homosexual offenses (80 percent) in clergy sexual delicts shouts for attention. But few, very few bishops or Vatican officials are willing to talk openly and clearly about it. This must change if any solutions are to be credible and trust is to be restored with God's people. Excluding any reference to active homosexuality in the priesthood is like excluding any talk about cigarette smoking as a cause for lung cancer. It results in a pointless and laughable discussion that no one can take seriously. Will any other bishops follow the lead of Archbishop Viganò and a few others, such as Bishop Robert Morlino? It remains to be seen, but credibility remains in the balance.

Finally, Archbishop Viganò, in a Pauline sort of way, has taken up the necessary mantle of opposing Peter's (i.e., Pope Francis') behavior to his face and publicly. While some wonder why this is not done privately, the answer must surely be, 'How could he approach Pope Francis privately?' Pope Francis has steadfastly refused to engage his questioners. He has taken up a policy of 'weaponized ambiguity' and when legitimate questions are asked, they are greeted with silence. Far from answering his flock, he often refers to them as monsters, accusers, scandalmongers and worse when they press for clarity and seek for answers and accountability.

How rare it is that other bishops are willing to speak out so clearly of their concerns. Only four cardinals issued the dubia. Why is this? Where are the rest? Only in recent weeks has the Pope even hinted that there may be an allowable investigation of the Vatican Archives. One must still ask: When? How? And to what extent? It will take a courageous insistence on the part of the faithful and bishops to see this through.

In the end, I am deeply grateful for Archbishop Viganò's dose of 'old-time religion.' It is refreshing to hear an archbishop actually call sin by name; to show concern for the moral condition of souls, not just the emotional state; to warn of judgment and summon us all to decide - not just hide, obfuscate and fret about 'getting along' while souls are being lost. It is hopeful that an archbishop of high reputation is willing to call the Pope and the Vatican to account. This sort of leadership is too little in evidence today among the hierarchy and priests.

Some will surely bristle at the Archbishop's 'strong language.' But I ask you, is it really so different from the way the Lord Jesus spoke? Perhaps the bristling is more emblematic of our dainty and thin-skinned times - times marked by identity politics, cries of victimization, and every form of shock and outrage over the slightest reproach.

In my estimation this letter of Archbishop Viganò will go down in history as one of the great moments of pastoral exhortation and integrity. It will shine forth as a clarion call in an age of timid silence from too many other prelates and priests. May the Archbishop's courage inspire many more to come forth and respectfully but clearly insist on answers and honesty. May his warning on our Judgement Day be salutary. May repentance, renewal and courage be growing realities in God's Church!

[NCRegister] 2254.1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Youth Synod (Updated)

Final Document : Five areas of concern : Synodality, sexual abuse, homosexuality, women in the Church, and a flawed but seemingly invincible working document are a few parts of the final text giving some bishops heartburn.

EDWARD PENTIN reports for the National Catholic Register : 'The Vatican released the final document of the Youth Synod on Saturday evening, and although the 249 synod fathers who voted on the document gave it a sustained round of applause after the voting ended, various paragraphs are causing concern, even if all obtained the requisite two-thirds majority. These passages can be summed up as follows:

1. Instrumentum Laboris:

According to paragraph no. 4, the document is to be read “in continuity” with the Instrumentum laboris (working document) for the synod. This is causing concern because the working document was widely criticized before and during the synod for numerous reasons, the main one being that it was too sociological in nature. It also contained the loaded acronym “LGBT” used by the homosexual lobby, but this term didn’t make it into the final document. One synod father was said to speak for many when he said he hoped the working document would “die” so that a new one would “germinate and grow.” Now that both documents are to be read in the light of each other, the concern is that these and various other weaknesses and errors in the working document will continue to have validity, which would be especially problematic if Pope Francis decides to make the final document part of the papal magisterium (the Vatican says the Pope hasn’t decided on this yet, only that the Church “will ponder and pray over the document and then move forward”).

2. Synodality:

Despite considerable opposition by some synod fathers in the final days of the synod, all the paragraphs on synodality passed with a two-thirds majority — but they also attracted the most votes against. Many synod fathers were uneasy with the inclusion of the term as it had hardly figured in the synod debates, was inserted into the document at the very end of the assembly, wasn’t in the working document, and, in their judgment, deserves a synod of its own given its importance. Some were apprehensive about such an emphasis on the subject (it dominates Part III of the final document) as they saw it as a means of decentralizing and democratizing the Church and the magisterium away from the papacy and the Vatican to local churches. By doing so, they believe it makes it easier to introduce heterodox teachings into the Church. Pope Francis and others, however, say it creates a more “listening” Church which promotes involvement of all the faithful in Church governance. (See a more detailed analysis of the pros and cons of including synodality in the document here).

Archbishop Charles Chaput of Philadelphia said many felt that synodality was not a “natural fit” in a gathering “themed to young people” and deserves “serious theological reflection” and discussion among the bishops. “That didn’t happen, which doesn’t seem consistent with a coming-together of Pope and bishops in a spirit of collegiality,” he said.

3. Homosexuality:

Within the synodality section, paragraph 150 — the most unpopular passage with 65 synod fathers voting against it — is being criticized for vague language that can be interpreted in a variety of ways. Although more problematic elements of the paragraph were removed from the draft (e.g. three references to sexual orientation — a term never used before in Church documents — were replaced by just one, in quotation marks), it still speaks of sexuality requiring “a deeper anthropological, theological and pastoral elaboration” in multiple but “appropriate ways.” As mentioned earlier in the week, the German-language group has been trying to introduce similar terms to replace the loaded acronym “LGBT’” used by the homosexual lobby, but with the same end in mind: softening the Church’s teaching on homosexuality. Archbishop Chaput said this need for “deepening” or “developing” our understanding of anthropological issues is one of the most “subtle and concerning” problems in the text. “Obviously we can, and should, always bring more prayer and reflection to complicated human issues,” he said, but added that the Church “already has a clear, rich, and articulate Christian anthropology. It’s unhelpful to create doubt or ambiguity around issues of human identity, purpose, and sexuality, unless one is setting the stage to change what the Church believes and teaches about all three, starting with sexuality.”

A further concern is that the paragraph also speaks of a Church commitment “against all discrimination and violence on a sexual basis,” words at variance with no. 2358 of the Catechism of the Catholic Church, which opposes “unjust discrimination” in this regard, not “all discrimination.” Some are now wondering if, for example, it might now no longer be possible to dismiss someone from a Catholic institution if they perpetrate acts opposed to Church teaching in this area. Informed sources close to the process have told the Register that “many proposed and requested” an amendment to ensure it would say “unjust discrimination” but this was ignored.

Some synod fathers, probably mostly from Africa, managed to insert a reference to a 1986 letter to bishops from the Congregation for the Doctrine of the Faith, signed by Cardinal Joseph Ratzinger, which reasserts the Church’s pastoral teaching on the issue of homosexuality. But paragraph 150 goes on to speak of encouraging the accompaniment “in the faith of homosexual people,” remaining unclear how that should be carried out (it could be in the controversial manner of Jesuit Father James Martin who appears to wish to normalize homosexual practice in the Church, or the Courage apostolate that counsels men and women with same-sex attractions to live chaste lives in “fellowship, truth and love”). The paragraph makes no explicit mention of chastity. Despite this, sources say the paragraph is much better than it could have been: “Kudos to those synod fathers who successfully worked to get the worst parts out,” said a source close to the process. (See a translation of the full text of no. 150 below, and its draft version).

4. Women in the Church:

The role of women in the Church, while certainly important, figures far more than any were expecting, even compared to the draft report, and features in paragraph nos. 55, 148, and 163. The gist of all these paragraphs, said synod spokesman Paolo Ruffini, is to give “greater recognition of role of women at all ecclesial levels, including decision-making processes,” while “fully respecting” the “ordained ministry which reflects way Jesus interacted with men and women in his time.” Critics say this “excessive emphasis” on the issue that the document calls “unavoidable change” is merely a means of paving the way towards the acceptance of women deacons (a Vatican commission begun in 2016 is continuing to examine the possibility). The ultimate goal, they argue, is women’s ordination, although Pope Francis has definitively ruled that out. During the synod, various protests were made about the fact that two religious male superiors were allowed to vote but not their female counterparts, despite their participation in the synod. Some are now speculating that was done deliberately to provoke the protests and thereby justify this emphasis for greater participation of women in the Church at “all ecclesial levels.”

5. Sexual Abuse:

The passages on clergy sexual abuse were largely unsatisfactory for those synod fathers from countries hardest hit by the crisis. Other bishops, however, thought there was too much of it in the document, and it was best left for the meeting in February. Archbishop Chaput said the passages were “inadequate and disappointing on the abuse matter” and that Church leaders outside abuse crisis-hit countries “clearly don’t understand its scope and gravity.” There’s “very little sense of heartfelt apology in the text,” he said, and clericalism “is part of the abuse problem, but it’s by no means the central issue for many laypeople, especially parents.”

Despite these concerns, much of the document is to be commended. Archbishop Anthony Fisher of Sydney said it has “some inspiring even lyrical passages” while acknowledging some passages “are turgid and repetitive.” Overall, he said, it is “far too long to be read by many young people, youth ministers or clergy” and so “summaries and study guides” will be needed. Others have said it does not matter how worthy the good parts are if the document’s ambiguous passages could be used to present the appearance of a change in Church teaching. “Vagueness is always going to be interpreted in the worst way,” said a source close to the synod process.

Further concerns were related to procedure: many bishops were frustrated by the lack of advance translations, especially as they were to vote on the text of a document that could, under new rules, end up as part of the papal magisterium. In a departure from the regulations, the first two parts of the document were read out in the morning with simultaneous audio translations and voted on after lunch. The third part was then read out in the same way, and then immediately voted on, without any time for the synod fathers to reflect on the text. “All paragraphs of the document as presented were passed,” Archbishop Fisher said, “though not all with equal enthusiasm.”

The English translation of the document is expected to be published in a few weeks’ time.

 

***

English Translation of Paragraph 150, Final Document.

150. There are questions relating to the body, affectivity and sexuality which require a deeper anthropological, theological and pastoral elaboration, to be carried out in the most appropriate ways and at the most appropriate levels, from the local to the universal. Among these, emerge those relating in particular to the difference and harmony between male and female identity and sexual inclinations. In this regard, the Synod reaffirms that God loves every person and so does the Church, renewing her commitment against all discrimination and violence on a sexual basis. She also reaffirms the decisive anthropological relevance of the difference and reciprocity between man and woman and considers it reductive to define the identity of people starting only from their "sexual orientation" (CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, October 1, 1986, no. 16). In many Christian communities there are already paths of accompaniment in the faith of homosexual people: the Synod recommends encouraging such paths. These paths help people to understand their own [personal] history; to recognize freely and responsibly their own baptismal call; to recognize the desire to belong to and contribute to the life of the community; to discern the best ways to achieve it. In this way, we help every young person, excluding no one, to integrate the sexual dimension more and more into their personality, growing in the quality of relationships and walking towards the gift of self.

Draft Version of Paragraph 150:

150. There are questions relating to the body, affectivity and sexuality which need a deeper anthropological, theological and pastoral elaboration, to be carried out in a synodal style, as the young people themselves require. Among these emerge those relating in particular to the difference and harmony between male and female identity and sexual orientation. In this regard, the Synod reaffirms that God loves every person and so does the Church, renewing its commitment against all discrimination and violence based on sexual orientation. It also reaffirms the decisive anthropological relevance of the difference and reciprocity between man and woman and considers it inappropriate to define the identity of people solely from their sexuality. The Synod also manifest the need to encourage and strengthen, within the communities, paths of accompaniment in the faith of people who live different sexual orientations. These paths can help to understand their own [personal] history, to recognize the desire to belong and contribute to the life of the community, to discern the best ways to achieve it. In this way we help every young person, excluding no one, to integrate the sexual dimension more and more into the unity of their personality, growing in the quality of relationships and walking towards the gift of self.

NCRegister] ]

 

A discussion held before release of the Final Document

WHAT is going on at the Catholic Youth Synod and what’s the agenda? Dr Taylor Marshall and Timothy Gordon discuss how “synods” are now being used for agendas for policies regarding morality, doctrine, and practice from within the Catholic Church.

 


 

 

[TaylorMarshall] 2254.1a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Vatican Academy for Life tells Catholics to 'stop gossip, trust the Holy See' on abuse crisis

LISA BOURNE reports for LifeSiteNews - The gutted and repurposed Vatican Academy for Life has admonished Catholics to cut the 'gossip' on the Church's sexual abuse scandal and trust the Vatican's handling of the crisis.

Responding via Twitter to the October 6 Vatican Press Office Communiqué saying Pope Francis is and has been taking care of the Archbishop Theodore McCarrick sexual predation scandal, the Pontifical Academy for Life gave assurances by way of a three-year-old quote from the pope that the truth of the McCarrick scandal would indeed be attained.

'McCarrick: @HolySeePress: 'We will follow the path of truth wherever it may lead,' the PAV said, then emphatically stating: 'Now STOP gossip, TRUST Holy See.'

Catholics continue to call for accountability in the sexual abuse crisis among Church hierarchy at all levels in the wake of months of abuse revelations, between the McCarrick crisis - first breaking June 20 with credible substantiate allegations McCarrick abused a male minor decades ago, followed by numerous subsequent accusations against the disgraced cardinal, and with the Pennsylvania grand jury report released August 14 detailing 70 years of sexual abuse by some 300 priests in six dioceses there.

'Gossip' in various forms has been criticized during the Francis papacy by the pope and his close collaborators.

The Vatican statement comes 108 days after McCarrick's removal from public ministry and says Francis had first ordered the Archdiocese of New York to conduct an investigation of accused abuser McCarrick in September of last year.

The results of this 'preliminary' investigation would be combined with 'a further thorough study' of the documentation on McCarrick in the Holy See's possession, the statement said, and 'the Holy See will, in due course, make known the conclusion in the matter.'

The 'path of truth' remark in the Vatican Communiqué and Pontifical Academy for Life tweet refers to a statement Francis made to abuse survivors while in Philadelphia for the 2015 World Meeting of Families.

Archbishop Vincenzo Paglia, the archbishop who commissioned a homoerotic mural for his cathedral, heads the Pontifical Academy for Life (La Pontificia Accademia per la Vita/the PAV).

Paglia paid a homosexual artist to paint a homoerotic mural in his cathedral church of the Diocese of Terni-Narni-Amelia in 2007. The mural includes an image of a half-naked Paglia himself. It portrays Jesus carrying nets to heaven filled with naked and semi-nude homosexuals, transsexuals, prostitutes and drug dealers, tangled together in erotic interactions. Paglia, then diocesan bishop, is one of the tangled, netted figures. The image of Christ is painted with the face of a local male hairdresser, with his private parts visible through his translucent clothing.

The October 6 Vatican Communiqué about which Paglia's PAV tweeted, and in which Francis promises to follow the path of truth to a thorough look into Vatican documents on McCarrick comes 42 days after former U.S. papal nuncio Archbishop Carlo Maria Viganò's explosive testimony implicating the pope and other senior Church prelates with covering up for McCarrick.

Francis initially said he would not say 'a word' about Viganò's bombshell testimony, then continually took repeated apparent shots at the former apostolic nuncio via his daily Mass homilies, referencing a 'Great Accuser' - another moniker for Satan - who attacked bishops and aimed to divide the Church.

Paglia is named in Archbishop Carlo Maria Viganò's testimony, along with Cardinal Francesco Coccopalmerio, as part of the Vatican's 'homosexual current in favor of subverting Catholic doctrine on homosexuality.'

Coccopalmerio, former head of the Pontifical Council for the Interpretation of Legal Texts and a close collaborator of the pope, is tied through his then-secretary to a cocaine-fueled gay orgy in a Vatican apartment that was broken up in a raid by Vatican police last year. Pope Francis obtained the privileged apartment for Monsignor Luigi Capozzi, despite his having been warned about Luigi's grave problems. Francis saw to it that Cocopalmerio's secretary got the apartment, even after then Prefect of the Congregation for the Doctrine of the Faith (CDF) Cardinal Gerhard Müller had tried to get the apartment for one of his secretaries, because of its proximity to the CDF.

Coccopalmerio said in a 2014 interview that Catholic leaders must 'emphasize' the 'positive realities' that he said are present in homosexual relationships.

Paglia was appointed by Pope Francis to attend the Synod on Youth taking place currently in Rome, along with a number of other bishops who have either been accused by Vigano of covering for clergy sex abusers or are otherwise suspected of mishandling abuse claims.

The October 6 Communiqué, which is attributed to Francis, has him also again attributing clergy sexual abuse and its cover-up to clericalism.

The pope has in the past blamed the clerical sex abuse crisis on clericalism as well - though it's not clear just how inordinate deference to clergy prompts priestly sexual abuse or homosexual predation among clergy. It is also not clear how abuse of clerical power adequately explains rampant abuse or its cover-up. This diagnosis of the sex abuse crisis has netted consistent criticism.

In earlier times the PAV had for a mandate the preservation of the sanctity of human life, and required its members to sign a declaration that they uphold the Catholic Church's teaching on life.

Pope Francis, however, gutted the Academy last year of its members who were appointed by Pope John Paul II and Pope Benedict XVI. These were appointed because of their pro-life and family credentials. The new academy has dropped the requirement for members to pledge fidelity to the Church's pro-life teaching.

He also added new members who do not support the Church's teaching on birth control and abortion, and altered the Academy's mandate to include immigration, the environment and arms control.

Paglia has defended appointing pro-abortion members to the Academy for Life.

Pope St. John Paul II and Professor Jerome Lejeune founded the PAV in 1994 to promote and defend life in the particular areas of bioethics and Catholic moral theology. Its founding mission had encompassed the areas of procreation, in vitro fertilization, gene therapy, euthanasia and abortion.&

[LSN] 2254.2

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Cardinal Sarah to Synod bishops: Young people want the truth, not watered-down teaching

DIANE MONTAGNA reports for LifeSiteNews - Young people would rather strive for demanding ideals based on the truth of the Catholic Faith than receive watered-down doctrine that keeps them at the status quo, Cardinal Robert Sarah has said.

In his intervention last week at the Vatican Synod on Young People, Cardinal Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, reminded bishops that the teaching of the Catholic Church on homosexuality and other moral issues is very clear, but said a 'lack of clarity' often comes from pastors who water it down in an attempt to attract young people to the Church.

Underestimating the 'healthy idealism' of young people does them a great disservice, Cardinal Sarah said. It is by calling young people to seek the high and demanding ideal of Christian holiness that bishops and priests help them to grow, mature, and become the 'most precious resource' of a flourishing society.

Here below is the full text of Cardinal Sarah's intervention.

Young People and the Teaching on Moral Doctrine (IL 196-197)

Young people put forward various requests in the field of moral doctrine. On the one hand, they are demanding clarity from the Church regarding several questions of particular concern to them: freedom in all areas and not only in sexual relations, non-discrimination on the grounds of sexual orientation, equality between men and women, even within the Church, etc., (cf. IL 53). On the other hand, they are calling for an open and unprejudiced discussion on moral questions, but even expect a radical change, a real reversal of the Church's teaching in these areas. In practice, they are asking 'that the Church change her teachings' (Final Document, Pre-Synodal Meeting, Part II, no. 5).

Yet the doctrine of the Church on the above questions is not lacking in clarity: it is enough to quote the Catechism of the Catholic Church (cf. Section Two, Chapter II, Art. 6). In particular, on the widely discussed issue today of homosexuality, the doctrine of the Church is clear (cf. CCC nos. 2357-2359; the two Documents of the CDF: Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, 1986; Some Considerations Concerning the Response to Legislative Proposals on the Non-Discrimination of Homosexual Persons, 1992). That the content of these documents is not shared by the people to whom they refer is another issue, but the Church cannot be accused of a lack of clarity. If anything, there is a lack of clarity on the part of some pastors in the exposition of doctrine. In this case, one who exercises the munus docendi should make a profound examination of conscience before God.

It is a question, therefore, of proposing with courage and honesty the Christian ideal in conformity with Catholic moral doctrine, and not of watering it down by hiding the truth, in order to attract young people into the bosom of the Church. Young people themselves say this, in the final document of the pre-synodal meeting: 'The young have many questions about the faith, but desire answers which are not watered-down, or which utilize pre-fabricated formulations.' (Final Document, Pre-Synodal Meeting, Part III, no. 11).

Perhaps we should keep more in mind that passage from the Gospel in which Jesus does not lower the demands of his call to the rich young man who wanted to follow him (cf. Mk 10:17-22). Besides, an unmistakable trait of the condition of young people is the desire to continually seek high and demanding ideals in all areas, not only in the personal realm of feelings and emotions or the professional sphere, but also in justice, in transparency in the fight against corruption, in respect for human dignity. Underestimating the healthy idealism of young people can be a grave disservice to them, as it closes the doors to a true process of growth, maturity and holiness. Thus, by respecting and promoting the idealism of young people, they can become the most precious resource for a society that wants to grow and improve.

[LSN] 2254.3

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Networks of homosexuals in the Church protect their own, says left-wing Catholic magazine

DOROTHY CUMMINS McLEAN reports for LifeSiteNews - A former religion editor of Newsweek published an article in a liberal Catholic magazine about networks of sexually active homosexual priests and prelates in the Catholic Church

Kenneth L. Woodward, an award-winning journalist, editor and author, acknowledged in an article written for the left-leaning Commonweal magazine that homosexuality has played a role in the clerical sexual abuse scandals and their cover-up.

In Woodward's essay 'Double Lives,' he discusses the outing of Archbishop Theodore McCarrick as a sexual predator and alleges that sexually active homosexual clerics protect each other.

' … It wasn't just clericalism that allowed McCarrick to abuse seminarians and young priests for decades, even though his behavior was widely known within clerical circles,' he wrote. 'And it wasn't just his ecclesiastical clout that provided him protection. It was networks, too.'

'By networks, I mean groups of gay priests, diocesan and religious, who encourage the sexual grooming of seminarians and younger priests, and who themselves lead double lives - breaking their vows of chastity while ministering to the laity and staffing the various bureaucracies of the church,' Woodward continued.

The veteran religious affairs journalist said he had heard about such networks throughout his almost 40-year career at Newsweek:

'During the nearly four decades I spent writing about religion for Newsweek, I heard numerous tales of 'lavender lobbies' in certain seminaries and chanceries, told mostly by straight men who had abandoned their priestly vocations after encountering them,' he wrote.

One of the few priests to complain publicly was the late priest-novelist, Andrew Greeley, who alleged that a homosexual network was active in Cardinal Bernadin's Chicago archdiocese. Woodward also heard about networks in the Vatican 'mostly from Italians, who are generally more relaxed about homosexuality than Americans and unsurprised when those leading double lives are outed.'

The essayist said that what concerns him is not only 'personal hypocrisy, but whether there are gay networks that protect members who are sexually active.'

Woodward was thinking specifically of the late Cardinal John J. Wright, whose Pittsburgh diocese was reputed to be a 'haven for actively gay clerics.' Wright was elevated by Pope Paul VI in 1969 to the cardinalate at age 60 and appointed the prefect of the Congregation for Priests in Rome.

After that, Woodward began to hear stories of Wright living semi-secretly with a younger lover. However, it is Wright's relationship with another younger man that is of greater concern to the veteran journalist:

'What interests me now is not the private details of (Wright's) double life, but whether it influenced how he ran the congregation overseeing the selection, training, and formation of the clergy,' Woodward wrote.

'Donald Wuerl, who recently resigned as archbishop of Washington D.C., would surely know the truth about Wright. Wuerl's first assignment after ordination at the age of 31 was as secretary to then-Bishop Wright of Pittsburgh in 1966,' Woodward continued.

'The younger priest was said to be closer to the cardinal than the hair on his head. He became Wright's omnipresent full-time personal assistant when the latter moved to Rome, even sitting in for him during the papal conclave that elected John Paul II,' he continued.

McCarrick's adult bedfellows: abuse or initiation?

Earlier in his essay, Woodward concentrated on the general role homosexuality has played in the current crisis rocking the Church.

'One cannot deny that homosexuality has played a role in the abuse scandals and their cover-up, and to dismiss this aspect as homophobia one would have to be either blind or dishonest,' he wrote.

Woodward believes that men who are attracted to other males are 'naturally drawn' to the priesthood and other professions or associations that give them access to boys and young men.

' … Men who discover that they are sexually attracted to pre- or post-pubescent males are naturally drawn to occupations like the priesthood - and teaching and coaching and scouting - because of the trust accorded the members of these occupations, as well as the access to boys all these occupations provide,' he wrote.

The McCarrick case serves to illustrate the true nature of the clerical sexual abuse crisis, the journalist believes.

'To begin with, McCarrick doesn't seem to fit the standard profile of a pedophile,' Woodward explained.

'In clinical terms, a pedophile is any adult who is sexually attracted to prepubescent children. According to the John Jay Report, only about 5 percent of cases of clerical sex abuse in the past 70 years involved prepubescent children,' he continued.

'McCarrick's abuse of adolescent seminarians, dating back to a time when the church still maintained special seminaries for students of high-school age, does fit the clinical profile of an ephebophile - that is, someone who is sexually attracted to postpubescent minors, typically between the ages of 12 and 18.'

Woodward said ephebophiles are often 'sick, sexually maladjusted adults,' but also stated that 'like most middle-aged men, whether heterosexual or homosexual, McCarrick was attracted to younger bodies.'

He noted that McCarrick had preyed on minors, perhaps even pre-pubescent minors, which is why he has been dismissed from ministry, but pointed out that there are no laws, even canon laws, against a cleric having sex with adults. This means we are unlikely to find out how many of the seminarians and priests that, however grudgingly, granted McCarrick sexual favours, are still sexually active.

' ... What about all the young men with whom the bishop shared a bed at his beach house and elsewhere?' Woodward asked. 'Some were surely coerced, some seduced. They were all initiated by a powerful church figure into a sexual double life to which McCarrick, as a bishop and cardinal, gave sanction by his acts. How many are still living that double life?'

The dangers of actively homosexual clergy living a double life were now very clear, he said.

'There will be clerical hypocrisy as long as there is a church, but we can and should do more to combat it,' he said.

Woodward is unlikely to be dismissed as a wild-eyed conservative. In his otherwise excellent essay, he takes potshots at 'wealthy, politically conservative Catholics' and the Knights of Malta, whom he believes guilty of clericalism. He is also, without naming them, especially scathing in his criticism of media outlets to whom Archbishop Carlo Maria Viganò chose to publish his testimony linking Pope Francis to the McCarrick scandal. Those include LifeSiteNews.

[LSN] 2254.4

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

An explosive dossier

M VorisMICHAEL VORIS of ChurchMilitant.com reports from the Vatican where there are conflicting reports about a potentially explosive 6-year-old dossier, up to now largely forgotten. The 300-page dossier dates back to the final months of Pope Benedict's pontificate, and reports from multiple sources is that it is now circulating in various corners of the city.

Conflicting reports about its disturbing content seem to hinge on uncertainty about whether possible redacted versions of it are being seen by some, while others are seeing the original. Additionally, questions are arising whether the original dossier was just the groundwork for a possible dossier containing much more damning information. What we can tell you is: One, Church Militant has more double sourced this; and two, these sources for have never been wrong about anything else they have tipped us off to. Now, the original dossier was compiled in the wake of what was tagged "VatiLeaks," a reference to the theft and release to Italian journalists of various private documents of Pope Benedict.

The Holy Father ordered an investigation into the thefts but various media reports said what began as an investigation into one area quickly diverted into an entirely unforeseen area: homosexuality within the hierarchy here at the Vatican.

Three cardinal-investigators eventually compiled their findings into a dossier and presented it to Pope Benedict just a couple of months before his surprise retirement in February of 2013.

Despite the intrigue surrounding the dossier and rumors of its salacious details and various prelates and cardinals being named, it fell off most people's radar and into obscurity once Benedict's retirement and Francis' subsequent election began dominating the headlines.

Still, for the past six years, people here in Rome and elsewhere have had some quiet interest in whatever became of it, and now there may be some answers.

According to reliable sources, it was stumbled upon by authorities at a drug-fueled homosexual party on the top floor of the Congregation for the Doctrine of the Faith in March of last year — 2017.

It was the apartment of Fr. Luigi Capozzi. The Pope had given him the apartment at the urging of homosexualist Cdl. Francesco Coccopalmerio.

Reports are when the bust happened, Coccopalmerio himself was present but permitted to leave before arrests started being made and during the raid, authorities confiscated the dossier in a sweep of the apartment and vehicles.

From there, reports are that awareness of the dossier started slowly growing and being circulated around Rome, and, according to insiders, Church Militant is in communication with the dossier and/or additional documents contain frightening and disturbing information that many people are nervous about releasing them.

Since arriving in Rome, Church Militant has learned more about the dossier, although we have not actually laid eyes on it.

Some of those who have, tell us that the information is not just about homosexuality within the Roman and Vatican clergy, but also satanic rituals, which, if true, would be beyond explosive.

On this point, faithful Catholics here in Rome and other locations of late have been speculating and quietly discussing that the evil which seems to have gripped so many levels of the Church is beyond usual human failings of sin and bad judgment, that there seems to be something directly diabolical at foot.

Indeed, Abp. Viganò speaks about the direct work and presence of the demonic in all that is currently going on in the Church. But Viganò isn't alone in pointing a finger at the diabolical.

For the past few decades, there has been much argument back and forth about, for example, Fr. Malachi Martin's declarations that satanic rituals were taking place here in Rome involving various members of the hierarchy.

The controversial Roman exorcist Gabriele Amorth — who died two years ago — warned publicly about the very real presence of the diabolical in Rome and the Vatican.

Adding to all this, numerous churchmen will tell you privately that among the sinister players at work in the hierarchy are various Freemasons — some in extremely influential positions, hidden in plain view.

Aspects of Freemasonry have long been associated with satanism, so the connections between active homosexuals, Freemasons and satanic practices here in Rome shouldn't really come as that much of a surprise.

Freemasons have long sought the overthrow of the Catholic Church and infiltration into the clergy and hierarchy of morally corrupt agents — including active homosexuals — is a known tactic used by Freemasons as well as communists, as testified to by former Communist Party member Bella Dodd.

So when a number of very public issues begin to collide, they feed this rumor mill, which may very well be true. For example, the staff Pope Francis came out carrying at the opening Mass of the Youth Synod very much resembled a wiccan stang used by witches, the very public display of what looked like a gay pride cross being worn by the Pope at one of the sessions.

The Vatican, of course, had quick explanations for all of this in the face of an explosion on social media best summed as — what the Hell is all that?

But the very fact that the Vatican had to offer explanations for what even looked like symbols of witchcraft, sorcery and sodomy adorning the person of the Pope shows — at the very least — a completely out of touch Vatican and, in many people's minds, something far, far worse.

Additionally, as mentioned, Freemasonry is the sworn enemy of the Catholic Church, being officially, publicly condemned by more popes than any other single thing in the Church's history — even as recently as by Pope Benedict.

Yet since he became pope, Francis has been lauded publicly — officially praised — on no less than 60 different occasions by Masonic lodges all over the world. And the Vatican has failed to repudiate any of them.

This nexus between Freemasonry, homosexuality, satanism and political socialism simply fuels the believability of reports about a dossier and later documents detailing this. If this dossier or additional accompanying documents do emerge and bring this to light, the potential fallout would dramatically impact Pope Francis and his papacy because Francis received the dossier from Pope Benedict after being elected, and according to some sources, actually promoted some individuals named in the dossier.

If that is true and it all comes to light, it could have the impact of bringing down the entire Francis pontificate as newspapers around the world would scream out the most sensational headlines perhaps ever associated with the Church.

All of this is happening against the backdrop of increasing challenges to the Pope's apparent embrace of homosexuality, financial scandals involving the Papal Foundation with a shady $25 million deal pushed by homosexual predator Theodore McCarrick, whose career was resurrected by Francis, the announcement of at least two federal investigations back in the United States and charges that, while he was archbishop of Buenos Aires, he protected predator priests.

If reports of the dossier or other documentation is true, and they get leaked, a dossier revealing various prelates here in the Vatican are either involved in satanic rituals or are secret Freemasons in addition to active homosexuals, and Pope Francis has known this, it's difficult to imagine how he and his favorites could survive.

Rome is always full of rumors and rumors about rumors. But sources tell Church Militant the content of this is solid and reliable, and a cover-up of all this is ongoing.

For example, some Vatican sources have recently come out and completely denied earlier news reports from LifeSiteNews, for example, that a drug-fueled gay party even took place, much less arrests made and evidence taken.

But Church Militant has confirmed with sources here in Rome that this event did happen. The problem in Rome in chasing anything down is the complete lack of transparency as well as institutional secrecy in which everything is cloaked.

It's why the testimonies of Abp. Viganò — now completely attested to and verified — have been so incredibly explosive and revealing.

They have drawn back that veil of secrecy and given people a look behind the scenes at how sexual and financial corruption can run wild in such a climate of little accountability and transparency.

Almost everyone asked about McCarrick, for example, except multiple cardinals lying through their teeth, say they had heard "rumors" about McCarrick. Those rumors turned out to be true, and the evils were allowed to continue because of this normal Roman atmosphere of skullduggery and secrecy.

ChurchMilitant will stay on top of this story and bring you what they know as soon as they learn more.

[CMTV] 2254.4a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

Humanae Vitae

 

On vulnerability in the Mother-Child Dyad

ERIKA BACHIOCHI, JD, MA, Author of "Women, Sex, and the Church", delivers her talk entitled "On Vulnerability in the Mother-Child Dyad". Ms. Bachiochi's talk was part of the Mother & Child Conference, sponsored by the Departments of Psychology, Social Work, Sociology, and Nursing, and the Center for Bioethics at Franciscan University of Steubenville.

 

 

[Franciscan University of Steubenville] 2254.5

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

China supplement

 

 

The Secret Sellout reveals itself

CHRISTOPHER A. FERRARA writes for Fatima Perspectives : 'Sandro Magister has a devastating analysis of the emerging signs of the depth of the betrayal of the Underground Church in China in the month following the secret accord between the Vatican and the communist dictators of Beijing.

The key points are these:

• Beijing sent two bishops of the "official Church" in China to the Synod on Youth and Blah, Blah, Blah, which everyone knows is an elaborate sham disguising a preconceived intent to inject into the Church the poisonous notion that there is such a thing as an "LGBT Catholic," which would undermine the Church's entire teaching on the evil of sexual depravity.

• If the two bishops were chosen by Beijing, it means that Rome now kowtows to communist overlords, but if Francis chose them it means, even worse, that he deliberately validated the false Church that Beijing has created in the Catholic Patriotic Association (CPA).

• The first puppet bishop Beijing sent to the Synod, John Baptist Yang Xiaoting, the so-called "bishop of Yan'an-Yulin," is a member of the People's Assembly of the province of Shanxi, an arm of the Chinese Communist Party.

• The second, Joseph Guo Jincai, the so-called "bishop of Chengde" is a member of the People's National Assembly, which is the Party's central parliamentary body.

• Both so-called bishops are also officers of the faux bishops' council created by Beijing, the "Council of Chinese Bishops," of which Yang Xiaoting is a vice-president and Guo Jincai a vice-president and the secretary general.

• Still worse, Francis has lifted the excommunication of Guo Jincai for having been consecrated without a papal mandate, one of the seven Chinese puppet bishops so favored. As "bishop of Chengde," he now presides over a "diocese" that Beijing erected by fiat but which Francis now evidently recognizes as legitimate.

• Beijing has also appointed as "bishop of Lanzhou" the former "underground" bishop Joseph Han Zhihai, who, having caved in to government pressure, is now a local official of the CPA.

• Meanwhile, the former "underground" bishop Thaddeus Ma Daqin, who revoked his membership in the CPA only to retract his revocation and return to the CPA "fold", is still under imprisonment on account of his "apostasy" from a communist pseudo-church.

• The French missionary priest and China expert Jean Charbonnier concedes that under the secret agreement whose contours are now coming to light, "Pope Francis has accepted the 'democratic' process that the Chinese have already repeatedly implemented" under which the CPA designates who the next bishop will be and Francis may only veto their choice. But "on the day the agreement was signed the pope did not exercise this veto right at all, on the contrary he practically disowned it. Because he said 'yes' to seven bishops who had previously been imposed by the regime without the agreement of the pope and even, for some, in spite of their explicit rejection by Rome."

• What now comes into view is the impending death of the true Catholic Church in China, whose true bishops are not members of the CPA or the Council of Chinese Bishops, "that counterfeit episcopal conference which until just recently had never been recognized by Rome but has now received legitimization, seeing that the pope will have to take into consideration the candidates for the episcopacy that it will present to him."

• Incredibly enough, as Charbonnier notes, this means that the "underground" bishops have become "doubly clandestine, in relation to [both] the State and the Church." And given that 7 of the 17 remaining true bishops are over the age of 75, it is only a matter of time before the only "bishops" remaining in China are those of the CPA.

• Meanwhile, to complete the debacle, while the papal yearbook shows 144 Catholic dioceses in China, Beijing has decreed, via the CPA, that there will be only 96 under a reorganization plan, including the newly invented "diocese of Chengde," and "Pope Francis seems to have given the go-ahead to the operation."

In short, Francis has, in secret, authorized a death warrant for the Catholic Church in China. As Cardinal Burke declares, what Francis has done is "absolutely unconscionable" and "a betrayal of so many confessors and martyrs who suffered for years and years and were put to death." It is also yet another sign of a quasi-apocalyptic situation in the Church whose resolution will have to involve Heaven's direct and most dramatic intervention - one in which Our Lady of Fatima will play the leading role, as the Third Secret doubtless foretells.

[FP] 2254.5a

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Cardinal Zen: Pope’s agreement invites the ‘annihilation of the real Church in China’

DOUG MAINWARING reports for LifeSiteNews – In a blistering New York Times opinion piece, the outspoken former bishop of Hong Kong declared that the agreement between the Vatican and the government of China “is a major step toward the annihilation of the real Church in China.”

Cardinal Joseph Zen asserted this has come about because Pope Francis doesn’t understand China. The pontiff is “naturally optimistic about communism,” and so “he is being encouraged to be optimistic about the Communists in China by cynics around him who know better.”

“I know the Church in China, I know the Communists and I know the Holy See. I’m a Chinese from Shanghai. I lived many years in the mainland and many years in Hong Kong,” wrote the Cardinal.

“Pope Francis, an Argentine, doesn’t seem to understand the Communists,” noted Zen. “He is very pastoral, and he comes from South America, where historically military governments and the rich got together to oppress poor people. And who there would come out to defend the poor? The Communists. Maybe even some Jesuits, and the government would call those Jesuits Communists.”

“Francis may have natural sympathy for Communists because for him, they are the persecuted,” continued Zen. “He doesn’t know them as the persecutors they become once in power, like the Communists in China.”

The Vatican reached its agreement with China just as the communist nation began ramping up religious persecution. Zen says the faithful in China are now coming under increasing pressure after the communist government tightened regulations on the practice of religion in February.

According to Zen, the environment for practicing Catholics has grown so toxic in recent months that priests who were members of the underground Church are warning parishioners not to attend Mass in order to avoid arrest.

The deal with the Vatican also raises significant questions about the legitimacy of the bishops who will comprise the hierarchy in the communist state. Zen noted:

Soon after the deal was announced, two Chinese bishops from the official church were sent to Vatican City for the synod, a regular meeting of bishops from around the world. Who selected them? Both men are known to be close to the Chinese government. As I have said, their presence at the gathering was an insult to the good bishops of China.

Their presence also raises the painful question of whether the Vatican will now legitimize the seven official bishops who remain illegitimate. The pope has already lifted their excommunication, paving the way for them to be formally granted dioceses.

The 30 or so bishops who were part of the underground Church in China now “will be forced to join the so-called bishops’ conference. They will be forced to join the others in that bird cage, and will become a minority among them. The Vatican’s deal, struck in the name of unifying the Church in China, means the annihilation of the real Church in China.”

The Cardinal noted that he at first applauded Pope Francis’ choice of Pietro Parolin to be the Vatican’s secretary of state in 2013, but has since had second thoughts after having watched Parolin oversee the deal with the Chinese communists: “I now think that Cardinal Parolin cares less about the Church than about diplomatic success. His ultimate goal is the restoration of formal relations between the Vatican and Beijing.”

Zen then asked:

Francis wants to go to China — all popes have wanted to go to China, starting with John Paul II. But what did Francis’s visit to Cuba in 2015 bring the Church? The Cuban people? Almost nothing. And did he convert the Castro brothers?

He added:

If I were a cartoonist, I would draw the Holy Father on his knees offering the keys of the kingdom of heaven to President Xi Jinping and saying, “Please recognize me as the pope.”

And yet, to the underground bishops and priests of China, I can only say this: Please don’t start a revolution. They take away your churches? You can no longer officiate? Go home, and pray with your family. Till the soil. Wait for better times. Go back to the catacombs. Communism isn’t eternal.

The Holy See signed a “provisional agreement” on September 22 with the People’s Republic of China on the appointment of bishops after months of speculation and apprehension among Catholics.

Through the agreement, Pope Francis also decided to readmit into communion with the Catholic Church the Chinese government’s “official” bishops ordained without pontifical mandate.

The agreement has been criticized by many experts on China and other Catholics, especially Cardinal Zen, who was the first to start sounding the alarm, calling it a betrayal and a surrender, and saying the deal is “selling out the Catholic Church in China” and that it is “giving the blessing on the new … schismatic Church” created by the Communists.

Critics say the deal sells out the authority of the papacy in its handing over the task of naming bishops to the Chinese Communist Party, and that it also betrays the underground Church there.

Catholics faithful to Rome have had to practice underground for decades and have also been, along with other Christians, the object of heightened religious persecution by the government.

Zen’s opinion on the Vatican’s deal with China is extremely important, according to former high ranking Vatican officials.

Earlier this month, German Cardinal Gerhard Müller said that he trusts Cardinal Zen’s opinion of China’s communist government more than the new Vatican-China deal.

Cardinal Raymond Burke said earlier last week that the Vatican’s recently signed deal with China on selecting bishops was “absolutely unconscionable,” and “a betrayal of so many confessors and martyrs who suffered for years and years and were put to death” by the Communist Party.

 

China-Vatican accord followed by destruction of two Marian shrines

 

ACCORDING to AsiaNews Chinese authorities tore down two shrines dedicated to Our Lady. One is Our Lady of the Seven Sorrows in Dongergou (Shanxi), and the other is Our Lady of Bliss (pictured), also known as Our Lady of the Mountain, in Anlong (Guizhou).

The two pilgrimage sites, used by both official and underground communities, were demolished just a few weeks after China and Vatican signed an agreement on episcopal appointments.

Reports and videos showing the destruction became public this week. . The shrine of the Seven Sorrows was apparently destroyed today.

Some Catholic believers told AsiaNews that the shrine in Dongergou was torn down in the name of "sinicisation". For the authorities, there were "too many crosses" and "too many holy paintings" and so they had to go.

The shrine of Our Lady of the Mountain in Anlong was destroyed because the authorities said it lacked the necessary building permits.

One video shows a crane lifting statues in the first shrine; in the other, jackhammers can be heard demolishing the building’s facade.

A week ago, the faithful in Anlong had asked Catholics around the world to pray for their shrine to save it from destruction.

The sinicisation campaign began last February, with new regulations on religious activities. The destruction of churches, crosses, paintings, etc. began in Henan, Xinjiang and Inner Mongolia and spread to Zhejiang, Jiangxi and other provinces.

Since the Sino-Vatican agreement was signed, the pace of destruction has increased. According to various observers, the Chinese Patriotic Catholic Association and the United Front – which are in charge of religious activities – have launched a campaign to wreck the agreement.

 

 

 

 

 

 

[LSN / AsiaNews] 2254.6

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

The China-Vatican agreement. Secret as for the words, but already visible in deeds

SANDRO MAGISTER blogs from Rome: ‘In the month following the announcement of an agreement between the Holy See and China on the appointment of bishops, a couple of events have taken place that make it possible to guess at its contents, which are officially kept secret.

The first event is known. It was the arrival at the synod underway in Rome from October 3-28 of two Chinese bishops, formally invited by Pope Francis with the agreement of the Beijing authorities, who however were the first to make the announcement.

How did matters really go? In an October 2 post on his Chinese-language blog Cardinal Joseph Zen Zekiun, bishop emeritus of Hong Kong and a severe critic of the agreement, posed the dilemma in these terms: “Were the two invited by the Holy See with the government’s permission? Or were they appointed by the government with the agreement of the Holy See?”

The “well-informed” person of whom Zen writes that he asked for clarification was not able to give him an answer. But for the cardinal, both hypotheses are alarming.

If the Chinese government made the selection, “the Church in China would be utterly at the mercy of the government.” While if the selection was made by the pope it would be even worse, considering the profiles of the two picks, “servants completely subjugated to the regime,” who “in no way deserved to be invited to a synod.”
The two are John Baptist Yang Xiaoting, bishop of Yan’an-Yulin, and Joseph Guo Jincai, bishop of Chengde.

The first was appointed last January 31 as vice-president of the commission for the ethnic and religious affairs of Chinese abroad, by the permanent committee of the People’s Assembly of the province of Shanxi, a direct expression of the communist party.

The second is nothing less than a member of the People’s National Assembly, the Chinese parliament, promoted to this role by the central department for the organization of the Communist party.

But in addition to being perfectly integrated into the regime, both are also the leaders of the Council of Chinese Bishops, the pseudo episcopal conference that until just recently had never been recognized by Rome, made up only of bishops officially recognized by the government, with the exclusion of those called “clandestine,” who are in communion with Rome but lack official recognition.

Yang Xiaoting is vice-president of this Council of bishops, while Guo Jincai is both its vice-president and its secretary general.

Not only that. Guo Jincai is one of the seven bishops who, on the same day as the signing of the agreement, were released by Pope Francis from the excommunication they had undergone for having been selected and ordained as bishops at the sole behest of the Chinese authorities, against the will of Rome.

And on the official list of the members of the synod, he figures as “bishop of Chengde,” a sign that not only has his excommunication been lifted, but he has also been assigned the governance of a diocese, the one he was already running illegitimately and the boundaries of which had been redrawn by the Chinese authorities without any agreement with the Holy See. Boundaries that Francis has now formally accepted, erecting the “new” diocese of Chengde in conjunction with the signing of the agreement.

The second event - less well-known, but also very instructive - is the appointment of the bishop of Lanzhou, Joseph Han Zhihai, as president of the local Chinese Patriotic Catholic Association.

The Patriotic Association is the historical instrument of the regime’s guidance and control over the Church. It goes by principles that Benedict XVI defined as “irreconcilable” with Catholic doctrine, in his 2007 letter that is still called the “magna carta” of the Church in China. But leaving it can come at a very high price, as proven by the imprisonment inflicted on the bishop of Shanghai, Thaddeus Ma Daqin, for having publicly revoked his membership, in obedience to the pope, on the day of his episcopal ordination, July 7 2012. A prison sentence he is still serving in spite of his subsequent retraction.

Now, what is most striking about the appointment of the bishop of Lanzhou as president of the Patriotic Association is that until a year ago he was a “clandestine” bishop. One more reason to play up his submission to the regime, as indeed happened in the public ceremony that accompanied the event, with the boss of the communist party of Lanzhou, Xian Daming, giving a speech entirely dedicated to the “independence” of the Chinese Catholic Church, reinforced by the return of this bishop to the fold of the state.

Based on these events as a whole and on his own decades of expertise on the subject, the French missionary and sinologist Jean Charbonnier of the Missions Étrangères de Paris has sketched a few assessments of great interest, in a commentary published by “Églises d’Asie” and republished by “Asia News” in multiple languages, including Chinese:

The first assessment is on the procedure that will likely be used in the appointment of future bishops.

In practice - Charbonnier writes - with the agreement Pope Francis has accepted the “democratic” process that the Chinese have already repeatedly implemented. The priests, religious, and laity of the Patriotic Association of the diocese elect their candidate, whom they then present to the Council of Bishops, which in turn presents him to the Holy See for the final approval of the pope. The pope can exercise a right of veto if the candidate appears inadequate to him. And in this sense he is the one who has the last word in the appointment. But not so fast. On the day the agreement was signed the pope did not exercise this veto right at all, on the contrary he practically disowned it. Because he said “yes” to seven bishops who had previously been imposed by the regime without the agreement of the pope and even, for some, in spite of their explicit rejection by Rome.

“This internal contradiction speaks volumes about the true scope of the agreement,” Charbonnier comments. And one’s thoughts also turn to the two bishops “invited” to the synod, the selection of whom shows the preponderant influence of the Chinese regime.

A second assessment concerns the fate of the “clandestine” or “underground” bishops. They are not part of the Council of Chinese Bishops, that counterfeit episcopal conference which until just recently had never been recognized by Rome but has now receive legitimization, seeing that the pope will have to take into consideration the candidates for the episcopacy that it will present to him. But if the “clandestine” bishops want to join it, it is clear that the only path for them would be the one taken by the bishop of Lanzhou: adherence to the Patriotic Association and public submission to the regime. And if instead they were to resist all of the pressure, even that coming from Rome in the named of a hoped-for “pacification?”

Charbonnier comments: “Is their right to refuse to be recognized by the Church? Otherwise, the risk would be that the clandestine become doubly clandestine, in relation to the State and the Church.”

It is a result, this last, that is more than likely, given the presence among the “clandestine” of bishops unyielding to any concession. But it is just as likely that little by little they will go extinct. For reasons of age, given that seven of them are well over 75. And probably also because of a gradual reduction in the number of dioceses, and therefore also of the number of bishops, here too out of deference to the dictates of the Chinese authorities.

With the erection of the “new” diocese of Chengde Pope Francis seems to have given the go-ahead to the operation. Charbonnier writes:

“According to the papal yearbook, China has 144 dioceses created by Rome. The new administrative division of the dioceses, implemented under the aegis of the Patriotic Association of Catholics, reduces the number of dioceses to 96. […] It is probable that the current agreement contains a clause that provides for the recognition of the new mapping of the dioceses in China. This means greater control over the life of the Church and even more difficult living conditions for the clandestine.”

[Settimo Cielo]$$

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

United Nations

 

UN logo

 

Feminists decry UN promotion of gestational surrogacy

STEFANO GENNARINI J.D, reports for the Friday Fax - A coalition of feminist organizations petitioned world leaders and the United Nations General Assembly to ban surrogacy, asking governments to defund UN agencies that promote the controversial and dangerous practice.

“The United Nations and two of its agencies are currently trying to influence governments all around the world, and especially from developing countries, for the legalization of surrogacy, of the so-called ‘altruistic’ surrogacy,” reads the petition deposited with the President of the General Assembly.

The feminists denounce the “womb-rental industry” for using the same tactics as human trafficking networks and making women sign contracts waiving their rights.

“Altruistic surrogacy does not exist,” they maintain.

The petition comes on the heels of a report from the UN human rights office on preventing the sale of children that surprisingly did not take a position against either commercial or altruistic surrogacy but in favor of its regulation.
Rather than call for a ban on commercial and so-called altruistic surrogacy, the UN human rights office asks states to create international regulation for both. And rather than ask countries to respect the rights of the child to know and be cared for by their mother and father, it downgrades this obligation to the mere right to know one’s biological parentage.

The UN population agency (UNFPA) has an equally ambivalent approach. While it does not have an official position on surrogacy, it promotes access to artificial reproductive technologies as part of “sexual and reproductive health” policies wherever it is politically feasible.

A report on its work in China shows the agency has promoted surrogacy since at least 2014. In India, it has produced neutral materials warning of health risks. In a handbook on reproductive rights, it mentions artificial reproduction and surrogacy in a section on the right to benefit from scientific progress. And in another report, it lists artificial reproductive technology as a component of the package of sexual and reproductive health services men should be provided.

Over two-hundred and fifty organizations from 18 countries signed the petition, mostly from Europe and Latin America. Only two U.S. organizations were among them.

Commenting on the petition, surrogacy researcher Daniela Bandelli, told the Friday Fax she was not surprised.
“There is very little information on surrogacy in the United States,” she said.

Bandelli was commissioned by the European Union through a Marie Curie Fellowship to research feminist narratives on surrogacy and has been surprised by how weak opposition to surrogacy is in the United States, especially compared to Europe.

While Bandelli’s research uses Texas as a test case, she has struggled to find much organized opposition to surrogacy at all among both feminist and pro-life organizations in the U.S. This is something also artificial reproductive technology expert Jennifer Lahl has written about recently.

“Paradoxically it is illegal in many countries in Europe, but there is a very organized and visible abolitionist movement,” Bandelli said.

The feminist movement to abolish surrogacy models its discourse on the narrative about the commercialization of women of the campaign to abolish prostitution. Bandelli speculated that this kind of dialogue fails in the U.S.’s where liberalism and personal autonomy are dominant social norms.

“If you focus only on women you end up short-circuiting,” she said, suggesting that informing the public of the broader psychological, social, economic, and health consequences of surrogacy may have a wider resonance.

[C=FAM] 2254.UN1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

News from around the world

 

Australia Cardinal Burke : 'We don't talk any more'

THE COLLEGE of Cardinals that will eventually elect Pope Francis's successor was 'in a very bad way'' at a time when a strong church was needed in the world, says a senior Vatican cardinal. US Cardinal Raymond Burke, 70, who was in Australia last week, said the college was responsible for advising Pope Francis, but the Pope has not convened a meeting of cardinals for four years. Francis had created 59 of the current 124 voting cardinals, but few of those created under Benedict XVI or Saint John Paul II knew the newer cardinals and many of the newer cardinals did not know each other.'It will be hard to vote,'' Cardinal Burke said. 'We need regular meetings.''

The last time they met, he said, German cardinal Walter Kasper proposed allowing divorced Catholics who had remarried outside the church to receive communion. The ensuing debate had unleashed widespread confusion and division in the church around the world.

He said better seminary formation for priests and adherence to church teachings was the way forward after the sexual abuse crisis. 'We need very strong, sound, good shepherds,'' he said.

In 2014, when Francis sacked after six years Cardinal Burke from his role as prefect of the Apostolic Signatura, the Vatican's most senior legal office, the Pope appointed him to oversee the Sovereign Order of Malta, a large international philanthropic order of lay men, women and priests. The Pope told him to 'clear out Freemasonry'' from the order. 'I did my best but when things got serious I was said to be too severe and not handling people well,'' the cardinal said.

He was then replaced by archbishop, now Cardinal, Giovanni Becciu, a senior curial official responsible for cancelling the PricewaterhouseCoopers audit of Vatican finances and removing Vatican auditor-general Libero Milone.

Cardinal Burke admitted the curia was riddled with deep divisions. Some were centred on the Vatican's deal with China, at a time when the communist state was increasing religious persecutions and flexing its military and financial might, especially in the Indo-Pacific region.

Cardinal Burke said the agreement was 'absolutely unconscionable'' and 'a betrayal of so many confessors and martyrs who suffered for years and years and were put to death' by the Communist Party.

He could not explain why Pope Francis had agreed to such a deal, which conceded power over the appointment of bishops to the Chinese leadership. That was something the church would never do for other secular leaders, such as Donald Trump or Scott Morrison.

Cardinal Burke dismissed as 'absurd'' the claim by Vatican bishop Marcelo Sanchez Sorondo, an Argentinian and close friend of the Pope, that the Chinese state exemplified Catholic social justice teaching. 'That was a totally absurd declaration; atheistic communism is the antithesis of social justice.''

One of the prime movers of the Chinese deal, ex-US Cardinal Theodore McCarrick is at the centre of a row between Pope Francis and the former Vatican ambassador to the US, Carlo Vigano.

Cardinal Burke was in Australia to visit the new Benedictine monastery in Tasmania, to address the Australian Confraternity of Catholic Clergy and to confirm 32 young people and adults last Sunday at the John Henry Newman parish in Caufield North, Melbourne, for followers of the traditional Latin mass.

[Sismografo] 2254.7

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Australia Chilling news : New laws force priests to break Seal of Confession

ACCORDING to the Cruxnow website in the state of South Australia, 'A new law says religious ministers in the state of South Australia will have to report anyone who admits to child abuse, even if it's in the confessional.'

The Australian Catholic Leader website says 'The new law could spark a push for similar legislation in other states and territories.'

The Iona Institute reports that in the Australian Capital Territory, 'Laws requiring Catholic priests to break the seal of confession passed the Canberra Territory's legislature in Australia on June 7. The purpose of the Bill was to expand mandatory reporting of allegations of child abuse and misconduct to include religious organizations.'

With the passing of the above cited laws, Cruxnow reports :

• 'Australia's Attorney General, Christian Porter, on Monday said he [now] wanted all of Australia's states to pass laws mandating the reporting of child sex abuse, even if it is discovered during a religious confession.'

• 'A similar bill was introduced in Ireland in 2012 and attempted again in 2014.' Given Ireland's recent legalization of abortion and anti-Catholic aspects of their current government, we should probably expect a similar attack on the Seal of Confession there also. (Lifesitnews.com)

And on Catholic Leader, we read:

• 'It remains unclear how other Australian governments will deal with the issue, although Federal Attorney-General Christian Porter has expressed support for unified national laws dealing with the seal of the confessional.'

''My personal instincts are protective and that, ultimately, the need to protect people from sexual abuse, but particularly children, is something that should take some precedence,' Mr Porter said, on the ABC's Insiders program on June 10.

• In April, New South Wales Premier Gladys Berejiklian called for the seal of confession to be addressed at a national level by the Council of Australian Governments rather than state governments in isolation.'

[americanneedsfatima.org] 2254.8

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Ireland Priest shortage means no Mass for the first time in 1,500 years

SUNDAY Mass has not been said in one Irish village for the first time in 1,500 years, due to a recruitment shortage for Catholic priests.

The Church of the Sacred Heart, in Boho, County Fermanagh, stands on the site of an early Christian monastery that dates back to the sixth century. But two weeks ago, the service was cancelled there after the Diocese was forced to alternate weekly Mass ?between the church in Boho and another in neighbouring Monea village.

Parishioners were not consulted on the changes and many fear it will undermine people's sense of local identity. One man in his 90s, who has walked to church every Sunday in Boho, will now have to find a lift in ? order to go to Mass at the other church.

The situation is expected to worsen, local clergymen revealed, because the number of Catholic priests being trained and ordained has failed to rise.

Monsignor Joseph McGuiness said that the situation had become critical and the Church had to deal with the ?reality that the number of priests will reduce still further. He said: 'It's understandable that some people will find this very difficult, and there will, in some cases, be almost a great sense of loss to people that the kinds of celebrations that there were in their churches previously may no longer be possible.

'Given the falling number of priests, the convenient Mass may not necessarily be in their own parish, it may be within a church elsewhere in the area,' he said.

'However, we have to look again at the opportunities that this presents to us to do things in a different way, but in a way that keeps our churches alive as places of praise and worship.'

Father Brian D'Arcy, a priest from Northern Ireland, believes that reducing Masses is only going to result in closing churches permanently.

He said: 'Eventually it will come to closing churches if we keep on doing the same thing. We have to understand that perhaps this was the problem they had in Acts of the Apostles in the old days. And what did they do? They let each community choose llits own priest.

'The idea of compulsory celibacy, that a priest is living on his own, is dwindling and not meaningful to many people any more,' he added.

[Telegraph] 2254.9

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Netherlands Cardinal Eijk asks whether Pope Francis is part of the Church's 'final trial'?

JOHN-HENRY WESTEN reports for LifeSiteNews - A Dutch cardinal has said that Pope Francis' failure to uphold the Church's authentic faith makes him think of the Catechism of the Catholic Church's prophecy of a 'final trial' for the Church before the second coming of Christ.

Cardinal Willem Eijk, 64, the Archbishop of Utrecht, made the startling comment in an article published today at the National Catholic Register.

Eijk, who was created a cardinal by Pope Benedict XVI in 2012, got his medical degree before ordination to the priesthood and went on to complete three PhDs in medicine, philosophy and theology.

In the article, the Cardinal laments Pope Francis' failure to bring clarity on the question of intercommunion with Protestants during last week's meeting at the Vatican with German bishops. The Pope told the German bishops to obtain unanimous approval on the issue, but, says Cardinal Eijk, he should have simply reminded them of the Church's clear doctrine and practice.

'By failing to create clarity, great confusion is created among the faithful and the unity of the Church is endangered,' he said.

'Observing that the bishops and, above all, the Successor of Peter fail to maintain and transmit faithfully and in unity the deposit of faith contained in Sacred Tradition and Sacred Scripture, I cannot help but think of Article 675 of the Catechism of the Catholic Church,' he wrote.

That article of the Catechism, which he quoted in full, warns of a trial that will 'shake the faith of many believers.' It prophesies a persecution that will 'unveil the 'mystery of iniquity' in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.'

Cardinal Eijk warned publicly last year that by failing to clarify Church teaching over divorce and remarriage, Pope Francis was 'fracturing' the Church.

He is not the first Cardinal to recognize the confusion in the Church caused by Pope Francis as a sign of the end times. At the Rome Life Forum last year, the late Cardinal Carlo Caffarra spoke of the confusion in the Church around marriage and the family as the fulfillment of a prophecy he received.

In a letter Cardinal Caffarra received from Sr. Lucia, the Fatima visionary wrote that the 'final battle between the Lord and the kingdom of Satan will be about marriage and the family. Do not be afraid, (she added), because anyone who works for the sanctity of marriage and the family will always be fought and opposed in every way, because this is the decisive issue.'

That final battle, he said at the Rome Life Forum, 'is being fulfilled today.'

Cardinal Burke too has identified the confusion and error in the Catholic Church under Pope Francis with the end times. 'One may have the feeling that the Church gives the appearance of being unwilling to obey the mandates of Our Lord,' Cardinal Burke said in an interview with the Catholic Herald in November. 'Then perhaps we have arrived at the End Times.'

Below, Cardinal Caffarra on Sr. Lucia's prophesy

 

[LSN] 2254.10

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Netherlands The collapse of Dutch Mass attendance

FR. JOHN ZUHLSDORF reports. : ‘Netherlands: religious belonging and attendance still decreasing. Only 6% of those who say they are Catholic attend Sunday Mass

51% of Dutch people over 15 years of age do not belong to any Church or to any religion whatsoever. Just released by the National Statistics Bureau (Centraal Bureau voor de Statistiek) as part of a survey of “social cohesion and welfare”, this figure shows a further decrease in the religious belonging of the Dutch: in 2016, 49% of them stated they did not belong to any religion, in 2012 they were 46%.

The believing minority is composed of 24% Catholics, 6% belonging to the reformed Church and as many to the Protestant Church, 6% to other confessions, 5% to Islam. 78% of Dutch people have never or hardly ever attended a religious service, 10% of them attend once a week (6% for Catholics), 3% go 2 to 3 times a month, and the same proportion attends one religious celebration/meeting a month; 7% go less than once a month. The figures change depending on the age range and sex: 71% of Dutch people over 75 years of age stated they are religious, 34% that they regularly attend a celebration in a place of worship. The less religious ones are young people aged 18 to 25: 32% of them are somehow connected to a religious group, and 13% of them regularly see their group. As to men, 46% of them belong to a religious group, while 52% of women do.

[wdtprs.com] 2254.FR1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

New Zealand Francis-appointed bishop touts women's ordination: 'transformation of priesthood' is underway

DOROTHY CUMMINGS McLEAN reports for LifeSiteNews - Vincent Long Van Nguyen, OFM Cons., Bishop of the Parramatta Diocese of Sydney, Australia gave an address in September to the New Zealand National Assembly of Diocesan Clergy about the current crises rocking the Church. Blaming the clerical abuse crisis on a faulty conception of the priesthood, Long mentioned women's ordination as a possibility - but only after even more sweeping changes.

"... As important as it is to consider the question of women ordained ministry in the Church, it is far worse to persist with structures that fail to convey the message of the Gospel to the deep yearnings of the men and women of today," he told his audience.

"Adding women into the mix in terms of admitting them to ordination might be likened to pouring new wine into old wine skins. For the Church to flourish, it is more crucial that we come to terms with the flaws of clericalism within the very structure of the Church and move beyond its patriarchal matrix," Long continued.

The Bishop praised Pope Francis for unleashing a "new energy" and pouring a "new wine" upon the Church.

"Pope Francis has unleashed a new energy, he has poured a new wine which cannot be contained in old wineskins," he said. He added later in his talk that such new wine is leading to a "transformation of the priesthood."

I firmly believe that we are on the threshold of renewal and transformation of the priesthood. Like the wedding feast of Cana, the wine of old has served the Church well but it is running out. The old way of being a priest has, likewise, well served the Church we love. But that model of the exalted, separated and elitist priesthood is drawing its last breaths - at least in many parts of the world including Australia.

There is a better wine that the good Lord has prepared for us.

The new wine of God's unconditional love, boundless mercy, radical inclusivity and equality needs to be poured into new wineskins of humility, mutuality, compassion and powerlessness. The old wineskins of triumphalism, authoritarianism and supremacy, abetted by clerical power, superiority, and rigidity, are breaking.

St. Pope John Paul II reaffirmed in his encyclical Ordinatio Sacerdotalis, however, the doctrine that women can never become priests, a teaching Pope Francis's own choice for Prefect of the Congregation for the Doctrine of the faith has recently called "infallible". To put an end to all doubt, John Paul II wrote: "I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful."

Despite two thousand years of influential Catholic female saints, queens and abbesses, the papal encyclical On the Dignity of Women, the perennial veneration of the Blessed Virgin Mary, and the prayerful participation of generations of women, Long believes that women have been excluded from the Church, made invisible in her language, her liturgy, her theology and even her canon law.

"So long as we continue to exclude women from the Church's governance structures, decision making processes, and institutional functions, we deprive ourselves of the richness of our full humanity," he said.

"So long as we continue to make women invisible and inferior in our Church's language, liturgy, theology and canon law, we impoverish ourselves, as if we saw or we heard, only with one ear, and we saw with only one eye, and we think or we thought with only one half of the brain, and very often it has been proved, it's been the lowest reptilian section thereof."

The bishop then applied the metaphor of the "reptilian section" of the brain to the men of the Church:

"Because it's..., you know, the reptilian section, the lowest part of the brain that's responsible for your instinctual behaviour, your survival mode, your desire for control, and you know, you just wonder if this whole culture of rigidity, legalism, triumphalism, has been buttressed by this thinking of the reptilian brain," he said.

In this same speech, Long, who passively supported the establishment of same-sex "marriage" in Australia, called the "spotless bride of Christ" a "blatantly poor image" for the Roman Catholic Church.

"The separate, exalted, elitist priesthood is the by-product of the ecclesiology that emphasizes the perfection of the Church; and the Church as a perfect society, or the spotless bride of Christ," he told the assembled priests. "The most spotless bride of Christ? That's a very blatantly poor image in the light of sexual abuse revelations isn't it? But let's not go down the path talking about spotless brides. So that ecclesiology needs to be consigned to the past."

The source of the doctrine that the Church is the Bride of Christ is the Bible. Christ refers to himself as the Bridegroom, as attested by the evangelists Matthew (9:15), Mark (2:19) and Luke (5:34. John the Baptist refers to Jesus as the Bridegroom in the Gospel of John (3:29). Saint Paul explicitly described the relationship of the Church to Jesus Christ as that of a wife to a husband in his letter to the Ephesians (5:22-33). Paul told the Church in Corinth that he had "espoused" them to Christ (2 Cor. 11: 2-4) and again used a marital analogy to the Church in Rome (Rom 7: 2-4). The image of the heavenly Bride appears several times in Revelations.

Speaking as a bishop, Long lectured the priests on a clericalist culture in the Church, which he blames both for the collapse of the post-conciliar Church in Australia and the sex abuse crisis. At no time did he blame a culture of sexual permissiveness, homosexual networks, or even the sin of lust.

"We need to break the clerical, or clericalist culture, which is, really responsible for the dearth of the Church, or even the demise of the Church," he said. "It is becoming increasingly evident, that the clerical sexual abuse crisis is a symptom of a dysfunctional, corrosive, and destructive culture in the Church."

The bishop cited Pope Francis' recent attacks on "clericalism" and wondered if cardinals and bishops "dressed in their finery" squirm in their seats when the Holy Father talks about it. He indicated that he himself had followed Pope Francis' lead in simplicity by flying with a budget airline and praised the pontiff unreservedly while expressing dismay that other clerics had broken ranks.

In his eagerness to support Francis against his critics, Long even took a cheap shot at Archbishop Viganò, the whistleblowing former nuncio to the U.S. who recently accused Pope Francis of promoting now ex-Cardinal Theodore McCarrick despite knowing of his sexual predation of seminarians and priests.

"While Pope Francis was in Ireland, for the world meeting of families, one of his collaborators decided to fire a missile from his bunker in Italy, all the way across the Irish Sea," Long said. "Who needs enemies with friends like that? Yes, it was the former nuncio to the USA, by the name of Vigano - sounds more like 'vinegar'."

The bishop believes that the sexual abuse crisis means that the image of the priest as a man above and apart is gone forever. Thus Long seemed to indicate that the sexual abuse of minors by priests has a silver lining for him: the end of clericalism

"... The myth of the mysterious, heroic, uncontaminated, unblemished "man in black" has been blotted," he said. "Instead of doctoring the image, of reviving the mythology and mystic of the priesthood of yesterday, can we accept that what has been destroyed is irretrievable?"

"The temple and the temple-based priesthood was destroyed in the wake of the Babylonian invasion," he continued. "There's something akin going on in the world of Catholicism today. Perhaps the end of the whole world will lead to a new era, and the current crisis offers the priesthood a chance to free itself from the manacle of clericalism. The priest is not alone as an exalted figure, exclusively chosen and gifted with something most people don't have."

As an example of this outmoded exalted figure, Bishop Long offered the Cure D'Ars himself:

"Ironically, the whole clerical culture is often geared towards individual heroism and male chauvinism. The Cure of Ars, John Vianney, blessed John, he was a hard man wasn't he? He denounced dancing among other things. He is a patron saint par excellence for this kind of priestly individual heroism. No wonder many of us suffer from ministerial burn out, depression, and loneliness," he said.

In place of the Church we've known in the past, Long suggests a "journey of conversion" but nothing concrete:

"We must abandon the old paradigm of a fortress Church prone to exclusivity and heroism. We must learn to rise, to the Christ-like way of humility, inclusivity, compassion and powerlessness, and that's the way I propose, I postulate. That is the way forward; to go back to that raw canvas of the Gospel my friends: the raw canvas of the Gospel. And relearn the Christ-like way of kenosis, relearn the Christ-like way of humility and vulnerability," he told his subordinates.

Bishop Long has a history of condemning the Church of the past despite the state of the Church today. He also raised eyebrows during the Australian referendum on same-sex "marriage" when he told Catholics both to witness to Church doctrine and be open to "what the Spirit is saying through the signs of the times."

"I invite all Catholics in our Diocese to exercise our responsibility as citizens to engage in this community discernment. It should not be a matter of a simple answer Yes or No to the postal survey. It should be an opportunity for us to witness to our deep commitment to the ideal of Christian marriage. But it should also be an opportunity for us to listen to what the Spirit is saying through the signs of the times," he wrote.

[LSN] 2254.10a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Poland Cardinal Burke : Homosexuality, not 'clericalism,' led to abuse crisis

DAVID NUSSMAN report for ChurchMilitant.com - Cardinal Raymond Burke is rebutting those who say "clericalism" is the root cause of the clerical sex abuse scandal.

In an interview with Polonia Christiana published this week, the cardinal said, "First of all when people say: 'Oh, no, this is caused by clericalism', I ask them, 'What do you mean?' And most people can't tell me what they mean by 'clericalism.'"

Cardinal Burke clarified that clericalism might motivate people to cover up sexually abusive priests; but the cause of the abuse itself is often homosexuality.

"There is no question that the majority of the acts which have been committed are homosexual acts done with young men," he said.

While speaking about the homosexual predation scandal surrounding ex-Cdl. Theodore McCarrick, Cdl. Burke noted, "The people rightly feel profoundly betrayed when they see that a priest, who had been abusing young people, was ... promoted to be a bishop, then promoted to be a bishop of a diocese and archdiocese, and then of the archdiocese that is our national capitol, and then made a cardinal."

He also commented, "There is an attempt to simply let this go and not take this seriously. People are not — the good Catholics are not — accepting this, and I don't blame them. I don't accept it either."

 

 

This year witnessed a "summer of shame" for the Catholic Church in America, beginning in June with explosive news that there was a credible allegation that McCarrick had committed homosexual abuse. This led to further revelations — including reports that McCarrick preyed on seminarians.

In the midst of the McCarrick scandal, some prominent American prelates were downplaying the broader significance of the bombshell allegations — allegations which led to McCarrick's removal from the College of Cardinals.

For example, Cdl. Donald Wuerl of Washington, D.C. told Canadian dissident Fr. Thomas Rosica in an interview in early August, "I don't think this is some massive, massive crisis."

Later in August, the Pennsylvania grand jury report came out. It implicated Cardinal Wuerl in the cover-up of a ring of pederast priests who produced child porn.

After months of calls for Wuerl to step down — with the cardinal himself flying to Rome to ask the Pope to accept his resignation — Pope Francis finally announced on Oct. 12 that he had accepted Wuerl's resignation.

In the recent interview, Cdardinal Burke spoke about the need for laity to confront their pastors and demand that they clearly and unambiguously proclaim the truths of Holy Mother Church. He said, "If someone is not worthy, we need to confront that priest and say to him: 'What you're saying to me I believe is false.' So we need to demand from our priests and bishops that they present to us our Church's true teaching and discipline."

The topic came up of how the ongoing Synod on Youth has included discussion of welcoming LGBT people. Cardinal Burke criticized the use of terms such as "LGBT," arguing, "This type of language should never be in a Church document, and the Church must be very careful not to identify with this movement."

The cardinal pointed out that sometimes the most loving thing to do is to boldly proclaim the truth and call people to chastity: "The Church loves people, even those who can be aggressive in promoting evil. But at the same time, because of our love for those people, the Church is also 'militant' in teaching the truth about our human sexuality and about the appropriate ways in which it expresses itself."

The interviewer asked Cdl. Burke if he thought Poland would be the next target of left-wing, pro-abortion and pro-LGBT lobbying efforts. The cardinal remarked, "I think it's certainly a target and I'm sure a very important target right now. And I pray with all my might — because of that kind of Catholicism I've known in Poland — that the Polish will not give in to this."

Cardinal Burke was asked about the idea that Church leaders need to listen to young people and learn from them. He said:

'That's a mistaken, a completely mistaken idea. Yes, we need to listen to the young people in order to understand whatever challenges which they are facing. But the young people have the right to hear from us, from the Church, from their pastors, from their parents, from those who are adults, they have the right to hear from us the truth so that they can order their lives accordingly'.

At another point during the interview, the cardinal affirmed that it is important to recognize that the Church has enemies — especially when Her members are faithful to Christ: "I think Satan couldn't be happier than have us think that the enemies of Christ have all gone away and that the enemies of His Church have all gone away."

"I would say that at present times those enemies are probably as ferocious or even more ferocious than they have ever been," he opined. "We see it everywhere. We see it in the attack on human life, we see it in the attack on the integrity of marriage, we see it in the attempt to deny people the freedom to follow their own conscience in moral matters."

 

[CMTV] 2254.SA1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

United Kingdom BBC staff are told to use non-binary pronouns

THE BBC is to fight a 'heteronormative culture' with a raft of pro-LGBT reforms, despite figures showing sexual minorities are already overrepresented as much as fivefold in the broadcaster's workforce.

Staff will be told to use gender-neutral pronouns for workers who say they are 'non-binary' - identifying as neither male or female - under new BBC policies, which also detail plans to put additional support in place for transgender individuals, especially while they are 'transitioning'.

Workforce training on diversity, inclusion, and 'unconscious bias' will also be expanded to include LGBT issues, while non-heterosexual mentors will guide less senior staff who identify as a sexual minority.

Teams working in television, news and radio broadcasting have been told to increase representation of sexual minorities, specifically that they insert more 'incidental' portrayals of LGBT relationships and individuals not directly related to a storyline or news item.

In addition, the BBC said it will raise the profile of employees who are not heterosexual and urge them to 'bring their whole self to work'.

'Straight Ally' badges will be handed out to heterosexual members of staff.

White people and heterosexuals are underrepresented in the UK television industry, an Ofcom audit has found, but the watchdog insists there is 'much more to do on diversity'.

The reforms were brought in following an internal survey of 300 LGBT members of staff, who called for 'improvement' in a number of areas including the demand that the BBC adopt the umbrella term LGBTQ+ for sexual minorities so as to be 'inclusive' towards people who claim to belong to identities other than Lesbian, Gay, Bisexual, and Transgender, including 'Queer'.

James Purnell, director of radio and education, said: 'One of our big challenges currently is around young audiences. 'In a recent YouGov survey only 51 percent of 18 to 24-year-olds said they identified as completely heterosexual.

'An organisation that appears to have a heteronormative culture is not one that is going to cut ice with them either as a consumer or an employee.'

As Breitbart London reported last year, official government figures showing that just 4.1 per cent of 16 to 24-year-olds reported themselves to be lesbian, gay, or bisexual (LGB) was published just a week after an Ipsos Mori poll for the BBC showed only 66 per cent of young people said they were heterosexual.&

[Breitbart] 2254.11

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

United Kingdom Commons vote could lead ?to abortion in Ulster

THE HOUSE OF COMMONS has voted to approve an amendment which could pave the way for the legalisation of abortion and same-sex marriage in Northern Ireland.

It could force the province to comply with UK-wide human rights legislation, including on marriage laws and terminations.

Penny Mordaunt, the International Development Secretary and equalities minister, is believed to have been joined by at least a dozen Conservative MPs who backed the proposals after being handed a free vote.

[CF News] 2254.FR3

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

United Kingdom An open letter from England's bravest priest?

CHURCH MILITANT TV has published this open letter to the Bishops of England, Wales and Scotland

Dear Bishops,

Like countless faithful Catholics around the world, I am sure many of you have been shocked and sickened by the recent scandals committed by the former Cardinal Theodore McCarrick. Further suffering is being inflicted by the silence of other cardinals and bishops who knew about his behavior and said nothing - and indeed continue to say nothing. In light of the explosive report by Archbishop Viganò, it becomes even more apparent that the homosexual cabal operating in the Catholic Church exists at the very highest level and even incriminates Pope Francis himself.

I hope and pray that the action of the Holy Spirit is now beginning to purify the hierarchy by exposing the evil committed by homosexual clergy around the world. I feel it is my duty to now inform you and faithful Catholics that the homosexual collective within the hierarchy which enabled McCarrick to function in an unobstructed manner is still alive and well today in the Catholic Church in England and Wales.

Towards the end of May 2018, I was dismissed from my post as formation tutor at St. Mary's College, Oscott by the rector, Canon David Oakley. The reason for this was that I recommended that an openly gay seminarian discontinue the program of formation. Clearly, as an openly gay man, there was no hope of him being ordained. David Oakely informed me that his bishop was 'adamant' that his student was staying in formation and that this was not how he and a number of bishops interpreted the Church's teaching on homosexuality.

In light of the McCarrick scandal and the Viganò report, it has become very clear that cardinals, bishops and senior clergy from around the world are still openly dissenting against the Church's teaching that prohibits the entrance into seminary formation of men with a homosexual orientation. This is the root cause of the most pressing scandal of our times. In fact, it is destroying the priesthood from within.

Apparently, the policy in Oscott appears to be if a candidate is not 'acting out' his homosexual tendencies at the moment or behaving in an inappropriately 'camp' way, then he is free to follow the formation program and move towards holy orders. The rector will not dismiss a candidate from the seminary who admits to being 'gay' out of fear that his bishop will not agree with his decision. The problem, therefore, quietly continues.

This approach is clearly ignoring the Church's teaching on this vital issue, yet for some strange reason, bishops are still not being made accountable for disregarding this important instruction. Whilst the teaching is clear, the practice in so many dioceses is deeply compromised. Can I make a huge plea that something be done about this widespread abuse?

I can also state that two of the spiritual directors in the seminary are very compromised on the issue of homosexuality - one individual admitting to me his own gender identity is very confused and the other openly stated that homosexual priests are a good idea as they are better able to minister effectively to homosexual Catholics! Neither would adhere to Church's teaching and acknowledge that a key part of their role as spiritual director contained the 'duty to dissuade (a homosexual person) in conscience from proceeding towards ordination.'

I am writing to you all with a petition to act and take the necessary steps to reform the three remaining seminaries in England. The orthodox and heterosexual seminarians deserve a seminary free from a gay subculture and free from academic and formation staff who are homosexual themselves.

For the sake of brevity, I will summarise my findings from the year I spent working in the seminary:

The problem begins at St. Luke's Institute in Manchester where a number of seminarians are asked to undergo a psychological assessment as part of the selection policy. The director of the institute, Fr. Gerard Fieldhouse-Byrne, has some very strange views on homosexuality himself and seems happy to admit homosexual men into the formation program. This is a problem that the bishop of Salford needs to address.

Canon David Oakley is prepared to admit homosexual men into his seminary and will not dismiss them unless their public conduct becomes unsavory. He is a compromised and cowardly man who is not prepared to make a stand and disagree with the bishops on the issue of homosexuality.

A number of bishops from England and Wales are happy to admit seminarians who are openly gay into the formation program and proceed towards ordination. The bishop of Menevia is one such example.

One of the spiritual directors at Oscott Seminary has admitted to being sexually attracted to young men. It is highly inappropriate that such an individual hold such a post. The rector is aware of this fact but seems unable to confront this individual. He even noted that the friends who accompany this individual for holidays each year are also homosexual. Another of the spiritual directors in the seminary thinks that homosexual priests are a great idea as they can minister to the gay Catholic community.

The archbishop of Birmingham and the archbishop of Westminster have both been informed of these issues and seem to prefer to ignore them. Why do we continue to have such passive and feeble-hearted clerics in such high places of leadership in the Church? Why are they afraid to speak out on topics such as homosexuality in the clergy and the toxic gender ideology sweeping through our schools?

These are not only facts but shocking allegations against the present life of the seminary in Birmingham. Action needs to be taken to address the homosexual culture in the Church's hierarchy. Scandals like those of Theodore McCarrick and Cardinal Keith O'Brien are just waiting to happen. The normal, heterosexual students in Oscott demand that the homosexual clique in the seminary be dismissed and that the homosexual or bisexual staff members be dismissed also.

Are there any good bishops left who are brave enough to begin the wholesale reform of the priesthood that is so badly needed?Tweet

I was fired from the college for striving to uphold the Church's teaching on homosexuality which is a grave injustice to me personally. It is extraordinary to think that I was asked by the rector to make a public oath of fidelity to the Magisterium of the Church at the beginning of the academic year. It is my fidelity to that oath that has cost me my job and deprived the seminarians of the only qualified formator in the seminary.

In the summer of 2016, I was forced to resign from St. Patrick's College, Maynooth because they were ordaining openly homosexual men to the priesthood, and two years later I have been fired from St. Mary's College, Oscott for stating that homosexual men are not to be admitted to seminary formation and priesthood. We are surely living through dark times for the Catholic Church. Are there any good bishops left who are brave enough to begin the wholesale reform of the priesthood that is so badly needed?

With every blessing in Christ,

Father David Marsden, S.C.J.

Former Formation Tutor

[CMTV] 2254.12

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

United States Sir Roger Scruton: How to preserve freedom in the West

THE REV. BEN JOHNSON reports for the Acton Institute: 'One of the leading philosophers of our time says Western culture will have to be handed down outside the ivory towers and college lecture halls - and he has strong reason to believe that its promulgators will be successful. Sir Roger Scruton's optimism is not unfounded; he found the dissident, underground student communities of communist-dominated Europe had a greater thirst for truth and Western culture than their contemporaries in the politically correct West.

Scruton reminisced about his career as a pioneering thinker - and target of leftist opprobrium - while receiving the Jeane Kirkpatrick Award for Academic Freedom on Thursday night at Encounter Books' twentieth anniversary gala.

In his native UK, he found his lectures - whether on conservative philosophy or subjects such as aesthetics - boycotted, canceled, or shouted down. Decades before the term became accepted, Scruton had been "deplatformed"

"I've enjoyed the increasing certainty that there is a real distinction between true and fake knowledge, between truth and ideology, between the affirmation of an inheritance and resentment at one's inability to receive it," he said. "The culture which has been entrusted to the universities to pass on is no longer passed on, because those charged with doing so no longer believe in it."

The trends holding academia in thrall lack not merely the content but the methodology of prior scholarship. "The new curriculum is a curriculum of foregone conclusions," he said.

More bluntly, he said, new subjects amounted to "nonsense."

"Nonsense is extremely useful, as I'm sure you've all realized, if you want to affect a major change in the culture," he said. "If you're speaking nonsense, nobody can correct you."

Yet Scruton found hope in an unexpected place. Through "accidental circumstances," he came to give underground lectures in Prague and other Soviet-dominated nations during the Cold War. His pupils, blacklisted from Marxist universities for refusing to countenance the regnant mythology of their society, huddled in "little rooms, with the secret police standing outside the door, waiting to pounce at any moment."

…And pounce they sometimes did. Scruton found himself detained and then expelled from Czechoslovakia. Larry Arnn, the president of Hillsdale College, said Scruton had managed the rare feat of being "reviled by the communist world and the communist part of the liberal world at the same time." But Vaclav Havel would one day give Scruton the nation's Medal of Merit. In the meantime, Scruton had another reward.

Scruton said in Prague, "for the first time in 10 or 15 years, I breathed the air of free inquiry."

"That was an extraordinary thing, to recognize that there really is such a thing as free inquiry. That is what leads to knowledge," Scruton said. "The lesson of this for me is that real knowledge and real culture can be transmitted outside the universities, and must be transmitted outside the universities when the universities are in the control of the indoctrinating Left."

Scruton's insight found an echo in the evening's other award recipient, philanthropist Rebekah Mercer, who received the Encounter Prize for Advancing American Ideals. Victor Davis Hanson described her as a woman who "does not privilege the received wisdom of the status quo." Rather than focus on university-age adults, she aimed to inculcate a sense of American values in the classroom of her own family.

"I raise my children with a reverence, gratitude, and understanding for the cornucopia of blessings that is America," she said.

"I home-school them to educate them properly about history, economics, philosophy, and civics, to name a few vital areas of now arcane knowledge," Mercer told a rapt audience. "In an age when American values are disparaged - and their protectors routinely depicted as villains, and bigots, and sowers of hate - it is more vital than ever to speak up for those values and to pass them on to our children. The future of this precious land, and the future of our progeny, depend on it."

The failure of those values stare at us from the headlines daily, she said. "The disrespect our elected officials have shown the Constitution for over more than a century has allowed the government to mushroom to a size inconceivable to our founders."

Equally inconceivable was the notion of using anything other than gold or silver as legal tender, a policy that she said compounded with cynical, tax-and-spend electoral strategies to create a raging federal leviathan.

Politicians "have laid off their constitutionally mandated power of the purse to massive, unelected, inept, and ineffective bureaucracies," Mercer said. "The Tenth Amendment to our Constitution was designed by our founders as an emergency brake to the accumulation of centralized power. They knew that too much power concentrated in too few hands, isolated from most of the country's population, would corrode the mechanisms of government and drag us inexorably into corruption."

Corruption can only be checked by right action based on right belief and right reason. The dissemination of these values is the reason Encounter Books was founded, she said.

The Lynde and Harry Bradley Foundation launched Encounter Books in 1998, and it has published such renowned authors as Thomas Sowell, George Gilder, and James L. Buckley, as well as foreign authors including Kenneth Minogue, Humberto Fontova, Daniel Hannan, and Ryszard Legutko.

Roger Kimball - who has led the publishing house to new heights of success over the last 12 years - read a letter of congratulations from President Donald Trump to the event's VIP attendees. These included Sebastian Gorka, Victor Davis Hanson, John Fund, Alejandro Chafuen, Wesley J. Smith, Debra Saunders, Donald Devine, Ryan T. Anderson, Hans Von Spakovsky, Rob Bluey, Nick Gillespie, and scores of other luminaries in the media, publishing, think tanks, and government.

Scruton closed his speech by saluting his fellow "pariahs."

"It's been a great adventure for me to be so hated by people I hold in contempt," he said.

However, those who attended the event - which concluded with a toast from Richard Graber of the Bradley Foundation - were united, not by their kinship as mutual objects of hatred, but by their common love of Western culture and values. And their pledge to continue sharing those eternal and time-tested verities, circumventing academia if necessary, so that future generations may breathe the air of free inquiry.


[Acton Institute] 2254.12a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

United States Firm publishes list of over 260 California priests accused of abuse

THE NATIONAL CATHOLIC REGISTER reports - A Minnesota-based law firm released a report Tuesday compiling the names of more than 260 priests from the San Francisco Bay area it says have been publicly accused of sexual abuse. At least one California diocese has questioned the sources for the list.

The law firm of Jeff Anderson & Associates filed a lawsuit Oct. 1 against all of California’s dioceses, along with the California Catholic Conference and the Archdiocese of Chicago, alleging a sexual-abuse cover-up.

The Oct. 23 report lists the names and parish assignments of 212 priests from the San Francisco Bay area. The report says it is an effort to compile “information already available to the public from various sources in the public media” and to raise awareness of the issue of clerical sexual abuse.

“The vast majority of the claims against these individuals have been settled or have not been fully evaluated in a civil court,” the report reads.

“Accordingly, the allegations should be considered just allegations and should not be considered proved or substantiated in a court of law. All individuals should be considered innocent until proven guilty.”

The statute of limitations for trying the alleged crimes has passed in some cases, the report notes.

Mike Brown, spokesman for the Archdiocese of San Francisco, said although the diocese plans to take the accusations in the report very seriously, he said it is not entirely clear what sources and criteria Jeff Anderson & Associates used to compile their list.

“[Jeff Anderson’s] already taken some names off his list since two days ago,” Brown said.

He said the diocese is in the process of reviewing its files, but cannot announce when or if the diocese will release its own list of accused clergy.

The law firm said that information on the accused came from publicly available documents, such as lawsuits, diocesan statements and the website Bishop-Accountability.org, a Massachusetts based nonprofit that tracks allegations of sexual abuse.

The law firm’s report lists the names of 95 priests in Oakland, 135 in Los Angeles and 33 in San Jose, although 51 of the names are duplicates because those priests operated in more than one diocese over the years.

The Diocese of San Jose released a list of accused priests Oct. 18 that included 15 names. The disclosure revealed that at least two priests returned to ministry after being convicted of sexual abuse, but they were both later banned from ministry.

The San Jose Diocese said Tuesday that it was reviewing the 18 additional names put forth and would publicly comment, but no response was received by CNA’s press time. But an Oct. 24 Mercury News report that was updated early on Oct. 25 stated, “The San Jose Diocese defended its initial report of 15 bad priests, countering that the extra 18 listed by a Minnesota law firm were either not connected to the diocese or, in three cases, were sent here without warning.”

Bishop Michael Barber of Oakland said on October 7 that his diocese plans to release a list of publicly accused clergy within 45 days.

[NCR] 2254.FR2


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

International gloria.tv.news

 

[gloria.tv] 2254.13

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

International Michael Voris

Vade, propheta ad populum meum '. . flicking his whip at the Bishops, cutting them in tender places, throwing stones at Sacred Congregations, and discharging pea shooters at Cardinals' (Newman).

[CMTV] 2254.14

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

International The World Over with Raymond Arroyo

 

 

[EWTN] 2254.15

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

International Some headlines of the week

 

Cameroon : Bishop at Synod decries lethargy of European Christianity, says it opens door to an “Islamic invasion”

France: Le Pen charged after revealing she was ordered to get psychological exam for opposing ISIS

Guatemala : President says his security detail has captured almost 100 ISIS jihadis

Nigeria: Muslims screaming 'Allahu akbar' murder 55 Christians, burn Christian-owned homes, shops

Pakistan: Muslim 'spiritual healer' advises man to kill his wife and daughter for 'honour.' He complies

UK Freed jihad preacher Choudary: 'As Muslims we have have no choice but to support the Islamic State'

 

[CF News] 2254.16

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

Newman

 

Newman

 

Newman from the viewpoint of history

Newman and History by Edward Short, Gracewing, 2017, 359 pages (paperback), Amazon £13.52

JOHN M. GRONDELSKI writes for the National Catholic Register:
‘People are generally not neutral about Blessed John Henry Newman: He was either generally liked or hated in his day, and the cardinal-convert remains controversial today.


Some call him an English traitor, a talented and intelligent man who succumbed to superstition in embracing Romanism. To others, he was the quintessential Englishman who rediscovered his country’s true and ancient religious roots.

In our own day, is Newman a theologian who, in explaining the development of doctrine, expounds a 19th-century “hermeneutic of continuity,” or did his own campaign against liberalism blind him to the “liberal Newman”?

Edward Short’s newest book examines Cardinal Newman from the viewpoint of history: Cardinal Newman’s own views of history and how history has viewed him. It is a rich, thorough, comprehensive and scholarly work, yet one that lets Newman be Newman, not what some contemporary scholars want him to be.

In 11 chapters, Short treats different aspects of Newman considered historically. The two longest chapters discuss Newman’s polemic with Edward Gibbon (of Decline and Fall of the Roman Empire fame) and Newman’s lifelong criticism of liberalism (at least as understood in the 19th century). Other chapters discuss his views of popular piety and how his contemporaries saw that; Newman’s view of law; Newman as seen through his letters; parallels between Newman and C.S. Lewis as converts; and two reviews of books on Newman.

This is a scholarly book with detailed footnotes. Its most obvious audiences — readers seriously interested in Newman and British Catholic history — are limited. I note “seriously.” This is not an introductory work about Newman. Short presupposes knowledge of Newman’s life; Short’s clear opinions presuppose familiarity with the underlying issues.

But I think there is a third, larger audience, albeit a readership that has to read between the lines: those interested in discovering how so many of the problems Newman addressed are still around, especially in intellectual culture.

Let me give one example related to Newman and Gibbon. Gibbon blamed the victory of the Church’s monotheism for sweeping away the “tolerance” of Roman paganism and deemed the fall of that Rome a loss.

You can look at Gibbon as a historical problem or as a thesis that keeps coming back in different forms.

When Harry Blackmun in Roe v. Wade suggests that Hippocrates’ opposition prevailed over the “tolerance” of abortion in antiquity because Christianity triumphed in the Roman Empire, that’s warmed over Gibbon When post-moderns blame all things wrong in Irish history on St. Patrick’s “intolerance” of paganism and the Church’s opposition to the religion of the “wee people,” it’s Gibbon redux.

“What Newman found most objectionable about Gibbon’s polemical treatment of Christianity was … that it prefigured the widespread infidelity to which liberalism would give rise in the nineteenth century and … [w]hat was even more distressing to Newman, rank, unreflecting unelief.”

Why did Cardinal Newman’s conversion rankle his contemporaries? England’s intellectuals rebuked him because they saw him as a traitor to their class, even as their prejudices deemed Popery unpatriotic and the whole idea of truth in religion dubious.

“The arrogance … may be comical; but it was an arrogance shared by many skeptical Englishmen for whom the evidentiary claims of Christianity were bogus,” Short writes. “One cannot resist quoting the witty Duff Cooper, who had the occasion to observe in his autobiography that, for the English, ‘there are only two religions: Roman Catholicism, which is wrong; and all the rest, which don’t matter.’”

But is Newman’s world really different from moderns who reject orthodox Christianity in favor of some gauzy “spirituality,” or replace the God of Abraham, Isaac and Jacob with the “God of Good Feelings”? This book shows that the more things change …

[NCRegister ] 2254.17

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

Media

 

LSN logo

 

LifeSite under attack

JOHN-HENRY WESTON and STEVE JALSEVAC write : 'This is an extremely urgent email. I need to inform you that LifeSite just received an email at 8:30 p.m. EST from our web-hosting company alerting us that they will be taking our website down within 12 hours, if not sooner!

They wrote: “we are implementing our ‘SUSPENSION OF SERVICES’ clause...and giving you 12 hours notice to move your web site operations off of our servers..."

The company is acting after a months-long campaign of preposterous complaints against us by Adam Flanders. Flanders is a convicted sex abuser and homosexual activist who is angered over our reports exposing him and his past. As LifeSite recently reported, he has already succeeded in taking down other pro-family websites by targeting their server companies.

Flanders’ latest complaint is focused on the absurd allegation that LifeSite “has been implicated in a violent hate crime against a gay man and Catholic church,” and that we “instigated property damage and a physical assault.”

Our web developer is scrambling right now to set up a possibly-needed temporary solution to keep the website live. However, we’re going to have to go through the ordeal and expense of moving server companies. We also intend to fight these attacks, which will carry significant legal costs.

LifeSite is committed to continue reporting on Flanders and the entire anti-freedom homosexualist lobby.

Please donate now to help us fight this attack on free speech.


We also urge you to pray this issue is resolved quickly and smoothly.

Thank you so much for your support and prayers.

[LSN] 2254.MED1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

Book reviews

 

Sexual confusion

Sex Scandal: The Drive to Abolish Male and Female, Ashley McGuire, Regnery Publishing, 2017, hb, xv + 272pp, US$27.99 ISBN 9781621575818

THE FAMILY EDUCATION TRUST write s: 'At the outset of this refreshingly straightforward title, social commentator Ashley McGuire notes that it has become a violation of the accepted code of conduct to suggest that men and women are different and to act accordingly. When we are increasingly trying to treat men and women as if they were the same, it is hardly surprising that we find ourselves in the midst of growing sexual confusion. McGuire writes: 'The wilful blindness to basic biological differences under the mantra of equality ultimately disempowers women. It forces them to compete on male terms and punishes them when they fail.'

She notes that all too often sexual confusion begins in the classroom, with curricula which teach that gender is a 'fluid social construct' and that sex is a meaningless label assigned at birth. One sex education curriculum teaches, for example, that 'there is a broader, boundless and fluid spectrum of sexuality that is developed throughout a lifetime'. But as McGuire trenchantly observes, if sex doesn't matter, and if we are going to pretend that there are no significant biological differences between boys and girls, then why have girls' sports at all?

Understanding sexual difference

It is not only in the sporting arena that sexual differences matter. Good medicine requires sexual difference as a baseline, since women have very different health risks and symptoms from men in a host of categories. Understanding sexual difference drives medical and scientific advances to make us all healthier.

McGuire traces the evolution of language regarding sex and gender; when sex became associated with the erotic, 'gender' began to be used as a euphemism for sexual differences, until in the 1960s it took on a highly politicised meaning of its own. The final frontier in the gender revolution is the complete abolition of gender distinctions - the idea that gender is not binary but a spectrum.

For decades, Women's Studies departments have been quietly dismantling the meaning of sex and gender, and pushing a form of feminism premised on a denial of women's distinct nature, especially the capacity for procreation. But that project ultimately required the denial of all reality.

McGuire demonstrates how a failure to acknowledge the very real differences between the sexes has given rise to a false equality. For example, integrating women into every aspect of the military without any regard for sexual difference is placing them at increased risk. A study conducted by the Marines found that women may now have an equal right to fight on every front line, but they have an unequal chance of surviving.

Abandoning femaleness

While men refuse to abandon their manliness in the sexual revolution, women have abandoned a great portion of their femaleness in a mostly doomed attempt to establish equality, understood as being identical with men. The sexual revolution was premised on the empowerment of women, yet it had the effect of erasing most of the distinctions that set women apart from men. Femaleness was absorbed into maleness. From the beginning, the plan was not really to liberate women to be women; it was rather to make the female body just like the male body: barren. To the warriors of the sexual revolution, women were only really living if they lived like men.

McGuire writes that cohabitation represents the ultimate male triumph in a non-chivalrous world; men receive all the goods of marriage without any of the commitment. A form of 'gender equity' which entails the denial of sexual difference shuts down chivalry. Sexual difference activates chivalry.

Sex Scandal primarily focuses on women since they have the most to lose, but McGuire also notes that sex-denial has created a crisis of masculinity as well. The reality is that we are body and soul, and from the moment of conception, we are male and female. Rather than try to quash that reality, she writes, we should step back and marvel at it.

[FET] 2254.18

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

A moral vision

Educating for Sexual Virtue: A Moral Vision for Relationships and Sex Education, Olwyn E Mark, Peter Lang, 2018, pb, xii + 238pp, £42.50 ISBN 9781787071285

THE FAMILY EDUCATION TRUST writes : 'This title is the culmination of 10 years of careful study and research. Dr Olwyn Mark of Love for Life in Northern Ireland observes how, in spite of concerns to protect children and young people from undue sexual pressure and targeted sexual exploitation, the culture has progressively affirmed the right of young people to make their own 'informed choices'. The result has been the creation of a climate of moral ambiguity and confusion in which young people have been left morally adrift, without the moral and spiritual resources they need.

Against this background, Dr Mark calls for an urgent re-engagement with the moral vision shaping our approach to moral education and our understanding of sex and relationships. The book is divided into three parts. Parts 1 and 2 demonstrate the incoherence and inadequacy of the moral framework driving the current policy agenda in the area of Relationships and Sex Education (RSE). Part 3 then proceeds to demonstrate the value of virtue in RSE.

We have moved a long way since the Board of Education issued its first policy document on sex education in schools and youth organisations in 1943. According to the official advice, sex education was to be 'directed to the understanding and control of sexual impulse and emotion, leading on to the establishment of mutual understanding and respect between the sexes, and, as young manhood and womanhood is approached, to an adequate preparation for marriage'. Two decades later, the Ministry of Education published the Newsom Report, which similarly affirmed: 'For our part we are agreed that boys and girls should be offered firm guidance on sexual morality based on chastity before marriage and fidelity within it.'

Self-scripted morality

Over the past 50 years, RSE policy has been increasingly shaped by emerging sexual and moral norms. The term 'moral framework' is still used, but is now an abstract concept without content. As Dr Mark notes, the shifting moral narrative in RSE discourse has more and more placed the onus on the young person to make his or her own 'informed' decisions according to a self-scripted morality. Simon Blake and Gill Francis, two leading sex education campaigners, have argued that we need to take a 'leap of faith' in believing that young people will be enabled to make informed decisions according to their own moral code.

Dr Mark demonstrates that moral neutrality in RSE is impossible and that philosophical discourse is a necessary and inevitable part of policy formulation. As Robert Leach has observed, public policy 'proceeds on the basis of ideological assumptions, even though these may not be clearly articulated, or even consciously recognised'. The liberal ideal maximises knowledge and freedom.

Young people are then left to 'clarify' their own moral values, with the upshot that the telos of education has become the promotion of personal autonomy. But as Paul Vitz has written: 'Very simply put, the contradictions and incoherence of values clarification demonstrates that it is a simpleminded intellectually incompetent system.'

Radical culture shift

For a number of years, sexual health policy has placed a premium on securing sexual freedom over and above the costs to sexual health. Dr Mark argues, however, that what is needed is a moral vision of public health that is not so much informed by falling conception and sexually transmitted infection rates, but by an increase in committed monogamous relationships, ideally marriage, and by the number of children growing up with both parents, thus increasing their wellbeing and life chances. She notes that this will require a radical culture shift in how sexual and relational wellbeing and flourishing is not only measured but understood.

Dr Mark holds that there is something inherently moral about sex and contends that there is a danger that rich philosophical and theological insights around sexuality are dismissed solely on the basis that they are perceived to be negative and restrictive. RSE policy has separated sex from both procreation and marriage. This, in turn, has dissolved the link between sex and love - at least in terms of a sexual love that is permanent and exclusive.

According to the Department of Health, consent is the moral prerequisite for any sexual contact. Dr Mark observes that the intellectual roots of moral judgments become increasingly difficult to justify as principles and laws are informed by the current norms in society rather than by an objective understanding of the intrinsic moral quality of sexual acts. She argues that the call for an inclusive RSE which raises knowledge and awareness of the plurality of sexualities in society does little to sharpen our social and moral consciousness. While the reclassification of some sexual practices which are currently regarded as immoral and therefore illegal is not inevitable, it is logically possible.

In the concluding section of the book, Dr Mark shows how a theological virtue ethic can enrich moral discourse around RSE. She argues that education for sexual virtue cannot be detached from education for the whole of life; rather it should be understood within the larger moral framework of character education. Following a discussion of the character of agape, eros and philia, highlighting both their distinctiveness and relatedness, Dr Mark reasons that in the face of a culture overtly focussed on eros, a Christian contribution to RSE discourse would introduce an understanding of the multi-layered facets of the different types of love.

Moral vacuum

Educating for Sexual Virtue exposes the moral vacuum at the heart of government policy on RSE. Dr Mark makes a persuasive case for a coherent moral vision in which choices around sex and relationships are inspired and not merely 'informed'. She writes:

'[I]n the face of the incoherent and inadequate vision of moral education and human flourishing that is currently evident in SRE discourse, a virtue ethic approach to moral education and future RSE will articulate the qualities of character that are praiseworthy, admirable and desirable, that contribute both to the good of community and to what human beings are designed for.'

[FET] 2254.19

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

An incisive critique

When Harry Became Sally: Responding to the Transgender Moment, Ryan T Anderson, Encounter Books, 2018, 251pp, US$27.99. ISBN 9781594039614

THE FAMILY EDUCATION TRUST writes : 'The view that social and medical 'transition' is the appropriate treatment for people, including children, who feel at odds with their biological sex is rapidly becoming a mainstream view. Those who fail to accept and support a 'transgender identity' are commonly dismissed as 'bigots'. A postmodern worldview is transforming medicine from a profession that restores health into a set of techniques to provide customers with what they desire, while political and cultural elites are attempting to shut down all discussion and impose a politically correct orthodoxy on everyone.

In this well-written and incisive critique of the 'transgender moment', Ryan Anderson considers some vital questions: Is sex merely 'assigned'? Can modern medicine 'reassign' it? What is the most loving and helpful response to gender dysphoria? He describes this title as 'an effort to provide a nuanced view of our sexual embodiment, a balanced approach to policy issues involving transgender identity and gender more broadly, and a sober and honest survey of the human costs of getting human nature wrong'.

Anderson observes that the emergence and advance of sex reassignment surgery has not been driven by new scientific evidence but by ideology. On the basis of scientific data he contends that the best biology, psychology and philosophy all support an understanding of sex as a bodily reality. As Dr Paul McHugh, professor of psychiatry and behavioural sciences at the Johns Hopkins University School of Medicine, has written: 'We have wasted scientific and technical resources and damaged our professional credibility by collaborating with madness rather than trying to study, cure and ultimately prevent it.'

Contradictions

Far from being a stable and coherent set of beliefs, the transgender ideology changes with political expediency. In Anderson's words: 'What is lacking in logical coherence is more than compensated by the uncompromising zeal of its advocates.' He asks some probing questions to expose the contradictory nature of transgender thinking, such as:

'Why do our feelings determine reality on the question of sex, but on little else? Our feelings don't determine our age or our height… What about people who identify as animals, or able-bodied people who identify as disabled? Do all of these self-professed identities determine reality? If not, why not?… And should these people receive medical treatment to transform their bodies to accord with their minds? Why accept transgender "reality", but not trans-racial, trans-species, and trans-abled reality?'

In a particularly striking chapter, Anderson allows 'detransitioners' - the victims of the trans activists - to speak for themselves. One after another, they testify to the damaging consequences of transitioning. A woman by the name of 'Crash', who had been living as a man writes:

'[M]any of us found that transitioning made our dysphoria worse instead of improving it. Many of us found some relief through changing our bodies, but found even greater peace and happiness coming to accept our bodies as female… [C]hanging my body did not get at my root problems, it only obscured them further… Learning to accept the body and fully inhabit it is an effective way to treat many people's dysphoria.'

Just as 'sex reassignment' fails to re-assign sex biologically, it also fails to bring wholeness psychologically.

Anderson expresses concern about the welfare of children who are treated with puberty blockers, given the lack of rigorous scientific scrutiny. He describes it as a giant experiment that does not come close to the ethical standards demanded in other areas of medicine. Activists claim that suppressing puberty allows children 'more time to explore their sexual identity without the distress of developing secondary sex characteristics. However, as the authors of a study on puberty suppression published in the Spring 2017 edition of The New Atlantis observe, this is a strange argument since it 'presumes that natural sex characteristics interfere with the "exploration" of gender identity, when one would expect that the development of natural sex characteristics might contribute to the natural consolidation of one's gender identity'.

Orwellian language

In several US states, doctors are permitted to help a young boy socially and hormonally transition into a 'girl', but are not free to help a young boy identify with and accept his body.

Ryan Anderson comments that: 'It's an Orwellian abuse of language to say that helping a child to be comfortable in his own body is "conversion therapy", but transforming a boy into a "girl" is simply allowing the child to be "her" true self.'

Anderson argues that an effective cultural response to transgender ideology entails recovering a sound cultural understanding of gender and sexual differences. The concept of gender fluidity must be rejected, as must overly rigid stereotypes that might lead a boy to think he should be a girl because he is sensitive and artistic, or for a girl to think she might really be a boy because she prefers sports over dolls. While we must be tolerant and loving towards those who struggle with gender identity, we must also recognise the harm done to the common good, and especially to children, when transgender identity is normalised.

In the final chapter, 'Policy in the Common Interest', Anderson cites several negative consequences that flow from transgender ideology: girls and women are at greater risk of being exposed to male predators in changing facilities; and women can end up competing against biological males in women's sporting events, to take just two examples.

While Anderson suggests that the 'transgender moment' may turn out to be fleeting, we cannot expect it to fade away on its own; we need to insist on telling the truth and on preventing lives from being irreparably damaged. He therefore outlines a strategy for fighting back politically and culturally, and for offering healthier ways of dealing with gender dysphoria. Clinicians, medical experts, doctors, therapists, scholars, religious leaders, lawyers, politicians - everyone, in fact - can play a part in bearing witness to the truth and ministering compassionately to people in pain.

[FET] 2254.20

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

Comment from the internet

 

Viganò strikes again

REMNANT Editor Michael Matt takes on Catholics who are not supporting Archbishop Carlo Maria Viganò, including those so-called traditionalists who dismiss Viganò on the grounds that he's not a traditionalist. Plus, in the face of the Pope Francis crisis can faithful Catholics jump ship and join the Orthodox? Michael talks strategy and issues a clarion call to stay in the Church and fight, while standing strong with Archbishop Viganò.

 

 

[Remnant] 2254.21

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

Why Youth Synods drive young people away from the Catholic Church

Instead of composing a useless document filled with reheated progressive clichés about the need to reach the youth and stay relevant, bishops should consider why traditional parishes seem to do so well.

AUGUSTE MEYRATT writes for The Federalist: 'During October, the bishops and cardinals of the Catholic Church have been meeting in Rome for the 2018 Youth Synod. Its goal is to put together a document that addresses the concerns of young people both inside and outside the church and propose ways to better serve them.

Only the Catholic Church would think that gathering a group of elderly out-of-touch clergymen to write statements as a committee is the best way to reach young people. To be fair, this kind of method is appropriate for clarifying matters of doctrine and church procedures, although on these matters, Pope Francis prefers to either speak in riddles or keep silent.

On the issue of young people, however, only the most determined Vatican reporters will bother reading or analyzing the synod's document (such as Robert Royal at The Catholic Thing). Everyone else, including actual clergymen who work with actual young people, will somehow find a way to carry on without consulting the synod's wisdom.

To make matters worse, many contributors to the document and the general discussion will likely be overruled by Pope Francis and his cronies in the final version of the document. In the past, the bishops voted on each article, requiring a two-thirds majority to include it. Because this did not align with Pope Francis's progressivism, he initially decided to assume the authority of final approval. The vote has since been reinstated, but Pope Francis still picks the editors who may write new things into the final draft. In the 2015 Family Synod, he publicly voiced his disapproval of the final document and effectively negated its legitimacy and relevance.

We Already Know What Will Happen, and It's Not Helpful

The saddest part about the synod is the fact that the bishops are uniquely unqualified to say anything about youth. Not only have they shown themselves unwilling to protect them (young laymen and seminarians) when a priest or bishop abuses or exploits them, and done all in their power to discourage prospective priests who could raise a new generation of Catholics, they have also little to no contact with the youth, or most laity for that matter. Each bishop oversees a huge diocese containing hundreds of churches and hundreds of thousands of parishioners. There are so many levels of bureaucracy between him and the average believer that it would be hard to imagine a more distant relationship.

Perhaps sensing this great gap, the bishops have come equipped. A special point made this year is the focus on sociological data. No longer will they look at church teachings or scripture or tradition - they will look at pie charts, surveys, and graphs that tell them in clean scientific terms that kids find church boring and lame.

One can predict the product of this synod will be a document that intends to make church even more boring and lame. It will surely call for more "openness," more "tolerance," more "listening," more "authentic" religious experiences, and condemn people who do not seem to find these lessons anywhere in scripture or church teaching. Indeed, it will be difficult to see what the church is for, besides vaguely validating people who couldn't care less about it.

Since this is the likely result of this synod-along with most of Pope Francis's encyclicals and initiatives-it seems apparent that church leaders have little intention of reaching the youth, or anyone for that matter. If they did, they would totally reverse their present course. They would stop having meetings, watering down doctrine, adopting modern trends, looking at dubious social science for guidance, and paying attention to the youth as such

What Smart Church Leaders Would Do Instead

Is this even possible? Can one go to Mass without the baby boomer priest yukking it up with bad jokes and bland sermons, without the adult contemporary hymns of Dan Schutte and David H s, without the handholding during the "Our Father," and without the gaggle of geezers distributing communion? It is possible, and many parishes do it. Those that do are the ones brimming with young people and new vocations

These parishes also say Mass in Latin, use Gregorian chant and Renaissance polyphony, enforce a strict dress code that encourages veiling, and have long lines for confession every Sunday. Their priests quote old saints like St. Alphonsus Liguori and St. Charles Borromeo and often follow a rigorous monastic discipline in their own lives. Sadly, because of the prevailing prejudice against traditional parishes, they celebrate Mass in shabby buildings located in the poorest, most unsafe neighborhoods.

If anyone wonders whom exactly Pope Francis is talking about when he criticizes legalistic, rigid, intolerant Catholics in the church, it is the people of these traditional parishes. Right now, they are a small, marginalized group who are simply happy to worship. For decades, the Progressive luminaries banned celebrating the Latin Mass, before Pope Emeritus Benedict restored it in 2008. Nevertheless, these people represent the future of the church, not the aged members of the Youth Synod.

Instead of composing a useless document filled with reheated progressive clichés about the need to reach the youth and stay relevant-all of which is simply another way of admitting defeat to the surrounding culture-bishops should consider why these traditional parishes seem to do so well. They may discover that young people don't actually respond to making things easier or more open, but rather to the opposite: They want something more challenging and more exclusive. Kids will go to great lengths to find purpose and meaning in their life, taking on all of the demands of sports, music, academics, work, and fitting in with various groups of people.

The same is true for adults. A church that lacks definition and seems cut off from any discernible tradition or authority may just as well not exist. Many mainline Protestant and mainstream Catholic churches are in swift decline for this reason. At a time when people desperately need Christ and community in their lives, church leaders propose being nicer to homosexuals and hosting talks about population control.

Young Christians can take hope that there is at least one church out there for them. It's not glamorous, it's often out of the way, and people, including religious leaders, will mock and rebuke its members. But it's a living church that stands for something. If they become frustrated, they can consult their Bibles and see that it was always this way. Once they see it, and more importantly experience it, they can then take heart that they have joined something truly good.

(Auguste Meyrat is an English teacher in the Dallas area. He holds an MA in humanities and an MEd in educational leadership. He has written essays for The Federalist, The American Conservative, and The Imaginative Conservative, as well as the Dallas Institute of Humanities and Culture]

[The Federalist] 2254.22

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


  NATIONAL ASSOCIATION OF CATHOLIC FAMILIES

The Oath against Modernism: Template for action

HILARY WHITE writes for The Remnant : 'We're wearing out Ezekiel's Trumpet.

'Son of man, speak to your people and tell them: 'Suppose I bring the sword against a land, and the people of that land choose a man from among them, appointing him as their watchman, and he sees the sword coming against that land and blows his trumpet to warn the people. Then if anyone hears the sound of the trumpet but fails to heed the warning, and the sword comes and takes him away, his blood will be on his own head…'

People who write about the crisis in the Church are saying the same thing; a lot of people are getting it at last. What we really need now is a plan of action.

In the last few days and weeks we have started to see an authentically Catholic reaction from a small number of bishops. Today we hear that a bishop in Kansas has ordered all parishes to restore the prayer to St. Michael, that renowned instrument against the demonic, at the end of every Mass.

This is some pretty exciting news for bishops. But it still leaves open the question of what laypeople themselves can do. Now that the Catholic remnant is alerted to the real nature of the danger, it is time we come up with some kind of plan.

Things appear to have turned a corner in the general understanding of the scale and nature of the crisis, that more and more people are coming to see didn't start with this pope. It's arguable that the surge in public distrust of Pope Bergoglio and his agenda is late and based on the wrong priorities. The fury against him from Catholics comes from the same reason for the turn against him in the mainstream media. His collusion with the homosexual abuse scandals that is now being shown to go back to his days in Argentina are not, in reality, as serious as his relentless attacks on the Catholic Faith itself.

But however it came about, and however late it might be, the sea-change against this pontificate has driven many to re-examine the Traditionalist argument - that Bergoglio is a product of the crisis, not its cause. It is starting, at last, to be widely acknowledged that this pontificate is nothing more than the inevitable result of the trajectory the Church has been on since 1965. Jorge Bergoglio, and the perversion of the priesthood he represents, is a product of post-conciliar compromises, the friendly accommo