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This edition of CF NEWS No.2292 posted at 11.50 am on Sunday, August 4th 2019

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VATICAN WATCH

Prayer intention for August    VIDEO    read more >>>
The end times  VIDEO    read more >>>
Vigano: 'What we are now seeing is the triumph of a 60-year-old plan'
   read more >>>
John Paul II Institute students threaten to leave in wake of firings
   read more >>>
Former professor laments ‘destruction’ of Rome’s John Paul II Institute read more >>>
Pro-contraception priest invited to teach at new John Paul II Institute
   read more >>>
The Bane of Liberal Catholicism: Exhibit A
   read more >>>
John Paul Institute and the systematic purge of the last remaining 'Wojtylians'
   read more >>>
Brandmüller: German bishops synodal path' leads to 'catastrophe'
   read more >>>
The Vandals sack Rome….again
   read more >>>
Why Cdl. Muller warned German involvement in Synod was 'wrecking ball'   read more >>>
Is Bishop Barron wrong on his hope for an empty Hell?
   VIDEO    read more >>>

HUMANAE VITAE

Cracking the contraceptive myths VIDEO    read more >>>

SANCTIFYING SODOMY

Italian Bishops on Gay Pride and Reparations (squirm, check watches)    VIDEO    read more >>>

UNITED NATIONS

White House confirms global campaign to protect homosexual acts   read more >>>

WORLD NEWS

JAPAN Traditional Catholic Symposium in Japan    VIDEO    read more >>>
UK Government helped get Francis elected in 2013, author suggests    read more >>>
UK Prince Harry: I want a 'maximum' of two children because of climate change
read more >>>
UK Chesterton's cause will not be opened    read more >>> SA2
USA Bishop celebrating Sunday Mass ad orientem, encourages practice in diocese
read more >>>
INTERNATIONAL A few other headlines of the week
read more >>>
INTERNATIONAL Michael Voris
   VIDEO    read more >>>
INTERNATIONAL gloria.tv.news
   VIDEO    read more >>>

NEWMAN

Blessed John Henry Newman, part two    VIDEO    read more >>>

MEDIA

The Catholic case for sticking a fork in the Jesuits read more >>>

COMMENT FROM THE INTERNET

What about married deacons, minor orders, and so-called women deacons?    VIDEO    read more >>>
The Amazon Synod goes native
read more >>>
The 'Novus Ordo Paradigm'
read more >>>
Will Catholic Charismatics embrace the Latin Mass?
read more >>>
God's take on Abortion
read more >>>
This is what will come after the transgender revolution    read more >>>

OUR CATHOLIC HERITAGE

Site of the day read more >>>
Outrage as historic cathedral erects mini-golf course in nave
read more >>>
Stabat Mater
   VIDEO    read more >>>

QUOTE

Msgr. Ronald Knox read more >>>

 

 

 

By courtesy of LifeSiteNews

 

A D D I T I O N A L     F E A T U R E S


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LINK TO VATICAN YOUTUBE SITE  HERE

 

VATICAN WATCH

 

Prayer intention for August

 

 

[CF News] 2292.FR1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

The end times

 

 

 

[LSN] 2292.1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

Archbishop Vigano ~"What we are now seeing is the triumph of a 60-year-old plan"

STEVE SKOJEC writes for OnePeterFive ~ In his most recent letter about his visit with Archbishop Vigano, Inside the Vatican's Robert Moynihan relates something Vigano told him that caught my attention:

And yet, now, as the October Amazon Synod draws near, and Catholic theologians increasingly find its working document a text based not on Christo-centric Christian revelation, but on observation of and respect for nature without any direct mention of Christ and his saving mission of incarnation, crucifixion, resurrection, this same Vigano is deeply troubled.

'Where is the Christian message here?' Vigano asks me, fixing me with his intense gaze under bushy eyebrows.

And he gives his own answer: 'In fact, the figure of Christ is absent. The Synod working document testifies to the emergence of a post-Christian Catholic theology, now, in this moment. And this is very troubling. It is against everything I have worked for and believed for all my life.

'Let's consider the history of the Jesuits,' Vigano continues. 'That is something I am studying now with great care. In fact, if you would like to know the synthesis of my thought, it is this: What we are now seeing is the triumph of a 60-year-old plan, the successful execution of a well-thought out plan to bring a new sort of thinking into the heart of the Church, a thinking rooted in elements of Liberation Theology containing strands of Marxism, little interested in traditional Catholic liturgy or morality or theology, but rather focused on 'praxis' in the field of social justice. And now this plan has achieved one of its supreme goals, with a Jesuit on the See of Peter…'

The emphasis is mine. The implications are deserving of consideration.

The message is 'to be continued,' as Moynihan often does, but I didn't want to wait until the rest comes out to share this fascinating insight with you.

I'm very, very curious about what he'll say in the next part.

[1P5] 2292.2

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

John Paul II Institute students threaten to leave in wake of firings, elimination of courses

DOROTHY CUMMINGS McLEAN reports for LifeSiteNews ~ Students of the Pontifical John Paul II Institute for Studies on Marriage and Family have written a letter to express their 'immense concern' over the potential loss of the institute's 'identity' with the adoption of new statutes, the firing of key faculty, and the elimination of courses central to the legacy of John Paul II. The institute was re-purposed by Pope Francis in 2017.

'Why should one continue studying at the John Paul II Institute if it does not seem to propose anything new with respect to what can be found in the curricula of secular universities and what is oftentimes offered there in more attractive and efficient ways,' the students wrote in the letter.

'The uncertainty generated by these changes is so great that some students, who have already paid their tuition fees, want to know about the modalities for having their fees refunded in case the situation is not clarified or the response given does not satisfy the students' requests,' they added.

LifeSiteNews has been informed that eight faculty members have now been dismissed, six of them after the students' representatives sent their letter. They are Monsignor Livio Melina, Fr. José Noriega, Stanis?aw Grygiel, Monika Grygiel, Maria Louisa Di Pietro, Sr. Vittorina Marini, Fr. Jaros?aw Kupczak, OP, and Fr. Przemys?aw Kwiatkowski.

The letter (published in full below) is addressed to Msgr. Pierangelo Sequeri, the institute's president, and Msgr. Vincenzo Paglia, the institute's grand chancellor. The letter was sent by email on July 25 to both Sequeri and Paglia. It was also posted on July 26. The students decided to release their letter to the public because they have not yet received a 'satisfactory and clear' answer, nor a guarantee that the old programs will continue, their professors will be rehired, and the remaining staff will be retained.

Marc Adrien, who represents licentiate and doctoral candidates, and Nicole Haddad, who represents masters students, wrote the letter on June 24 demanding clarification of what recent changes, which include new statutes, will mean for students and the school's commitment to the teachings of St. John Paul II.

'In the last few hours, many students have expressed to us their immense concern about the sudden publication of the new statutes and the new ordinance of studies of our Institute, along with the sad news of the dismissal of two professors whose academic chairs play a central role in the formation offered by the Institute,' they wrote.

The greatest concern of the representatives is the potential loss of their college's identity, which they believe is rooted in the Institute's 'formational approach.' They point out that Pope Francis himself wanted this aspect to remain when he 'refounded' the school.

'Given that already in the very first article of his motu proprio Summa familiae cura, Pope Francis himself expresses his desire to preserve John Paul II's original inspiration, that is, his unique proposal of teaching in the Church, it is astonishing that in the new ordinance of studies there is no mention of the theology of the body; there is no course dedicated to this topic nor to any of the teachings of John Paul II,' they wrote

They asked how the Institute's identity, which is formed from the late pontiff's teachings, will be safeguarded. They also ask how the Institute will ensure that the greater focus on a 'dialogue with other disciplines' will not become 'a mere clash of diverse viewpoints.'

Another innovation of great concern to the students is what they call the 'suppression of the chair of fundamental moral theology.' The chair was occupied by Monsignor Livio Melina.

'We know the importance that St. John Paul II attributed to the study of human action, as can be seen from the fact that he had entrusted this chair to the first president, cardinal Carlo Caffarra,' they wrote.

'Moreover, the activity of this chair, in particular in the Research Area established by Cardinal Scola, has been praised directly by Benedict XVI,' they continued.

This renders the official reason given for the chair's suppression? that it belongs to the 'first cycle' of theological studies? 'incomprehensible' to the students.

'If this is the reason, then why is there still a chair of theological anthropology, and why is there even a new one of fundamental theology? Msgr. Melina's courses did not in fact only deal with the general principles of fundamental morality, but they were intimately linked to conjugal and family morality, as we have been able to experience in the teachings we have received from him,' they wrote.

'Moreover, why does this impediment suddenly appear to be so insurmountable if this chair has been operative for thirty-eight years?'

The students were profoundly distressed that Melina and another professor, Fr. José Noriega, have been unexpectedly dismissed.

'In the case of Prof. Melina in particular, his dismissal means not recognizing any of his merits after thirty-two years of teaching, twenty-eight years of which as a tenured professor, and many years as President of our Institute, which under his leadership has seen its expansion throughout the world,' they wrote.

The student representatives note also that both professors were asked in February 2019 by President Sequeri to offer a mandatory course for the academic year 2019-2020, an optional course, and two study seminars, which were chosen by the students for the next academic year. These two professors were also directing many theses still in progress.

Meanwhile, they find the descriptions of the new courses being offered so lacking in detail that some students are beginning to wonder about refunds.

'The published Ordinance of Studies limits itself to naming the courses, with titles that do not say much about their content,' the representatives wrote.

'We ask that the content, the bibliography and the names of the professors who teach each course will be published, so that students can discern in an informed manner whether or not they want to follow the new curriculum,' they continued.

***

To the kind attention of Msgr. Pierangelo Sequeri President, Pontifical Theological John Paul II Institute

cc: His Excellency Msgr. Vincenzo Paglia

Grand Chancellor, Pontifical Theological John Paul II Institute

Rome, July 24, 2019

Rev. Msgr. Sequeri,

In the last few hours, many students have expressed to us their immense concern about the sudden publication of the new statutes and the new ordinance of studies of our Institute, along with the sad news of the dismissal of two professors whose academic chairs play a central role in the formation offered by the Institute. In view of the growing concern, and in order to fulfill our duty as representatives, we turn to you, as President of the Institute, and therefore also as guarantor of the continuity of our Institute's studies and of the rights of its students.

Saddened and disconcerted by the way in which we have been notified about the crucial changes that affect us directly as students, we would like to begin by expressing our greatest concern: the loss of the formational approach and, therefore, of the identity of the Pontifical Theological John Paul II Institute. This formational approach, in any case, was the main reason why most students (and their superiors) chose this Institute for their education.

The Identity of the John Paul II Institute

Given that already in the very first article of his motu proprio Summa familiae cura, Pope Francis himself expresses his desire to preserve John Paul II's original inspiration, that is, his unique proposal of teaching in the Church, (1) it is astonishing that in the new ordinance of studies there is no mention of the theology of the body; there is no course dedicated to this topic nor to any of the teachings of John Paul II. Rather everything seems to be reduced to the introductory course 'La Communio personarum...'. Thus, the following questions arise:

1. How will this identity, which is the center of John Paul II's teachings, be specifically safeguarded?

2. How to avoid that the 'dialogue with other disciplines' - which among other things is already found in the old curriculum - becomes a mere clash of diverse viewpoints on the same subject without internal unity, as is typical of the interdisciplinary studies of most secular universities?

3. Why should one continue studying at the John Paul II Institute if it does not seem to propose anything new with respect to what can be found in the curricula of secular universities and what is oftentimes offered there in more attractive and efficient ways?

On the other hand, John Paul II, in his motu proprio Magnum Matrimonii Sacramentum, paragraph 8, expressed his intention that the Institute be 'entrusted to the special patronage of the Most Blessed Virgin Mary of Fatima.' We are well aware of the intimate relationship that our Institute has always had with this Marian invocation ever since the attack of May 13, 1981. This is why we believe that it is crucial that this Institute, re-founded by Pope Francis in order to improve and strengthen it, be consecrated to Our Lady of Fatima.

The Chair of Fundamental Moral Theology

At the center of our concern about the identity of the Institute is the suppression of the chair of fundamental moral theology. We know the importance that St. John Paul II attributed to the study of human action, as can be seen from the fact that he had entrusted this chair to the first president, cardinal Carlo Caffarra. Moreover, the activity of this chair, in particular in the Research Area established by Cardinal Scola, has been praised directly by Benedict XVI. For this reason, the motivation officially given to justify the suppression of this chair is incomprehensible: it was argued that the chair of fundamental moral theology belongs to the first cycle of theological studies. If this is the reason, then why is there still a chair of theological anthropology, and why is there even a new one of fundamental theology?

Msgr. Melina's courses did not in fact only deal with the general principles of fundamental morality, but they were intimately linked to conjugal and family morality, as we have been able to experience in the teachings we have received from him. Moreover, why does this impediment suddenly appear to be so insurmountable if this chair has been operative for thirty-eight years?

In this sense, as students, we want to emphasize the importance that this chair has had for us: without doubt it is one of the greatest novelties and riches that, until today, the Institute has offered to the Church and society. In a world where everything seems to be divided between a relativistic or legalistic vision of ethics, the vision taught by the Institute allows us to understand morality as a path of fullness and meaning for the human being, where people are responsible for their actions while, at same time, always counting on the help of grace and of the virtues that help them live a good life. This conception of morality, in which holiness is at the center, allows us to respond with hope to many difficult cases within marriages and families.

The Dismissals of Our Professors

As for the unexpected dismissal of two of our professors at the Institute, Msgr. Livio Melina and Father José Noriega, we are concerned and alarmed by several issues:

1. by the sudden and for us incomprehensible way in which two professors were dismissed for no real reason, two professors who have great prestige not only within the Institute but who represent an international point of reference, as is demonstrated by their long academic careers. In the case of Prof. Melina in particular, his dismissal means not recognizing any of his merits after thirty-two years of teaching, twenty-eight years of which as a tenured professor, and many years as President of our Institute, which under his leadership has seen its expansion throughout the world.

2. by the fact that these dismissals weaken one of the Institute's formative pillars, as are fundamental moral theology and special moral theology.

3. by the fact that two months before the start of the new academic year 2019/20, with the curriculum already made known by the Institute itself last June and with many students already having registered for it, we are now notified of the immediate dismissals of Msgr. Melina and Prof. Noriega. Each of them offered each year a mandatory course, an optional course and two study seminars, and they are each directing many theses still in progress. In addition, Prof. Noriega directs with great success and recognition the Institute's academic journal Anthropotes along with the Institute's editorial projects.

4. by the fact of not having considered the high esteem that both professors enjoy among the students, as is evidenced by the professor evaluation forms and by the number of students who each year choose them as moderators of their thesis.

About the New Ordinance of Studies

Given the above, and after having examined the document published yesterday, July 23, on the Institute's website, we ask for a clear answer on the following matters:

1. What will happen to the other academic offerings of our Institute such as: the Special Cycle of the Master in Sciences of Marriage and the Family, the second level Master in Bioethics and Formation, the Master in Fertility and Conjugal Sexuality, and the Master and Diploma in the Pastoral Care of the Family?

2. Will those who have chosen Prof. Melina or Prof. Noriega as moderators be guaranteed the opportunity to complete their thesis with the same moderators?

3. What will be guaranteed to those who have already enrolled in the courses or seminars held by Prof. Melina or Prof. Noriega?

4. Although the academic chairs of Prof. Melina and Prof. Noriega have been eliminated, there is the course 'Moral Theology of Love and Family.' Why can't the two professors teach theology in this course?

5. The published Ordinance of Studies limits itself to naming the courses, with titles that do not say much about their content. We ask that the content, the bibliography and the names of the professors who teach each course will be published, so that students can discern in an informed manner whether or not they want to follow the new curriculum.

6. Optional courses are mentioned, but their titles do not so much as appear.

7. The uncertainty generated by these changes is so great that some students, who have already paid their tuition fees, want to know about the modalities for having their fees refunded in case the situation is not clarified or the response given does not satisfy the students' requests.

Our Rights as Students

Article 89, §1, of the new Statutes guarantees that 'students enrolled while the previous Ordinance of studies was in force may choose to continue the educational path foreseen by it.' Paragraph §2 says 'The old curricula will lose their validity three years after the approval of the new Ordinance of studies.' However, two professors who hold fundamental chairs within the old Ordinance have been dismissed. How do you, as President, intend to ensure the respect of the Statutes that have entered into force and the students' rights?

In this sense, we ask you:

• to guarantee the continuity of Professor Melina's and Professor Noriega's teachings for three years, which is the period of transition provided by the statutes, and to guarantee this continuity either with regard to their courses that had already been approved for the academic year 2019/20 as with regard to their work as moderators. Otherwise, Article 89 governing the transition would be violated.

• to guarantee, for at least the same period, the continuity of the teaching of all our professors who have been present up to now, both tenured faculty and full-time or part- time non-tenured faculty.

• to reconfirm Professor José Granados as Vice-President for at least the next three years of transition, so that also in this way the students can be guaranteed the continuity with the 'far-sighted intuition' (2) of the Institute's founder, St. John Paul II, which has been reconfirmed by Pope Francis.

Even if it is not directly connected to our academic curriculum, we also ask you to guarantee the continued employment of all the non-teaching, administrative staff of our Institute: they too, for years have been allowing us every day to study seriously and serenely in a family spirit and in an atmosphere of welcome and unity.

Finally, we would like to emphasize once again that the student body has decided to turn to you, Msgr. Sequeri, both for the trust that so far has been placed in you as a man of proven academic reputation, and for your role as President, and therefore as the guarantor of the continuity of the John Paul II Institute's legacy and as the guarantor of the students' rights.

We would be grateful if you could give us an exhaustive and truly timely response to what has been requested in this letter, so that we students can decide and organize our academic and personal future accordingly, in concordance also, where necessary, with our superiors.

We thank you for your attention. May God bless you and may Saint John Paul II direct your steps.

Marc Adrien Nicole Haddad

Representative of the Licentiate and Doctoral Programs Representative of the Master Program

Endnotes

1 'It will therefore be essential that the original inspiration that gave life to the former Institute for Studies on Marriage and Family continue to bear fruit in the broader field of activity of the new Theological Institute, effectively contributing to making it correspond fully to the current demands of the pastoral mission of the Church.' Pope Francis, Motu proprio Summa familiae cura, 08.09.2017

2 Cf. Pope Francis, Motu proprio Summa familiae cura, 08.09.2017.

 

Update : Institute students launch website
to voice objections to schools’ sweeping changes


DOROTHY CUMMINGS McLEAN reports ~ Students at the John Paul II Pontifical Theological Institute are using a blog to voice their objections to the changes sweeping their beloved school. The Pontifical Institute for Studies on Marriage and Family was renamed and re-purposed by Pope Francis in 2017. The changes include new statues, the firing of key professors, and the elimination of courses that are strongly tied to the legacy of John Paul II.

The website is called “Gli studenti GP 2 informano” (“The students of the Giovanni Paolo 2 shall inform”) and carries both their letter of protest and an invitation for readers to sign it. So far the students have collected 647 signatures, 434 of them from students or former students of the Institute.

The students founded their blog as a response to the Institute’s July 29 press release, which they believe fell short of answering their concerns. The institute largely downplayed the student's concerns in the press release.

“The purpose of this blog is, first of all, to spread and make public the letter sent on July 25 (dated July 24) to the dean of the Institute, Mons. Pierangelo Sequeri, given that the “Press Release” published on the official website of the Institute on Monday, July 29, not only does [...] not respond to our well-founded questions and fears, but completely ignores the requests that we explicitly make and that seek to safeguard our rights as students: the continuity of our studies for those of us who have entered with the old Ordinance,” they wrote.

“Secondly, we want to inform and keep updated the students and former students of the Pontifical Theological Institute Giovanni Paolo II about the events that are happening (and their development) in the Institute after the unexpected publication of the new Statutes and the new Ordination of Studies on Tuesday, July 22, 2019,” they added.

“It is also addressed to all those who, aware of the wealth that the teachings provided by the [John Paul II] Institute means to the Church and the world, want to help protect it.”

Among the changes to the Institute was the temporary suspension of the entire faculty and the dismissal of seven key professors, including the former president of the Institute, Monsignor Livio Melina. The new statutes give the Grand Chancellor of the Institute, currently Archbishop Vincenzo Paglia, the right to fire and hire faculty.

'You don’t have the right!'

Ante Vrhovac, who enrolled as a doctoral student at the Institute after completing its licentiate program, attested on the blog to the frustration he feels, having already chosen courses in June for the 2019-2020 academic year. The then-new study guide, which was published both on paper and online, included courses by both Monsignor Melina and Father Noriega.

When Vrhovac discovered that both professors had been dismissed, he contacted the Institute to find out how he could continue his doctorate under the old study program, which is his right under Article 89 of the new statutes.

“I received the reply that at the beginning of September the new list of seminars would probably be published at the beginning of September and that I will have to change my previous choice,” Vrhovac reported.

“Thus I ask myself, in what sense do we talk about the right to continue for those who wish to continue with the old program if some of the professors chosen by us for our studies are no longer part of the Institute?”

Vrhovac believes that the press release was a “lie beautifully wrapped for those interested in the future of the Institute.”

”The government of the Institute has assured us all about our rights, but when they receive concrete questions they say that they haven’t received these questions (as with our letter) or they don’t answer (the questions presented in the letter haven’t received answers) or they answer that in reality the old system can’t be literally maintained for us who want it (as in my case of the seminars chosen for next year),” he wrote.

The doctoral student extolled both Melina and Noriega, who had had a profound effect on him, and declared that the Institute had no right to remove them.

“You cannot take from us the fathers, the teachers, the parents of our hearts! You don’t have the right,” he stated.

“With the firing of Monsignor Melina and Fr. Noriega … I have implicitly received the message: ‘Dear Ante, that which you wished to find in your future studies by choosing these two professors you shouldn’t search for anymore. This teaching doesn’t belong anymore to the Institute’s reality.”

Vrhovac concluded that he did not want the Institute without “this teaching, without these teachers, without a clear proclamation of the Truth of Love.”

'Internal Revenge'

In contrast to the student’s impassioned announcement, Fr. Antonio Spadaro, S.J. tweeted a message advising that the public take no interest in what he says is a “vendetta” within the Institute.

“The strategy is in fact obvious: to frame the expected renewal of the [JP II Institute] as a purge of ‘orthodoxy’ by the ‘modernists’. This nonsense is just a form of internal revenge. Forget about it,” wrote the consultant to the Vatican’s Secretariat for Communications.

Meanwhile, Fr. Ricardo Mensuali, the spokesman for Archbishop Vincenzo Paglia, the Grand Chancellor of the Institute, has stated that the school would not be answering questions regarding the new changes.

Writing for the UK’s Catholic Herald, Christopher Altieri reported that Mensuali explained that “this unavailability is momentary because we want to be absolutely serious” when they do answer the questions.

Altieri noted that the Institute’s July 29 press release had stated that “The press office is always available for clarifications and information.”

“On Tuesday and Wednesday, phone calls and emails to the institute’s press officer went unanswered, while officials at the Academy for Life promised answers that never came,” the journalist added.

[LSN] 2292.3

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

Former professor laments ‘destruction’ of Rome’s John Paul II Institute

DIANE MONTAGNA reports for LifeSiteNews ~ A respected psychiatrist and now former professor at the John Paul II Institute in Rome is speaking out about the recent controversy surrounding the institute, calling it a “terrible suppression” and “destruction” of a world-renowned academic community.

Dr. Monika Grygiel, daughter of Stanislaw Grygiel — a Polish philosopher, great friend of Pope John Paul II, and until recently, a professor at the JPII in Rome — has said the “violence” with which the “abolition” of the institute was carried out is “something unheard of in academia.”

In a front page article she authored for the July 31 edition of the Italian daily, Il Foglio, Dr. Grygiel also said the newly-styled institute has been built on “the injustice of dismissals, on non-existent, totally questionable or even defamatory grounds.”

Dr. Grygiel’s article appeared under the title: “The suppression of the project wanted by Wojtyla and the clumsy attempt to bury the truth,” and continued on page 4 under a second headline: “The Wojtyla Institute is suppressed, the new is built on sand.”

Here below we publish an English translation of the full article by Dr. Monika Grygiel.

We are witnesses of what we cannot experience except as a terrible suppression of the Pontifical Institute John Paul II, and as an attempt to erase, even with untrue information, what this great academic family has been and has represented for almost forty years of its existence. The destruction of a university institute of world renown and of high scientific, religious and human profile, will not erase the memory of a history imprinted in thousands of people around the world and rooted in the teaching of the Church and St. John Paul II, Pontiff of the Holy Roman Church.

There would be many considerations to make and truths to underline. I will dwell on one, which as a psychiatrist and at this point former professor of the institute, touches me in particular. It is presented, for example by Don Pagazzi in the Osservatore Romano, as a great novelty of the new institute John Paul II, the insistence on the church-family relationship. Thus, it is thought to cover up the truth of what was taught and to justify a presumed precedence of human science over theology.

It must be said, first of all, that the extinct John Paul II Institute had developed the ecclesiology of the family. Let us think of prominent teachers such as Cardinal Scola, with his approach to the nuptial mystery, or to Cardinal Ouellet, who insisted so much on the link between marriage, the Eucharist and the Church. Both saw in the “family-church” bond an essential element of “Christian ontology.” And think also of the different courses offered in recent years by Professor Melina on the ecclesial place of conscience, or by Prof. Diriart on the states of life in the Church or marriage in ecclesial communion.

Don Pagazzi also writes about the need for the Church not to detach itself from the flesh of the world. The Church, according to him, “will succeed to the extent that it does not detach itself from its flesh, that is to say, from the ties with people and things that constitute the story of every family (even the most complicated) and of all reality.” I fully agree with him, but I also think that the preference which he maintains will be given to the human sciences, will only make sense if something more original is not forgotten: the Church will succeed in its task to the extent that it does not detach itself from the flesh of Christ, which contains within itself the fulfillment of every original language of the flesh. The Church will be faithful to the family only if she is faithful to Christ. The human heart, and therefore the bonds it weaves in life, are, if we look at them in their truth, the incarnation of the Father's primordial plan.

Precisely in relation to the concreteness of the flesh, it is disconcerting to see how in the new plans of study, although not yet very clear, courses have been cancelled, among many others, in Psychology on relational dynamics in the family, on generativity, the one on paternity and even an innovative project, born out of the request of the students themselves, of Psychology laboratory for priests entitled “Alongside the lives of families.”

These brief lines show how, in reality, the question of the abolition of the John Paul II Institute does not consist in a new look, but rather concerns the violence with which it was carried out something unheard of in academia. How can one build a Church “not detached from ties with people” on the injustice of dismissals, on non-existent, totally questionable or even defamatory grounds? Or on the imposition on already enrolled students, at the end of July, of a curriculum, which does not even respect the statutes in force, and an almost entirely new teaching staff, of which the students were not aware at the time of enrollment?

Those who will be called to teach at the new Institute, in a situation presented as “exceptional,” and therefore appointed teacher without the collegial opinion of the other professors and without the process [concorso] provided for by the current statutes, will have to decide whether to believe in the dignity of university work, freedom of thought and the family essence of the Church or to participate in the “exceptional” imposition of power on the common search for truth.

Those who have built a family, or other bonds, who experience the Church and Christ as an experience of family experiences and the bonds of love, well know the difference between foundations built on sand and those, instead, that respect the identifying structure, the true heart of a home.

Dr. Monika Grygiel is a psychiatrist and psychotherapist, and a former professor at the John Paul II Theological Institute for the Sciences of Marriage and the Family. Translation from the Italian by Diane Montagna of LifeSiteNews.

 

[LSN] 2292.SSA1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

 

Pro-contraception priest invited to teach at new John Paul II Institute in Rome

D MontagnaDIANE MONTAGNA reports for LifeSiteNews ~ An Italian moral theologian who has argued that 'responsible parenthood' can obligate a married couple to use artificial birth control has been invited to teach at the newly established John Paul II Institute in Rome, LifeSite has confirmed.

Two informed sources in Rome told LifeSite that Fr. Maurizio Chiodi, a professor of moral theology at the Northern University of Milan and new member of the Pontifical Academy for Life, has been invited to teach at the new institute, but his official appointment is still pending.

News regarding Fr. Chiodi's potential teaching post at the restyled JPII institute comes in the wake of last week's 'purge' of orthodox professors and respected leaders, including the successor of Cardinal Carlo Caffarra and chair of fundamental moral theology, Msgr. Livio Melina, and the chair of special moral theology, Fr. José Noriega.

The suspension of all professors and dismissal of Msgr. Melina and Fr. Noriega followed the approval of new statutes crafted under the direction of institute chancellor, Archbishop Vincenzo Paglia. These were in response to Pope Francis's 2017 decree replacing the institute founded by Pope John Paul II with a new institute to carry forward the teaching of Amoris Laetitia.

According to recent reports in Italian media, Fr. Chiodi is seen as a 'favorite' for guiding the direction of moral theology at the new institute. He is described as a 'disciple' of Cardinal Caffarra's 'old adversary,' German priest Bernard Haering, 'the most in vogue moral theologian among progressives after Vatican II.'

Heterodox on Humanae Vitae

In 2018, at a public lecture held at the Pontifical Gregorian University in Rome, Fr. Chiodi said that there are 'circumstances - I refer to Amoris Laetitia, Chapter 8 - that precisely for the sake of responsibility, require contraception.'

When 'natural methods are impossible or unfeasible, other forms of responsibility need to be found,' argued Fr. Chiodi in his lecture, entitled Re-reading Humanae Vitae (1968) in light of Amoris Laetitia (2016).

In such circumstances, Chiodi said, 'an artificial method for the regulation of births could be recognized as an act of responsibility that is carried out, not in order to radically reject the gift of a child, but because in those situations responsibility calls the couple and the family to other forms of welcome and hospitality.'

Fr. Chiodi's comments came as the Church marked the 50th anniversary of Pope Paul VI's encyclical Humanae Vitae, which reaffirmed the Church's ban on contraception. In his encyclical, Paul VI called artificial contraception 'intrinsically wrong,' approved natural family planning, and upheld the Church's teaching on conjugal love and responsible parenthood.

The lecture took place after Pope Francis purged the Pontifical Academy for Life, filling it with new appointees (including Fr. Chiodi), some with dissenting views on Humanae Vitae.

The Italian Fr. James Martin?

More recently, Fr. Chiodi openly expressed heterodox positions on homosexuality, arguing that we need to go beyond 'nature' and consider the possibility that homosexual acts can in certain circumstances be morally good.

In a July 29 interview with Luciano Moia of Avvenire, the official newspaper of the Italian Bishops' Conference, Fr. Chiodi was asked if he agrees 'with those who argue that acts within a homosexual couple should be evaluated on the basis of the spiritual fruits they produce, whether or not they are ordered to build up the good of the person?'

Initially seeming to suggest that persons with same-sex attraction are called to live in perfect continence, Fr. Chiodi said: 'The homosexual person is also called, in his specific way, to follow a path of chaste, virtuous relationships, capable of friendship and brotherhood. No one can escape this commitment, which is born of the gift of God.'

However, the Italian moral theologian then suggested, on the basis of Amoris Laetitia, that sexual acts within a homosexual relationship can be good, at least in certain circumstances.

'As Pope Francis recalled, even if regarding another issue - the 'divorced and remarried' - it is clear that, within a historical perspective, each person is asked not only what is possible for him, but also what is possible for him in a specific moment of life,' Fr. Chiodi said.

He continued: 'It is clear that, within a historical perspective, everyone is asked not only what is possible for them, but also what is possible for them at a given time in their lives. From this point of view, it seems to me that it is difficult - indeed impossible - to give pre-packaged answers, as if all the practical answers could be deduced immediately from an anthropological theory.'

The new member of the Pontifical Academy for Life then added: 'I believe that the relationships of homosexual couples present gaps and undeniable differences that prevent them from being equated with heterosexual couples, annulling their diversity. Nevertheless, the moral task concerns actual possibilities, that is, the possible good, which considers the actual history of a subject.'

'For this reason,' Fr. Chiodi said further, 'I would not exclude that, under certain conditions, a homosexual couple's relationship is, for that subject, the most fruitful way to live good relationships, considering their symbolic meaning, which is both personal, relational and social. This, for example, happens when the stable relationship is the only way to avoid sexual vagrancy or other forms of humiliating and degrading erotic relationships or when it is help and stimulus to walk on the road to good relationships.'

Fr. Chiodi's comments have led at least one observer to describe him as the 'Italian Fr. James Martin.'

In comments to LifeSite, a theologian observed: 'As though the moral life for Christians were only a question of momentary capacity, not a question of being purified by Christ's grace to do what natural law prompts us to do.'

'The natural law is something that prompts us from within, always as sexuated beings, inclining us towards the good, truth and community... but we can't do it on our own, our nature is wounded, we need God's grace,' the theologian said.

'In the sexual realm,' the theologian further explained, 'the natural law inclines both man and woman to love each other faithfully and fruitfully … thus, to regard the homosexual acts - which are intrinsically disordered and structurally unfruitful - as 'good enough for the moment, without searching the original truth God inscribed in each person (man-woman natural inclination),' stems from a pure Neo-Pellagianism subjectivist position! It's an 'all is up to us' Theology! We don't need God who has written the natural law in us and we don't need Christ to redeem us!'

'Christ becomes irrelevant in such false theology,' they continued. 'This theology is not merciful, it is evil, because it denies to these persons who are attracted to the same sex the only real renewal of their hearts which comes from Christ, who makes all things new and helps these persons to convert and discover the truth of God' original plan on sexuality, where sexual difference is beautiful and intrinsically fruitful!'

In the July 29 interview with Avvenire, Fr. Chiodi also said that theologians 'need to rethink' questions on homosexuality already answered by the Congregation for the Doctrine of the Faith in a document signed by then-prefect, Cardinal Josef Ratzinger, and 'overcome the temptation to respond by simply invoking human nature as an unchanging reality.'

In the interview, Fr. Chiodi also rhetorically asked what Sacred Scripture has to say about homosexuality. In response, he said he wished do 'limit himself' to Genesis 2:18, on the complementarity of man and woman, but neglected to mention Sodom and Gomorrah (Genesis 18:20-21) or St. Paul (Romans 1:26-28, 1 Cor. 6:9).

In a press release on Monday about the controversy over the reform of the John Paul II Institute, the Institute's press office stated that they are 'always available for clarification and information.' But LifeSite contacted the Institute press office on Monday by email and phone twice regarding Fr. Chiodi's potential appointment, and we have received no reply. LifeSite also contacted Archbishop Paglia's Secretary by email on Monday, and we have not received a reply.

RELATED: New Academy for Life member uses Amoris to say some circumstances 'require' contraception

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CF NEWS

 

The bane of liberal Catholicism: Exhibit A

CHRISTOPHER A. FERRARA writes for Fatima Perspectives ~ In an article published at uscatholic.org by Stephen Schneck, one finds a prime example of how what is now portrayed as 'mainstream' Catholicism in America no longer bears any resemblance to the Faith of our fathers.

Schneck, a retired academic whose work at Catholic University involved the promotion of American-style political liberalism, recounts how none other than the disgraced Cardinal Wuerl looked at him 'pointedly' when administering Holy Communion to him at the Shrine of the Immaculate Conception in Washington, D.C. Schneck imagines the pointed glance was on account of his having 'joined the reelection campaign of President Obama and been named one of the national co-chairs of Catholics for Obama. Conservative Catholic activists at the time were insisting that Catholics working for Obama - Catholics like me - should be denied communion and some bishops agreed.'

Wuerl, obviously, was not one of them. The disgraced prelate, implicated in the cover-up of the crimes of ex-Cardinal McCarrick and forced to 'resign' in appearance only - while Francis heaped praise upon him - had no problem administering Holy Communion to a prominent Catholic supporter of a politician who, as a state senator in Illinois, voted against the Born Alive Act that would have mandated medical care for babies who survive botched attempts at late-term abortion. Even the left-leaning Real Clear Politics website admits that Obama lie about his reasons for voting against the bill in 2003.

Schneck, being the archetypical American liberal 'Catholic' that he is, is incensed, not about Obama's approval of the outright infanticide of abortion survivors or the Democrat Party's current support for 'partial birth' infanticide, but rather Attorney General Barr's resumption of the federal death penalty for the convicted killers of innocent people. Those slated for just execution include the following convicts, as summarized here by the Department of Justice:

• The leader of a white supremacist group who murdered a family of three, including an eight-year-old girl.

• A man who stabbed a 63-year-old grandmother to death, forced her nine-year-old granddaughter to 'sit beside her lifeless body for a 30 to 40-mile drive' and then slit the little girl's throat and crushed her head with rocks, after which he 'severed and buried both victims' heads and hands.'

• Another man who raped and murdered a 16-year-old girl, 'dismembered, burned, and dumped the young girl's body in a septic pond' and also 'bludgeon[ed] to death an 80-year-old woman who suffered from polio and walked with a cane.'

• A father who tortured and beat to death his own infant daughter.

• The murderer of five people: 'two men who planned to testify against him and a single, working mother and her ten-year-old and six-year-old daughters.'

Schneck declares that 'Church teachings are clear on the death penalty' - meaning it may never be imposed according to Francis, alone among all the Popes in Church history. For the liberal Catholic, 'Church teaching' is 'clear' only when it represents a novelty that contradicts the actual teaching of the Church, which indeed is clear.

Schneck misleadingly cites John Paul II in Evangelium Vitae for the proposition that 'Not even a murderer loses his personal dignity, and God himself pledges to guarantee this.' But of course, the imposition of capital punishment does not mean the killer has lost his dignity, but rather it is precisely a defense of human dignity - man made in the image and likeness of God - which demands that the murderer pay the ultimate price for deliberately taking an innocent life. As the Council of Trent explained in its Catechism:

'The use of the civil sword, when wielded by the hand of justice, far from involving the crime of murder, is an act of paramount obedience to this commandment which prohibits murder. The end of the commandment is the preservation and sanctity of human life, and to the attainment of this end, the punishments inflicted by the civil magistrate, who is the legitimate avenger of crime, naturally tend, giving security to life by repressing outrage and violence.'

The legitimacy of capital punishment as a defense of human dignity is not only a constant teaching of the Church that Francis has absolutely no power to change, it is also a directly revealed truth: 'Whosoever shall shed man's blood, his blood shall be shed: for man was made to the image of God.' (Gen. 9:6) And, as I note here, God Himself prescribed to Moses the death penalty for certain grave offenses as we see in the 20th chapter of Leviticus.

Yet Schneck seriously suggests that Barr, not the politicians who perpetrate mass murder in the womb, be denied Holy Communion because he contradicts the opinion of Pope Francis, which was 'codified in Section 2267 of the Catechism of the Catholic Church' - as if the Church's teaching on faith and morals were like human legislation that could be altered by the latest 'codification.'

According to Schneck, Barr, 'in ordering the executions, is - with clear intent and knowledge - acting and advancing a policy of government that is contrary to the catechism [i.e., the view of Pope Francis alone]. His actions in this matter, thus, are more serious than simply voting for a candidate whose policies are contrary to church teachings, more serious than merely serving in an administration with policies contrary to the church's, and more serious even than a Catholic legislator voting to provide funding for evil policies [i.e. abortion].'

So, as Schneck would have it, authorizing the death penalty for monstrous crimes like those noted above is worse than voting to fund the mass murder of innocent children in the womb!

But Schneck ultimately proposes that there be no 'Communion Wars' over Barr or anyone else in public life whose actions contradict what he considers 'Church teachings.' Thus, his article is really just a disguised argument for admitting pro-abortion politicians to Holy Communion and justifying Catholic votes for such politicians.

Schneck's piece reminds me of Pius IX's famous observation nthat 'liberal Catholics are the worst enemies of the Church.' It was Blessed Pius IX who issued the Syllabus of Errors condemning the very principles of political liberalism that have ruined an entire once-Christian civilization. But now liberal Catholics hold virtually all the levers of power in the Church, from the papacy on down, and the bane of 'liberal Catholicism' is now de facto the ecclesial status quo.

Such is the unparalleled crisis in the Church foretold in the Third Secret of Fatima.

[FP] 2292.5

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

John Paul Institute and the systematic purge of the last remaining 'Wojtylians'

FR. JOHN ZUHLSDORF blogs ~ What's being done to the John Paul II Institute is emblematic of what is happening - and is going to happen - in Rome and in the rest of the Church outside of Rome.

It's a signal from HQ to the sleeper cells: 'It's time to come out of hiding and STRIKE!'

I will remind the readers that in January 2018, after Maurizio Chiodi (whom I mention below) gave his pro-contraception talk at the Jesuit-run Gregorian University, I described him as a 'canary in the mineshaft'. With Kasper's address and the two rigged Family Synods, to Amoris laetitia and Chiodi and the changes at the Pontifical Academy for Life etc. etc., we've been watching a brilliantly executed campaign of 'creeping incrementalism'. They are patient, friends, and move slowly but inexorably toward their goals like a bone-crushing juggernaut. Bone by bone. Nothing too dramatic at the beginning, but inexorably forward with the conviction that potential opposition is too fragmented to make a difference.

This is why I have often - as Michael Matt has too - called for a stop to the parochial posturing of some in the conservative and traditional side of life in the Church. Libs set aside their pet issues temporarily for the sake of combining forces and working for the overturning of the status quo. Ever wonder how libs, dems, feminists, LGBTSJs etc. seem to coddle even Islamic terror? The enemy of my enemy. See Andrew McCarthy on that Conservatives tend to defend their tiny wrinkles of turf to the point that they couldn't coordinate enough to run a bird cage, much less mount a strong offense.

Pay attention to this one and gird your loins.

See what I added, below.

Originally published on: Jul 29, 2019

When I was in the Theology section at the Pontifical Lateran University, I would see at the end one of the hallways the doors leading into the John Paul II Institute for Marriage and the Family, founded at the sainted Pope's behest after Familiaris consortio by the eventual Cardinal (and one of the four Dubia brothers) Carlo Caffarra. It was a great institution which activated John Paul's teachings.

Francis renamed the place and gave it a new mission in 2017. Then he appointed new personnel to carry out that mission. Co-founder of the Sant'Egidio group and a postulator for the cause of Oscar Romero Archbp. Vincenzo Paglia reigns over the place now as Grand Chancellor of the Lateran. You might have read also about Paglia that there is a seemingly homo-erotic fresco image of him in a fresco (which he commissioned) in the cathedral of his former Diocese of Terni-Narni-Amelia. The President, now, is Pierangelo Sequeri.

Part of the mission of the new team at the Institute seems to be part of an over-arching agenda: diminish the magisterial teachings of John Paul II. That's, frankly, at the core of the Five Dubia of the Four Cardinals, among whom was Caffarra, probably the main author of the sumbitted Dubia. The question, dubia, center on affirmations in Familiaris consortio and Veritatis splendor

In any event, the now-former President of the JP Institute, Msgr Livio Melina, a tenured-professor of Moral Theology, was recently sacked from his teaching post. Also sacked, Stanslaw Gryiegel, a long-time friend of John Paul who in 2018 criticized those in the circle of Francis who were undermining the teachings of Humane vitae on contraception. You might recall that Maurizio Chiodi - a disciple of the infamous darling of the Fishwrap and Curran-types and Hell's Bible, Bernard Häring - in a talk at the Gregorian (Jesuits) suggested that Amoria laetitia perhaps made artificial contraception acceptable. Chiodi was - incredibly - appointed to the Pontifical Academy for Life (headed by Paglia).

It seems that the new statues of JPII Institute 2.0 make no reference to the teachings of JPII or to Humanae vitae.

In Rome, it is said that Paglia and the 'Pagliani' are conducting a purge of the last remaining 'Wojtylians'.

No joke. In the headline, below, Card. Scola, former head of the Lateran (when I was there) and therefore head of the JPII Institute says: 'Purge'

 

Newspaper


What's next? Disappear people out of airplanes?

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CF NEWS

Cardinal Brandmüller: German bishops synodal path leads to a "catastrophe"

Cdl. BrandmullerMAIKE HICKSON reports for LifeSiteNews ~ Cardinal Walter Brandmüller - one of the two remaining dubia cardinals and a respected Church historian - has issued a warning about the 'synodal path' as it is being organized in Germany. The German bishops agreed in March 2019 to start a discussion this fall on the Church's morality, celibacy, the larger role of women in the Church, and clericalism.

In a July 27 interview with the German Catholic newspaper Die Tagespost, Cardinal Brandmüller states that he 'in no way' is confident about this process in Germany, adding that so far 'nobody knows, first of all, how one will walk this path, and secondly, where this path will lead us to.'

'If one considers the statements of several bishops,' he continues, 'then one can well say that this 'synodal path' leads to a catastrophe.'

The German prelate also comments on the fact that the Catholic Church in Germany lost many members in 2018 - 216,000 - saying that these numbers 'are an extremely alarming symptom for the spiritual state of the Catholic Church in Germany.'

For Brandmüller, however, 'we should not be astonished about this apostasy, in light of the statements of Jesus Christ in the Gospel. The love of many will cool, Jesus says in the Gospel of St. Matthew, and many false prophets will appear and lead many stray.' But the 'true Church of Christ,' however, does not consider herself merely to be a 'pious association,' whose statutes 'easily can be changed,' but, rather, she understands that Our Lord 'entrusted' to her a 'mission.'

Commenting on Bishop Franz-Josef Overbeck's recent claim that after the Amazon Synod, in the Church, 'nothing will be as it was before,' Cardinal Brandmüller says that such a turning point is 'in any event something that is not anymore the Catholic Church.' The idea of such a turning point, he continues, is a category which is 'completely contrary' to an organic development. 'A turning point with the result that nothing is afterwards anymore as it was before, would mean the end of the Church,' the cardinal concludes.

The essence of the Church, the 90-year-old prelate also explains, 'is the transmission of the deposit of the Faith from the times of the Apostles up until the return of Our Lord - but not a continuous evolution, during which the essence of the Church is being changed.'

Asked whether the upcoming October 2019 Pan-Amazon Synod will lead to the abolition of the 'clerical Church,' Cardinal Brandmüller reminds us that it would be better to speak of a 'Church, in which there existed from the beginning the spiritual ordained ministry.' In this sense, he continues, the end of the 'clerical Church' might well mean 'that the image of Church that Martin Luther had - as described by him in his pamphlets of the year 1520 - would now be implemented. And this, then, would not anymore be the Catholic Church.' Here, the cardinal reminds his readers that Luther believed every baptized Christian were, as such, already 'pope, bishop, and priest.' Whereas, for a Catholic, the priest stands on the altar 'in persona Christi,' (in the person of Christ) by virtue of his sacred ordination.

It is here that Cardinal Brandmüller insists that celibacy is also part of the priest's life in imitation of Christ, or his acting 'in personal Christi.'

'So much about celibacy,' he continues, 'seems to be also up to discussion during the 'synodal path' and at the Amazon Synod.'

The results of such reforms, according to the German cardinal, can be easily predicted. 'One can well imagine, when looking at the state of the parishes of the EKD [German Evangelical Church] how it then would also look in formerly Catholic houses of God.'

Cardinal Gerhard Müller, the former Prefect of the Congregation for the Doctrine of the Faith (CDF), recently issued his own similar warning. Speaking about the German 'synodal path' and the upcoming Amazon Synod, Cardinal Müller stated, 'As a supposed way out of the crisis of the Church, the Instrumentum Laboris [of the Amazon Synod] and the synodal process in Germany both rely on a further secularization of the Church.'

Directing his warning to Rome as well as to Germany, Cardinal Müller goes on to say, 'This crisis of a massive exit from the Church and of the decline of the Church's life (low Mass attendance, few Baptisms and Confirmations, empty seminaries, the decline of monasteries) cannot be overcome with the help of a further secularization and self-secularization of the Church.'

[LSN] 2292.7

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

The Vandals sack Rome….again

Is there a red hat in Archbishop Vincenzo Paglia’s future? If so, it will be as a reward for knee-capping scholars of impeccable scholarly credentials and personal probity, deeply beloved by their students.

G WeigelGEORGE WEIGEL writes for the Catholic World Report ~ An exercise in raw intellectual vandalism has been underway in Rome since July 23: what was originally known as the Pontifical John Paul II Institute for Marriage and the Family has been peremptorily but systematically stripped of its most distinguished faculty, and its core courses in fundamental moral theology have been cancelled. Concurrently, academics known to be opposed to the teaching of Humanae Vitae on the appropriate means of regulating fertility and the teaching of Veritatis Splendor on intrinsically evil acts are being appointed to teach at the reconfigured Institute, which is housed at the Pontifical Lateran University – the pope’s own institution of higher learning. Sixteen hundred nine years after the first Vandal sack of R0me, they’re at it again, although this time the chief vandal wears an archbishop’s zucchetto.

There is a history here, and it’s worth revisiting in order to get the destruction underway into clearer focus.

Despite the global media addiction to the “liberal/conservative” trope for analyzing the Second Vatican Council and the debates following it, the really consequential division after the Council (which, as several conciliar theologians’ diaries attest, began to open up during the Council’s third and fourth periods) was between two groups of previously-allied reformist theologians, one group of which seemed determined to embrace intellectual modernity and its sundry skepticisms in full, while the other was committed to ballasting authentic Catholic reform by grounding theological development in the Church’s living tradition. This “War of the Conciliar Succession” (as I call it in my forthcoming book, The Irony of Modern Catholic History) was no mere donnybrook among intellectuals; it had real consequences in the life of the Catholic Church.

It led to the development of the international theological quarterly, Communio, as a counterpoint to the ultra-progressive Concilium. It led to the establishment of Ignatius Press and the great renewal of Anglophone theology influenced by Henri de Lubac and Hans Urs von Balthasar. It led to battles for the control of faculty slots in theology departments around the world. And, after a decade and a half of contention, it led to the election of Karol Wojtyla, who as John Paul II would appoint Joseph Ratzinger as Prefect of the Congregation for the Doctrine of the Faith.

Resistance to the magisterium of John Paul II (a magisterium that was influenced, of course, by then-Cardinal Ratzinger) was deep-seated and bitter among those self-styled progressives who imagined that they had won the War of the Conciliar Succession and yet suddenly found themselves, after the second conclave of 1978, on the outs in the great game of ecclesiastical politics – even though they continued to maintain an iron grip on most theological faculty appointments and on a lot of theological publishing. John Paul II’s response to this recalcitrance and intellectual pride was not to attack it head-on, purging progressivist faculty from the Roman universities. Rather, his strategy was to encourage newer and dynamically orthodox foundations like the Pontifical University of the Holy Cross (now, arguably, the most intellectually interesting of the Roman schools), and to create new institutes of higher learning in existing universities.

In both cases, the goal was to foster the genuine renewal of Catholic theology according to the mind of Vatican II – and not according to the minds of Immanuel Kant, G.W.F. Hegel, Ludwig Feuerbach, and Karl Marx. Reversing Gresham, John Paul II was quietly confident that good coinage – good theology – would eventually drive out bad ethical coinage, for the latter was bankrupting human lives and leading people into confusion and misery

The John Paul II Institute for Marriage and the Family was the linchpin in this effort to create vibrant alternatives to Catholic Lite scholarship, which had become increasingly bizarre when John Paul II came to the Chair of Peter. (In the United States, for example, the prestigious Catholic Theological Society of America commissioned a mid-1970s study of human sexuality that could not quite bring itself to condemn bestiality as intrinsically evil.) And over its first decades of work, the John Paul II Institute did exactly what its papal founder wanted it to do: it helped foster a renaissance in Catholic moral theology, recovering and developing the tradition of virtue ethics, exploring with care and compassion the often-tangled issues of living chaste love in various vocations, and creating a cadre of moral theologians around the world who wanted their intellectual work to help convert the late-modern and post-modern worlds, rather than pandering to late-modernity and post-modernity as they careened into decadence and incoherence.

Thus the John Paul II Institute in Rome, as the hub of several affiliated institutes around the world, was a key instrument for deepening the entire Church’s reception of John Paul’s 1993 encyclical on the reform of the moral life, Veritatis Splendor. And this was the offense that those who, much to their surprise and anger, were losing the War of the Conciliar Succession would not and could not tolerate. Because if their project were to be revived, Veritatis Splendor and its teaching on the reality of intrinsically evil acts had to go.

So these stubborn and, it now seems, ruthless men bided their time. In recent years, they have continued to lose every serious debate on the nature of the moral life, on the morality of conjugal life, on sacramental discipline, and on the ethics of human love; and the more intelligent among them know it, or at least fear that that’s the case. So in a bizarre repetition of the anti-Modernist purge of theological faculties that followed Pius X’s 1907 encyclical Pascendi, they have now abandoned argument and resorted to thuggery and brute force in order to win what they had failed to win by scholarly debate and persuasion.

That unbecoming score-settling is why the senior faculty of the John Paul II Institute was abruptly dismissed last week, and that is why there is absolutely no guarantee that, in the immediate future, the Institute that bears his name will have any resemblance to what John Paul II intended for it. Cardinal Angelo Scola, emeritus archbishop of Milan and a former rector of the Pontifical Lateran University, described what is afoot in Rome these days as “torpedoing” the John Paul II Institute through an academic “purge.” 150 students of the Institute signed a letter saying that the changes underway will destroy the institute’s identity and mission; in the present Roman circumstances, they have about as much chance of being heard as Marshal Mikhail Tukhachevsky had at the Moscow Purge Trials in 1937-38.

That these Stalinistic acts of intellectual brigandage against the theological and pastoral heritage of Pope St. John Paul II are being carried out by Archbishop Vincenzo Paglia – who came to international attention in 2017 for having commissioned a homoerotic fresco in the apse of the cathedral of Terni-Narni-Amelia – is ironic in the extreme. Paglia was simply another ambitious cleric when his work as ecclesiastical advisor to the Sant’Egidio Community drew him to John Paul’s attention. Years of sycophancy followed, during which Paglia would brag about how he had turned the pope around on the subject of murdered Salvador archbishop Oscar Romero by telling John Paul that “Romero was not the Left’s bishop, he was the Church’s bishop.” Paglia’s appointment as Grand Chancellor of the John Paul II Institute – a position for which he had and has no discernible qualifications – was puzzling when it happened two years ago. But now it, too, comes into focus: he is acting precisely like those who manipulated the Synods of 2014, 2015, and 2018, i.e., another cabal of ambitious (and, frankly, not-so-bright) clerics who continually lost arguments and then tried to compensate by brutality and threats.

Is there a red hat in Archbishop Paglia’s future? If so, it will be as a reward for knee-capping scholars of impeccable scholarly credentials and personal probity, deeply beloved by their students. One wonders if the Grand-Chancellor-Become-Lord-High-Executioner of the John Paul II Institute has ever read A Man for All Seasons and Thomas More’s devastating response to his betrayal by the grasping bureaucrat, Richard Rich: “Why Richard, it profits a man nothing to give his soul for the whole world…but for Wales?”

Thus the Roman atmosphere of the moment: sulphurous, febrile, and extremely nasty, with more than a whiff of panic about it. This is not the way people behave who believe they are firmly in control and likely to remain that way. Do those who like to imagine that they have gained the upper hand in the War of the Conciliar Succession fear the future? They should. Because, as John Paul II knew, truth will always win out, however long it takes, because error is lifeless and stultifying.

[George Weigel is Distinguished Senior Fellow of Washington's Ethics and Public Policy Center, where he holds the William E. Simon Chair in Catholic Studies. He is the author of over twenty books, including Witness to Hope: The Biography of Pope John Paul II (1999), The End and the Beginning: Pope John Paul II—The Victory of Freedom, the Last Years, the Legacy (2010), and The Fragility of Order: Catholic Reflections on Turbulent Times (Ignatius Press, 2018). His new book The Irony of Modern Catholic History: How the Church Rediscovered Itself and Challenged the Modern World to Reform will be published by Basic Books on September 17].

 

[CWN] 2292.7a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

Why Cardinal Müller warned that German involvement in Amazon Synod was 'wrecking ball' for Church

Cdl. MullerMAIKE HICKSON reports for LifeSiteNews ~ In a recent July 26 statement, Cardinal Gerhard Müller pointed out the close link between the upcoming Amazon Synod and the German 'synodal path' as it is being currently organized in Germany.

He stated that 'the synodal process in the realm of the German Bishops' Conference is now being linked with the Synod for the Amazon, and this is done for ecclesial-political reasons and as a leverage for the restructuring of the Universal Church. Additionally, at both events the protagonists are nearly identical, and they are even financially and organizationally connected by way of the relief agencies of the German Bishops' Conference.'

'It will not be easy to control this wrecking ball,' the Cardinal added.

The German bishops relief agencies' referred to by Cardinal Müller are Adveniat and Misereor. The two agencies published the German translation of the working document of the upcoming October 6-27 Pan-Amazon Synod on July 17 and revealed their involvement in the preparatory work of this synod. The directors general of both agencies - Father Pirmin Spiegel and Father Michael Heinz - signed the introduction to the document.

Adveniat is the German bishops' relief agency for Latin America and Misereor the bishops' overseas aid and development agency. Both are financially involved in the Amazon region.

The translation of the Vatican document for the Amazon Synod was undertaken by the two German agencies that are each headed by a German bishop. Bishop Franz-Josef Overbeck (Essen) is responsible for Adveniat, and Bishop Stephan Burger (Freiburg) for Misereor. The document translated into German is, however, copyrighted by the Vatican and appears on Adveniat's website. Usually such a document would be published by the Vatican, not by German episcopal agencies. This unusual situation highlights the new push for a decentralized Church, which is so essential for today's Church, according to Fathers Spiegel and Heinz.

At the same time, the Amazon Synod also stands for an internal change into a Church 'which leaves the comfort zones and goes to the peripheries, there, where people do not matter and have no rights,' the two directors write in their introduction for the German version of the synod document. Instead of Roman centralism, 'decentralization is the topic,' so that local churches 'can make their own decisions about things that affect them directly.' For the authors, the Amazon Synod is about 'implementing Evangelii Gaudium (2013).' Evangelii Gaudium is Pope Francis' first apostolic exhortation, in which he presented the program of his papacy.

As the authors point out, 'the working document [of the Amazon Synod] has the handwriting of the ecclesial Amazon-network, Repam (Red Eclesial Panamazónica), to which Adveniat and Misereor belong since its foundation in 2014.' They also highlight the fact that Pope Francis names Cardinal Claudio Hummes as the general relator of the upcoming Amazon Synod.

'The fact that the Pope named the President of Repam, Cardinal Claudio Hummes, as the general relator of the synod, and he, together with several other Repam representatives, is a member of the synodal preparatory council, shows how much Francis appreciates the Amazon-network,' Spiegel and Heinz comment.

They both hope that the Amazon Synod will lead to a 'profound paradigm shift' in the Catholic Church, also with regard to the priesthood in general, and with an 'official ministry' for women.

The two directors of the German relief agencies both draw a link between the Amazon Synod and the German 'synodal path' which is being prepared and which aims at discussing celibacy, the Church's moral teaching, and the role of women within the Church. At the Synod, they state, 'we can enter onto paths of new thinking, on which our questions in Europe also can be discussed.'

And as a confirmation of this claim, Bishop Franz-Josef Bode - the German bishops' vice president - announced already in April of 2018 that, should the Amazon Synod agree on permitting married priests, the Germans, too, would ask for them for their own dioceses. One source close to the situation told LifeSiteNews that Bode is determined to act as soon as the decisions are made at the Amazon Synod in Rome this fall.

Another confirmation of the close link between the Amazon Synod and the German 'synodal path' can be seen in the fact that both German episcopal relief agencies (Misereor and Adveniat) have already now organized a conference in Würzburg for November 6-8, 2019, that will discuss the conclusions which the German bishops should draw from the October Amazon Synod. Among the speakers will be three members of the Amazon Synod's pre-synodal council, most prominently Bishop Erwin Kräutler who has been called by different sources the main author of the synod's working document.

In light of the fact that Misereor and Adveniat are members of Repam and since they have published the Synod's working document in German, LifeSiteNews reached out to both agencies, asking them about their financial and organizational involvement with Repam and the upcoming Amazon Synod.

In the following, LifeSite shall now present the answers which we have received from Adveniat and Misereor. We shall add our own further research in parentheses:

In 2018, Adveniat received just under $47 million in Euro donations. The Catholic Church in Germany asks on Christmas (24 and 25 December) in all churches to give donations to Adveniat.

The press speaker of Adveniat, Carolin Kronenburg told LifeSiteNews:

• In the fiscal year of 2018, Adveniat funded 9 projects with a total of 272,000 Euro 'for the preparation of the Amazon Synod in the territory and for Repam activities.' Additional funds were given in that year after the closing of the fiscal year at the end of September 2018.

The following events are either pre-synodal meetings for the development of the Instrumentum Laboris (working document) of the Amazon Synod, conferences, Repam meetings and conferences, episcopal assemblies and travels in the region:

• Franz Hellinge, Adveniat's expert for Ecuador, participated at a preparatory meeting of Repam in Ecuador.

• Thomas Wieland, leader of the projects of Adveniat, went to a similar event in Peru.

• Klemens Paffhausen - Adveniat's expert for Brazil - went two times to Brazil, to episcopal meetings in Manaus and Belem.

• Father Michael Heinz, Adveniat's director general, went to Manaus, Brazil, dealing with an episcopal assembly for the whole of the Amazon.

• Thomas Wieland went to a conference in Washington, D.C. (According to LifeSite's research, that must have been the March 2019 conference at Georgetown University that was organized by Repam, with Cardinals Claudio Hummes, Pedro Barreto, and Reinhard Marx speaking.)

• Bishop Franz-Josef Overbeck, the bishop responsible for Adveniat, attended a Rome Conference. (No further information was given, but he definitely attended the private and unannounced pre-synodal June 2019 meeting in Rome, together with Cardinal Walter Kasper, Cardinal Baldisseri, and Cardinal Hummes. That meeting called for married priests and the female diaconate.)

• Thomas Wieland repeatedly worked with the Repam steering committee, once in Bogotá, once in Sao Paulo, and then also 'virtually.'

• In the field of international organizations and Repam, Thomas Jung and Thomas Wieland went to Madrid, Spain; Adveniat co-hosted an event in Berling, with Father Michael Heinz, Stephan Jentgens, Martina Fornet Ponse, Carmen Martínez, Stephan Neumann, Thomas Wieland, and, as a volunteer, Stephanie Hoppe. There were also additionally several virtual meetings with Martina Fornet Ponse, Anna Barrera, Thomas Wieland, and Stephan Neuman being involved.

• Visits in the territories and in the Repam Office: Prelate Klaschka, Father Michael Heinz and a delegation of the episcopal commission to Ecuador; a trip of journalists to Ecuador and Brazil; a trip to the Amazon region in Venezuela by Reiner Wilhelm, Stephan Neumann, and Thomas Wieland.

• Further visits to the Amazon region, also in light of the Amazon Synod: Columbia: Monika Lauer Perez, who is the Adventiat expert for Columbia; Peru: Thomas Wieland; Venezuela: Reiner Wilhelm (Venezuela expert); Brazil: Brazil expert (Klemens Paffhausen); Bolivia: Dr. Anna Barrera, the former Adveniat expert for Bolivia; Ecuador: Franz Hellinge (Adveniat expert for Ecuador).

• 'Numerous conversations in the Adveniat office and during travels, as well as via Skype are of course not listed here,' is the final comment by Carolin Kronenburg.

Further research on the part of LifeSite found:

• that Adveniat 'very much' financially supported Bishop Erwin Kräutler - a key author of the Synod's working document and the director of Repam Brazil - when he was the director of the Indigenous Missionary Council of the Brazilian Bishops' Conference, CIMI (his last term was from 2006-2015). CIMI's former secretary and close collaborator of Kräutler, Father Paolo Suess, also attended the recent secret pre-synodal meeting in Rome. He had been taken by Bishop Kräutler to his April 4, 2014 meeting with the Pope, and he is said to have helped Kräutler write the Synod's working document. Adveniat points out that CIMI 'works for many years for the rights of the indigenous.' Bishop Kräutler himself also had been invited by the German Bishops' Conference to participate at their 2016 Spring Assembly; it is not clear what the purpose of his presence - and that of two other Brazilian bishops - was. But it is not unlikely that the Amazon region was part of his discussions with the German bishops then.

• For Christmas 2019, all Catholic churches in Germany will have a collection in support of Adveniat, for the people in Latin America and in the Caribbean. The fundraising campaign will be supported by Cardinal Pedro Barreto, the Vice President of Repam. Adveniat posted on its website a film about Barreto, presenting him and his work and showing how closely he is working with the German relief agencies. The film also states that 'in Rome, he [Barreta] prepares, together with other members of Repam, the Amazon Synod.'

• Barreto also participated at a conference in Berlin, in September of 2018, on the topic of the Amazon region and its protection. The conference was organized by Repam, Adveniat, and Misereor.

• Cardinal Claudio Hummes, the President of Repam, together with Adveniat and Misereor, presented last year in September to the German government a Repam report on the violation of human rights in the Amazon region. Hummes is, together with Barreto and Kräutler, a member of the pre-synodal council of the Synod of Bishops for the Amazon.

• Also in September of 2018, Adveniat, together with Repam and Misereor and two other organizations, hosted a 'Lunch debate & Press Conference' titled 'Amazonia's indigenous peoples: How can the EU promote their rights?' in Brussels.

• In 2016, Adveniat donated $3.5 million Euro to the Amazon region and Repam: They write: 'The transnational ecclesial network Repam is a partner of Adveniat in defending the rights of the indigenous peoples.' They add the information that 'Adveniat supported with more than $3.2 million Euro projects in the Amazon region.'

• Adveniat, together with Repam, organized in 2018 for Friederike Becht, a well-known German actress, a trip to the Amazon region, as a sort of promotion of the awareness of the problems in the region. They made a film about her trip.

• On its website, Adveniat has a whole entry on its collaboration with Repam for the Amazon.

Misereor

Misereor received $232 million Euro donations in 2018. The Catholic Church in Germany runs a national collection for Misereor in all Catholic churches during Lent.

Misereor's press speaker, Ralph Allgaier, told LifeSiteNews that the following different initiatives have been undertaken by Misereor with reference to the upcoming Amazon Synod:

• participated at a September 17-19, 2018 international conference of Repam in Berlin;

• Director General Father Pirmin Spiegel participated at the Repam conference in Rome (February 25-27, 2019) and in Washington (March 17-19, 2019)

• According to Mr. Allgaier, 'Misereor has not received any requests on the part of the Synod for financial support.'

• Markus Büker - Misereor's theological expert - participated at a preparatory meeting of Amerindia and Repam, April 4-6, 2019, in Bogotá. From this event then stems the publication: Amerindia (Ed.), Hacia el Sinodo Panamazonico. Deafios y aportes desde America Latina y el Caribe. The article can be download on the Webseite of Amerindia. (LifeSiteNews' research shows that Amerindia has, on its website, a blog of the well-known representative of Liberation theology, Leonardo Boff.)

• Misereor is currently funding 85 projects in the Amazon region, with $18.5 million Euro. 'We support the Repam office in Quito (the seat of the general secretary) with 100,000 Euro,' explains Allgaier. 'The money is meant for projects in the field of human rights and alternative economical systems.'

Further research from LifeSite found:

• Miseroeor co-funded a booklet - resulting from the above-mentioned April conference in Bogota - by Repam and Amerindia which calls for women deacons.

• Repam participated at the celebrations of the 60th anniversary of Misereor in Berlin.

• In 2017, Misereor and Adveniat called, together with Repam's Vice President then-Bishop Padro Barreto, upon the German parliamentarians to work for the protection of the rights of the indigenous peoples in the Amazon region. The German government was asked to recognize Repam as the speaker of the indigenous peoples of the Amazon region.

• In 2018, Misereor published a film about the publication of the report on the human rights of the indigenous peoples as it has been submitted to the German government by Misereor, Adveniat, and Repam.

• The former chief executive director of Misereor (until 2012), Professor Josef Sayer, participated at the unannounced and private pre-synodal meeting that was organized by Repam and took place in June, 2019 near Rome. In 2015, Sayer had taken part, as a representative of Misereor, together with Cardinal Hummes, in a protest against so-called climate change.

Based on the above evidence, it is clear that both Misereor and Adveniat have invested money and organizational talent and other expertise in and for the benefit of the Amazon region, the organization Repam, and, finally for the upcoming Amazon Synod.

The final outcome of the Amazon Synod, as well as the prompt implementation of certain decisions in Germany, might well confirm Cardinal Müller's above-quoted statement that 'the synodal process in the realm of the German Bishops' Conference is now being linked with the Synod for the Amazon, and this is done for ecclesial-political reasons and as a leverage for the restructuring of the Universal Church.'

[LSN] 2292.8

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

Is Bishop Barron wrong on his hope for an empty Hell?

BISHOP ROBERT BARRON WROTE the forward to Hans Urs Von Balthasar's republished bookDare We Hope That All Men Be Saved." Is this "practical universalism?" How is it different from the false teaching of Origen? Dr Taylor Marshall and Timothy Gordon discuss Balthasar and Barron's teaching in light of Scripture, Fathers, Thomas Aquinas, and others. They examine how Catholics have lost all fear of Hell and how this has weakened the Catholic Church since the 1960s. Plus Balthasar on Tarot Cards and Occult

 

 

[taylormarshall.com] 2292.8a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

 

HUMANAE VITAE

 

Cracking the contraceptive myths

DR. JANET SMITH, a professor of life ethics at Sacred Heart Major Seminary in Detroit, details how the relational and health consequences of artificial contraception fulfill the predictions of Blessed Paul VI’s encyclical Humanae Vitae (On Human Life), which was released in July 1968.

 

 

[NorthTexasCatholic] 2292.9

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

 

SANCTIFYING SODOMY

 

Italian Bishops on Gay Pride and Reparations (squirm, check watches)

HILARY WHITE writes for The Remnant ~ The dust is well-settled on June's 'Gay Pride' festivities held up and down the Italian peninsula. The pamphlets and confetti, condom packets and night club brochures have been swept up and the rainbow and hammer-and-sickle flags mostly put away, so we can take a look around at the general lie of the land, see which bishops said what about it in the end.

When I took photos of the Rome Pride demonstration in 2009, no one had ever even heard of anyone suggesting any response against it from the Church, either episcopal or lay. But last month a few tiny little events, barely grudgingly endorsed by a few bishops - and banned by others - went forward.

 

 

In Pompeii, a handful of Catholics were led in prayer with a giant Rosary.

 

 

And in Rome, a few 'Catholic fundamentalists' prayed.

So… that's something… I guess…

Meanwhile, Marco Tosatti reports:

'The bishops of Lazio [1], who did not have a word to say when the Partito Democratico [2] passed some of the anti-family and anti-life laws illustrated in the flyer, and that do not have a word to say about the Gay Pride of what was the capital of Christianity, they have chosen today to make known a kind of their own pro immigration, pro PD and anti [Salvini, Lega] government, 'manifesto,' clumsily masked behind evangelical recommendations.'

Anyway… moving on…

As we observed last month, the noted 'conservative' Cardinal Angelo Bagnasco, Archbishop of Genoa, at the last moment forbade the faithful from publicly making reparations in prayer in any of the diocese's churches. In a statement to secular news after this came out, the cardinals 'director of social communications,' Fr. Silvio Grilli, said it doesn't matter a whit if you think Gay Pride is OK or not OK, as long as everything was legal.

In a video interview with the far-left La Repubblica, Grilli smirked slightly into the camera as he said Catholics can 'partly agree' ('It's possible to be in accord, or not in accord or partly in accord…') with the content of Gay Pride. According to the law, he added, people are free to demonstrate but the idea of praying for reparation is using the 'language of condemnation.'

What about the cardinal's message to the Gay Pride demonstration? 'We recognize your freedom to demonstrate according to civil laws; the Church is open to welcome anyone who wants to convert and live in the chastity that Jesus Christ proposed and the CCC currently proposes; the Church however cannot accept that yours is a valid proposal of life, indeed the Church - not in its name but in the name of God - sees in these behaviors an 'objective' road towards perdition, for which it invites everyone to convert. Naturally respecting your freedom, which God first respects, but on the use of which he will demand an account from everyone on the day of judgment.'

… 'currently proposes'…

La Repubblica interviewed a few of the marchers in Genoa, one of whom offered, 'We are calm and serene, God and Jesus Christ, who do not judge or condemn, are with us; the Church is not yet completely, but we hope in future steps.' I'm sure she has good reason to hope.

This is the chap Pope Francis recently parachuted into Genoa as auxiliary and Vicar General. In 2017 he was featured by New Ways Ministry, the excommunicated anti-Catholic organisation plying homosexuality among Catholic lefties, as hosting an 'anti-homophobia' event sponsored by the 'Gionata Project, an Italian group of Christian LGBT people' - as New Ways put it. The events were held over a week in Catholic churches in seven Italian and two Spanish cities.

New Ways notes that two more Italian cities have been added to the list of this annual event: 'Significantly, the archdiocese of Palermo has an archbishop, Corrado Lorefice, chosen by Pope Francis in 2015.

'In Genoa the vigil will be hosted by a parish, but, subject to last-minute changes, Nicolò Anselmi, vicar general of the diocese, will also participate. Innocenzo Pontillo of Project Gionata says: 'I think this is the most visible sign of how the (Catholic) Church begins to reflect on the questions posed by the Synod [on the Family, 2014-2015, HJW]about the pastoral accompaniment to be given to LGBT people and their families.''

So… that's something… I guess…

Moving on.

Up in Trieste, Archbishop Giampaolo Crepaldi not only allowed but called for prayers of reparation on his turf: 'The most precious core of our faith in Christ the Lord and our devotion has been hit in the heart. Here is the need to repair what has been broken and to clean what has been soiled, which, from Jesus Christ onwards, constitutes the mission of the Church and of us Christians.' This was said in the archbishop's homily following the Gay Pride event there, in which he also referenced the message of Fatima.

Called in Trieste, 'Pride FVG,' the event 'strikes in the heart' the 'most precious nucleus of our faith in Christ the Lord and our devotion to the Virgin Mary'

'Beyond the vulgar languages used, it is good to point out a point: what was proposed as an event to fight against discrimination, translated into a discriminatory event against the Christian people.'

So, that's something… I guess…

Anyway… Modena's officially approved prayers of reparation went forward, with the bishop, Erio Castellucci, assuring everyone of his 'Catholic adherence to the anthropological vision' that says two men or two women aren't a 'couple,' mainly because they can't… couple, that is.

But his biggest beef is with the confrontational style of Gay Pride, saying, 'A constructive confrontation between civilized people who have different visions of life is possible and necessary.' He wants the homosexuals and their cultural supporters to know, 'I continue to make myself available to this type of dialogue.'

If only we could all just get along! After all, he's got plenty of homosexual friends in the 'ecclesial fabric' of Modena.

'I know and relate to various people who have expressed their homosexual orientation and are well integrated into the ecclesial fabric; some of them have expressed to me, on several occasions, perplexity and discomfort both in the face of enduring derision and in the face of 'ostentatious' claims that they consider to be of little use to the cause.'

Castellucci's exquisitely politically correct statement cited the 'constantly expressed…teaching of the Second Vatican Council and condensed in the magisterium of the pontiffs, especially in Familiaris Consortio of St. John Paul II, in the Catechism of the Catholic Church and in Amoris Laetitia of Pope Francis.'

'I believe that marriage is a community of life and love between a man and a woman, characterized by complementarity, reciprocity and generativity, and as such falls within the project established by God the Creator and confirmed by Christ the Redeemer.'

…Aaaaand immediately hustled right on to: At the same time, together with the same magisterium of the Second Vatican Council and of the pontiffs, I believe that every person should be welcomed and accompanied. And therefore, as far as I can, I reject discriminatory attitudes towards those who do not share Catholic anthropology and who, remaining within the law, they decide to publicly express their ideas. The distinction of St. John XXIII between 'errant' and 'error' remains one of the cornerstones of the evangelical style assumed by the Church, which always seeks the synthesis between truth and charity.'

And swings right back again: 'In the substantial dissent from the contents and from the method that animates Gay Pride, it seems inappropriate to create tensions and controversies.'

… 'substantial dissent… tensions… controversies' …

And with this ringing endorsement, the event went forward.

 

 

He did object to the Modena Pride organisers using an image of the cathedral's rose window on their publicity material, 'which it would have been better to avoid inserting, because it ends up being a provocation in itself.'

He added that he wanted the reparations organising committee 'to avoid demonstrations that could foment extremism and stimulate controversy. I immediately made it clear that the Committee does not officially represent the diocese.'

So…that's something… I guess…

Bishop of Vicenza, Beniamino Pizziol, mostly seemed annoyed to have been asked about it, and offered 'a greeting' to everyone 'who will be present in our beautiful city to participate in the meetings and events. I am convinced that every person carries with him a history, values and convictions that ask to be heard and deserve respect even before any religious, political, social or cultural affiliation…'

'My desire, therefore, is that everyone, even on this day, can feel welcomed in our city, whatever his origins, his choices, his orientations. The same thing must be said of the various events that, once authorized by the competent authorities, must take place without jeopardizing the good of all citizens, in compliance with the laws in force and allowing everyone to move safely and freely.'

… 'his choices… his orientations… safely'…

Perhaps realising he's out of his depth, he rallies and re-asserts his authority, echoing Pope Francis and 'who am I to judge': 'As the bishop of this diocesan church, I wish to address in particular all baptized Christians who find in Christ the meaning and the reference for their lives and their choices. Let us remember that only Christ is the only judge of our life, the only one who truly knows the heart and mind of every human being.'

'Jesus himself in the Gospel invites us to recognize that we are all sinners in need of forgiveness and invites us not to judge our brothers in order to be able to experience the mercy of God in our turn.'

…'invites us not to judge'…

He announced then he would be celebrating a Mass on Saturday, June 15, 'for all the people of God entrusted to me and for those who, driven by different motivations, will be present in our city.'

Then one last little parting whine… 'To all those who, even through the press, in these days demanded my position, or even a blessing, for or against someone,' he suggests they 'meet and dialogue,' and offers his services as mediator at the chancery.

Meanwhile, the Vicenza bishop's secretary, Marco Gasparini, made sure to gave a warm and friendly 'like' on Facebook to the Vicenza Pride events.

Ssooo… that's… quite something [3]…

With their bishop's warm welcome, the faithful of Vicenza - the diocese of the late Cardinal Siri, btw. - forged ahead.

It might be less surprising that these paragons of moral courage faltered considering the incredible display of episcopal spine from (again 'conservative good guy') Bishop Thomas Tobin, of Providence Rhode Island, made it all the way to the Italian news. Il Timone's Raffaella Frullone reports on the '24-hour re-education' of the bishop when he issued a statement by Twitter telling Catholics they could not participate in the Pride events. 80,000+ comments and 6000 re-tweets later, and inside a day 'good' Bishop Tobin had issued a fawning, slavishly politically correct apology.

'I am sorry that my comments on yesterday's Pride Month turned out to be so controversial within our community and offensive to some, especially for the gay community. It certainly was not my intention, but I understand that a good number of people were offended. I also recognize and appreciate the widespread support I have received in this regard.'

… 'gay community' …

That made him all sorts of friends, and deeply impressed everyone on all sides, including bishops in Italy, it seems.

Motus in finem velocior, as they (increasingly) say…

_____________

[1] The region - equivalent to a state or province - that includes Rome.

[2] The party formed as a compromise after a dust-up between Communist factions.

[3] Mostly an object lesson in never asking any bishop to say anything, ever.

[Remnant] 2292.10

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

 

UNITED NATIONS

UN logo

 

White House confirms global campaign to protect homosexual acts.
.STEFANO GENNARINI, J.D., reports for the Friday Fax ~ The White House confirmed the launch of a global U.S. campaign to promote acceptance of homosexual acts last week after several months of confusion and misinformation surrounding the administration’s position on LGBT issues.

“The Trump Administration has launched a global campaign to decriminalize homosexuality and invites all nations to join us!” read a tweet from the White House last week. The tweet was a message of support for the LGBT advocacy of openly gay Richard Grenell, the U.S. Ambassador to Germany.

The tweet confirmed conservative concerns about the Trump administration’s position on LGBT issues.

Last year the Friday Fax reported that State Department representatives pressured governments to accept “sexual orientation and gender identity” in international law. Additionally, the U.S. Ambassador to the UN Economic and Social Council made an impassioned plea during the General Assembly for homosexual issues. What’s more, the U.S under President Trump has remained a member of the UN LGBT Core Group of nations that push for homosexual and transgender issues.

When Ambassador Grenell announced a U.S. campaign to “decriminalize homosexuality” in February, a conflict emerged within the administration on how to proceed on LGBT issues.

Speaking to the press, President Trump initially denied knowing about a global campaign to repeal sodomy laws when Ambassador Grenell announced its launch in February. Some in the administration were caught off guard. Others called the campaign a “rogue” initiative by Grenell. For his part, Ambassador Grenell, all the while claimed support from the White House and Vice-President Mike Pence in television appearances.

Then, for the first time since taking office, President Trump tweeted a message in support of “Pride Month,” and in a subsequent tweet confirmed the launch of the global campaign to “decriminalize homosexuality.”

But confusion and misinformation about the campaign continued in June, as the State Department directed U.S. embassies not to fly the rainbow flag—a flag that is increasingly a symbol of political oppression for Christians in Western countries. Even so, many U.S. embassies chose to display the flag, including at the U.S. Mission to the United Nations.

The White House’s tweet in support of Ambassador Grenell on July 26 shows the Trump administration’s commitment to promoting acceptance of homosexual acts internationally. It followed a string of tweets from Ambassador Grenell and the U.S. Embassy to Germany about their participation in the annual Berlin Gay Pride Parade.

Homosexuality is a controversial topic in the UN General Assembly. Over 70 countries outlaw homosexual acts or even the promotion of homosexuality. These governments say that all individuals are entitled to the same human rights protections, including individuals who identify as LGBT, but that homosexual acts are not proteced by human rights law.

They may find the Trump administration’s campaign inconsistent with President Trump’s statements in the General Assembly about respect for sovereignty and family values.

Homosexual acts, like all nonmarital sexual activity, is not protected by internationally agreed human rights law. International law only protects sexual autonomy in the context of the equal right of men and women to marry and found a family.

[C-FAM] 2292.UN1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

 

WORLD NEWS

 

JAPAN Traditional Catholic Symposium in Japan a huge success

INTERESTED TO know more about the event which invited The Remnant's Editor halfway around the world?

The symposium was the result of many meetings between a French 'legitimist' Catholic and a Japanese priest who is back in his native country heading up the first traditional Catholic mission there since St. Francis Xavier's in 1549.

Both men are well-connected in academia and have a singular vision of bringing the traditional Faith back to Japan (a country in which it was never allowed to take root; which persecuted the budding fruits of Xavier's efforts into visible extinction within 100 years of the missionary's arrival). The idea was described by Vexilla Galliae, one of the event's sponsors, as being inspired in part by circles of historical studies and their summer schools.

The symposium's first incarnation, under the patronage of Louis XX, was a huge success, including speakers from many countries and talks delivered in French, Japanese, and English. They were honored to welcome Michael Matt, whose lecture they described as 'muscular and enthusiastic', terms which should resonate with any viewer of his YouTube channel.

The conference provided a venue for influential speakers from all over the world to come together for a single purpose: to educate the remnant of Japan on the French Revolution, an event which catapulted the errors of the Enlightenment into the world. The fight began 230 years ago, and is far from over.

Vexilla Galliae described the result as 'convincing in a heterogeneous assemblage of listeners of all nationalities and all walks of life: traditional non-Catholic Japanese, Japanese, American, Chinese Catholics, English and American Catholics and Legitimists, French counter-revolutionaries French history.'

Read Vexilla Galliae's full writeup HERE.

In case you missed it, watch Michael Matt's presentation below:

 

 

 

 

 

 

 

 

[Remnant] 2292.11

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

UNITED KINGDOM "British coup" ~ UK Government helped get Pope Francis elected in 2013, author suggests

M HicksonMAIKE HICKSON reports for LifeSiteNews ~Catherine Pepinster, the former editor-in-chief of theBritish Catholic weekly, The Tablet, published two years ago a book in which she claims that the British Foreign Office may have played an important role in the election of Pope Francis. Based on many interviews with key figures such as Cardinal Cormac Murphy-O'Connor and the British Ambassador to the Holy See, Nigel Baker, she claims that England “played a crucial role in the election of the Argentinian destined to shake up the Catholic Church.”

In her 2017 book The Keys and the Kingdom. The British and the Papacy from John Paul II to Francis, Pepinster deals with the growing relations between Rome and England over the course of several decades, especially also in light of the history of the Reformation and the particular situation of Catholics in England.

Pepinster sees that, with the election of Pope Francis, a new sort of relationship is developing. She states that “Britons have more influence in Rome today than they ever have done before in the last 100 years.”

The reason as to why the British government would take interest in the election of a new Pope is also explained by the author. She quotes here Nigel Baker, the Ambassador to the Holy See, who said in 2014: “We have an embassy to the Holy See because of the extent of the Holy See soft power network, the influence of the pope, and the global reach and perspective of papal diplomacy focused on preserving and achieving peace, on the protection of the planet, and on bringing people out of poverty.”

Pepinster recounts in her book how the British government, through the person of the British ambassador to the Holy See, was instrumental in setting up a meeting where key cardinals networked with lesser-known cardinals to promote Cardinal Jorge Bergoglio for pope.

Calling Bergoglio's election a "British coup," Pepinster's work suggests that a secular power was involved in the election of a pope.

Pepinster writes that already under Pope Benedict XVI, there was a time of “consolidation for the relationship between the British and the papacy.”

“That growing connection between the papacy and the United Kingdom,” she adds, “was in many ways a recognition of the usefulness of the two entities' own global networks. It is worth examining next how, in March 2013, one occasion did bring these networks together to such dramatic and significant effect that it would change the Catholic Church's course of history.”

Let us now examine how the British were to a certain extent involved in the election of Pope Francis, a man “who would shake up not only the Catholic Church but its relations with the world, and who would try to reshape the institution of the papacy itself.”

First looking back at the 2005 election of Pope Benedict, Pepinster quotes a Tablet article from that time which pointed out that the cardinals who had come from less important and wealthy countries had been left out of the private meetings of cardinals that are traditionally used as means of building an opinion as to who the next Pope should be. The Tablet then wrote that “some [cardinals], especially from the developing world, were living at the outskirts of the city and had no entourage, let alone press secretaries”; they therefore “would have been unaware of the intimate gatherings of cardinals over whiskies or quiet lunches to discuss strategies for the forthcoming election.”

Without naming names, Pepinster goes on to describe how, in 2013, “there was concern that the developing world cardinals could be left on the sidelines again,” since they do not have at their disposal their own countries' embassies in Rome which they could use for receptions or for dinners.

Further describing the situation in 2013 after Pope Benedict's resignation, the author says that “factions had already opened up” among the cardinals, with the curial cardinals being split into two camps – one in favor of Cardinal Angelo Sodano, the other in support of Cardinal Tarcisio Bertone.

“Meanwhile,” she continues, “four leading European cardinal reformers – Cormac Murphy-O'Connor, Walter Kasper, Godfried Danneels and Karl Lehmann, all of whom were thought to have backed Jorge Bergoglio in the 2005 conclave – realized that these splits afforded them an opportunity.” They had supporters for their cause among Latin American and some influential Europeans voters, she explains.

Pepinster quoted papal biographer Austen Ivereigh and his statement that there were 11 African and 10 Asian cardinals, and that “for the ones from historically English-speaking nations, the British cardinal, Murphy-O'Connor, was a reference point, and key to bringing them onside.”

“This is where the UK made a substantial contribution to the run-up to the 2013 conclave,” writes Pepinster. “Conversations among people in senior positions in the Church in London and Rome led to the realization that there was a major overlap between the developing world and the British Commonwealth. Where better to host a gathering for the cardinals who had no real base than the UK embassy to the Holy See?”

As Pepinster then describes it, “the idea that the British could provide a meeting place for the cardinals from emerging nations and also use such an event as a networking opportunity for people from the Commonwealth was put to the UK ambassador Nigel Baker, who then discussed it with Cardinal Murphy-O'Connor. It led to a reception on behalf of the British government for cardinals from Commonwealth nations that took place at the ambassador's residence at the Palazzo Pallavicini.”

Pepinster does not state who had this idea in the first place and when this reception specifically took place, but Gerard O'Connell's book on this conclave states that it took place on March 7, with Cardinal Gracias and Turkson also present.

Noteworthy here is that, by means of this meeting, the UK government helped Murphy-O'Connor to organize those cardinal electors from poorer countries who might have been otherwise left out from any more organized preparation of the 2013 conclave that ended up electing Pope Francis. Two conservative English-speaking cardinals – Cardinal George Pell, as well as Cardinal Marc Ouellet – were significantly left out of that meeting at the British embassy.

“The most significant guest” at that gathering was, according to the book author, Murphy-O'Connor. Even though he was too old to be able to vote at the conclave, this British cardinal “had a highly significant role to play that night at the Palazzo Pallavicini,” Pepinster explains. And since another British cardinal Keith O'Brian did not participate at the conclave due to the scandals surrounding him, England had only one cardinal – Sean Brady – in that conclave.

To return to that fateful gathering in the embassy, “the focus was on those from the poorer nations,” according to Pepinster. “Quite what Murphy-O'Connor said to the cardinals that night is not known.” As Baker told Pepinster, at some point he had left the room to leave the “cardinal to it.” At some point in the evening, the waiting staff also left the room, thus enabling the cardinal “to have a few minutes of totally confidential chat with the red hats from the south.”

Describing the outcome of that March 12-13 conclave, Pepinster points out that Jorge Bergoglio had finally been elected by 115 cardinals, eighty of which came from Europe and North America. She continues: “The other thirty-five were from the rest of the world; left out in the cold during the lobbying in 2005, a sizeable number had been drawn into the process far more effectively in 2013, thanks to the Foreign Office and an English cardinal who understood both Rome and Jorge Bergoglio.”

If Pepinster implies here that a foreign government had a substantial role to play in the election of a pope, this should justly cause concern. This report certainly should lead to further inquiries also as to the involvement of British foreign intelligence assets.

She continues, saying that even though England had at the time merely one voting cardinal at the conclave, thus seeming to have been “banished to the sidelines,” it played nevertheless “a crucial role in the election of the Argentinian destined to shake up the Catholic Church with his drive for reform and his peacemaking.” Pepinster insists on this point by additionally quoting Tim Fischer, the former Australian ambassador to the Holy See, who stated: “The British influence on the conclave was against all the odds, yet it happened. That was down to one of the most capable cardinals I've ever met – Cormac Murphy-O'Connor – playing the most powerful non-voting role in the choosing of a pope I've ever known.”

Moreover, Catherine Pepinster told the British Telegraph in 2017: “Cardinal Cormac Murphy-O’Connor was a popular, genial man but beneath his jovial exterior was someone of great canniness who knew exactly how the Vatican worked. And that canniness meant he ensured his friend was elected Pope Francis – a pope who has made a huge impact on the Catholic Church and the world. There have been kingmakers in history; Cormac Murphy-O’Connor turned out to be a popemaker.”

Or, as Pope Francis himself put it a few months after his election and during a papal audience with Murphy-O'Connor present: The pope pointed to his old friend and said, “You’re to blame!”

 

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UNITED KINGDOM Prince Harry: I want a "maximum" of two children because of climate change

CLAIRE CHRETIEN reports for LifeSiteNews ~ Prince Harry and Meghan Markle want only two children 'maximum' because of environmentalist concerns, the Duke of Sussex revealed in an interview with Jane Goodall.

Prince Harry interviewed the primatologist for the September issue of British Vogue, which Markle guest-edited. The issue features Laverne Cox, a gender-confused man, as a 'woman of impact.' Markle also interviewed former U.S. first lady Michelle Obama.

Goodall's and Prince Harry's conversation shifted from Goodall's work with animals to concerns about the environment.

'It's crazy to think we can have unlimited economic development on a planet with finite natural resources,' said Goodall. 'There's a lot of violence and war and suffering around the world today, but we're part of the natural world, and if we can't learn to live in harmony with it, then this is going to get worse. There will be more conflicts, people fighting over the last fertile land, the last fresh water.'

'What we need to remind everybody is: these are things that are happening now. We are already living in it,' Prince Harry replied. 'We are the frog in the water and it's already been brought to the boil. Which is terrifying.'

'It is terrifying. Especially as you've just had a baby,' remarked Goodall.

Prince Harry began to say he's 'always had a connection and a love for nature.'

'I view it differently now' that he has a child, he said, 'without question. But I've always wanted to try and ensure that, even before having a child and hoping to have children…'

'Not too many!' Goodall interjected.

'Two, maximum!' Prince Harry replied. 'But I've always thought: this place is borrowed. And, surely, being as intelligent as we all are, or as evolved as we all are supposed to be, we should be able to leave something better behind for the next generation.'

The 'next generation' in England may face the economic problems that come with a declining birth rate.

'There were 679,106 live births in England and Wales in 2017, a decrease of 2.5% from 2016 and the lowest number of live births since 2006,' the U.K.'s Office for National Statistics reports. 'In 2017, the total fertility rate (TFR) declined for the fifth consecutive year to 1.76 children per woman, from 1.81 in 2016.'

In June, the Duke and Duchess of Sussex used their Instagram account to follow 11 pro-LGBT groups in celebration of 'Pride Month.'

Prince William and Kate Middleton, whose third child was born last year, are rumored to want more children. Population control activists have urged them not to do so.

Markle has a reputation as a typical Hollywood progressive. According to pro-abortion Irish journalist Una Mulally, the Duchess told her she was pleased that the Emerald Isle voted to legalize abortion on demand.

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UNITED KINGDOM GK Chesterton's cause will not be opened : "Textbook example of the obeisance of the hapless hierarchy to the dominant PC culture"

GKCNICK HALLETT reports for The Catholic Herald ~ The Cause for GK Chesterton will not be opened, the Bishop of Northampton has said.

Bishop Peter Doyle said he took the decision due to the lack of a local cult, the lack of any “pattern of personal spirituality” in the life of the author, and “the issue of anti-Semitism”.

In a letter that was read out at the opening session of the American GK Chesterton Society conference, the bishop wrote that he “recognise[d] Chesterton’s goodness and his ability to evangelise” but could not support the Cause any further.

“I am very conscious of the devotion to GK Chesterton in many parts of the world and of his inspiring influence on so many people, and this makes it difficult to communicate the conclusion to which I have come,” the bishop said.

“That conclusion is that I am unable to promote the cause of GK Chesterton for three reasons. Firstly, and most importantly, there is no local cult. Secondly, I have been unable to tease out a pattern of personal spirituality. And, thirdly, even allowing for the context of GK Chesterton’s time, the issue of anti-Semitism is a real obstacle particularly at this time in the United Kingdom.”

The investigator for Chesterton’s Cause, Fr John Udris, confirmed the decision to the Catholic Herald. “I don’t envy Bishop Peter having to make a decision with such huge implications,” he said.

“Of course it’s a disappointment. But the investigation was an enormous privilege. Getting to know Chesterton better has certainly changed me for good (I hope in both senses!).”

Fr Benedict Kiely, who believes that Chesterton’s intercession personally helped his mother, expressed regret at the decision.

He said: “Writing to Evelyn Waugh, Hilaire Belloc described the English Catholic hierarchy in the 1930s as ‘a fog of mediocrity’. The decision of the current Bishop of Northampton not to pursue the cause of GK Chesterton’s canonisation indicates the fog has yet to clear.

“The decision is a textbook example of the obeisance of the hapless hierarchy to the dominant PC culture.

“I asked the help of GKC six years ago when my mother was in extremis from sepsis – within one day of the novena (Chesterton’s biographer Joseph Pearce joined me in prayer) her poison level dropped dramatically.”

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UNITED STATES Bishop celebrating Sunday Mass ad orientem, encourages practice 'throughout' his diocese

Bp. WallLISA BOURNE reports for Lisa Bourne Follow Lisa LifeSiteNews ~ Bishop James Wall of the Diocese of Gallup, New Mexico, announced this week that he will begin celebrating a regular Sunday Mass at his cathedral ad orientem - facing with the people - each week, and encouraged the priests of his diocese to also begin the practice.

'Ad orientem worship is …. a very powerful reminder of what we are about at Mass,' Bishop Wall said, 'meeting Christ Who comes to meet us.'

'Practically speaking, this means that things will look a bit different,' the bishop explained, 'for at such Masses the priest faces the same direction as the assembly when he is at the altar.'

'More specifically, when addressing God, such as during the orations and Eucharistic Prayer, he faces the same direction as the people, that is, toward God (ad Deum),' Wall said. 'He does so literally, to use a phrase dear to Augustine, by 'turning toward the Lord' present in the Blessed Sacrament. In contrast, when addressing the people, he turns to face them (versus populum).'

'Prayer and worship 'toward the East' (ad orientem, oriented prayer) 'is, first and foremost, a simple expression of looking to Christ as the meeting place between God and man,' Wall said, citing then Cardinal Joseph Ratzinger in The Spirit of the Liturgy. 'It expresses the basic Christological form of our prayer. […] Praying toward the east means going to meet the coming Christ.'

Wall announced in a July 22 letter that the 11 a.m. Sunday Mass at the Cathedral of the Sacred Heart in Gallup will be celebrated ad orientem.

'This provides the faithful with the opportunity to attend the Mass in this way - indeed, in this way which is still approved and generously allowed by the Church,' he stated. 'This is also a practice I would like to encourage throughout the Diocese of Gallup.'

'I believe it is pastoral to offer Masses both ad orientem and versus populum,' Wall said, 'so that, together, we can all be exposed to the varied riches of the Church and Her prayerful history.'

Ad orientem, or 'toward the East,' refers to oriented prayer, or 'toward God' (ad Deum).

Versus populum means 'toward the people.'

Ad orientem worship had been the common orientation for the Mass for more than 1,500 years until Vatican II in the 1960s, when priests began to take it upon themselves to turn around to face the congregation.

At a 2016 liturgy conference in London, Cardinal Robert Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, asked all priests and bishops to readopt the ad orientem posture at Mass, and encouraged Catholics to receive Communion kneeling.

Sarah's request was quickly played down by the Vatican and the US Bishops' Conference, and roundly criticized by some. It has been actively ignored by most and purposefully hindered by others.

Only a few bishops have honoured the request.

The month following Sarah's request Cardinal Raymond Burke strongly endorsed it, saying he was in complete agreement with Sarah.

Pope Benedict XVI reaffirmed his endorsement of ad orientem worship later that year in a written reflection.

'Celebrating Mass ad orientem is one of the most ancient and most consistent practices in the life of the Church,' Wall explained in the letter to his diocese. 'It is part of how the Church has always understood the proper worship of God.'

Celebrating Mass ad orientem does not come from choosing to do something because it is old, he said, but rather choosing to do something that has always been.

This also means that versus populum worship is extremely new in the life of the Church, he continued, and while a valid liturgical option, it still must be viewed as 'novel' as related to celebration of the Mass.

Wall went on to dispel some misrepresentations of ad orientem worship, including the objection that the priest has his back to the people, which, the bishop said, 'largely misses the main point, which is one much grander and more beautiful.'

'Ad orientem worship shows, even in its literal orientation, that the priest and the people are united together as one in worshipping God, even physically with their bodies,' said Wall.

Celebrating Mass ad orientem, Wall said, is meant to remind us of important factors of our faith, such as the Trinity, the resurrection, and how, in the words of Cardinal Ratzinger (Feast of Faith), 'every Mass is an approach to the return of Christ.'

'Ultimately,' Wall added, 'that the Mass is not first and foremost about us, but rather about God and His glory-about worshipping Him as He desires and not as we think best.'

'It is His work after all, not ours,' he said, 'and we are simply entering into it by His gracious will.'

Wall also corrected the misconception that Mass celebrated ad orientemhad been disallowed by the Second Vatican Council.

'This is not accurate,' stated Wall, 'as none of the conciliar documents even mention this.'

'Additionally, a close reading of the rubrics of the Roman Missal will still show today that ad orientem is assumed to be the normal posture at Mass,' he explained, 'they often describe the priest 'turning to face the people,' which implies he is facing the altar before and after doing so.'

Wall quoted the writings of Pope Benedict XVI a number of times in his letter to illustrate the foundation and theology of ad orientem worship, but also to demonstrate his reasoning for beginning to incorporate it into the Mass at his cathedral and in his diocese.

He opened his letter referencing Benedict's essay, released in April, 'The Church and the scandal of sexual abuse,' in which the retired Holy Father addressed how the Eucharist has been devalued.

Wall called Benedict's letter 'powerful,' and said that, 'we have become too lax in our approach to the Eucharist.'

'We would do well to remember … that the Eucharist is not simply a nice 'sign' or 'symbol' of communion with God, but rather truly is communion with God,' the bishop wrote in his letter introducing ad orientem worship.

Celebrating Mass ad orientem is one of several ways to better 'respect the Most Blessed Sacrament of the Eucharist, ' he said.

Wall also encouraged arriving early to prepare for Mass in prayer, remaining after Mass to offer an Act of Thanksgiving, dressing appropriately for Mass, keeping the one-hour Eucharistic fast, going to Confession regularly and reverent reception of Holy Communion.

The bishop acknowledged this can be a contentious topic, and that making changes to the way we pray can be difficult, especially in the liturgy, stressing that he is in no way trying to disrupt the way the people of the diocese pray.

'Rather, I am trying to open the treasury of the Church's patrimony,' Wall said, 'so that, together, we can all experience one of the most ancient ways that the Church has always prayed, starting with Jesus and reaching even to our own day, and thereby learn from the 'ever ancient, ever new' wisdom of the Church.'

Wall had also instituted the process to restore the ancient order of the Sacraments of Initiation in his diocese in February; that is Baptism, Confirmation and then Eucharist.

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INTERNATIONAL A few other headlines of the week


International : Caliphate soldiers "are everywhere and will attack immediately in your countries"

Nigeria : Kidnapped aid worker says Muslims killed Christian girl for refusing to renounce Christ

Nigeria : Muslims murder 65 in jihad massacre at funeral

Pakistan : 14-year-old Christian kidnapped, forced to convert to Islam and marry

Saudi Arabia : Authorities to allow women to travel abroad without a male guardian

Turkey : Six Christian villages burned to ground in possible arson attack

USA: 'I want to be the beheading person' ~ Two 'refugees' arrested in Arizona trying to join ISIS

 

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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).

 

 

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INTERNATIONAL gloria.tv.news


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NEWMAN

 

 

Blessed John Henry Newman, part two

FR. CARLETON JONES, O.P., pastor of Saints Philip and James Church in Baltimore, MD, speaking on the spirituality of Blessed John Henry Newman. Part two of two. Father Carleton is a Dominican friar of the Province of St. Joseph.

 

 

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The Catholic case for sticking a fork in the Jesuits

America logoKEN FOYE writes for OnePeterFive ~ As I write this piece, I am wearing around my neck my St. Francis Xavier medal. I wear it almost always. At home, at work, at Mass, even while working out at the gym or playing hockey, it is always there near my heart, literally.

While I admire and venerate all the saints, Francis is my personal patron saint. After all, he brought Catholicism to Japan, where I have lived for the majority of my adult life, and where I reverted to the Faith after having fallen away during much of my early adulthood. For my wife, an adult convert to the Faith, Japan is also her homeland.

St. Francis Xavier was a dynamic and courageous bearer of the Catholic Faith to Japan and other faraway lands. He was one of those people who took Matthew 28:19–20 ever so seriously and dedicated his life to its divine command.

St. Francis Xavier was, in short, a spiritual giant. He was also a Jesuit.

Last November, I wrote a OnePeterFive piece on the Society of Jesus and how, despite the lack of adherence to Catholic teaching on the part of so many of the order’s current members, we should pray for them and for the Jesuits’ spiritual and catechetical renewal.

I wrote how — despite the errors and heresies commonly pushed by Jesuits these days — we owed it to the legacy of the great Jesuits of the past to encourage and pray for the Society’s return to authentic Catholicism.

Now I take it all back. The Society of Jesus needs to be done away with, and fast.

I’m sure there are more than a few “good Jesuits” — that is, men within the Society who actually believe in the entirety of the Catholic faith and make sincere efforts to advance it. Fr. Mitch Pacwa leaps to mind, and no doubt there are others. But even one drop of arsenic can cause an entire bowl of soup to become fatally toxic — and with the Jesuits, we’re dealing with not just one drop of figurative poison, but many.

The latest drop of spiritual arsenic is this: the Jesuit magazine America has published a feature opinion piece called “The Catholic Case for Communism” by its Toronto correspondent, David Dettloff.

That’s right: the Society of Jesus’s pre-eminent periodical has decided to run a propagandistic screed, whose author gushes and fawns all over the most oppressive and blood-shedding socioeconomic and political system in the history of the world.

That does it for me. Whatever soft spot I held for the Jesuits on account of their noble and faithfully Catholic past, inspired by the great faith and heroic activities of its past saints and martyrs, has just gone out the window.

When it comes to Catholic doctrinal, moral, and social teaching, these guys are, as a group, incorrigible. Giving a voice in the Society’s magazine to a guy who defends and excuses world history’s most totalitarian and violent system of government is just the latest evidence of that.

Dettloff is not a Jesuit himself, but that the Jesuits who publish America gave his powder-puff treatment of communism a platform makes them guilty by association.

The editor of America — Fr. Matt Malone, who unlike Dettloff actually is a Jesuit — is, not surprisingly, defending the publication of this pro-communism propaganda piece on just-encouraging-discussion grounds. Dettloff’s piece was published, Malone writes in a separate why-we-did-it piece run on the same day, out of what he calls a “willingness to hear views with which we may disagree but that we nonetheless think are worth hearing.”

Wrong. Some views and ideas are not worth hearing or discussing. Some ideologies are so pathological and morally warped that they do not deserve being listened to or paid any intellectual attention — and communism is one of them. “It should be as discreditable to say that you’re a Marxist as it is to say that you’re a Nazi,” says University of Toronto professor (and internet star) Jordan Peterson, adding, “We’ve got 100 million corpses stacked up to demonstrate that.”

Peterson’s figure actually understates things — the Victims of Communism Memorial Foundation puts the death toll at over 100 million. When we consider the total number of lives ruined by the direct acts of communist regimes, we’re talking thousands of millions.

And how long did it take communists to rack up these historically unparalleled levels of death and oppression? Only about 100 years.

Dettloff doesn’t let his readers in on that inconvenient historical truth. Neither do the Jesuits who put out America. The closest Dettloff comes to acknowledging communism’s horribly violent history is to write (almost in passing, as if he’s just “checking the box” so as to avoid complete denial) that communism has made “mistakes.”

How this sort of twisted logic can be allowed expression on the pages of any so-called Catholic publication — or indeed, in any publication run by anyone with even a modest number of ethical molecules in his body — is beyond me.

I wonder if America Magazine, in the name of “hearing views with which we may disagree,” would allow publication of an essay that attempted to justify, in whatever way possible, some other sociological and ethical train wreck, such as racial segregation.

Would Fr. Malone ever accept a pro-segregation essay for publication, while distancing himself from its contents by playing the “we’re just encouraging discussion” card? Of course he wouldn’t. That’s because some ideas and opinions are simply too twisted and morally unacceptable to even consider. If racial segregation is one such idea — and it is! — then communism clearly qualifies as one as well. As horrible as racial segregation was, at least it didn’t result in the deaths of scores of millions. Communism did.

One could write a book detailing everything wrong with Dettloff’s propaganda piece, but his attempt to present Communism as compatible with Christianity is particularly loathsome.

Acts 4:35 and Acts 11:29, the two Scripture verses cited by Dettloff in order to justify communism from a Christian view, are clearly talking about voluntary charitable giving. Does Dettloff really think those verses justify the idea of a central dictatorial government forcibly commanding the redistribution of wealth and resources at the point of a gun?

The Jesuits have to go. Communism is an impersonal, exploitative, murderous ideology that has been flatly condemned by every pope since the 1840s, all the way up to, yes, even Pope Francis. Pope Pius IX denounced the ideology more than six decades before it was ever even implemented anywhere. Even back then, the Church saw how sinister it was. In 1949, Pope Pius XII declared support for communism in any way to be an excommunicable offense — and no pope since has ever lifted that sanction. As such, this ideology deserves no intellectual courtesy — and for America Magazine to give it such treatment is just the latest act of Jesuit moral and spiritual incorrigibility.

It’s long past time to stick a fork in these guys. They should be done.

I mentioned the great Jesuits of the past. I detailed in my November 1P5 piece that we owed it to their memory “to support not the Society’s destruction, but its spiritual and doctrinal rehabilitation.” Disbanding the Society of Jesus, I wrote back then, would be a “mistake.”

Again, I take that back. That was nine months ago, at a time when I never imagined that the Jesuits’ flagship publication would “grace” its pages with a pro-communist screed.

This gush-and-fawn piece of Dettloff’s isn’t just the work of some independent columnist or blogger writing on his own. It was written by one of the America Magazine’s regular correspondents; submitted to the Jesuit editors for review; and then not only approved for publication, but even placed under the category “Faith Features.”

And then consider the headline: “The Catholic Case for Communism.” The Jesuit powers that be at America Magazine actually entertain the idea that a “Catholic case” can be made in favor of something for which, technically, at least, Catholics can be excommunicated for supporting.

Take a minute or two to really let that sink in.

At this point, it would actually befit the legacy of the great Jesuits of the past to do away with this swarmy, heretical bunch. The current crop of Jesuits — a great many of them, anyway — have chosen to continually stomp on the very faith that Francis Xavier and all the other great Jesuits dedicated their lives to living and to spreading. Putting a stop to it would, at this point, be the best way to honor their memory.

I mentioned the “good Jesuits” like Fr. Pacwa. Like the great Jesuits of the past, they deserve better than to be associated with this gang of spiritual arsonists. Just as I can’t imagine how someone like James Martin is allowed to still be a functioning Catholic priest, I can’t imagine how a good priest like Fr. Pacwa ever got involved with this agitating, dissident outfit in the first place.

So let’s see them broken up. Surely, arrangements can be made for “good Jesuits” like Fr. Pacwa to be taken in by other religious communities and allowed to live out their vows with them. As for James Martin and Matt Malone and their ilk, they should be allowed to sully the legacy of St. Francis Xavier and the other Jesuit legends no longer.

The James Martins of the Jesuit order are certainly not irredeemable as men — none of us is. We should continue to pray every day for them and for their souls. But the institution, the Society of Jesus, has simply departed too far from the mission with which it was charged by the very Lord and God whom its name references. It’s time to uproot that weed and toss it where it belongs.

Nine months ago, I issued a “Make the Jesuits Great Again” rallying cry right here on 1P5. I wrote that disbanding the order, something that’s been advocated by many faithful Catholics for quite some time, would be “an exercise in surrender.” But some battles must be surrendered in the short term in order to win the long-term war of Catholic renewal.

I don’t expect the disbanding of the Jesuits to happen any time soon, if ever, and certainly not in my lifetime. If it did, though, I’d continue to wear my St. Francis Xavier medal and retain him as my personal patron saint — and while I’m not one to speak for such a holy saint, I imagine he’d be glad that this dead twig of an institution was finally pruned from the tree of the Catholic Faith.

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What about married deacons, minor orders and so-called women deacons?

DR TAYLOR MARSHALL and Tim Gordon discuss the traditional Catholic doctrine of Holy Orders, Minor Orders, Subdiaconate, the debate on 'transitional' and 'permanent' deacons (a distinction that Taylor Marshall rejects) and then also look at how the theology of 'women deacons' and 'married priests' is being pushed on the Church in the run up to the Amazonian Synod.

 

 

[taylormarshall.com] 2292.20

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

The Amazon Synod goes native

WILLIAM KILPATRICK writes for Crisis Magazine ~ Every now and then, the utopians in our midst dust off Rousseau's Noble Savage thesis and try to convince us that life in the jungle beats life in the air-conditioned suburbs.

The general idea is that people who live close to the state of nature are spiritually superior to 'civilized' people who have lost touch with the wisdom of nature. Rousseau's idea was tested during the French Revolution, and it did lead to a lot of savagery, though not the noble kind. Then it was revived by various Romantic poets such as Wordsworth who encouraged his readers to 'quit your books' and 'let Nature be your teacher.'

Irving Babbitt's 1919 book Rousseau and Romanticism should have been the death knell for the Noble Savage hypothesis, but the idea was hard to kill. It popped up again with anthropologist Margaret a book which argued that Samoans were free of neurotic 'hang-ups' because they enjoyed greater sexual freedom. Then, in the 1960s, due in part to the influence of Mead, came the Woodstock generation, hippie communes, and the Sexual Revolution. In a sense, the children of that era really were the children of Rousseau. Although he idealized the child in his book Emile, Rousseau had no use for real children, and sent all of his own off to orphanages as soon as they were born. As the Woodstock generation grew up and married, many discovered that children were an inconvenience when it came to the pursuit of sex and self-actualization. As divorce and out-of-wedlock births skyrocketed, increasing numbers of children were in effect 'orphaned.' In short, they were left to grow up on their own without much adult guidance. Marinated in neo-Rousseauian nostrums, the adults assumed that children would just naturally find the right path in life.

The Sexual Revolution never really went away, but in subsequent decades there was some recognition that 'going native' was not conducive to a healthy society. Now, however, we seem to be poised on the brink of a new experiment in Rousseauian living. I was in Miami Beach recently, and a great many of the colorfully tattooed young and not so young crowding the streets and the boardwalks looked like they had come straight out of Haight-Ashbury circa 1970-except that the term 'straight' doesn't quite do justice to the gender fluidity that was on display. Moreover, many of the Miami natives strolling through the shopping areas were wearing considerably less clothing than an Amazonian strolling through the rain forest.

This brings me to the point of this essay. The most ironic thing about this new venture into the primitive is that some of the prime movers are the leaders of the Catholic Church. Take the upcoming Amazon Synod. The working document for the Synod does makes some valid observations about the biological and climatological importance of the Amazonian region and about the exploitation of the Amazonian people. But when it comes to describing the peoples, the 'Voice of the Amazon' sounds suspiciously like the voice of Rousseau-or better, the voice of Rousseau harmonized with the voice of Pierre Teilhard de Chardin, and elevated to the cosmic level. Thus:

• A fundamental aspect of the root of human sin is to detach oneself from nature… (99)

• A cosmic dimension of experience (cosmovivencia) palpitates within the families. (75)

• It is necessary to grasp what the Spirit of the Lord has taught these people throughout the centuries: faith in the God Father-Mother Creator; communion and harmony with the earth; solidarity with one's companions … the living relationship with nature and 'Mother Earth.' (121)

In its celebration of the rain forest, the wise old elders, and the Amazonian 'cosmo-vision,' the document reads like a cross between Green Mansions, The Divine Milieu, and Carlos Castaneda's The Teachings of Don Juan. The document also calls to mind certain themes from Mutiny on the Bounty. This is because its authors seem to be counseling a mutiny against those traditional Church practices and teachings that might impede the development of an Amazonian brand of Catholicism. If we're smart, they seem to say, we'll jump ship (i.e., the Barque of Peter) and go live with the welcoming natives on the tropic island (i.e., Amazonia).

When the document speaks of 'inculturation,' which it often does, it means that we should abandon our own culture and adopt that of the Amazonians. Why? Because they have much to teach us about spirituality, eco-theology, 'lived reality,' and communing with the trees, the animals, and 'the spirits.' Just as with the working document from last fall's Youth Synod, this one is all about listening. The earlier document said that the Church must listen to youth because youth are in touch with what's happening now. The current document says that the Church must listen to the wise elders of the tribes because they're in touch with the ancient wisdom of the ancestors. Do the two documents contradict each other? Don't be silly. That's linear thinking. As Walt Whitman, one of the earlier advocates of cosmic consciousness, wrote: 'Do I contradict myself? Very well then, I contradict myself; I am large, I contain multitudes.' So just shut up and listen to your elders.

According to the document, another thing the Amazonians can teach us is buen vivir -'good living.' In other words, they can show us how to live in poverty and be happy. This is a talent that will prove quite handy because if the socialist, anti-free market economics subscribed to by the document's authors are put into practice, poverty will spread like wildfire.

These are just a few of the supposed benefits that the Amazonians will confer upon the Church. But what does the Church have to offer to the indigenous people of the Amazon? Well, basically, nothing. Remember that they live closer to Nature than we do, and in the Rousseauian thought-world that makes them more virtuous than us. The authors of the working document really do seem to subscribe to Rousseau's belief in natural goodness. In a commentary on the document, Fr. Raymond de Souza puts it this way:

'The peoples of the Amazon themselves seem curiously exempt from original sin… And without sin, why would there be a need for redemption'?

Or a need for conversion? If the spiritually advanced people of the Amazon are okay the way they are, then there's no need to convert them to Christianity. Indeed, one gets the impression that the Amazon Synod is not intended to convert indigenous people to the Church, but to convert the Church to the Indians' eco-friendly, pantheistic form of spirituality, with the result that Catholicism becomes a new Church with 'an Amazonian face.' Whether this will be a happy face remains to be seen.

It all sounds a little crazy, but if you've been paying attention, you will notice that all sorts of bizarre things are happening in the Church these days. Thankfully, we needn't get into all that here because the Amazonian experiment has enough bizarreness to fill volumes.

One of the odd ironies of this New Age spirituality is that it's being foisted on the Church by old men. Many of the key players in the Amazonian project are getting along in years, yet they are still enamoured of ideas that became popular 60 years ago. It was a time when many young people thought that the 'Age of Aquarius'-whatever that means-was about to dawn.

Bishop Erwin Krautler, a member of the preparatory committee of the Amazon Synod, is 80; Cardinal Claudio Hummes, 85, is president of the Pan-Amazonian Ecclesial Network; and Cardinal Walter Kasper, who is very much involved in the planning for the Synod, is 86.

Facing off against them is another elderly prelate, Cardinal Walter Brandmüller, who is 90. Brandmüller calls the working document for the Synod 'heretical' and an 'apostasy' from Divine Revelation, and he says it should be rejected. But how can a nonagenarian cardinal possibly understand the youthful, New Age-y vision of those octogenarian cardinals?

One of the hazards of reading highly unusual documents is that one begins to think unusual thoughts. Somehow this standoff between the octogenarians and the nonagenarian reminded me of a scene from The Boys from Brazil. Toward the end of the film, a bloody fight erupts between a sexagenarian (Gregory Peck as Dr. Mengele) and a septuagenarian (Sir Laurence Oliver as the Nazi hunter). Well, that's only a slight connection to the elderly bishops. But then, as often happens when one stays up late writing, I began to notice other connections. The Boys from Brazil is about a Nazi doctor who has come to Brazil after the war with a plan to implant surrogate mothers with zygotes carrying samples of Hitler's DNA in the hope of creating Hitler clones who will re-establish the Reich.

It's a crazy plot, but so is the plan to recast the Church in the image of the Amazon jungle. The synod could be a timely remake of the story. Let's title it The Boyish Bishops from Brazil. If you're a conspiracy theorist, you will see the connection right away. One curiosity of the Amazon synod is that a suspiciously large percentage of the participants are bishops from German-speaking countries. Could it be that a group of aging German bishops, still boyish in their own minds, have hatched a plot to carry the spiritual DNA of Teilhard de Chardin, Cardinal Godfried Danneels, Cardinal Carlo Martini, and other New Age prelates to the Amazon with the hope that in the warm moist jungle climate their ideas will germinate and spread throughout the planet, eventually causing all of us to evolve into the Cosmic Christ? The Cosmic Christ, mind you, is not anything like the Christ of the Gospels, but more of a pantheistic spirit that inhabits you and me and the trees and the river and the grass.

But I digress. In fact, I see that I am wandering. But isn't that the point of it all, i.e., to be able to wander freely and fluidly from one lived experience to the next and to enter the great stream of consciousness and be re-baptized in the waters of the Amazon? Such free association is fully justified by the document itself, which tells us that 'we must relearn how to weave the links that connect all the dimensions of life' (102). Besides, Fr. George Rutler frequently employs the free association method, so it must be okay. Could he have learned this technique from an elderly shaman in the rain forest? It seems unlikely, but in Amazonland anything is possible. For example, the document keeps insisting that the liturgical and doctrinal innovations it proposes are in perfect continuity with Church tradition.

Hmm. Maybe. For example, one of the high-level synod participants seems the very embodiment of the 'old' Church's authoritarian approach. Bishop Franz-Josef Overbeck of Essen, Germany, said the synod will lead the Church to a 'point of no return.' And after that 'nothing will be the same as it was.' Reichsbishop Ubermensch, er, Overbeck, is also reputed to have said: 'We have ways of making you comply.'

As we all know by now, God wills a diversity of religions. And the neo-Rousseauian bishops seem happy to comply by ordering up a whole menu of diversities: one form of Christianity for the Amazon Basin with an Amazonian face; another, we presume, for the Australian outback with an aboriginal face; and still another, no doubt, for the South Seas with a Polynesian face. As for the Church in Europe and North America, it needs to put on a happy face-most likely some fluid blend of the Amazonian, aboriginal, and Polynesian face.

The trouble is that all this mixing up of Christianity with other traditions and spiritualities is bound to result in a dilution of Christianity. When you filter the Christian faith through 50 trillion gallons of Amazon rain water and then submerge it in a giant vat of bubbling psycho-socio-eco babble, you end up with a faith that is no longer recognizable.

In the process, Christ loses his unique identity as the one way to the Father. Instead, he is forced to take his place alongside other religion founders such as Buddha and Muhammad, and with other assorted deities such as Brahma, Vishnu, and Quetzalcoatl.

The declaration Dominus Jesus declared that 'Jesus Christ has a significance and a value for the human race and its history, which is unique and singular, proper to him alone, exclusive, universal, and absolute.' The Gospel message, in short, excludes all competing practices and spiritualities. And it is universal-i.e., accessible to all.

However, for some reason, the New Age bishops seem to think that the farmers, fishermen, and herders of the Amazon couldn't possibly understand the message that was addressed to farmers, fishermen, and herders in first-century Judea without first having it translated into a language that only German theologians understand. On the other hand, they are quite sure that the Amazonians, perhaps guided by some Yoda-like elder, will quickly grasp the fine points of Teilhard de Chardin's mystical musings about 'Christogenesis, cosmogenesis, ultrahominization,' the 'biosphere,' the 'noosphere,' and the 'Omega point.'

In places, the document borders on unintentional self-parody. Here are a couple of samples:

• Thus a Church called to be even more synodal begins by listening to the peoples and to the earth by coming into contact with the abundant reality of an Amazon full of life and wisdom but also of contrasts. It continues with the cry that is provoked by destructive deforestation and extractivist activities and that demands an integral ecological conversion. (5)

• Such an understanding of life is characterized by the connectivity and harmony of relationships between water, territory, and nature, community life and culture, God and the various spiritual forces. (13)

Reading through this pseudo-profundity, especially the part about 'various spiritual forces,' I was reminded of the banquet scene near the end of C.S. Lewis's That Hideous Strength. The members of the N.I.C.E. Institute have gathered to congratulate themselves on their program to remake human nature along more scientific lines. But they have made the mistake of enlisting dark spiritual forces in their endeavor, and eventually they find that they are no longer in control.

As the directors of the Institute rise to speak in turn, their talk is turned into gibberish. Thus, the Deputy Director thinks he is making sense, but the audience hears him saying:

'Tidies and fuglemen-I sheel foor that we all-er-most steeply rebut the defensible, though, I trust, lavatory Aspasia which gleams to have selected our redeemed inspector this deceiving. It would-ah-be shark, very shark, from anyone's debenture…'

The stream of babble nicely exposes the essential nuttiness behind the high-sounding proposals of the N.I.C.E. project. Eventually, one hopes, the Amazon project will be seen in the same light-as a 'very shark' enterprise.

[Crisis] 2292.21

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


CF NEWS

The Novus Ordo Paradigm

STEVE SKOJEC writes for OnePeterFive ~ Earlier today, I was engaged in a discussion on Facebook in which, after saying something about the 'Novus Ordo Paradigm,' someone asked me, rather indignantly, what that phrase means.

I did my best to explain it, and I'd like to expand on it here in greater depth.

I want to say at the outset of this post that one of the complaints we sometimes get at 1P5 has to do with our treatment of the liturgy. I recently asked our readers for testimonials, and one fellow, despite being a fan, came back to me with that same concern:

'I agree with articles about the Extraordinary Form versus the Novus Ordo. However, I think you can alienate the 99.9% of Catholics who don't have practical access to the EF on a regular basis - by reminding us (pretty frequently) how deficient it is.

I understand that this poses a problem for some people, and though I'm pretty sure I've said it before, I'm going to say it again here: if you're stuck going to the Novus Ordo, we don't look down on you. If you're deeply involved in a Novus Ordo parish and can't bring yourself to leave, we get it. If the closest TLM for you is over an hour away at a terrible time, we're sympathetic to how hard that can be - sometimes even impossible.

And further, if you have access to nothing but the Novus Ordo, if it is all that you have ever known, that means you are the victim of a crime. No, it's not your fault. You have had something precious stolen from you that is your birthright, your inheritance, something to which you are entitled as the most sublime act of worship you can offer to your Creator. And worse, you have been brainwashed, through form and repetition, to find true Catholic worship alien and inaccessible, and as such, you have been subjected to a grave injustice - I would go so far as to say a grave evil.

You didn't ask for this. And if you're still not sure what the big deal is, you can't know what you don't know.

I know all of this from experience, because for the better part of 30 years, I was in the same boat. I spent my life parish-shopping for the best Mass I could find. At times where I had no access to good Roman Rite liturgy, I took refuge in the Eastern Rites, which I loved and admired, but where I never felt I truly belonged.

It took a priest in my family who was discovering all of this himself to open my eyes. I fought him on it. He asked me simply to read some things and reach my own conclusions. I did, ready to fight more.

Instead, I found my objections melting away in the light of truth. All the things I had been wrestling with in the Church - the abuses, the times I had nearly lost my faith because of how unserious my experience of Catholicism had been, the lack of true Eucharistic reverence, all of it - was addressed by those who had opposed the implementation of massive, unprecedented changes to the central act of worship in the Church.

And so, fueled by this conviction, for the past 15 years, I've stuck by the decision that I will no longer subject myself or the people I love to the tyrannical abuse of power that was inflicted upon us. Despite a strong propensity to second-guess myself, it's a decision I've never regretted. And although the anger I felt when I first discovered what had been carelessly discarded has mostly faded, I still find it infuriating that there is a Catholic parish less than five miles from my house where I know I will never belong, because the religion that is practiced there is so irreconcilably different from the one I've come to know that it makes me physically uncomfortable to be there.

Instead, I have to drive 30 miles to get the same Catholic experience that would have been found in every parish in every backwater town across the globe less than a century ago. And that's pretty easy compared to what many people have to do!

Novusordoism and Catholicism - Not the Same Religion

The phrase that heads this section was popularized by my longtime friend, 1P5 contributor Hilary White. She's written about and explained it herself at length more than once. Here's just one example:

'Years ago, in fact, about 2003, as the culmination of a long period of research (on the religious life) I realized that the rift in the Church was worse than I had been led to believe from what we then categorized as the 'conservative' Catholic writers. This was the uncomfortable moment that I 'tradded,' and though I've never wished I could go back to not knowing what I know, the understanding hasn't come without a cost. I'm not a Trad because I want to be. I'm a Trad because I can't ever un-know things I now know.