Here is a very fine article written by the extraordinary and very learned Fr Rutler. It is a very beautiful piece of prose, so well written and lucid and example to us all great writing. Sadly I see he did not sing it. A Sad sign of the Times. May God Bless him for His courage and Wisdom. https://www.catholicworldreport.com...e-death-penalty-are-incoherent-and-dangerous/ Pope Francis’ new comments on the death penalty are incoherent and dangerous Pope Francis says that his innovative teaching “does not imply any contradiction” of the Church’s tradition but, one has to say reluctantly, it indeed does. Pope Francis meets with a delegation from the International Commission Against the Death Penalty in the papal library of the apostolic palace Dec. 17. (CNS photo/Vatican Media) Debate has always been an invigorating and constructive way of defining and refining views, assuming that the debaters have minds of probity and reason. This is increasingly absent in our culture, where subjectivism rules, and where there is only one debater, and his opponent is a straw man of his own construction. Yet when one reads the “spontaneous remarks” of Pope Francis on various subjects of the day, the quality of reasoning and information of facts is so fugitive, that frustration yields to sheer embarrassment. There is, for example, the Holy Father’s remarks to youth in Turin on a hot June day in 2015: even a Reuters press release said that his smorgasbord of concerns, from bankers to the weapons industry to Nazi concentration camps, was “rambling.” While constrained by respect for the Petrine office, and aware of the strains that imposes, it is distressing to look for a train of thought and find only a train wreck. That has to be the impression after reading the Pope’s remarks to a Delegation of the International Commission Against the Death Penalty. Pope Francis reiterated his absolutist opposition to the death penalty which, by a singular gesture, he has also ordered be inscribed in the Catechism. Perhaps aware that public response might be problematic, he did not mention his opposition even to life sentences, having called them a form of “hidden death penalty”. This went far beyond the second edition of the 1992 Catechism, which affirmed the integrity of capital punishment in Scripture and Tradition but added that the cases in which the execution of the offender as an absolute necessity “are very rare, if not practically nonexistent.” By adding to a catechetical text a prudential opinion, John Paul II did something unprecedented and the whirlwind now being reaped in a pontificate less theologically acute, could justify concluding that the insertion of a prudential apostrophe was imprudent. Pope Francis uses the term ”inadmissible” to describe the death penalty, although it has no theological substance, and by avoiding words such as “immoral” or “wrong”, inflicts on discourse an ambiguity similar to parts of Amoris Laetitia. The obvious meaning is that capital punishment is intrinsically evil, but to say so outright would be too blatant. He also calls all life “inviolable,” a term which applies only to innocent life and has no moral warrant otherwise. Then there is the ancillary and unmentioned consideration of the role of punishment and hell in all this, conjuring a suspicion of universalism, which is the denial of eternal alienation from God. In 2004, Cardinal Ratzinger explained: “There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia” and should a Catholic support the death penalty “he would not for that reason be considered unworthy to present himself to receive Holy Communion.” Pope Francis has discarded that, just as he has set aside the entire magisterial tradition of the Church on the kinds of penalties—medicinal and retributive—and their functions. This is no surprise, since an attaché of the Holy See Press Office, Father Thomas Rosica, has said in a statement ultramontane to the point of heresy: “Our Church has indeed entered a new phase: with the advent of this first Jesuit pope, it is openly ruled by an individual rather than by the authority of Scripture alone or even its own dictates of tradition plus Scripture.” Exceptional delineations of authentic teaching on penalties were explained by Pius XII in his discourse to the First National Conference of Italian Lawyers in 1949 and the Sixth Internal Congress of Penal Law in 1953. A definitive new study is the book By Man Shall His Blood be Shed by Edward Feser and Joseph Bessette. Professor Feser has logically asked why we should have reverence for a father who has no reverence for the fathers, and warns that by divorcing his teaching from the constant tradition, Pope Francis is cutting off the very branch on which he sits. Pope Francis justifies himself by invoking a “”progress” in society, but this is a humanistic—even Pelagian—confidence that has no warrant in reality. It also lets loose a cataract of contradictions. For instance, one of the Pope’s men, Archbishop Marcelo Sorondo, praised Communist China for coming “closer to Catholic social teaching” than the United States, although there were 23 executions in the United States last year compared with 1,551 in China, more than all other nations combined. Pope Francis says that his innovative teaching “does not imply any contradiction” of the Church’s tradition but, one has to say reluctantly, it indeed does. The shift cannot be called a legitimate development of doctrine because it neglects all the classical criteria for authentic development, most especially what John Henry Newman named “preservation of type.” And as capital punishment pertains to natural law, once it is rejected as intrinsically wrong, the same could happen to any aspect of natural law, not least the anthropology of Humanae Vitae or the moral doctrine of Veritatis Splendor. Abidingly conscious of the claims and burdens of the Church’s highest office, that holy seat and high duty is diminished by neglect of its obligations to the perennial teachings of the fathers; and the faithful are at risk when they are offered confusion and superficiality in place of systematic thought. In short, the Vatican has become a theological Chernobyl. We are in dangerous territory.
The Rev. George William Rutler Father Rutler was ordained to the diaconate in Rome by His Eminence William Cardinal Baum in 1980 and received priestly ordination in St. Patrick's Cathedral at the hands of His Eminence Terence Cardinal Cooke in 1981. He served as Associate Pastor of St. Joseph's in Bronxville; Our Lady of Victory in the Wall Street area; and St. Agnes, in Manhattan. He was a university chaplain for the Archdiocese, and also chaplain to a general hospital and a psychiatric hospital. For ten years he was also National Chaplain of Legatus, the organization of Catholic business leaders and their families, engaged in spiritual formation and evangelization. A board member of several schools and colleges, he is Chaplain of the New York Guild of Catholic Lawyers, Regional Spiritual Director of the Legion of Mary (New York and northern New Jersey) and has long been associated with the Missionaries of Charity, and other religious orders, as a retreat master. Since 1988 his weekly television program has been broadcast worldwide on EWTN. Father Rutler has lectured and given retreats in many nations, frequently in Ireland and Australia. Cardinal Egan appointed him Pastor of the Church of Our Saviour, effective September 17, 2001, and Cardinal Dolan appointed him pastor of the Churh of St. Michael the Archangel in 2013. Born in 1945 and reared in the Episcopal tradition in New Jersey and New York, Father Rutler was an Episcopal priest for nine years, and the youngest Episcopal rector in the country when he headed the Church of the Good Shepherd in Rosemont, Pennsylvania. He was received into the Catholic Church in 1979 and was sent to the North American College in Rome for seminary studies. His parents, Adolphe and Dorothy, both now deceased, were received into the Church in 1982 by Cardinal Cooke. Father Rutler graduated from Dartmouth, where he was a Rufus Choate Scholar, and took advanced degrees at the Johns Hopkins University and the General Theological Seminary. He holds several degrees from the Gregorian and Angelicum Universities in Rome, including the Pontifical Doctorate in Sacred Theology, and studied at the Institut Catholique in Paris. In England, in 1988, the University of Oxford awarded him the degree Master of Studies. From 1987 to 1988 he was regular preacher to the students, faculty, and townspeople of Oxford. Thomas More College and Christendom College awarded himhonorary doctorates, and in 1996 Governor George W. Bush made him an Honorary Texan. For his help at the World Trade Center on September 11, 2001 he was honored by the City Council of New York and was made an honorary firefighter by the City of Dallas. He is a knight of the Equestrian Order of the Holy Sepulchre, and chaplain of the St. Andrew's Society of the State of New York, the Robert Burns Society of the City of New York, and the West Point Society of New York. Father Rutler has made documentary films in the United States and England, contributes to numerous scholarly and popular journals and has published 21 (and counting) books on theology, history, cultural issues, and the lives of the saints, and also one book on sports, as a member of the U.S. Squash Racquets Association.
I find it so remarkable that someone like Fr Rutler should speak out so openly in this manner. He has always been very cautious and prudent. I respect this. It seems that the middle voice is starting to rise up and ask serious questions. This takes very real courage in the current atmosphere of fear, not to say terror in the Church from the Apostles of, 'Marcy', who are anything but Merciful or forgiving towards those who oppose their Modernist agenda
