Benedictine Professor: Why Are Almost All of the Cardinals and Bishops Silent http://eponymousflower.blogspot.com/2018/07/benedictine-professor-why-are-almost.html July 9, 2018 1 Current issue of "Catholica". Why are almost all cardinals and bishops silent about the end of Catholicism that Pope Francis brings about? The "other understanding of the Church" behind Amoris laetitia. (Paris) The international magazine for culture, politics and religion, Catholica, which has been published in France for 30 years, counts "well-known authors such as Émile Poulat, Robert Spaemann, Ernst Wolfgang Böckenförde, Vladimir Bukowski, Stanislaw Grygiel, Thierry Wolton and Jacques Ellul and Pietro De Marco," says Vatican writer Sandro Magister. The editor-in-chief is Bernard Dumont. Bernard Dumont In its latest issue, Dumont, whose editorial is also freely available on the Internet, deals with the "unbelievable" silence of almost all cardinals and bishops - with the exception of the four signatories of Dubia - "the dissolution of the traditional form of catholicity by the pontificate of Jorge Mario Bergoglio has been set in motion." Bernard Dumont discusses the apparently desired end of "Roman Catholicism" without, however, raising an outcry, as the historian Roberto Pertici once complained. The end is proclaimed by Rome or those who invoke Rome, and all are silent and seem to submit to the inevitable fate. See the analysis of Prof. Pertici: The reform of Pope Francis was already written by Martin Luther . Why is this? The belief reduced to ethics Dumont also published in the new edition the text of a Benedictine monk and theologian who analyzes and criticizes "perhaps the most radical upheaval in Catholicism of our time." No longer does the sacrament have primacy in the Church, of which the Second Vatican Council said it was the "culmen et fons" of the life of the Church, but ethics. This subversion is also reflected in the question of remarried divorced as well as the inter-communion with the Protestants. The Benedictine theologian is Fr. Giulio Meiattini, who this year already published the monograph "Amoris laetitia? The Sacraments Reduced to Morality" (publisher La Fontana di Siloe, Turin 2018). He is a monk of the Benedictine Abbey of Madonna della Scala in Noci and Professor of Fundamental Theology at the Theological Faculty of Apulia and at the Pontifical Athenaeum Sant'Anselmo in Rome. Meiattini accuses Pope Francis and his whisperer, Cardinal Walter Kasper, of promoting "cunning" rather than the much-cited "distinction." There is cunning in Amoris laetitia and the mind behind it. "The state of confusion is obvious".With these words the theologian and monk begins his essay. It is claimed that the confusion is only supposed, and only the result of a new style of government. Such a picture of the current situation is not something Fr. Meiattini takes pleasure in. "Can the confusion and disagreement between bishops on tricky points of faith be fruits of the Holy Spirit? Not in my opinion." Several small steps mean a large one in sum P. Giulio Meiattini OSB Then Meiattini indicates that in the matter of remarried divorced people a ready-made plan was pursued from the beginning. With the opportunity of being able to deliver the only speech in February 2014 to the Cardinals' Consistory procured by Pope Francis, Cardinal Kasper "laid the groundwork". Nevertheless, two bishops' synods failed to produce a common line to the problem being discussed. Anyone reading the reports of the "circuli minores" of the 2015 Synod can easily see that there was no common position. The pope would have had to examine and understand, which would have been the first task of "distinction", "which processes" would be initiated and pursued, and which not.However, such a distinction did not take place. The path taken was not changed. (cont'd)
The fact is that a large majority of the Synod Fathers wanted "no change in the traditional order". The editorial committee of Relatio finalis therefore took care not to include any innovations in the text. For this reason, a "small step," according to Meiattini, was undertaken instead of a big one: The editorial committee formulated some undefined positions, which meant a "change of atmosphere". The non-rejection of these ponderous formulations, which received the necessary two-thirds majority only with extreme difficulty, sufficed that the next "small step," with some ambiguous footnotes in Amoris laetitia, were sufficient to indicate a new direction. These small steps, which, strictly speaking, did not reinforce the traditional position, were enough to split the episcopate. The next step was papal confirmation of the guidelines of the ecclesiastical Province of Buenos Aires on the Eighth Chapter of Amoris laetitia. In reality, these guidelines are not mere interpretations, because they contain statements and instructions that were neither found in Amoris laetitia nor adopted by the synods, and never found a majority there. Through a series of "small steps", a "big step" was finally taken within three years, with a profound intervention. But this has nothing to do with "synodality," according to Meiattini. Faith would be reduced to ethics in Amoris laetitia , that is the total thrust. "Ethics has neither the first nor the last word." "I do not understand how the Bishop of Rome can write such a thing" And Meiattini continues: "To be honest, I can not understand how a bishop, especially that of Rome, can write such sentences: 'One should not burden two limited people with the tremendous burden of perfectly recreating the union that exists between Christ and his Church '(AL, 122)."This formulation is an expression of a very different way of thinking: A gospel ethic, freed from the sacrament, becomes a "mighty burden" rather than a "sweet yoke" and a "light burden." Such a statement can only be reached if one understands Christianity - perhaps unconsciously - only as ethics. In this way we arrive at results that correspond to the Lutheran concept of simul iustus et peccator, condemned by the Council of Trent. Intercommunion with the Protestants follows the same logic. What is only decisive is the presumed, inner feeling. For the objective criteria, all conceivable attenuating circumstances are taken into account, and the subjective decision of conscience is decisive. Why, then, according to this pattern, should not even a Buddhist or a Hindu be able to receive the Catholic Eucharist, according to P. Meiattani? "Damaging the relationship between morality and sacraments can ultimately lead to a non-Catholic understanding of the Church."
So, you don't have to be a virgin to be a consecrated virgin now. Hmmmmm, I see a change in language coming. I am sure they will erase the word "virgin" from the language. Because virgin implies purity, something which they have been attacking since forever. Chastity is more than penetration. Unbelievable. The People in the Vatican are certifiable. Seriously. I feel like a dinosaur. Not from age but from belief. The remnant Church is getting smaller by the day.
I feel like I’m drowning sometimes. Raising 3 young girls in today’s world is frustrating. One of them is headed for Japan this coming August. I would like for her to visit Sister Sagasawa. Padraig or anyone else may you please give me some direction on who should she contact?
There was a really great video on utbe about an American husband and wife who visited the shrine during a short Japanese stop over, I watched it a few years back . they seem to have been helped miraculously. But of course I can;t find it; but did find this. If you look at the notes below the first video it gives opening times and a link.
Padraig, were you by any chance thinking about this article? https://spiritdaily.org/blog/angels/the-akita-angel
Pope Praises Cardinal Who Now Admits Remarried Divorcees to Communion by Maike Hickson | July 16, 2018 | https://onepeterfive.com/pope-praises-cardinal-who-now-admits-remarried-divorcees-to-communion/ Manuel Clemente, the Patriarch of Lisbon, Portugal published on 12 July a letter sent to him by Pope Francis in which the Pope praises him for publishing pastoral guidelines permitting some “remarried” divorcees to receive Holy Communion. After his 2016 letter to the bishops of the Buenos Aires region, this is the second direct papal approval of a heterodox approach of admitting some unrepentant adulterers to Holy Communion. In the letter as published by Cardinal Clemente and dated 26 June 2018 (and as translated into German by Giuseppe Nardi), Pope Francis writes the following: Dear Brother Cardinal, I would like to thank you that you sent to me last Lent the guidelines for the priests of the patriarchate for the implementation of the eighth chapter of the Apostolic Exhortation Amoris Laetitia. This deep reflection filled me with joy, because I recognized in it the engagement of the shepherd and father who is aware of his duty to accompany the faithful by starting with his priests so that they can fulfill their office in the best possible way. Situations of marital life are today areas where such an accompaniment is the most needed and the most delicate. For this reason, I wanted to invite the college of bishops to a prolonged synodal journey which would, in spite of unavoidable difficulties, enable the maturation of common guidelines for the welfare of the whole people of God. By expressing my gratitude to you, I use this occasion to encourage the brother Cardinal and his collaborators in pastoral service – in the first place, the priests – to accompany with wisdom and patience in the effort to discern, and to integrate that fragility which shows itself in manifold forms in spouses and their bonds. It is a task which challenges us as shepherds on the one side, and which on the other side regenerates and sanctifies us, because everything is being revived by the Grace of the Holy Ghost which the Risen Lord has granted to the Apostles for the forgiveness of sins and for the careful treatment of all wounds. In the joy of sharing with you, my beloved brother, this sweet and demanding task, I assure you that I shall remember you in my prayers and I ask you also to pray for me. I bless you from my heart, to include all the priests and the whole diocesan community of the Patriarchate of Lisbon. Vatican, 26 June 2018 Franciscus Cardinal Clemente has been made a cardinal by Pope Francis in 2015. The Catholic Herald reported a few days ago the following about Clemente: The Patriarch of Lisbon attended both Synods of the Family and initially expressed disagreement with the idea of allowing divorced-and-remarried Catholics to receive Communion. His attitude changed after the publication of Amoris Laetitia, however. On 6 February of 2018, Cardinal Clemente had published his own pastoral guidelines, in which he permitted some “remarried” divorcees – in individual cases – to receive Holy Communion. He also therein recommends that the priests propose to them to live chastely as brother and sister, but he did not make this loyal and abiding continence a precondition for their access to Holy Communion. Importantly, Clemente himself, in his guidelines, refers back to the Argentine bishops and their own liberal interpretation of Amoris Laetitia in September of 2016, as well as Pope Francis’s subsequent letter of approval to them. Cardinal Clemente also makes direct reference to the guidelines of Pope Francis’ own diocese of Rome, as they had been published on 19 September 2016 by his Cardinal-Vicar, Agostini Vallini. Reference is made by Clemente to Amoris Laetitia – which he quotes extensively, to include AL 305 and its famous footnote 351 – and with it to the internal forum and to a process of discernment. Clemente also refers to the Pope’s praise of the Argentine bishops and his words that “there are no other interpretations.” Clemente then says: “The recent official publication of these documents in Acta Apostolicae Sedis, CVIII/10 (2017) p. 1071 ss, requires from us, indispensably, to receive and accept it.” Thus we are witnessing a further solidification of the heterodox permissive practice of giving Holy Communion to some unrepentant adulterers, just as it has been more openly promoted by Pope Francis himself since 2016. **** Germany’s Cdl. Marx Making Himself the Enemy of Monasteries, Nuns July 13, 2018 **** Unless you speak Italian you will have to use the CC and Auto-Translate for the next video. This video is from Father Alessandro Minutella, the Sicilian priest, who was asked to leave his parish for standing up for the Faith and for being critical of Pope Francis.* In this video, he restates his suggestion to the laity to continue to remain in communion with the Church but of course he remains very concerned about the current situation. It appears that he thinks that the 2013 Conclave was invalid and that Pope Benedict is still the valid Pope due to him being pressured to resign. I do not agree with everything that he has stated but I had forgotten about this priest's plight and I will be praying for him and the entire Church today. *https://www.lifesitenews.com/news/s...or-upholding-authentic-church-teaching-on-mar Happy Feast Day of Our Lady of Mount Carmel to everyone today. May Our Lady continue to guide us and keep us under her mantle. Edited to add: The above picture of Our Lady comes from the following Garabandal site and it is my avatar picture also, https://www.garabandalparroquia.com/en/en-union-de-oraciones
I see the whole picture of your avatar and the Scapular Very nice Thank you for the above post It’s sickening to see how the errors of AL are spreading throughout the Church That poor priest
I am just so sick of this corrupt manipulation of the Roman Catholic Church by those shepherds who are meant to guard her. They haven’t just let the wolves in—they’ve arrived with their own set of wolf instructions. (Like Rules for Radicals) May God save us and rescue and restore our Mother the Church.
Well I try to look for something postive. At least they aren't hiding behing Vatican Press releases now.
https://onepeterfive.com/dialogue-disassociation-heretics/ Dialogue or Disassociation: What to Do with Heretics and Public Sinners in the Church Eric Sammons July 16, 2018 The watchword of the day is “dialogue.” Invoked by Church leaders like an Eastern mystical mantra, dialogue is the solution to every problem. Pro-abortion politicians claiming to be good Catholics? We need dialogue. Priests promoting same-sex relationships? We need dialogue. Millions of Catholics leaving the Church in droves? We need dialogue. No matter the issue, dialogue will make the world sing in perfect harmony. But dialogue is not always the answer. Sometimes, in fact, the Church has embraced the opposite of dialogue – disassociation – as the proper means to address certain issues. Consider the problem of heretics and public sinners within the Church. What should we do when someone claims to be Catholic (or even is a priest or bishop) and yet acts in a manner fundamentally at odds with the Faith? Should we dialogue with him or disassociate from him? Cut Off the Part to Save the Body This is by no means a problem unique to the modern age. The first Christians faced it, too. Their answer was clear: the heretic or public sinner was to be ejected from the Church. They knew that the Church was the Body of Christ, and if one part of the Body was diseased, it was better to cut off that part than to let it infect the entire Body. This is just common sense. If you spend most of your time with people who abuse drugs, it’s likely that you will start to use drugs as well. If your close circle of friends are all communists, there’s a good chance you’ll end up quoting Marx and making red your favorite color. Allowing those who advocate for heresy or publicly promote and commit immorality to continue in good standing in the Church will lead to those evils infecting the whole Body of Christ. St. John the Apostle specifically warned of the dangers of allowing heretics in the Church. He wrote, “If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting; for he who greets him shares his wicked work” (2 John 10-11). When St. John speaks of someone who “does not bring this doctrine,” he is referring to someone who embraces and teaches heresy. His command is to disassociate with the heretic, and in fact, if one does accept him, he “shares his wicked work.” In other words, he is as guilty of heresy as the heretic. St. Paul had even harsher words about the dangers of accepting immorality within the Church. To the Christians in Corinth he wrote: I wrote to you in my letter not to associate with immoral men; not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world. But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber – not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Drive out the wicked person from among you.” (1 Cor. 5:9-13) A couple important points to note from this powerful – and politically incorrect – passage. First, St. Paul is speaking specifically of Christians who commit immorality. They are to be ousted from the Church. Also, and more shocking to modern ears, St. Paul says we are supposed to judge those in the Church who sin. So much for today’s supra-doctrine of tolerance. Evangelization and Disassociation But what of the command of Jesus to evangelize the world? Isn’t it the job of the Christian to reach out to the sinner and those in error and bring them to Christ? How can you do that if you never associate with them? Here is the key difference: we are called to evangelize those outside the Church, no matter how far from Christ they made be, but we are called to resist – even expel – those inside the Church who persistently embrace heresy or engage in immorality. St. Paul, the great Christian evangelizer, would go to the ends of the earth to bring the lost sheep into the fold, but he had no patience for allowing a notorious heretic or sinner to infect the Church from within. We see this attitude in practice in the early Church. In the middle of the 2nd century, a popular preacher named Marcion was teaching heresy. One day, St. Polycarp – a disciple of St. John the Apostle – met Marcion. “Do you know who I am?” Marcion asked. Polycarp replied, “Yes, I know you very well, you firstborn of Satan!” There was no tolerance for heresy from Polycarp, a trait he learned at the feet of St. John himself. Contrast that attitude with today. Fr. James Martin, the Jesuit priest who has a popular following based on his advocacy of the LGBT lifestyle, has been preaching heresy and encouraging immorality for years now, yet many inside the Church support him. Even many of those who embrace the Church’s teaching on homosexuality are hesitant to be too critical of him. Just look at noted Princeton professor and orthodox Catholic Robert George, who takes pains to promote his friendship with Fr. Martin. He defends his friendship as important “dialogue.” While George’s personal orthodoxy is beyond question and his exaltation of “dialogue” is in keeping with the current higher education ethos, his public acceptance of Fr. Martin appears to go against both St. Paul’s and St. John’s directives. Dangers of Disassociation In today’s Church, the charge of “Pharisee” will immediately be applied to those who take the approach I advocate here. To the modern mind, no crime is greater than intolerance of “alternative lifestyles” or unorthodox beliefs. And it’s true that there are dangers to avoid when it comes to disassociating with the heretic or notorious sinner. One can easily become self-righteous and see almost everyone as “unclean” and unworthy of association. But what I’m advocating (and what I think both St. John and St. Paul advocated) applies specifically to notorious and public heretics and sinners. It’s applicable to Fr. Martin, but not necessarily to your Catholic friend Jim who knows less about Catholicism than the average CNN anchor. It includes Nancy Pelosi, but not Aunt Nancy who was never taught about transubstantiation. Another danger is a fortress mentality. That term has been overused in recent years to criticize the post-Trent Church, but it is nevertheless a legitimate concern. Every Catholic should always look outward, looking to evangelize. Yes, there are times when one has to protect one’s fortress, but the only long-term way to win a war is to go out into the battlefield. Retreating to our fortress is particularly a danger for traditionalists, who in reaction to fifty years of attacks from within the Church can sometimes see every non-traditional Catholic as the enemy, putting up walls to anyone outside the accepted community. These potential dangers should not make us hesitant to resist evil when it infects our Church. St. John and St. Paul would have been scandalized by the tolerance for evil that we find within the Church today. We need to follow their example and reject evil in our midst, and even reject the evildoers.
RESIST! Let God sort it out. Charity toward fallen souls does not mean “accompaniment”—I think Bishop Sheen had some pithy things to say about this.
Is this your Church? A homoerotic "Mass" was celebrated in Germany. This is absolutely disgusting and disgraceful. Blasphemous and evil. The priest will probably be commended and promoted. https://eponymousflower.blogspot.com/2018/07/in-augsburg-moritzkirche-city-pastoral.html?m=1
Oh, you rigid Pharisee, failing to recognise the Holy Spirit inspired "development" of the Augsburg Confession - the only kind of Confession required in the Church these days.
