Thursday, September 18, 2014

Cardinal Timothy Dolan argues that he is not capitulating to an "aggressive 'Gay' agenda." Actually he is.

Writing for his column in New York Catholic, Cardinal Timothy Dolan complains that he is receiving much criticism for deciding to serve as Grand Marshall in next year's St. Patrick's Day parade which will feature homosexuals marching under their own banner.  The Cardinal writes, I haven’t been in this much hot water since I made the comment, right after I arrived as your archbishop five-and-a-half years ago, that Stan Musial—my boyhood hero of my hometown St. Louis Cardinals—was a much better ballplayer than Joe DiMaggio!

 Now I’m getting as much fiery mail and public criticism over my decision to accept the honor of Grand Marshal of this year’s St. Patrick’s Day Parade. According to the critics, I should have refused, due to the Parade Committee’s decision to allow a group of self-identified Gays of Irish ancestry to march in the parade with their own banner.

As with Stan Musial, I’ll stand by my decision. However, enough of you have courteously expressed some confusion and dismay, that, as your pastor, I owe you an explanation. Let me try.
For one, the decision to change the parade protocol was not mine. The archbishops of New York have never been “in charge” of the parade. Although my predecessors and I have always enjoyed friendly cooperation with the Parade Committee—and still do—and deeply appreciate the identity of the Parade as a celebration purely of Irish heritage, intimately linked to the Catholic Faith, we’ve never had a say in Parade policy or the choice of the Grand Marshal. Nor did we expect or want one!

 So, in the current 'brawl,' (they have been hardly rare in the Parade’s grand 253-year history!), I did not make the decision! You will recall that I in the past often expressed support for the former policy—that the only banners and identification to be carried was that the group was Irish—and that I found it logical and fair. To those who charged that the policy was “anti-Gay,” I often observed that no one person, Gay or not, was excluded from the parade. This was simply a reasonable policy about banners and public identification, not about the sexual inclinations of participants.

I did not oppose the former policy; nor did I push, condone, or oppose the new one. While the Parade committee was considerate in advising me of the change, they did not ask my approval, nor did they need to.

However, I admit that, for most folks, this is not the reason they are upset with me, and this brings us to point two. Many of you, while acknowledging that the decision to change policy was not mine, feel strongly that I should protest it, publicly condemn it, no longer support the Parade, and refuse the invitation to serve as Grand Marshal.

While a handful have been less than charitable in their reactions, I must admit that many of you have rather thoughtful reasons for criticizing the committee’s decision: you observe that the former policy was fair; you worry that this is but another example of a capitulation to an 'aggressive Gay agenda,' which still will not appease their demands; and you wonder if this could make people think the Church no longer has a clear teaching on the nature of human sexuality. Thank you for letting me know of such concerns. I share some of them.

However, the most important question I had to ask myself was this: does the new policy violate Catholic faith or morals? If it does, then the Committee has compromised the integrity of the Parade, and I must object and refuse to participate or support it. From my review, it does not. Catholic teaching is clear: “being Gay” is not a sin, nor contrary to God’s revealed morals. Homosexual actions are—as are any sexual relations outside of the lifelong, faithful, loving, lifegiving bond of a man and woman in marriage—a moral teaching grounded in the Bible, reflected in nature, and faithfully taught by the Church.So, while actions are immoral, identity is not! In fact, as the Catechism of the Catholic Church reminds us, people with same-sex attraction are God’s children, deserving dignity and respect, never to be treated with discrimination or injustice."

Full article here.

The Cardinal argues that he is not capitulating to an aggressive homosexual agenda.  But his use of the word "gay" betrays the very opposite.  The Roman Catholic apostolate Courage, which assists those with a homosexual inclination to live authentically Catholic lives, embracing chastity, explains why it will not use the terms "gay" and "lesbian":

Q. Why doesn’t Courage use the terms “gay” and “lesbian”?

A. Courage discourages persons with same-sex attractions from labeling themselves “gay” and “lesbian” for the following reasons:

1) The secular world usually uses those terms to refer to someone who is either actively homosexual or intends to be. When a person decides to “come out” and say “I am gay” or “I am lesbian”, the person usually means “this is who I am – I was born this way and I intend to live this way. I have a right to find a same-sex partner with whom to have a romantic sexual relationship.” To “come out” as being “gay” or “lesbian” doesn’t usually mean “I have homosexual attractions and I have a deep commitment to living a chaste life”.

The Cardinal hasn't thought out his policy has he?

Courage continues:

2) By labeling someone [as the Cardinal does by referring to people with a homosexual inclination as "gay"], we discourage those who may wish to try and move beyond homosexual attractions. Some people, especially young people, are able to further their psychosexual development with spiritual and psychological aid. If we labeled them “gay” and “lesbian”, they might think there’s no possibility of moving beyond these attractions.

3) There is more to a person than one’s sexual attractions. Even if one experienced same-sex attractions for most of one’s life, he or she is first and foremost a child of God created in His image. To refer to that person as “gay” or “lesbian” is a reductionist way of speaking about someone. We are even trying now to avoid using the term homosexual as a noun, or as an adjective directly describing the person (i.e. homosexual person). Although it takes more words, we prefer to speak of “persons with same-sex attractions”. Fr. Harvey has said that, if he could, he would rename his first book “The Homosexual Person” to something else like “The Person With Homosexual Attractions”.

There are people within the Catholic Church who might argue that those who label themselves “gay” or “lesbian” aren’t necessarily living unchastely. That’s true, but the implications of the terms in today’s society don’t commonly connote chaste living. Furthermore, they are limiting their own possibilities of growth by such self-labeling, and reducing their whole identity by defining themselves according to their sexual attractions. At Courage, we choose not to label people according to an inclination which, although psychologically understandable, is still objectively disordered."

The Cardinal errs as well when he suggests that only homosexual acts are sinful.  In its document entitled Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, which was published on October 1, 1986, the Sacred Congregation for the Doctrine of the Faith recalled the distinction between homosexual tendencies and homosexual practices: "Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder."

Many interpret the Church's teaching as meaning that a homosexual person only sins if he or she actually engages in homosexual acts.  I have received comments at this Blog suggesting that only homosexual acts are sinful But this is not the Church's teachingAlthough the homosexual inclination itself is not a sin, still, the homosexual person sins if he or she makes a concession to this tendency in his or her mind.
It is Catholic doctrine that any disorderly tendency, and most especially toward a vice which is contrary to nature, cannot have a right to citizenship in a person's thoughts.  Recall the teaching of Our Lord Jesus in Matthew 5: 27, 28: "You have heard that it was said, 'You shall not commit adultery.'  But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart."

This is why in the Confiteor [Latin: I confess], which is part of the Penitential Rite, one asks for forgiveness for thoughts, words and deeds.

We know as well that homosexual persons also sin when their external behavior expresses a homosexual tendency.  Which is why we read in Isaiah 3:9 that, "Their very look bears witness against them; their sin like Sodom they vaunt, They hide it not.  Woe to them!  they deal out evil to themselves."  And in Deuteronomy 22:5 we read, "A woman shall not wear an article proper to a man, nor shall a man put on a woman's dress; for anyone who does such things is an abomination to the Lord, your God."

While Cardinal Dolan tries to convince you that he is not capitulating to the Culture of Softness, examine the photo of the late (Great) John Cardinal O'Connor and ask yourself: Who is the real Shepherd of souls?

You know the answer....unless you too have succumbed to homosexual agitprop.  For more on the blind leading the blind, go here.

Tuesday, September 16, 2014

Purging the supernatural faith of Roman Catholicism in preparation for the Satanic World Order

In the emerging satanic New Order, orthodoxy and orthodox Catholics will have to be purged as incompatible with the New Humanitarian Religion.  The purge is already beginning.

Speaking about the Earth Charter and related globalism, Msgr. Michel Schooyans said, "In order to consolidate this holistic vision of globalism, certain obstacles have to be smoothed out and instruments put to work. Religions in general, and in the first place the Catholic religion, figure among the obstacles that have to be neutralized."

According to its founders, the Earth Charter is "a declaration of fundamental principles for building a just, sustainable, and peaceful global society in the 21st century." The Earth Charter Commission hopes that the Charter will become the common standard "by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions [such as the Roman Catholic Church, my note] is to be guided and assessed."

The globalists who are behind the Earth Charter seek to promote a New Age religion which will neutralize the supernatural faith of Roman Catholicism. In the words of Archbishop Javier Lozano Barragan, "Clearly, we are faced with the total denial of Christianity."

In order for the supernatural faith of Roman Catholicism to be purged, the faithful remnant must be marginalized, must be placed in a ghetto.

And when the Man of Sin makes his appearance, hunted down and murdered.

Monday, September 15, 2014

Pope Francis: The Destroyer prophesied by Saint Francis? What do you think?

Irish Central reports:
                                                   
"Pope Francis continues to amaze. He married 20 couples on Sunday in Rome several of them “living in sin” having had children outside marriage.
'The people getting married on Sunday are couples like many others,' the diocese of Rome said in a statement. 'Some already live together, some already have children.'
 
The Pope said marriage was 'real life, not some TV show.'

In marrying them he he kicked away one of the bulwark beliefs of the sex-obsessed hierarchy in the old church, the belief that sex outside marriage was a heinous and immoral act.

All of us Irish Catholics grew up with that unfortunate characterization of those who did not conform to the absolute orthodoxy of only having sex and children within marriage.

All others were fallen sinners. This led to some mighty hypocrisy on all sides as fallen men and women were considered far below the virtuous few – most of whom on closer scrutiny were not such virtuous souls.

The scandal around the unfortunate Bishop Eamon Casey, when it was revealed he had a child, was subsequently utterly dwarfed by the pedophile crisis that hit the church in Ireland like a hurricane.
It seems likely that contraception could be next. Francis is nothing but a realist, and over 90 percent of Catholic couples use contraception.

Francis is trying to make the church more inclusive, to absorb those who have been driven away by right wing ideology bordering on the dictatorial.

Old line conservatives like Cardinal Raymond Burke from St,Louis, once a powerful figure in the Vatican who Francis replaced in the Congregation for Bishops, had held fast to the old teachings. .
Their day is done under this new pope.The words of his 2013 September interview make that clear.
It is not necessary to talk about these issues all the time,” Francis said. “We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods.

“The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines."

In that same interview Francis cast himself as first and foremost a sinner. It was a remarkable statement, but his papacy is infused with it. We are all sinners, weak, sometimes immoral he says, but we can find our way back to God if we seek to do so. 'Judge not, lest you be judged.'

One can only imagine the privileged conservative old guard choking on their fine Italian wine as they hear this latest pronouncement." (See here).

I've got news for you Francis: The teaching of the Church on cohabitation is also real life and not some TV show.  Here's what the Bishops of Pennsylvania had to say about cohabitation not so long ago:


Living Together: Questions and Answers Regarding Cohabitation and the Church's Moral Teaching

Dear Engaged Couple:


We congratulate you on your engagement and want to offer a word of encouragement to you during this special period of preparation for marriage.

While there are many issues which you will discuss over the course of your preparation period, one important area in which many priests and couples have shared their concerns with us is that of engaged couples living together before marriage. While many in our society may see no problem with this arrangement, living together and having sexual relations before marriage can never be reconciled with what God expects of us.

In addition, countless studies have shown that couples who live together before marriage have higher rates of divorce and a poorer quality of marital relationship than those who do not.

Your engagement is meant to be a time of grace and growth in preparing for your marriage. In the months ahead, we urge all engaged couples who are living together to separate. All Catholics should seek to be reconciled with God and the Church by going to confession and by going to Mass and Holy Communion regularly.

Living chastely during your remaining months of engagement will teach you many things about one another. It will help you to grow in the virtues of generous love, sacrificial giving, self-restraint and good communication - virtues which are essential for a good and lasting marriage.

We pray that as you seek God and his way more deeply, you will be rewarded with an abundance of his grace. May your love for each other always be strong and life-giving.

With every prayerful best wish, we remain,
Sincerely yours in Christ,
The Bishops of Pennsylvania

1. What is cohabitation?
"Cohabitation" is commonly referred to as "living together." It describes the relationship of a man and woman who are sexually active and share a household, though they are not married.

2. Why is cohabitation such a concern for the Church?
As you work with your priest during this time of preparation for marriage, you will speak with him about many issues. But the Church is particularly concerned about cohabitation because the practice is so common today and because, in the long run, it is causing great unhappiness for families in the Church. This is true, above all, because - even though society may approve of the practice - cohabitation simply cannot be squared with God's plan for marriage. This may be why most couples who live together before marriage find married life difficult to sustain for very long.
The Church does not invent laws. It passes on and interprets what God has revealed through the ages. No one in the Church has the right to change what Jesus has taught. To do so would be to deprive people of saving truths that were meant for all time. Our Christian faith teaches that a sexual relationship belongs only in marriage. Sex outside of marriage shows disrespect for the sacrament of marriage, the sacredness of sex, and human dignity.

3. We have good reasons for living together before our wedding. Why can't the Church just accept that?

The Church cares for you as a parent cares for a beloved son or daughter. Knowing that cohabitation increases a couples' chance of marital failure, the Church wants to protect you and preserve your happiness. Besides, most couples don't really evaluate the reasons they give to justify their decision. Think about it:

Reason 1: "It's more convenient for us."

"Convenience" is a good thing, but it's not the basis for making a decision that will affect your entire life. Married life is sometimes inconvenient and even demanding. Cohabitation for convenience is poor preparation for that kind of commitment. Research bears this out. Studies show that those who live together before marriage tend to prefer "change," "experimentation" and open-ended lifestyles - all of which could lead to instability in marriage. One study, conducted by researchers at the University of Chicago and the University of Michigan, concluded that couples who cohabit tend to experience superficial communication and uncommitted decision-making once they are married. Cohabitation for convenience does not allow for the careful thought and adequate "space" necessary for making wise life decisions.

Reason 2: "We're trying to save money for the wedding, so living together is more economical."
Sure, you might save the price of monthly rent, but you're sacrificing something more valuable. Engagement is more than just time to plan the party. It is a time for deeper discussion and more thorough reflection, which are best carried out in a detached way. Couples who are living together do not have the luxury of such detachment. So whatever expenses you save, you'll likely pay more in the end. Dr. Joyce Brothers said it well in an article on cohabitation: "short-term savings are less important than investing in a lifetime relationship."

Reason 3: "Because of the high divorce rate, we want to see if things work out first."
Studies consistently show that couples who live together score significantly lower in both marital communications and overall satisfaction. On the surface, a trial run at marriage may seem to make sense, allowing one to screen out less compatible mates. But it doesn't work out that way. Couples who live together before marriage actually have a 50% greater chance of divorce than those who don't. And about 60% of couples who cohabit break up without marrying. Living together before marriage is different from living together in marriage, because there is no binding commitment to support the relationship.

Reason 4: "We need to get to know one another first. Later we'll start having kids."
Cohabitation is actually the worst way to get to know another person, because it shortcuts the true development of lasting friendship. Those who live together before marriage often report an over-reliance on sexual expression and less emphasis on conversation and other ways of communication - ways that ultimately lead to a more fulfilling sexual union after marriage. Traditionally, the process of dating or "courtship" has led couples to a deeper appreciation of one another through conversation, shared ideals and dreams, and a mutual understanding of one another's values.
Reason 5: "The Church is just outdated and out of touch with its thinking in this matter. Birth control made those old rules obsolete."

That's just not true. In the early days of the Church, living together outside of marriage was common among the non-Christians in the Roman Empire - as was the use of artificial contraception. But these practices were devastating for individuals, families, and society. Women were treated as disposable objects, mere toys for sexual pleasure, to be discarded when passions waned. The Christian vision of marriage and family led to happiness and fulfillment for individuals and families - and a great renewal of culture and society. Far from being outmoded, then as now, the Church's teaching is revolutionary - and it works!

4. Why does the Church interfere in the sex lives of couples? It's really just a private matter between us.

Sex is intensely private and personal, but it also has deep moral and social dimensions. Sex works as a primary bonding agent in families and the family is the building block of society. Sexual rights and wrongs influence the health and happiness of individuals, families and neighborhoods. That's why sexual behavior has always been the subject of many civil laws. The Church, of course, wishes to safeguard the family and society. But, more than that, the Church wishes to safeguard your relationship with your future spouse and with God. Sex is the act that seals and renews the couple's marriage covenant before God. Sexual sins, then, are not just between a man and a woman, but between the couple and God. And that's the Church's responsibility. Sex is not simply a private matter. If it's between you and God, it's between you and the Church. You need to ask yourself: "When do I stop being a Christian? When I close the bedroom door? When does my relationship with God cease to matter?"

5. But, really, how does what we do with our own bodies affect our relationship with each other and our spiritual relationship with God?

The gift of your body in sexual intercourse is a profound symbol of the giving of your whole self. In making love, the husband and wife are saying to one another in "body language" what they said to each other at the altar on their wedding day: "I am yours, for life!" God created sex to be physically pleasurable and emotionally fulfilling. But it is even greater than all that. It is, above all, the deepest sign of the complete gift of self that a husband and wife pledge to each other. This mutual gift empowers the couple to become co-creators with God in giving life to a new person, a baby. According to God's design, the gift of sexual union has two primary purposes: strengthening married love and sharing that love with children. The only "place" where this total self-giving between a man and a woman is to take place is in marriage. It is the only "place" where children can be raised with the secure, committed love of a mother and a father. So sexual intimacy belongs only in marriage. Outside of marriage, sex is a lie. The action says: "I give you my whole self" - but the man and woman are really holding back their commitment, their fertility, and their relationship with God.
Before giving your body to another person, you need to give your whole life, and you need to receive your spouse's whole life in return - and that can only happen in marriage.

6. Why can't I just follow my conscience if I believe living together is okay?

People can be wrong in matters of conscience, and people often are. Where our self-interest is concerned, our capacity for self-deception is huge. Here, as in everything we do, we need an objective standard to tell us if our conscience is properly formed and able to make right judgments. Morality is not a matter of opinion or "gut feeling." Conscience is God's voice, speaking the truth deep within your heart. It's unlikely - if not impossible - that God would contradict His own commandments just for your convenience or desires. You are acting in good conscience when you choose to do what God intends. The choice to live together outside a marriage is always wrong and sinful.

7. Why does the Church claim that living together is a scandal to others?

Many of our family and friends are doing the same thing. Just because everyone does something doesn't make it right or any less serious. A couple's choice to live together is not simply made in isolation. It affects everyone in relationship with these two people - parents, brothers, sisters, friends, and even other members of the parish. A cohabiting couple implicitly communicates that there is nothing wrong breaking God's law. This can be especially misleading to young children - nieces, nephews, and children of
friends - who are impressionable and whose moral reasoning is immature.

8. What is the best way to prepare ourselves spiritually for our upcoming marriage?

"A wedding is for a day, but a marriage is for a lifetime." That can be a long and happy time, but only with good preparation. The best way to get ready for marriage is to practice your faith. Catholics do this by faithful attendance at weekly Sunday Mass, by going to the Sacrament of Penance (confession), by prayer, and by practicing works of charity. If you haven't been attending Mass regularly, your parish priest will want to see you back. If it's been a long time since your last confession, your priest will help you. Confession is a necessary step if you have already been cohabiting. During the days of preparation, you are strongly encouraged to pray together as a couple, read Scripture, and lead a virtuous life. For guidance, look to other couples with strong Christian values.

9. Why should we need to separate now? It's just an arbitrary rule of the Church.
The Church's teaching on cohabitation is not an "arbitrary" rule. Living together before marriage is a sin because it violates God's commandments and the law of the Church. St. Paul lists this sin - technically called "fornication" among the sins (whether within or outside cohabitation) that can keep a person from reaching heaven (see 1 Corinthians 6:9) Cohabitation works against the heart's deepest desires and greatly increases the chances of a failed marriage. If you are honest with yourself, every practical consideration will tell you that separating before marriage is the right thing to do. It is a decision to turn away from sin and to follow Christ and His teaching. That is always the right decision. But it's a good decision for other important reasons, too:-it will strengthen your marriage -it will deepen your friendship -it will foster deeper intimacy and communion -it will build up your problem-solving and communications skills -it will give your marriage a greater chance for success. You may think you are unique and that your passion for each other will never wane. But that's what most couples think. No one goes into marriage planning for a breakup; yet a majority of couples today do break up. You want to be one of the exceptional couples who not only succeed in marriage, but also live together in happiness and fulfillment. Some couples who are living together think that separation before marriage is artificial or meaningless. Some fear that halting sexual activity will be harmful to the relationship. But this is rarely the case. Sometimes in marriage, too, a sexual relationship will have to be suspended for a time due to illness, military service, business travel, or the good of a spouse. Relationships not only survive this , but actually grow stronger. God rewards such sacrifices with graces for a good relationship. Abstaining from sex will also enable you to rely on other means of communication, which ultimately will empower you to get to know each other in a deeper, lasting way.

10. What good will following the Church's teachings do for us anyway?

Catholic teaching in this matter brings rich blessings to those couples who willingly accept it. The Good News of Jesus frees you to enjoy intimacy even more:
-by appreciating your spouse as a person, not an object
-by living in a stable, secure, permanent, and faithful relationship
-by expressing true, committed love rather than simply satisfying a physical urge
Married life has a special place in God's plan. Like everything good, it require sacrifices. But they're small compared to the rewards. Seek first the Kingdom of God; everything else you desire will be given to you - and more!

Questions for Reflection and Prayer:

1. As an engaged couple, why did you choose to cohabit before marriage?
2. What have the two of you learned from your experience of living together? What have you learned about yourselves as a couple and as individuals?
3. What is the driving force behind your decision to marry at this time? What has changed in the relationship and made you wish to marry and have your marriage blessed in this Church?
4. Was there a previous reluctance or hesitation to marry? If so, why? Have those issues been completely resolved?
5. Why are you seeking marriage in the Catholic Church?
6. What does marriage as a sacrament mean to the two of you?
7. How do you see your faith and love for each other as an intimate part of your marriage?
8. How do you want your marriage to be open to life?
"At the beginning, the Creator made them male and female and declared for this reason a man shall leave his father and mother and cleave to his wife. And the two shall become as one. Thus, they are no longer two but one flesh. Therefore, let no man separate what God has joined."
- Matthew 19:4-6
"The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws . . . God himself is the author of marriage."
- The Church in the Modern World, Vatican II, 48
"The conjugal covenant of marriage opens the spouses to a lasting communion of love and life, and it is brought to completion in a full and specific way with the procreation of children. The communion of spouses gives rise to the community of the family." - Letter to Families, Pope John Paul II, 7
"Sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses . . . is realized in a truly human way only if it is an integral part of the love by which a man and woman commit themselves totally to one another until death . . .That total physical self-giving would be a lie if it were not the sign and fruit of a total personal self-giving."
- Familiaris Consortio, Pope John Paul II, 11
"The spouses' union achieves the twofold end of marriage: the good of the spouses themselves and the transmission of life. These two meanings or values of marriage cannot be separated without altering the couple's spiritual life and compromising the goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the twofold obligation of fidelity and fecundity."
- Catechism of the Catholic Church, 2363
"The very preparation for Christian marriage is itself a journey of faith. It is a special opportunity for the engaged to rediscover and deepen the faith received in Baptism and nourished by their Christian upbringing. In this way they come to recognize and freely accept their vocation to follow Christ and to serve the Kingdom of God in the married state."
- Pope John Paul II, The Role of the Christian Family in the Modern World


Father Malachi Martin, a Jesuit scholar who served as a member of the Vatican Advisory Council as well as personal secretary to Cardinal Augustin Bea, was known to be in possession of detailed information pertaining to the Third Secret of Fatima, which he said addressed a plan to install the False Prophet during a "Final Conclave."

Is it just a coincidence that the current Pontiff took the name Francis - after Saint Francis of Assisi - when the same saint was given a prophecy which enabled him to prophesy that, "...a man, not canonically elected, will be raised to the Pontificate, who, by his cunning, will endeavor to draw many into error and death.....some preachers will keep silence about the truth, an others will trample it under foot and deny it....for in those days Jesus Christ will send them not a true Pastor, but a destroyer."
This prophecy of an anti-pope seizing papal authority and the faithful remnant of the Church being subjected to persecution like never before in history has been spoken of by many seers.  Blessed Joachim prophesied that, "Toward the end of the world, Antichrist will overthrow the pope and usurp his See."  Malvenda says that, "...Rome itself in the last times of the world will return to its ancient idolatry, power and imperial greatness.  It will cast out its Pontiff, altogether apostasize from the Christian faith, terribly persecute the Church, shed the blood of martyrs more cruelly than ever, and will recover its former state of abundant wealth, or even greater than it had under its first rulers."

The priest-mystic Father Herman Bernard Kramer, in his classic work "The Book of Destiny," interprets the twelfth chapter of the Book of Revelation thusly: "The 'sign' in heaven is that of a woman with child crying out in travail and anguish of delivery.  In that travail, she gives birth to some definite 'person' who is to rule the Church with a rod of iron (verse 5).  It then points to a conflict-waged within the Church to elect one who was to 'rule all nations' in the manner clearly stated.  In accord with the text this is unmistakably a papal election, for only Christ and His Vicar have the divine right to rule all nations.....But at this time the great powers may take a menacing attitude to hinder the election of  the logical and expected candidate...."

What else does this describe but a revolution in the Church?  See here for what's going on in Pope Francis' Argentina.


Frederick William Faber (died 1863): Antichrist…Many believe in a demonical incarnation—this will not be so—but he will be utterly possessed…His doctrine as apparent contradiction of no religion, yet a new religionHe has an attending pontiff, so separating regal and prophetic office (Edward. Prophecy for Today. Imprimatur + A.J. Willinger, Bishop of Monterey-Fresno; Reprint: Tan Books and Publishers, Rockford (IL), 1984, p. 87).

Anna-Katarina Emmerick(19th century): The Church is in great danger…The Protestant doctrine and that of the schismatic Greeks are to spread everywhere. I now see that in this place (Rome) the (Catholic) Church is being so cleverly undermined, that there hardly remain a hundred or so priests who have not been deceived. They all work for the destruction, even the clergy. A great destruction is now at hand…I saw that many pastors allowed themselves to be taken up with ideas that were dangerous to the Church. They were building a great, strange, and extravagant Church. Everyone was admitted in it in order to be united and to have equal rights: Evangelicals, Catholics, sects of every description. Such was to be the new Church…I saw again a new and odd-looking Church which they were trying to build. There was nothing holy about it… (Dupont Y. Catholic Prophecy: The Coming Chastisement. TAN Books, Rockford (IL), 1973, pp. 66, 71, 116)

Yves Dupont {writer interpreting A. Emmerick}: They wanted to make a new Church, a Church of human manufacture, but God had other designs…An anti-pope shall be set up in Rome (Dupont, p. 116).

Oba Prophecy: It will come when the Church authorities issue directives to support a new cult, when priests are forbidden to celebrate in any other, when the highest positions in the Church are given to perjurers and hypocrites, when only the renegades are admitted to occupy those positions. (Dupont, p. 115)

Ted and Maureen Flynn (20th century): Catholic prophecy warns us of severe problems facing the papacy in these end times…chaos will be within our midst. An Antipope will seize papal authority…It will be those who hold fast to the truths of the faith who will be labeled as the perpetrators of this horrible schism, according to some visionaries. (Flynn Ted and Maureen. The Thunder of Justice. MaxKol Communications, Inc. Sterling (VA), 1993, p. 255)

Jeanne le Royer (d. 1798): I see that when the Second Coming of Christ approaches a bad priest will do much harm to the Church (Culligan E. The Last World War and the End of Time. The book was blessed by Pope Paul VI, 1966. TAN Books, Rockford (IL), p. 128).

Bl. Anna-Maria Taigi (19th century): At the end, he will have the gift of miracles (Birch DA. Trial, Tribulation & Triumph: Before During and After Antichrist. Queenship Publishing Company, Goleta (CA), 1996, pp. 362-363).

Saint Zenobius (died 285): Antichrist will work a thousand prodigies on earth. (Connor, p. 73)

Priest O’Connor (20th century?): This final false prophet will be a bishop of the church and will lead all religions into becoming one. (The False Prophet. Living in the Final Generation. http://www.geocities.com/rebornempowered/ApparitionsofMary.htm 10/12/07)

Priest Paul Kramer (21st century): The errors of Orthodoxy and of Protestantism will be embraced by that false church, it will be an ecumenical church because the Anti-Pope will be recognized by the worldnot by the faithful, but by the world—by the secular world and the secular governments. (Kramer P. The Imminent Chastisement for Not Fulfilling Our Lady’s Request. An edited transcript of a speech given at the Ambassadors of Jesus and Mary Seminar in Glendale, California.

Blessed Joachim (died 1202): Towards the end of the world Antichrist will overthrow the Pope and usurp his See (Connor, p. 76).

St. Francis of Assisi (d. 1226): There will be an uncanonically elected pope who will cause a great Schism, there will be divers thoughts preached which will cause many, even those in the different orders, to doubt, yea even agree with those heretics which will cause My order to divide, then will there be such universal dissentions and persecutions that if these days were not shortened even the elect would be lost (Culleton, p. 130).


Gregory the Great, Pope (d. 604): In those days, near the end…an army of priests and two-thirds of the Christians will join the Schism. (Culleton, R. Gerald. The Reign of Antichrist, p. 122)

Yves Dupont {reader and collector of Catholic prophecies}: “prophecies are quite explicit about the election of an anti-pope…Many prophecies predict an anti-pope and a schism” (Dupont, pp. 34,60-61)

G. Rossi (1873): We must observe that St. Malachy does not mention the last Pope as a distinct person from the preceding one, whom he styles Glory of the Olive. He merely says, “During the last persecution of the Church, Peter II, a Roman, shall reign. He shall feed the flock in many tribulations, at the end of which the City of the Seven Hills (Rome) will be destroyed, and the awful Judge shall judge his people.” According to St. Malachy, then, only ten, or at most eleven, popes remain to be in future more or less legitimately elected. We say more or less legitimately elected, because out of those future popes it is to be feared that one or two will be unlawfully elected as anti-popes. (Rossi, p. 139)

Priest E. Sylvester Berry (20th century) As indicated by the resemblance to a lamb, the prophet will probably set himself up in Rome as a sort of antipope during the vacancy of the papal throne . . .(Berry E.S. The Apocalypse of St. John. First published 1921. http://journals.aol.com/langosh5/Father_E_Sylvester_Berry/ 10/12/07)

Priest Herman Kramer (20th century): In accord with the text this is unmistakably a PAPAL ELECTION . . . But at this time the great powers may take a menacing attitude to hinder the election of the logical and expected candidate by threats of a general apostasy, assassination or imprisonment of this candidate if elected. This would suppose an extremely hostile mind in the governments of Europe towards the Church, because an extended interregnum in the papacy is always disastrous and more so in a time of universal persecution. If Satan would contrive to hinder a papal election, the Church would suffer great travail … one…destined for the papacy at the time will institute the needed reforms. A general council may decree the reforms…The lax clergy at the time will extol the conditions then existing…The dragon is a symbolic term for the evil world powers…They will try to make the Church a “state church” everywhere. This is only possible if they can subject the pope to their wills and compel him to teach and rule as they direct. That would be literally devouring the papacy. (Kramer H.B. L. The Book of Destiny, pp. 278,285).

Bishop Malachy (12th century): During the persecution of the Holy Roman Church, there will sit upon the throne, Peter the Roman…the City of Seven Hills (Rome) will be utterly destroyed (Culleton, R. Gerald. The Prophets and Our Times. Nihil Obstat: L. Arvin. Imprimatur: Philip G. Scher, Bishop of Monterey-Fresno, November 15, 1941. Reprint 1974, TAN Books, Rockford (IL), p. 138).


As the Apostasy continues to spread, hatred for the Ten Commandments will intensify.  See here and here.

Friday, September 12, 2014

Proud Rome, effeminate Rome


St. John Bosco, in prophecy, warned that the time would come when the Devil would sow discord among those closest to the Holy Father and what the Holy Father must do:

"Now Heaven's voice is addressed to the Shepherd of shepherds. You are now in conference with your advisors. The enemy of the good does not stand idle one moment. He studies and practices all his arts against you. He will sow discord among your consultors; he will raise up enemies amongst my children. The powers of the world will belch forth fire, and they would that the words be suffocated in the throats of the custodians of my law. That will not happen, they will do no harm but to themselves. You must hurry. If you cannot untie the knots, cut them. If you find yourself hard pressed, do not give up but continue until the head of the hydra of error is cut off. This stroke will make the world and Hell beneath it tremble, but the world will be safe and all the good will rejoice. Keep your consultors always with you, even if only two. Wherever you go, continue and bring to an end the work entrusted to you. The days fly by, your years will reach the destined number; but the great Queen will ever be your help, as in times past, so in the future She will always be the exceeding great fortress of the Church. [Here St. Bosco refers to the Immaculata].


He continues:

"Ah, but you, Italy, land of blessings! Who has steeped you in desolation! Blame not your enemies, but rather your friends. Can you not hear your children asking for the bread of faith and finding only those who smash it to pieces? What shall I do? I shall strike the shepherds, I shall disperse the flock, until those sitting on the throne of Moses search for good pastures and the flock listens attentively and is fed.

Of the flock and over the shepherds My hand will weigh heavy. Famine, pestilence, and war will be such that mothers will have to cry on account of the blood of their sons and of their martyrs dead in a hostile country.

And to you, Rome, what will happen! Ungrateful Rome, effeminate Rome, proud Rome! You have reached such a height that you search no further. You admire nothing else in your Sovereign except luxury, forgetting that you and your glory stands upon Golgotha. Now he is old, defenseless, and despoiled; and yet at his word, the word of one who was in bondage, the whole world trembles.

Rome! To you I will come four times.

The first time, I shall strike your lands and the inhabitants thereof.

The second time, I shall bring the massacre and the slaughter even to your very walls. And will you not yet open your eyes?

I shall come a third time and I shall beat down to the ground your defenses and the defenders, and at the command of the Father, the reign of terror, of dreadful fear, and of desolation shall enter into your city.

But My wise men have now fled and My law is even now trampled underfoot. Therefore I will make a fourth visit. Woe to you if My law shall still be considered as empty words. There will be deceit and falsehood among both the learned and the ignorant. Your blood and that of your children will wash away your stains upon God's law. War, pestilence and famine are the rods to scourge men's pride and wickedness. O wealthy men, where is your glory now, your estates, your palaces? They are the rubble on the highways and byways.

And your priests, why have you not run to 'cry between the vestibule and the Altar,' begging God to end these scourges? Why have you not, with the shield of faith, gone upon the housetops, into the homes, along the highways and byways, into every accessible corner to carry the seed of My word? Know you that this is the terrible two-edged sword that cuts down My enemies and breaks the Anger of God and of men?"

Effeminate Rome.  What an indictment. But this prophecy points to our own time.  See here.

Wednesday, September 10, 2014

Atheists should follow their conscience Holy Father?....Not so fast!

Back in 2011, before giving the traditional Christmas blessing to the City of Rome and the world ("urbi et orbi"), Pope Benedict XVI reflected on the Child of Bethlehem as Savior.  His Holiness said (in part): "He was sent by God the Father to save us above all from the evil deeply rooted in man and in history: the evil of separation from God, the prideful presumption of being self-sufficient, of trying to compete with God and to take his place, to decide what is good and evil, to be the master of life and death.."

The Holy Father said that human beings cannot save themselves from this sin, "unless we rely on God's help, unless we cry out to him: 'Veni ad salvandum nos! -- Come to save us!'"

He affirmed, though, that "the very fact that we cry to heaven in this way already sets us aright; it makes us true to ourselves: We are in fact those who cried out to God and were saved."

The Bishop of Rome spoke of God as the physician, while we are the infirm. And to realize this, he said, "is the first step towards salvation, towards emerging from the maze in which we have been locked by our pride. To lift our eyes to heaven, to stretch out our hands and call for help is our means of escape, provided that there is Someone who hears us and can come to our assistance."

"Jesus Christ is the proof that God has heard our cry," the Pope declared. "And not only this! God's love for us is so strong that he cannot remain aloof; he comes out of himself to enter into our midst and to share fully in our human condition. The answer to our cry which God gave in Jesus infinitely transcends our expectations, achieving a solidarity which cannot be human alone, but divine. Only the God who is love, and the love which is God, could choose to save us in this way, which is certainly the lengthiest way, yet the way which respects the truth about him and about us: the way of reconciliation, dialogue and cooperation." (See here).

There is a famous hymn written by Martin Luther which begins, "A mighty fortress is our God, a bulwark never failing.." For all too many people today (including sadly, many Catholics) the conscience has become a "mighty fortress" built so as to shelter one from the exacting demands of truth. In the words of Joseph Cardinal Ratzinger, "In the Psalms we meet from time to time the prayer that God should free man from his hidden sins. The Psalmist sees as his greatest danger the fact that he no longer recognizes them as sins and thus falls into them in apparently good conscience. Not being able to have a guilty conscience is a sickness...And thus one cannot aprove the maxim that everyone may always do what his conscience allows him to do: In that case the person without a conscience would be permitted to do anything. In truth it is his fault that his conscience is so broken that he no longer sees what he as a man should see. In other words, included in the concept of conscience is an obligation, namely, the obligation to care for it, to form it and educate it. Conscience has a right to respect and obedience in the measure in which the person himself respects it and gives it the care which its dignity deserves. The right of conscience is the obligation of the formation of conscience. Just as we try to develop our use of language and we try to rule our use of rules, so must we also seek the true measure of conscience so that finally the inner word of conscience can arrive at its validity.


For us this means that the Church's magisterium bears the responsibility for correct formation. It makes an appeal, one can say, to the inner vibrations its word causes in the process of the maturing of conscience. It is thus an oversimplification to put a statement of the magisterium in opposition to conscience. In such a case I must ask myself much more. What is it in me that contradicts this word of the magisterium? Is it perhaps only my comfort? My obstinacy? Or is it an estrangement through some way of life that allows me something which the magisterium forbids and that appears to me to be better motivated or more suitable simply because society considers it reasonable? It is only in the context of this kind of struggle that the conscience can be trained, and the magisterium has the right to expect that the conscience will be open to it in a manner befitting the seriousness of the matter. If I believe that the Church has its origins in the Lord, then the teaching office in the Church has a right to expect that it, as it authentically develops, will be accepted as a priority factor in the formation of conscience." (Joseph Cardinal Ratzinger, Keynote Address of the Fourth Bishops' Workshop of the National Catholic Bioethics Center, on "Moral Theology Today: Certitudes and Doubts," February 1984).

In the same address, Cardinal Ratzinger explains that, "Conscience is understood by many as a sort of deification of subjectivity, a rock of bronze on which even the magisterium is shattered....Conscience appears finally as subjectivity raised to the ultimate standard."

This deification of subjectivity is something Pope Francis appears to have advanced.  He has said that, "Sin, even for those who have no faith, is when one goes against their conscience,” he added. “To listen and to obey to (one’s conscience) means to decide oneself in relation to what’s perceived as good and evil. And this decision is fundamental to determining the good or evil of our actions."  See here.

It's not that simple Holy Father.


There is a difference in meaning between a certain and a correct conscience. The term "correct" describes the objective truth of the person's judgment, that in fact his conscience represents the real state of things. The term "certain" describes the subjective state of the person judging, how firmly he holds to his assent and how thoroughly he has excluded fear of the opposite. The kind of certitude which is meant here is a subjective certitude, which may easily exist along with objective error. It follows then that we have two possibilities here:

1. A certain and correct conscience.

2. A certain but erroneous conscience.


Now, a certain and correct conscience offers no difficulty and our obligation is therefore clear. A certain and correct conscience is merely the moral law promulgated to the individual and applied to to his own individual act. But the moral law must always be obeyed. Consequently, a certain and correct conscience must be obeyed. And what degree of certitude is required? It is sufficient that the individual's conscience be prudentially certain. Prudential certitude is not absolute but relative. As such, it excludes all prudent fear that the opposite may be true, but does not rule out imprudent fears which are based upon bare possibilities. The reasons are convincing enough to satisfy a normally prudent man in an important matter and this results in that individual feeling safe in practice while there is a theoretical chance of his being incorrect. In such a case, the individual has taken every reasonable precaution but he cannot guarantee against rare contingencies and "freaks of nature."

In moral matters, a complete mathematical certitude is not to be expected. This because when there is question of action, of something to be done in the here and now, but which also involves future consequences (some of which are dependent upon the wills of other individuals), the absolute possibility of error cannot be entirely excluded. However, it can be so reduced that no prudent man, one who is free of neurotic whimsies, would be deterred from acting through fear of it. Therefore, prudential certitude, since it excludes all reasonable fear of error, is much more than high probability, which fails to exclude such reasonable fear.

What happens when an individual is in possession of an erroneous conscience? That depends. If the error is vincible, it must be corrected. In such a case, the person knows that he may be wrong, is able to correct the possible error, and is obliged to do so before acting. A vincibly erroneous conscience cannot be a certain conscience. This is easily demonstrated. For example, an individual may have a merely probable opinion which he neglects to verify, (through laziness or fear of discovering that he is in fact in error), although he is able to do so. Or perhaps he may have judged certainly and yet erroneously at one point, but now begins to doubt whether or not his judgment was in fact correct. For as long as this individual did not realize his error, his conscience was invincibly erroneous; the error becomes vincible at the precise moment that the individual is no longer subjectively certain and has begun to doubt. Anyone who has read Dr. Scott Hahn's personal conversion story will recall that, when he realized the truth of Catholic teaching and that the Catholic Church was in fact the Church founded by Christ, he knew he had a responsibility to enter that Church. I would also refer readers to Lumen Gentium, No. 14 which deals with this subject.

If an error is invincible, there appears to be a dilemma. On the one hand, it doesn't seem right that a person should be obliged to follow an erroneous judgment; on the other, the individual is not aware of being in error and has no means of correcting it. But this dilemma is solved by recalling that conscience is a subjective guide to conduct, that invincible error and ignorance are unavoidable, that any wrong which occurs is not done voluntarily and therefore may not be charged to the agent. An individual acting with an invincibly erroneous conscience may in fact do something that is objectively wrong. However, since he does not recognize it as such it is not subjectively wrong. Such a person is thereby free of guilt by the invincible ignorance which is bound up in his error.

Conclusion: The will depends on the intellect to present the good to it. The will-act is good so long as it tends to the good presented by the intellect. It is bad or deficient if it tends to what the intellect judges evil. Invincible error in the intellect does not change the goodness or badness of the will-act, in which morality essentially consists. If an individual is firmly convinced that his or her action is right, that person is obeying the moral law to the degree that he or she can. If that same individual is firmly convinced that his or her action is wrong, that person is disobeying the moral law in intention, even though the act may not be objectively wrong.

I would recommend a thorough read of what the Catechism of the Catholic Church has to say with regard to forming a correct conscience.

A broken conscience, an ill-formed conscience, can become a mighty fortress which shuts the truth out. Have we built an interior castle, as did St. Teresa of Avila, which remains open to the demands of truth and the promptings of the Holy Spirit? Or has our conscience become a mighty fortress built to prevent our encounter with truth?


 
Related reading: Catechism of the Catholic Church, Nos. 1783-1785.

Tuesday, September 09, 2014

Yes Holy Father, Jesus walks with sinners but He asks us to sin no more...




Pope Francis has just reminded us that, "God 'walks with the righteous and the sinners.' He walks 'with everyone, to arrive at that encounter, the final encounter of man with Him.'" (See here).

Once again, it is what Pope Francis does not say that is troubling.  Yes the weeds continue to grow among the wheat until Jesus returns.  Yes, we are all sinners.  But the notion that I can live as I wish, committing one sin after another, and that this is somehow "okay" because Jesus "walks with me" is erroneous.  It is presumption.  The Catechism of the Catholic Church reminds us that: "There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit)." (CCC, 2092).

Dr. Grisez explains that, "Remaining interested in God's promises and counting on him to keep them, those who sin by presumption continue to hope and even, to some extent, to shape their lives by hope. But, not consistently putting hope into practice, they abuse it, expecting pardon without repentance and the reward for following Jesus without the cost of discipleship. This unrealistic expectation is the essence of presumption. An element of pride underlies this sin. Rejecting God's terms for obtaining what he promises, the presumptuous expect to obtain it on their own. They suppose that God, like a blustery parent, threatens punishments which he will be too softhearted to carry out, and, like a permissive parent, accompanies his gift of freedom with a virtual guarantee to fend off the consequences of its irresponsible use. Such suppositions are inconsistent with faith, which not only depends on God's absolute truthfulness but also, assuring believers that God will do his part, calls them to do theirs, as grace empowers them to do.

However, the sin of presumption can be committed without denying any truth of faith. People determined not to fulfill the responsibilities of Christian life in some essential respect, yet, unwilling to face the prospective consequences, can resolve the tension by persuading themselves that somehow God will manage to save them despite themselves. This self-deception need not be logical enough to withstand critical reflection, since that is something the presumptuous manage to avoid...It also weakens hope. Rather than serving as the intention of all the choices which should make up Christian life, presumptuous hope renders many of them unnecessary and clears the way for a life-style apart from, and even sinfully at odds with, hope for the kingdom. Not being exercised, hope weakens as other interests grow strong. Eventually heaven, now taken for granted and regarded as irrelevant to present concerns, becomes a dim prospect, a mere fairyland which one used to yearn for but no longer finds exciting."

I remain very concerned over Pope Francis' preaching. Oscar Romero, whom Pope Francis seems to   admire, once said: "A preaching that does not point out sin is not the preaching of the gospel. A preaching that makes sinners feel good, so that they are secured in their sinful state, betrays the gospels call...A preaching that awakens, a preaching that enlightens - as when a light turned on awakens and of course annoys a sleeper - that is the preaching of Christ, calling: Wake up! Be converted! That is the Church's authentic preaching."

While there are so many good and faithful priests who do preach on the reality of sin and the need for reconciliation, there are those who have no love for the souls under their care. As a consequence, these priests neglect the souls entrusted to them and make no attempt to stress the reality of sin and the need for ongoing conversion.
When Jesus began His public ministry, He did so with the word "repent" (Matthew 4:17). And He advised the woman caught in adultery to "sin no more" (John 8:11). Likewise, in the case of the man cured at the Pool of Bethesda, Jesus advised him to "sin no more lest something worse befall thee" (John 5:14).When queried on the subject of how many would be saved, Jesus replied "few" because the "gate" to Heaven is "narrow" (Matthew 7:13-14). And while no one can pinpoint the precise meaning of the word "few," still, it is sobering that Jesus chose the image of a narrow gate.

Jesus is likened in the gospel to a stern master who has lazy servants flogged and murderous ones put to death (Matthew 21:41; Luke 12:47). And while it is true that Jesus is Mercy, He is also Justice. And for every parable illustrative of His mercy, there are three or four threatening divine retribution.

The Judgment Day is always described as a day of wrath and never as a day of rejoicing (Proverbs 11:4; Zephaniah 1:15; Sirach 5:10; Romans 2:5; Revelation 6:17). Why is this? If everyone (or even a large segment of mankind) is headed for Heaven, why does Sacred Scripture refer to the Judgment Day as a day of wrath?

The smug, self-satisfied "we-are-all-saved-already" attitude found in so many Catholic parishes is the result of the sin of presumption. Because there are priests who are betraying Jesus by refusing to preach on the reality of sin and the reality of Hell, a spiritual dry-rot has infected much of the Church. This is why nearly everyone receives Holy Communion at Mass but nearly no one goes to Confession.
 
I would expect Pope Francis to offer us a more solid Catholic preaching.

Monday, September 08, 2014

Cardinal O'Malley is apparently okay with souls being led to Hell


Vatican II, in its Decree on the Apostolate of the Laity (Apostolicam Actuositatem), explains that, "The hierarchy should promote the apostolate of the laity, provide it with spiritual principles and support, direct the conduct of this apostolate to the common good of the Church, and attend to the preservation of doctrine and order.

Indeed, the lay apostolate admits of different types of relationships with the hierarchy in accordance with the various forms and objects of this apostolate. For in the Church there are many apostolic undertakings which are established by the free choice of the laity and regulated by their prudent judgment. The mission of the Church can be better accomplished in certain circumstances by undertakings of this kind, and therefore they are frequently praised or recommended by the hierarchy. No project, however, may claim the name 'Catholic' unless it has obtained the consent of the lawful Church authority.
Certain forms of the apostolate of the laity are given explicit recognition by the hierarchy, though in various ways.

Because of the demands of the common good of the Church, moreover, ecclesiastical authority can select and promote in a particular way some of the apostolic associations and projects which have an immediately spiritual purpose, thereby assuming in them a special responsibility. Thus, making various dispositions of the apostolate according to circumstances, the hierarchy joins some particular form of it more closely with its own apostolic function. Yet the proper nature and distinctiveness of each apostolate must be preserved, and the laity must not be deprived of the possibility of acting on their own accord. In various Church documents this procedure of the hierarchy is called a mandate.

Finally, the hierarchy entrusts to the laity certain functions which are more closely connected with pastoral duties, such as the teaching of Christian doctrine, certain liturgical actions, and the care of souls. By virtue of this mission, the laity are fully subject to higher ecclesiastical control in the performance of this work.

As regards works and institutions in the temporal order, the role of the ecclesiastical hierarchy is to teach and authentically interpret the moral principles to be followed in temporal affairs. Furthermore, they have the right to judge, after careful consideration of all related matters and consultation with experts, whether or not such works and institutions conform to moral principles and the right to decide what is required for the protection and promotion of values of the supernatural order." (No. 24).

And in No. 25, this same document says that, "Special care should be taken to select priests who are capable of promoting particular forms of the apostolate of the laity and are properly trained. Those who are engaged in this ministry represent the hierarchy in their pastoral activity by virtue of the mission they receive from the hierarchy. Always adhering faithfully to the spirit and teaching of the Church, they should promote proper relations between laity and hierarchy."

Always adhering faithfully to the spirit and teaching of the Church, they should promote proper relations between laity and hierarchy.  Is St. Cecilia's "rainbow ministry," based out of Saint Cecilia's parish in Boston,  faithful to this charge?  The Blog for this apostolate has linked directly to another Blog which states that people, "..ought to question Rome’s faulty assumptions and, indeed, Rome’s own 'objective disorders' which more often resemble a severely dysfunctional family than the Body of Christ. For centuries, Catholics were also taught to fear left-handed people as 'servants of the devil,' and the left-handed were burned at the stake along with faggots and heretics. (The word faggot, literally “burning bundle,” derives from these church burnings of gay men).  Now we know that homosexuality is no more 'disordered' or 'sinful' than left-handedness. Medical and scientific research strongly point to sexual orientation as determined at birth; that it’s nature over nurture for most people. Therefore, homosexual orientation, like left-handedness, is a Divinely created, normal variation within natural law. As such, gay people face the same moral challenges as everyone else."

This is not the teaching of the Church.  This is not the mind of Christ.  Furthermore, such an attitude is highly disrespectful of the Church's hierarchy.  This is most unfortunate.  The Catechism of the Catholic Church, citing Canon 212 of the Code of Canon Law, says that, "In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard to the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons." (CCC, 907).

An apostolate which promotes homosexuality as a "Divinely created" normal variant of human sexuality is not demonstrating "due regard to the integrity of faith and morals."  An apostolate which promotes a website which refers to the Church's teaching as being imbued with "faulty assumptions" and which accuses the Teaching Church of "objective disorders" is not faithful to Catholic teaching and is not promoting proper relations between laity and hierarchy.

Cardinal Sean O'Malley knows about this dissident group and its homosexual agitprop.  But he does nothing.  Apparently His Eminence is "okay" with souls being led to Hell.

In two posts which may be found at the Facebook page for Saint Cecilia's "Rainbow Ministry," the organization's hostility toward the Magisterial teaching of the Church is on full display (apparently with the full blessing of Cardinal Sean O'Malley:





Join us at our continuing speaker series Wednesday May 28th and hear Father Matt Malone S.J. speak on "The Five Words that Changed Our Church: WHO AM I TO JUDGE?"

Photo: Join us at our continuing speaker series Wednesday May 28th and hear Father Matt Malone S.J. speak on "The Five Words that Changed Our Church: WHO AM I TO JUDGE?"


The Congregation for the Doctrine of the Faith, in its document entitled Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, warns that even where homosexual unions have been legalized, "clear and emphatic opposition is a duty." (No. 5).  This important document stresses that, "any kind of formal cooperation in the enactment or application of such gravely unjust laws" and even any "material cooperation on the level of their application" must be avoided.  "In this area," states the document, "everyone can exercise the right to conscientious objection."
Considerations makes it abundantly clear that, "The Church teaches that respect for homosexual persons cannot lead in any way to approval of homosexual behavior or to considerations of homosexual unions." (No. 11).  In other words, there can be no doubt that all Catholics have a moral duty to oppose the homosexual agenda.  Homosexual activists are not properly disposed to receive the Eucharist, which is "properly the sacrament of those who are in full communion with the Church." (Catechism of the Catholic Church, 1395; Canon 915, CIC).
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