Purity requires modesty...some of our clerics have forgotten this!

At Fatima (1917), Our Lady said that, "Certain fashions will be introduced that will offend Our Lord very much."  Sadly, such fashions may be found even in Catholic parishes.  This is the direct result of a lack of reverence before sacred mysteries.  Dietrich von Hildebrand explains that, "..lack of reverence may have two roots...the first is to be found in pride.  The man who lacks reverence because of pride and arrogance approaches everything with conceit and presumption, imagines that he knows everything, that he sees through everything....The world holds no mystery for him.  He treats everything tactlessly, with easy familiarity...There is..another form of irreverence, one which is born of concupiscence.  The concupiscent man is interested in the world only as a means of procuring pleasure for himself...

The lack of reverence is a specific defect of our age.  On the one hand, the feeling of reverence is undermined by the increasing technicalization and instrumentalization of the world wherein everything is considered only as a means for the attainment of practical aims, and being is not allowed to be taken seriously.  On the other hand, the attitude of self-glorification is increased in man by progress in the knowledge of secondary causes and by the conquest of the physical world.  This makes us forget that 'He has made us and we have not made ourselves.'  It makes the shortsighted intoxicated with superficial knowledge so that they overlook the causa prima because of the causae secundae" (Liturgy and Personality, pp. 49, 51-52).

How important is modesty?  Saint John Chrysostom warned the immodest that:

"You carry your snare everywhere and spread your nets in all places. You allege that you never invited others to sin. You did not, indeed, by your words, but you have done so by your dress and your deportment, and much more effectively than you could by your voice. When you have made another sin in his heart, how can you be innocent? Tell me, whom does this world condemn? Whom do judges in court punish? Those who drink poison or those who prepare it and administer the fatal potion? You have prepared the abominable cup, you have given the death-dealing drink, and you are more criminal than are those who poison the body; you murder not the body, but the soul. And it is not to enemies that you do this, nor are you urged on by any imaginary necessity, nor provoked by injury, but out of foolish vanity and pride."

The Catechism of the Catholic Church teaches us that, "Purity requires modesty, an integral part of temperance.  Modesty protects the intimate center of the person.  It means refusing to unveil what should remain hidden.  It is ordered to chastity to whose sensitivity it bears witness." (2521).  And, "..modesty exists as an intuition of the spiritual dignity proper to man.  It is born with the awakening consciousness of being a subject.  Teaching modesty to children and adolescents means awakening in them respect for the human person." (2524).

Bearing this in mind, what must we think about the "Catholic" Youth Festival which was recently held in Australia?  See here.

Pope Francis, the examen, and Bonny and Clyde

In his book entitled, "Rise, Let Us Be On Our Way," Pope John Paul II writes that: "By his manner of life, a bishop demonstrates that the Christ as "Model" lives on and still speaks to us today. One could say that a diocese reflects the manner of life of its bishop. His virtues - chastity, a spirit of poverty and prayer, simplicity, sensitivity of conscience - will, as it were, be written into the hearts of his priests. They, in their turn, will convey these values to the faithful entrusted to their care, and in this way young people can be led to make a generous response to Christ's call." (p. 129).

And on page 66 of the same book, the Holy Father explains that, "It is very important for a bishop to have a rapport with his people and to know how to relate to them well...Interest in others begins with the bishop's prayer life: his conversations with Christ, who entrusts 'His own' to him. Prayer prepares him for encounter with others."

And so, a Bishop should be a man of deep prayer. And that prayer should motivate him to be a good "paterfamilias" to the faithful who have been entrusted to him by the Lord Jesus. As the Holy Father explains, every individual diocese is a reflection of its Bishop's manner of life. If a diocese is in near constant turmoil, what would this indicate about the Bishop's "manner of life"? If children are sexually abused while a Bishop merely shuffles the abuser from one assignment to another, would this not indicate that something about the Bishop's "manner of life" is gravely wrong? If a diocese is plagued with dissidents and other malcontents who lay siege to various parishes while insisting that the Church's teaching must change or that the very structure of the Church must change, what would this indicate about its Bishop's "manner of life"?

To be sure, not everything negative which transpires in a diocese may be laid at its Bishop's doorstep. However, as the Holy Father makes abundantly clear, "The responsibilities that weigh on a bishop's shoulders are many." (p. 93). He cites St. Augustine's long sermon "On the Shepherds" writing that, "With reference to the Book of the Prophet Ezekiel, the bishop of Hippo strongly rebukes evil shepherds, who are concerned not for the sheep but only for themselves. 'Let us see how the word of God, that flatters no one, addresses the shepherds who are feeding themselves, not the sheep. You take the milk, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed my sheep. The weak you have not strengthened, the sick you have not healed, the crippled you have not bound up, the strayed you have not brought back, the lost you have not sought; any strong one you have killed; and My sheep are scattered because there is no shepherd.'" (pp. 63,64).

Indeed, the responsibility of a Bishop is a grave one. This is why the great Saint Augustine (Bishop and Doctor of the Church) said that his vocation as a Christian instilled him with "great hope" but that his vocation as Bishop instilled him with "great fear." It was Jesus, after all, who said that: "Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more" (Luke 12: 48).

Could this be why the normally gentle Saint John Chrysostom has been quoted as having said that the road to Hell is paved with the skulls of Bishops?

Troubling words coming from a gentle saint who was known not only for his great eloquence (his last name translated as "golden-mouthed") but for his pacific spirit.

In a previous post, I noted how Bishop Johan Bonny is calling on the Church to recognize same-sex "marriage." Can it honestly be said that Bishop Bonny is presenting himself as a model of Christ to the faithful entrusted to his care?

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.

Why hasn't Pope Francis thundered against Bishop Bonny and his insanity?  The Pontiff wants us to examine our conscience.  See here.

I call upon Christ's Vicar to set the example for the rest of us and to examine his own conscience, asking himself: "What, if anything, is my responsibility with regard to insisting upon the RIGHT OF THE FAITHFUL TO RECEIVE CATHOLIC DOCTRINE IN ITS PURITY AND INTEGRITY? (Veritatis Splendor, No. 113).

An orangutan cannot examine his conscience.  A Bishop, like any member of the Church, is called to the examen, both general and particular.  An orangutan cannot understand why homosexual acts are gravely sinful.  A Bishop is called to defend God's Revelation which condemns such acts as an abomination.

A Bishop is called to be something more than an orangutan.  Is that too much to ask from our hierarchy?

Can an open lesbian honestly be expected to offer sound Catholic doctrine?

The falling away from the True Faith continues.  At yet another Catholic parish, the "gay" agenda meets with no real opposition.  See here. 

In its 1986 Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, the Congregation for the Doctrine of the Faith had this to say:"..increasing numbers of people today, even within the Church, are bringing enormous pressure to bear on the Church to accept the homosexual condition as though it were not disordered and to condone homosexual activity. Those within the Church who argue in this fashion often have close ties with those with similar views outside it. These latter groups are guided by a vision opposed to the truth about the human person, which is fully disclosed in the mystery of Christ. They reflect, even if not entirely consciously, a materialistic ideology which denies the transcendent nature of the human person as well as the supernatural vocation of every individual.The Church's ministers must ensure that homosexual persons in their care will not be misled by this point of view, so profoundly opposed to the teaching of the Church. But the risk is great and there are many who seek to create confusion regarding the Church's position, and then to use that confusion to their own advantage.

The movement within the Church, which takes the form of pressure groups of various names and sizes, attempts to give the impression that it represents all homosexual persons who are Catholics. As a matter of fact, its membership is by and large restricted to those who either ignore the teaching of the Church or seek somehow to undermine it. It brings together under the aegis of Catholicism homosexual persons who have no intention of abandoning their homosexual behaviour. One tactic used is to protest that any and all criticism of or reservations about homosexual people, their activity and lifestyle, are simply diverse forms of unjust discrimination.
There is an effort in some countries to manipulate the Church by gaining the often well-intentioned support of her pastors with a view to changing civil-statutes and laws. This is done in order to conform to these pressure groups' concept that homosexuality is at least a completely harmless, if not an entirely good, thing. Even when the practice of homosexuality may seriously threaten the lives and well-being of a large number of people, its advocates remain undeterred and refuse to consider the magnitude of the risks involved.

The Church can never be so callous. It is true that her clear position cannot be revised by pressure from civil legislation or the trend of the moment. But she is really concerned about the many who are not represented by the pro-homosexual movement and about those who may have been tempted to believe its deceitful propaganda. She is also aware that the view that homosexual activity is equivalent to, or as acceptable as, the sexual expression of conjugal love has a direct impact on society's understanding of the nature and rights of the family and puts them in jeopardy." (Nos. 8, 9).

In No. 15 the CDF says, "We encourage the Bishops, then, to provide pastoral care in full accord with the teaching of the Church for homosexual persons of their dioceses. No authentic pastoral programme will include organizations in which homosexual persons associate with each other without clearly stating that homosexual activity is immoral. A truly pastoral approach will appreciate the need for homosexual persons to avoid the near occasions of sin.


We would heartily encourage programmes where these dangers are avoided. But we wish to make it clear that departure from the Church's teaching, or silence about it, in an effort to provide pastoral care is neither caring nor pastoral. Only what is true can ultimately be pastoral. The neglect of the Church's position prevents homosexual men and women from receiving the care they need and deserve.

An authentic pastoral programme will assist homosexual persons at all levels of the spiritual life: through the sacraments, and in particular through the frequent and sincere use of the sacrament of Reconciliation, through prayer, witness, counsel and individual care. In such a way, the entire Christian community can come to recognize its own call to assist its brothers and sisters, without deluding them or isolating them."

The CDF teaches us that "Only what is true can ultimately be pastoral." A couple of years ago, Father John Unni of the Boston Archdiocese promoted an organization which is not concerned with the truth about homosexuality but which seeks instead to condone homosexual activity. His proposed "Gay Pride Mass," which had the initial go-ahead from the Archdiocese, would have presented yet another problem. For the CDF says in No. 17 of this same letter that, "All support should be withdrawn from any organizations which seek to undermine the teaching of the Church, which are ambiguous about it, or which neglect it entirely. Such support, or even the semblance of such support, can be gravely misinterpreted. Special attention should be given to the practice of scheduling religious services and to the use of Church buildings by these groups, including the facilities of Catholic schools and colleges. To some, such permission to use Church property may seem only just and charitable; but in reality it is contradictory to the purpose for which these institutions were founded, it is misleading and often scandalous."

Catholics deserve to receive the Church's teaching in its purity and integrity (Veritatis Splendor, No. 113).  Does anyone honestly believe that an open lesbian will be committed toward offering sound Catholic doctrine, especially in the area of sexual morality?

When is the Church in the United States going to stop lying to itself?

Is it time for Margaret Russell, editor of the "Catholic" Free Press, to resign?

Vatican II, in its Decree on the Media of Social Communication (Inter Mirifica), has this to say:

"The principle moral responsibility for the proper use of the media of social communication falls on newsmen, writers, actors, designers, producers, displayers, distributors, operators and sellers, as well as critic and all others who play any part in the production and transmission of mass presentations. It is quite evident what gravely important responsibilities they have in the present day when they are in a position to lead the human race to good or to evil by informing or arousing mankind.


Thus, they must adjust their economic, political or artistic and technical aspects so as never to oppose the common good. For the purpose of better achieving this goal, they are to be commended when they join professional associations, which-even under a code, if necessary, of sound moral practice-oblige their members to show respect for morality in the duties and tasks of their craft.

They ought always to be mindful, however, that a great many of their readers and audiences are young people, who need a press and entertainment that offer them decent amusement and cultural uplift. In addition, they should see to it that communications or presentations concerning religious matters are entrusted to worthy and experienced hands and are carried out with fitting reverence.

The public authority, in these matters, is bound by special responsibilities in view of the common good, to which these media are ordered. The same authority has, in virtue of its office, the duty of protecting and safeguarding true and just freedom of information, a freedom that is totally necessary for the welfare of contemporary society, especially when it is a question of freedom of the press. It ought also to encourage spiritual values, culture and the fine arts and guarantee the rights of those who wish to use the media. Moreover, public authority has the duty of helping those projects which, though they are certainly most beneficial for young people, cannot otherwise be undertaken.

Lastly, the same public authority, which legitimately concerns itself with the health of the citizenry, is obliged, through the promulgation and careful enforcement of laws, to exercise a fitting and careful watch lest grave damage befall public morals and the welfare of society through the base use of these media. Such vigilance in no wise restricts the freedom of individuals or groups, especially where there is a lack of adequate precaution on the part of those who are professionally engaged in using these media." (Nos 11-12).

And in No. 14, we read, ".....To instill a fully Christian spirit into readers, a truly Catholic press should be set up and encouraged. Such a press-whether immediately fostered and directed by ecclesiastical authorities or by Catholic laymen-should be edited with the clear purpose of forming, supporting and advancing public opinion in accord with natural law and Catholic teaching and precepts. It should disseminate and properly explain news concerning the life of the Church. Moreover, the faithful ought to be advised of the necessity both to spread and read the Catholic press to formulate Christian judgments for themselves on all events."

A Catholic press should be edited "with the clear purpose of forming, supporting and advancing public opinion in accord with natural law and Catholic teaching and precepts."  And this so that the Church's children may be "salt and light" to give "savor to the earth and brighten the world." (No. 24).  To this end, the same paragraph insists that "those who have charge of the media" must "strive to turn them solely to the good of society whose fate depends more and more on their proper use."

But time and again, The Catholic Free Press, official newspaper of the Diocese of Worcester, Massachusetts, has failed to live up to the demands of Inter Mirifica.  The newspaper has often given a place to dissent from Catholic teaching and precepts while promoting even those who advance New Age occultism.  See here and here and here and here for a few examples.

This is most unfortunate.  And an ongoing source of scandal to the faithful who possess a right to receive Catholic doctrine in its purity and integrity (Veritatis Splendor, No. 113).  The Catholic Free Press has done violence toward the faithful, assaulting that very right time and again with dissent from revealed truth and ideologies which are hardly consistent with Catholic teaching and precepts.  In the words of one Catholic layman, left as a comment at this Blog, "Dear Paul, I have written three letters over the past two years to complain to Bishop McManus about the 'Catholic-Free' Press giving print space to dissenting Catholics. I am glad to have discovered your blog. I am also glad I am not the only one who has noticed this trend. My courageous and faithful pastor has dumped the CFP from our parish.

I urge all faithfull men of the diocese to boycott CFP and dump into the trash this newspaper until Margaret Russell resigns and an independent editorial board can be set up so that anti-Catholic dissent cannot be surreptitiously published." - Michael F. Poulin.

I have received numerous other comments echoing this concern.

Perhaps it is time for  Margaret Russell to resign.  If she finds it too difficult to live up to the guidelines established by the Church and outlined in Inter Mirifica for the establishment and maintenance of a sound Catholic press, perhaps it is time for someone more qualified to fulfill the role of editor.

Calling all teens: Dare to be counter-cultural...try sacrosancting...

You all know about "texting," the common term for sending short messages (text messages) from mobile phones. And by now you've heard of "sexting," the practice of sending nude pictures via text message. Sexting is not only immoral. But forwarding nude pictures of childen is also illegal.

At Fatima, Our Lady showed three children a glimpse of hell and explained to them that more souls are in hell because of sins of the flesh than for any other reason. This is a serious warning for us all. It is so serious that the Devil does everything he can to hide this fact from us. And so, he presents immodesty and impurity as the accepted norm, the very essence of popularity and the height of a so-called "good time." But the Devil is a liar and has no truth in him (John 8: 44).

We must have the courage to face the truth; to be counter-cultural. And the truth is that we are creatures having not only a body but a soul created by God. And because we have this soul, we are children of God as well as being children of our parents. We therefore owe God, ourselves and others reverence and respect. And we will never show this reverence and respect by sending nude pictures of ourselves or others via text message (or by any other means).

And so, I would like to call upon you - teens who are intelligent enough to respect yourselves and others - to be truly counter-cultural and to try something different. I propose a new form of text messaging: sending holy images of Saints or Church figures - let's call it "Sacrosancting." The word "sacrosanct" means sacred, blessed, consecrated or holy.

You might ask: Why should I do this? To which I would reply: the reward for the practice of these virtues (purity and modesty) is so great that one cannot even begin to imagine it. For it was Our Lord Jesus Christ Who promised us: "Blessed are the clean of heart, for they shall see God." (Matthew 5: 8).