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Category Archives: Collegiality

FrancisChurch Gulag – The Camp Of St. Luke…

26 Wednesday Sep 2018

Posted by S. Armaticus in Collegiality

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FOR THE RECORD

Please pass along far and wide.

Original Fr. Z post can be found here.

Read and weep: Soviet style “psych” tactics used against priests by bishops.

Posted on 25 September 2018 by Fr. John Zuhlsdorf

What I am about to post, read carefully.

Over the last few months I have been contacted by diocesan priests (and a religious) who were being sent by their bishops (superior) to be “evaluated” at one of these psych clinics for clergy.  The most (in)famous of these in these USA is St. Luke’s in Maryland.

The pattern is alarmingly similar.  The priest has some sort of dust up in the parish (or wherever).  For example, a woman gets angry because he preached about contraception, someone claims that he as “boundary issues”, somebody on the staff says that he is “cold” or “remote”.  They complain to the bishop.  The bishop tells the priest – pressures the priest – to go for “evaluation”.  With great trepidation the priest obeys (an important point).  He goes for a week or two of evaluation, at the end of which he is told that there isn’t much wrong with him.  He goes home, thinking that all is well.  Shortly thereafter, he is called in to the bishop’s office, where he is told that the clinic sent the bishop a very different assessment.   The priest is diagnosed – and it is always about the same – narcissism and borderline bi-polar.  The bishop then really puts the screws to the man to go back that clinic for “treatment”.  He is told for three months or so.  But when he gets there, and they confiscate his mobile phone and even his shaving kit, and start pumping him full of drugs and monitoring/controlling email, he is told that he’ll be there for six months.  The horror show begins.

A common characteristic of the priests: they are conservative or traditionalists.   I have a friend who was forced into one of these places and, when we could talk on the phone, he told me that I wouldn’t believe the number of conservative men there and what they were reading.   And the fact that they are conservative is important, because conservatives tend to obey.  This is one of the reasons why bishops in past have slammed down hard on conservatives but they let libs do any damn thing they want.  Even if they are slightly inclined to be conservative themselves, they are moral cowards.  They know that libs will fight them like hell and they don’t want the fight.   But they can do anything they want to conservatives because they know that they tend to obey.

There are some clergy who really do need help.   However, bishops are using this process as a way of stomping out conservative or traditionalists in their dioceses.   And I have a suspicion that this is coordinated.  Why?  In the last year, there was a period of a couple months in which several priests contacted me to tell me that they were going into the psych slammer at the order of their bishops.  Before that, I hadn’t had any such call or contact.  It suddenly started, as if some bishops had, among themselves, decided that this was a good way to get rid of troublemakers.   It is almost as if, a one of their meetings, over evening cocktails, one of them grumbled about having this really traditional priest who was spreading his ideas about Latin and Communion rails.  One of his pals, pouring another, piped up saying, “I’ll tell ya what works.  Send him to St. Lukes for ‘evaluation’.   They’ll send back something that can be used against him, one way or another. It’s expensive, but it works.”  “Hey, thanks Bill!  That’s a good idea.  I’ll also tell Fatty and Dozer.*  They’ve got these guys too.”

Rare and rare and rare as hen’s teeth are bishops who openly back their conservative priests.

Mind you… sending a guy for “treatment” is a really expensive endeavor.  A month in one of these slammers costs a diocese many 10ks of bucks (of YOUR money).   But they must figure that it is worth it, if they can intimidate priests into towing the line.   Think of the quip of Voltaire on hearing that the Brits after the Battle of Minorca shot Admiral Byng on the deck of his own ship “to motivate the others”. As he put it in Candide, “Dans ce pays-ci, il est bon de tuer de temps en temps un amiral pour encourager les autres … In this country, it is good idea to kill an admiral once in a while to encourage the others.”

That’s what bishops are doing to priests.  Slam down hard with this “treatment” on a priest and the rest of the presbyterate will get the message.   In the long run, though it is expensive, it’s ideologically worth it.

Today I read at Dreher’s page a bit of a letter from a priest about this very topic. Dreher posted about The Kalchik Shakeup in Chicago. Kalchik was pastor at a parish where people burned an infamous “gay” banner against the wishes of Card. Blase “Rabbit Hole” Cupich. Kalchik was told that he had to get out of the parish, with minutes notice, or he would be arrested and that he was supposed to go for “evaluation”. Kalchik chose, instead, to go into hiding. I’m told that a prominent Catholic website will have an interview with Kalchik soon.

Here’s what I read at Dreher’s. Read and weep.

A parish priest e-mails:

There is nothing that the laity can do to protect priests. Bishops have total authority over us. We can certainly walk away. We can leave. But Kalchick is a great example of what happens when a priest stands up to his bishop’s agenda. He’s probably done as a priest.

He can submit to St. Luke’s and get the evaluation, but St. Luke’s has an alliance with the bishops as well. It’s the bishops who pay the bill. When a priest goes there the priest must sign a release for everything he discusses to be turned over to the bishop and the diocese. So how is he supposed to deal with any real psychological issues he might have knowing that the data is going to be sent back to the bishop and put into files or even potentially released or used against him? Point being, the priest isn’t free. It’s a coercive environment. It’s rigged against priests and the information can be used by bishops to continue to manipulate those priests for years to come, all under the guise of “I just want Fr. X to be healthy.” What they are really after is reconditioning priests to act within a particular safe metric to avoid bad publicity or cause problems. Sounds a bit Orwellian doesn’t it?

Another side of this is that bishops have to hold liability insurance on their priests and if the priests have some kind of HR problem or Occupational Problem in their parish, the insurance companies are demanding bishops send them to places like St. Luke’s for a kind of “reconditioning therapy” that they don’t actually need. The priests are not actually in any kind of need of psychological assistance, but for the Diocese to continue to have the covered with liability insurance the insurance company puts pressure on the bishop for them to demonstrate that they have taken measures to lessen liability. A St. Luke’s program of 6 months of incarceration and therapy with 5 years of outpatient programming is just such a program. All of this goes into the priest’s file and is held against him the rest of his career to be trotted out any time he gets out of line.

Notice, none of this has to do with the abuse of children. Perhaps some with moral failure or bad decisions. Maybe decisions that would cause a layperson to lose their job. But in the priesthood, you get the shame of six months of incarceration in a lock-down facility and forced psychological treatment that even these facilities know you do not need. But they participate in the sham because it’s big revenue and they are cashing in on the bishop’s need to cover their liability. This is happening in large numbers throughout the country to priests.

This whole business bothers me enormously, to the point that a couple weeks ago I had an unsettling dream about creating a haven for priests, like a prepper redoubt, in Montana or some such place. They would be funneled to the redoubt, set up like a Camaldolese community, through a kind of underground railroad. I digress.

My point is that this is a real problem. Be on the watch for it.

This is what Communists did in the former Soviet union.  If a person dissented, he must be mentally ill.  Kill or send most to the camps, but diagnose some with “sluggish schizophrenia” and “treat them”… pour encourager les autres.   Word gets around what’s in store for dissenters.

I find it interesting that Fr. Kalchik fought back. Especially in this time.

As for a priest friend of mine who was in one of these places?  After a few months of “treatment” I barely recognized his conversation, his focus was shot, and his words were slurred.

Wanna fight back?

Send your diocesan donations to the TMSM.  Money and bad press are about the only things some of these people understand.

Maybe it is time to cut off all funds and channel them only to trustworthy traditional causes.

*Long time readers may recognize the reference to “Fatty” as being Bp. Fatty McButterpants of the fictional Diocese of Libville, neighbor to the Diocese of Black Duck.  “Dozer” is the nickname of Fatty’s old classmate, Bp. Antuninu Ruspa of Pie Town, who has a penchant for demolishing traditional churches and building, if anything – he sells properties as often as possible – worship spaces that look like municipal airports or the lobbies of trendy boutique hotels.   Fatty’s loathsome and somewhat deformed dog Chester once, wisely, bit “Dozer” in the inside of the thigh, rather high up, requiring a humiliating visit to the ER and the ministrations of thick-forearmed nurse who had a lot of questions.  As it turns out, Bp. McButterpants used the psych strike on a priest of Libville, the pastor of St. Christine the Astonishing, Fr. Joe Włotrzewiszczykowycki-Brzęczyszczykiewic.  Fr. JoWo tried to get something good going at his parish for the many suffering liturgical refugees from Fr. Bruce Hugalot’s Sing A New Faith Community Into Being Faith Community.  Fr. JoWo fled to the Diocese of Black Duck, where Bp. Noble gave him a safe haven without an “evaluation”.  He often helps Msgr. Zuhlsdorf at St. Ipsidipsy in Tall Tree Circle for Solemn Masses and confessions while taking care of his own budding St. Philip Neri Oratory of Mary Cause of Our Joy.


UPDATE:

I am always blown away by the goodness of so many of you readers.   I received this via email:

If you believe this priest’s life might be in jeopardy, we can begin with him. I live 3 hours from Chicago in ___. I work full time but am single with no obligations. I don’t have much, but I am close to a dozen home schooling families who would love to have him. […] He would be safe out in ___. I am mildly familiar with the methods of concealment; […]. I could drive to Chicago with a rental, pick him up, drive him here. Safely deposit him with people who are, shall we say, familiar with the situation in the Church.

Anyway, I sound nuts to myself writing this, but if it’s in your heart that this needs to be done, I may be able to help.

Some sharing options…

Cardinal Caffarra Lands A Body Blow!

11 Monday Jul 2016

Posted by S. Armaticus in Collegiality

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Francis Oh My I

The action is coming in fast and furious. Blows are being landed. This just in from the OnePeterFive website and an exclusive interview with Cardinal Carlo Caffarra. (See here).

Please note, Card. Caffarra was the unofficial “official” runner up at the conclave that elected Bergoglio.

According to Cardinal Caffarra, the following is the case:

MH: Could you explain to us, in this context, the moral concept that nothing that is ambiguous is binding upon the Catholic conscience, and especially so when it is proven to be intentionally ambiguous?

CC: Logic teaches us that a proposition is ambiguous when it can be interpreted in two different and/or contrary meanings. It  is obvious that such a proposition can have neither our theoretical assent nor our practical consent, because it does not have a sure and clear meaning.

Oh my! Appears to be a severe body blow to the Francis “personal ‘teaching’ magisterium”.

Round goes to the Catholics!

FOR THE RECORD

 

Cardinal Caffarra on Marriage, Family, Amoris Laetitia, & Confusion in the Church

Editor’s note: the following is an exclusive interview with Cardinal Carlo Caffara, conducted by OnePeterFive’s Dr. Maike Hickson. Cardinal Caffarra is Archbishop emeritus of Bologna and former member of the Pontifical Council for the Family. It was in a letter to Cardinal Caffarra that Sister Lucia of Fatima revealed that “the final battle between the Lord and the reign of Satan will be about marriage and the family.”

Maike Hickson (MH): You have spoken, in a recent interview, about the papal exhortation Amoris Laetitia, and you have said that especially Chapter 8 is unclear and has already caused confusion even among the bishops. If you had the chance to speak with Pope Francis about this matter, what would you tell him? What would your recommendation be as to what Pope Francis could and should now do, given that there is so much confusion?

Cardinal Caffarra (CC): In Amoris Laetitia [308] the Holy Father Francis writes: “I understand those who prefer a more rigorous pastoral care which leaves no room for confusion.” I infer from these words that His Holiness realizes that the teachings of the Exhortation could give rise to confusion in the Church. Personally, I wish – and that is how so many of my brothers in Christ (cardinals, bishops, and the lay faithful alike) also think – that the confusion should be removed, but not because I prefer a more rigorous pastoral care, but because, rather, I simply prefer a clearer and less ambiguous pastoral care. That said –  with all due respect, affection, and devotion that I feel the need to nourish toward the Holy Father –  I would tell him: “Your Holiness, please clarify these points. a) How much of what Your Holiness has said in footnote 351 of paragraph 305 is also applicable to the divorced and remarried couples who wish still anyway to continue to live as husband and wife; and thus how much of what was taught by Familiaris Consortio No. 84, by Reconciliatio Poenitentia No. 34, by Sacramenttum unitatis No. 29, by the Catechism of the Catholic Church No. 1650, and by the common theological doctrine, is to be considered now to be abrogated? b) The constant teaching of the Church – as it has also been recently reiterated in Veritatis splendor, No. 79 – is that there are negative moral norms which allow of no exceptions, because they prohibit acts which are intrinsically dishonorable and dishonest – such as, for example, adultery. Is this traditional teaching still believed to be true, even after Amoris Laetitia?” This is what I would say to the Holy Father.

If the Holy Father, in his supreme judgment, would have the intention to intervene publicly in order to remove this confusion, he has at his disposition many different means to do so.

MH: You are also a moral theologian. What is your advice to confused Catholics concerning the moral teaching of the Catholic Church on marriage and the family? What is an authoritatively, well-formed conscience when it comes to issues such as contraception, divorce and “remarriage,” as well as homosexuality?

CC: The condition in which marriage finds itself today in the West is simply tragic. Civil laws have changed the definition, because they have eradicated the biological dimension of the human person. They have separated the biology of generation from the genealogy of the person. But I shall speak about this later. To Catholic faithful who are confused about the Doctrine of the Faith concerning marriage, I simply say: “Read and meditate upon the Catechism of Catholic Church nn.1601-1666. And when you hear some talk about marriage – even if done by priests, bishops, cardinals – and you then verify that it is not in conformity with the Catechism, do not listen to them. They are the blind leading the blind.”

MH: Could you explain to us, in this context, the moral concept that nothing that is ambiguous is binding upon the Catholic conscience, and especially so when it is proven to be intentionally ambiguous?

CC: Logic teaches us that a proposition is ambiguous when it can be interpreted in two different and/or contrary meanings. It  is obvious that such a proposition can have neither our theoretical assent nor our practical consent, because it does not have a sure and clear meaning.

MH: In order to help Catholics in this time of much ambiguous equivocation and “mental reservation,” would there be something that Pope Pius XII could still especially teach us, concerning the questions of marriage and divorce, and on the forming of the little children unto Eternal Life, since he has so amply written about these matters?

CC: The Magisterium of Pius XII on marriage and child-rearing was very rich and frequent. And in fact, after Holy Scripture, he is the author who is most quoted by Vatican II [the Second Vatican Council]. It seems to me that there are two speeches which are particularly important to answer your question. The first is the “Radio address on the correct formation of a Christian conscience in the young,” March 23, 1952, in AAS vol. 44,270-278. The second is the “Allocution to the Fédération Mondiale des Jeunesses Feminines Catholiques,” ibid. 413-419. This latter is of great magisterial importance: for, it deals with situation ethics.

MH: The German Jesuit, Father Klaus Mertes, just said in an interview with a German newspaper that the Catholic Church “should now help to establish a human right to homosexuality.” What should be the proper response of the Church to such a proposal? To include the fitting disciplinary sanction, as well as the moral doctrine.

CC: I honestly cannot understand how a Catholic theologian can think and write about a human right to homosexuality. In the precise sense, a (individual) right  is a morally legitimate and legally protected faculty to perform an action. The exercise of homosexuality is inherently irrational and hence dishonest. A Catholic theologian cannot – may not – think that the Church must strive to “establish a human right to homosexuality.”

MH: More fundamentally, to what extent may men have a human right – eg., a claim in justice – to do what is wrong in the eyes of God, such as, for example, practicing polygamy?

CC: The issue of individual rights has now changed substantially in its meaning. It identifies the right with its own desires. But we do not have here the space to address this issue from the human legislator’s point of view.

MH: Since Father Mertes has stressed in his interview the importance of separating procreation from the marriage act in order to make the way free for homosexuality – could you explain to us the traditional moral teaching of the Church about the ordered ends of marriage and the primacy of the procreation and education of children for Heaven? [see below for the response]

MH: Why is procreation such an important purpose of marriage? Why could it not be that the mutual love and respect between the couple come first and should take precedence? Do you see practical consequences if one inverts the ends of marriage – namely, if one puts mutual love and respect above procreation of children for Heaven?

CC: I would prefer to give a synthetic answer to the three questions posed in these two [previous questions]. They in fact touch upon one big question which is of fundamental importance for the life of the Church and of civil society. The relationship between the aspects of conjugal love on the one side, and of the procreation and education of children on the other,  is a correlation, the philosophers would say. That is to say: it is a relationship of interdependence between two distinct realities. Conjugal love which is being sexually expressed when the two spouses become one flesh is the only place ethically worthy of giving life to a new human person. The capacity to give life to a new human person is inscribed in the exercise of conjugal sexuality, which is the spousal language of reciprocal self-giving between the spouses. In short: conjugality and the gift of life are inseparable.

What happened especially after the Council? Against the teaching of the Council itself, one then so much insisted on conjugal love, that one considered procreation merely to be the collateral consequence of the act of conjugal love. Blessed Paul VI corrected such a view in the encyclical Humanae Vitae  judging it to be contrary to right reason and to the faith of the Church. And St. John Paul II, in the last part of his beautiful Catechesis on Human Love showed the anthropological foundation of the teaching of his predecessor: namely, the act of contraception is objectively a lie saying it with the spousal language of the body. What are the consequences of the rejection of this teaching? The first and most serious consequence was the separation between sexuality and procreation. One started with “sex without babies,” and one arrived at “babies without sex”: the separation is complete. The biology of generation is separated from the genealogy of the person. This leads to “producing” children in the laboratory; and to the affirmation of the (supposed) right to a child. Nonsense. There is no right to a person, but only to things. At this point, there were all the premises to ennoble homosexual conduct, because one no longer sees its intimate irrationality, and all the serious and intrinsic dishonesty of the homosexual union. And so we have come to change the definition of marriage because we have uprooted it from the biology of the person. Really, Humanae Vitae has been a great prophecy!

MH: What is, in its essence, the purpose of marriage and the family?

CC: It is the legitimate union of one single man and one single woman in light of procreation and the education of children. If the two are baptized, this reality itself –  not another –  becomes a real symbol of the Christ-Church union. It gives them a status in the public life of the Church, with a ministry of their own: the transmission of the faith to their children.

MH: In the context of the current increase of moral confusion: to what extent does religious indifferentism (eg., the claim that one can be saved in whatever religion) lead to moral relativism? To be more specific, if one religion favors polygamy but is claimed to be salvific, is then not the conclusion that polygamy is not illicit, after all?

CC: Relativism is like a metastasis. If you agree to its principles, each human experience, be it personal or social, will be or will become corrupt. The teaching of Blessed J. H. Newman has here great actuality. Toward the end of his life, he said that the pathogen that corrupts the religious sense and moral conscience, is “the liberal principle,” as he calls it. That is to say, the belief that with regard to the worship we owe to God, it is irrelevant what we think of Him; the belief that all religions have the same value. Newman considers the liberal principle thus understood as being completely contrary to what he calls “the dogmatic principle,” which is the basis of the Christian proposition and affirmation. From religious relativism to moral relativism, there is only a short step. There is thereby no problem in the fact that one religion justifies polygamy, and another condemns it. In fact, there thus purportedly exists no absolute truth about what is good and what is bad.

MH: Would you like to make a comment about Cardinal Christoph Schönborn’s recent remark that Amoris Laetitia is binding doctrine and that all the previous magisterial documents concerning marriage and the family have now to be read in the light of Amoris Laetitia?

CC: I reply with two simple observations. The first observation is: one should not only read the previous Magisterium on marriage in the light of Amoris laetitia (AL), but one should also read Amoris laetitia in the light of the previous Magisterium. The logic of the Living Tradition of the Church is bipolar: it has two directions, not one. The second part is more important. In his [recent] interview with Corriere della Sera, my dear friend Cardinal Schönborn does not take into account what has happened in the Church since the publication of Amoris Laetitia. Bishops and many theologians faithful to the Church and to the Magisterium argue that, especially on one specific – but very important – point, there is not a continuity, but, rather, an opposition between AL and the previous Magisterium. Moreover, these theologians and philosophers do not say this with a demeaning or revolting spirit toward the Holy Father himself. And the point is, as follows: AL says that, under some circumstances, sexual intercourse between the divorced and civilly remarried is morally legitimate. Even moreso, it says that, what the Second Vatican Council has said about spouses – with regard to sexual intimacy – also applies to them (see footnote 329). Therefore: when one says that a sexual relationship outside of marriage is legitimate, it is therefore a claim contrary to the Church’s doctrine on sexuality; and when one says that adultery is not an intrinsically dishonest act – and that therefore there might be circumstances which render it not to be dishonest – that, too, is a claim contrary to the Tradition and Doctrine of the Church. In such a situation like this, the Holy Father, in my opinion – and as I have already written – thus has to clarify the matter. For, when I say “S is P,” and then say “S is not P,” the second proposition is not a development of the first proposition, rather, but its negation. When someone says: the doctrine remains, but it is only about taking care of some few cases, I answer: the moral norm “Do not commit adultery” is an ABSOLUTELY NEGATIVE norm which does not allow of any exceptions. There are many ways to do good, but there is only one way not to do evil: not to do evil.

MH: What is your general recommendation, as a shepherd, to us laypeople, as to what we should do now in order to preserve the Catholic Faith whole and entire and in order to raise our children unto eternal life?

CC: Caffarra: I will tell you very frankly that I do not see any other place outside the family where the faith which you have to believe and to live can be sufficiently transmitted. Moreover, in Europe during the collapse of the Roman Empire and during the later barbarian invasions, what the Benedictine monasteries then did can likewise be done now by the the believing families, in today’s reign of a new spiritual-anthropological barbarism. And thank God that they [the faithful families] exist and still resist.

A little poem written by Chesterton brings me to this reflection; he wrote it at the beginning of the twentieth century: The Ballad of the White Horse. It is a great poetic meditation on an historical fact. It takes place in the year 878. The King of England, Alfred the Great, had just defeated the King of Denmark, Guthrum, who first had invaded England. And thus came a moment of peace and serenity. But during the night after the victory, King Alfred has a terrible vision [in Book VIII: 281-302]: he sees England invaded by another army, which is described, as follows: “… What though they come with scroll and pen [a strange army it is, indeed, which has no weapons, but pen and paper – Cardinal Caffarra], And grave as a shaven clerk, By this sign you shall know them, That they ruin and make dark; By all men bound to Nothing, …. Know ye the old barbarian, The barbarian come again.”

Believing families are the true fortresses. And the future is in the hands of God.

APPENDIX:

Note: Since Cardinal Caffarra has chosen such piercing and evocative lines from G.K.Chesterton’s Verse Ballad, we have thought it especially fitting to present the fuller passage and context of the specific lines  quoted by the Cardinal himself. This last Chapter of Chesterton’s Ballad will also give us much to ponder.

From Book VIII (lines 231-312, and a few ellipses) of The Ballad of the White Horse:

“But dark and thick as thronged the host,
With drum and torch and blade,
The still-eyed King [Alfred] sat pondering,
As one that watches a live thing,
The scoured chalk [the sculpted White Horse]; and he said,

“Though I give this land to Our Lady,
That helped me in Athelney,
Though lordlier trees and lustier sod
And happier hills hath no flesh trod
Than the garden of the Mother of God

Between Thames side and the sea,

“I know that weeds [destructive errors] shall grow in it
Faster than men can burn;
And though they scatter now and go,
In some far century, sad and slow,
I have a vision, and I know
The heathen shall return.

“They shall not come with warships,
They shall not waste with brands [torches],
But books be all their eating,
And ink be on their hands.

“Not with the humour of hunters
Or savage skill in war,
But ordering all things with dead words,
Strings [superstitious and astrological] shall they make of beasts and birds,
And wheels of wind and star.

“They shall come mild as monkish clerks,
With many a scroll and pen;

And backward shall ye turn and gaze,
Desiring [nostalgically] one of Alfred’s days,
When pagans still were men.

“The dear sun dwarfed of dreadful suns,
Like fiercer flowers on stalk,
Earth lost and little like a pea
In high heaven’s towering forestry,
—These be the small weeds [of heresy and speculation] ye shall see
Crawl, covering the chalk
[of the pure White Horse].

“But though they bridge St. Mary’s sea,
Or steal St. Michael’s wing–
Though they rear marvels over us,
Greater than great Vergilius
Wrought for the Roman king;

“By this sign you shall know them,
The breaking of the sword [of honour],
And man no more a free knight,
That loves or hates his lord.

“Yea, this shall be the sign of them,
The sign of the dying fire;
And Man made like a half-wit,
That knows not of his sire [from “evolution”].

“What though they come with scroll and pen,
And grave as a shaven clerk,
By this sign you shall know them,
That they ruin and make dark;

“By all men bound to Nothing,
Being slaves without a lord
,

By one blind idiot world obeyed,
Too blind to be abhorred;

“By terror and the cruel tales
Of curse in bone and kin,
By weird and weakness winning,
Accursed from the beginning,
By detail of the sinning,
And denial of the sin
;

“By thought a crawling ruin,
By life a leaping mire,
By a broken heart in the breast of the world,
And the end of the world’s desire
[i.e., the Blessed Mother];

“By God and man dishonoured,
By death and life made vain,
Know ye the old barbarian,
The barbarian come again
—

“When is great talk of trend and tide,
And wisdom and destiny,
Hail that undying heathen
That is sadder than the sea
.

“In what wise men shall smite him,
Or the Cross stand up again,
Or charity or chivalry,
My vision saith not; and I see
No more; but now ride doubtfully
To the battle of the plain
.”

(Lines 231-312, Book VIII, The Ballad of the White Horse—my emphasis and brackets added)Copy a Post

Confusion Reigns – Francis Calls In Card. Sarah

11 Monday Jul 2016

Posted by S. Armaticus in Collegiality

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Francis What's a Matter You

We have been ring-side all day for what is turning out to be a caged death match over “celebrating” the N.O. rite ad orientem. Next round commentary, this just in from our friend Ed Pentin (see here)

On an aside, too bad the confusion surrounding the Laetitia Amoris wasn’t cleared up this quickly.

FOR THE RECORD

Father Lombardi: Cardinal Sarah’s Ad Orientem Suggestion ‘Misinterpreted’

The Vatican has dismissed what many understood to be an unequivocal invitation by Cardinal Robert Sarah to all priests to celebrate Mass ad orientem (facing east, away from the congregation), saying the cardinal’s words were “misinterpreted”.

In a communiqué released this evening, Vatican spokesman Father Federico Lombardi said Cardinal Sarah, who is prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, has “always been rightly concerned about the dignity of the celebration of the Mass”.

But he added that some of his expressions were “misinterpreted as if he were announcing new instructions different from the liturgical norms given until now, and the words of the Pope on the celebration of Mass towards the people in the Ordinary rite of the Mass.”     

At the Sacra Liturgia conference in London July 5, Cardinal Sarah made what many thought was an “historic” announcement when he said it was “very important” that all priests begin celebrating Mass facing east. (The east has significance as the place where the sun rises, symbolizing the resurrection of Christ and his second coming, and Masses used to only be celebrated this way before the reforms of the Second Vatican Council). By doing so, he said, it would ensure that “in our celebrations, the Lord is truly at the center.”

“Your own pastoral judgment will determine how and when this is possible, but perhaps beginning this on the first Sunday of Advent this year… may be a very good time to do this,” he suggested. 

Cardinal Sarah also made a clear appeal to bishops to adopt the practice, asking them to “lead your priests and people towards the Lord in this way”, and to “form your seminarians that we are not called to the priesthood to be at the centre of liturgical worship ourselves, but to lead Christ’s faithful to him as fellow worshippers.”

But in his communiqué, Father Lombardi said it was “good to remember” that rules for Eucharistic celebration are contained in the Institutio Generalis Missalis Romani (General Instruction of the Roman Missal), specifically number 299, which states: “The altar should be built apart from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible. The altar should, moreover, be so placed as to be truly the center toward which the attention of the whole congregation of the faithful naturally turns. The altar is usually fixed and is dedicated.”

Although Cardinal Sarah made no distinction between the Ordinary and Extraordinary forms of the Mass, Father Lombardi said that Pope Francis, when he recently visited the Congregation for Divine Worship, “specifically mentioned” that the form Ordinary form of the Mass is that provided by the Missal promulgated by Paul VI, while the Extroardinary form (based on the pre-1962 Missal and which always has the ad orientem practice) “must not take the place of the Ordinary.” In other words, Father Lombardi wanted to make clear that Masses celebrated facing east do not have to apply to the Ordinary form of the Mass.

Father Lombardi added: “There are therefore no new liturgical directives foreseen from next Advent, as some have wrongly inferred from some of the words of Cardinal Sarah, and it is best to avoid using the expression ‘reform of the reform’ when referring to the liturgy, as it’s sometimes been a source of misunderstandings.”

In his talk last week, Cardinal Sarah had also said that an official reform of the liturgical reform of the Second Vatican Council cannot be dismissed, and that in April 2015, Francis had asked him “to study the question of the ‘reform of the reform,’ looking at how the two forms can enrich one another.” 

Father Lombardi concluded by saying that all of what he had said in his communique “was agreed upon during a recent audience granted by the Pope to the cardinal prefect of the Congregation for Divine Worship.”

Cardinal Sarah met the Pope in private audience on Saturday, soon after his return from London.  

Father Lombardi’s comments follow a concerted attempt by some to reject Cardinal Sarah’s invitation to all priests to celebrate Mass ad orientem.

Papal advisor Father Antonio Spadaro SJ published several tweets last week quoting from the General Instruction of the Roman Missal that emphasised Mass “facing the people”, while Cardinal Vincent Nichols of Westminster went so far as to send a letter to all the priests of his diocese discouraging them from celebrating the Mass facing east.

Collegiality: The New Collegiality!

08 Saturday Nov 2014

Posted by S. Armaticus in Collegiality

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agenda, Bergoglio, Cardinal Kasper, Catholic Church, Catholic News Service, collegiality, Drudge Report, heretical pope, John Thavis, Modernists, MSM, pathological, Pope Francis, Rome, Synod 2014, synodality, US Bishops' Conference, Vatican II

Top story on Drudge: “Bishops fume over Pope’s Agenda”

AP writes:

Many of the U.S. bishops have been disoriented by what this new pope is saying and I don’t see them really as embracing the pope’s agenda,” said John Thavis, a former Rome bureau chief for Catholic News Service. “To a large degree, the U.S. bishops have lost their bearings. I think up until now, they felt Rome had their back, and what they were saying – especially politically – would eventually be supported in Rome. They can’t count on that now.

Bishops have been asserting themselves as the sole authorities in their dioceses and as the arbiters of what would be considered authentically Catholic. Following the lead of St. John Paul II and Pope Benedict XVI, who appointed nearly all the current U.S. bishops, the prelates saw this approach as critical to defending orthodoxy.

Run of the mill left wing garbage. But that is to be expected from the AP.

Anti US bishops and pro Francis.

I wonder if this was how “collegiality and synodality” was understood at the last conclave?

Takeaway: What’s important is that these stories are being picked up by the MSM and the news aggregators. And Drudge is the largest. And it’s only a matter of time until the MSM starts getting wise to Francis. 🙂

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