Showing posts with label Bad Jesuit. Show all posts
Showing posts with label Bad Jesuit. Show all posts

Friday, March 17, 2017

A Jesuit Heretic's Heresy Disected by Benedictine

[HughOSB] As part of our Lenten penance, we are listening to James Martin SJ’s Jesus: A Pilgrimage in the refectory at lunch. It has been not too bad, the bits I have heard; until today. So many blasts from the past: Jesus “discovering” his “call”, “embracing his vocation” as at the wedding feast at Cana. It was the same old tired Christology-from-below (to put it at its best) that triumphed in the 70s and 80s. Truly, there is nothing new under the sun.
But then it turned a great deal worse, in one brief phrase: Martin referred to Jesus as “a fully human person”. It is a sad indictment of the last 50 years or more of deficient catechetics that any will not see the problem. Jesus is a man, isn’t he?
Indeed Jesus is human. However, he is not a human person. He is a divine person with a human nature. The heresy of Nestorius(†450) was a rational attempt to reconcile the humanity of Christ with the awesomeness of his divinity. His sticking point was Mary; he objected to her being called Mother of God, because God, by definition eternal and the first principle of existence—the uncreated Creator— could obviously have no mother. So he decided that Jesus must be a union of two persons, one divine and one human. Mary was mother of the human person, but not of the divine. So she could be called Mother of Christ, but not Mother of God.
https://hughosb.com/2017/03/16/there-is-nothing-new-under-the-sun-james-martin-sj-and-christology-101/#more-11225
AMDG

Tuesday, February 16, 2016

Father Spadaro and the Confusing "Minister of the Eucharist" -- The Introduction of Calvinist Hand Communion

(Mexico City) Sources of information about the pastoral visit of Pope Francis to Mexico includes the Twitter account of the Jesuit priest, Antonio Spadaro. Spadaro is the editor of the Roman Jesuit journal La Civilta Cattolica . He is considered to be one of those closest  personal friends to the Argentine Pope. On September 2013 he published the first media interview with Francis.
The editor is very active on Twitter  and sends short messages several times a day, including on the Pope's Mass in Ecatepec in Mexico City. So  he also sent the above picture and wrote: "Ministri dell'Eucaristia" (Minister of the Eucharist). Such designation is explicitly rejected by the current provisions.
"Ministers of the Eucharist" are priests only, as the instruction Redemptionis Sacramentum 2004 reaffirmed. Did Father Spadaro mistake the "minister of the Eucharist" with communion helpers? A lapse or Freudian slip?
The picture shows namely without doubt extraordinary ministers of Holy Communion, which are briefly mentioned in the German extraordinary minister of holy communion. It is to lay people who may be appointed in urgent need case, what the Pope's Mass was the case yesterday in Ecatepec.

Extraordinary ministers of holy communion: precedent for current interest?





Extraordinary Ministers of Holy Communion not Ministers of the Eucharist

The introduction of the extraordinary minister of holy Eucharist is regarded as a precedent for a mechanism to establish changes in the Church.
In 1964 the Berlin Ordinarienkonferenz, the forerunner of the later Berlin Bishops' Conference, which included the bishops of the Communist GDR, issued by Rome's permission to employ "suitable laymen" the diaspora areas for Communion at home worship. The measure was justified to serve  the far-flung areas. In 1966 the exemption was extended. But then something amazing happened.
Although the measure for a given area was granted on the basis of a specific "emergency", it was dealt with in 1967 by the Pope Paul VI. approved instruction Eucharisticum Mysterium in its extension to the entire world Church. The GDR with its diaspora situation was atypical of the Catholic world. Because of the communist dictatorship and the isolation by the Wall, the situation there was also withdrawn from the direct view of the world public. Nevertheless, it served as a trial run which was totallly justified with a total ecclesiastical decision.
The situation is reminiscent of today's Amazon workshop and the attempt to receive permission there to allow  married "viri probati" ordination because of the alleged lack of priests. According to the ideas of the promoters, the "Amazon model" could be just as quickly extended to the entire Catholic Church. An exceptional situation serves to introduce an exemption. It's a breach in the wall that will quickly lead to the complete dam break.
As a result of the introduction of Communion,  priests in some churches no longer distribute Communion to let the layman take precedence. More often, there is no clear need for an extraordinary minister of holy communion, yet they are used. Even when in papal liturgies  it already comes to an undignified treatment of the body of Christ, as the World Youth Day 2013 in Rio de Janeiro or at the Pope's Mass in Manila in January, 2015.

The Effective Rules for Communion Helpers

The Roman permission stressing the exceptional status: the layman is only an "extraordinary" minister of holy communion, to be used only "if necessary".
In 2004, the Congregation for Divine Worship called with the instruction Redemptionis Sacramentum the provisions of achievement:
[88.] The faithful should normally receive sacramental Communion of the Eucharist during Mass itself, at the moment laid down by the rite of celebration, that is to say, just after the Priest celebrant’s Communion.[172] It is the Priest celebrant’s responsibility to minister Communion, perhaps assisted by other Priests or Deacons; and he should not resume the Mass until after the Communion of the faithful is concluded. Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law. 
[154.] As has already been recalled, “the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest”.[254] Hence the name “minister of the Eucharist” belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,[255] to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete. 
[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,[256] for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.[257] 
[156.] This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist”, by which names the meaning of this function is unnecessarily and improperly broadened. 
[157.] If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.[258] 
[158.] Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.[259] This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason. 
[159.] It is never allowed for the extraordinary minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant. 
[160.] Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.
Text: Giuseppe Nardi
Bild: Twitter (Screenshot)
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG 

Friday, August 21, 2015

Jesuit-Professor Bullies Faithful Catholic Student

Philosophical-Theological University of St. George
Frankfurt am Main
Experience with Jesuit professors of Philosophy and Theology at College in Frankfurt on the subjects of lay preaching and Christology.
A Gloss by Hubert Hecker.
The three decades after the Council meant  wild times for the liturgical experiments. One of the errors was the lay preaching at Holy Mass. In many parishes, the parish priest spared himself sermon preparation, leaving a layman to interpret the Gospel. This practice was also an effect of the anti-Roman tendencies at that time, because according to what was (and is) canon law,  preaching is an integral part of the priestly liturgy and is the task exclusively of the clergy.  The Vatican instruction of the Congregation for Worship from 2004 "recalled" once again the fact that the homily "is part of the liturgy itself and is subject to  the priest or deacon" as a special form of preaching.
To date, reports from participants in   Catholic message fora is that in dioceses with modernist bishops, lay preaching is still spreading. Some bishops even encourage pastoral assistants, parish officials or council members are tolerated, sometimes receive downright encouragement to do so.

Another attempt to make the lay preaching attractive

The rector of the Jesuit-run University of Philosophy and Theology in St. George in Frankfurt has recently launched a new attempt to undermine the Church's ban on lay preaching. This act of ecclesiastical disobedience comes on very soft soles, therefore with such mellifluous words such as "enlivening the Annunciation" and search "for open forms of preaching". Father Ansgar Wucherpfennig SJ apparently mastered the method of  hollow  persuasion when he can lead his submissions in the rhetorical question: "Why should a family man and a professor can not interpret the Scriptures according to the Gospel?" Yes, why not? - You can sense an echo from St. George students. After all, the social experiences (eg. As a father) are recently considered to be a  third source of revelation alongside Scripture and Tradition!
In a reader forum, there have been heated discussions about this initiative by the Frankfurt university rector. One participant said, "at the Philosophical-Theological University of St George everything is taught, not only Catholic doctrine. In this respect it is of little importance, whether a lay person preaches against the doctrine or a priest."  This statement, however, is clearly excessive,  insofar as it lumps the sum of all professors in St. Georgen as deviating from the Catholic doctrine. Nevertheless, the statement has  a grain of truth.

Parody of the Gospel

Dieter Boehler SJ
According to information from a student of St. George, there is evidence  from the lectures of at least three professors that they do not believe in the divine sonship of Jesus Christ.  One of them is likely to be Prof. Dr. Dieter Boehler SJ lic.  In a lecture in one of the IK-circles, he stated his theory of divine sonship a few years ago  that that it was a write-up of later authors. Jesus himself had not been seen as divine, as the Evangelists saw him. A listener of the talk protested against this presentation in  the discussion, but was silenced.
In a lecture a few days later, Professor Boehler made fun of the incident: A listener of his lecture had contradicted him by claiming the divine self-consciousness of Jesus Christ. He then directed the remark at him: "Jesus was sitting in the sandbox and had said, 'I am the Son of God! I am the Son of God.'" There was loud laughter of the students at such naivety of dumb believers.  With this parody of the Gospel he obviously meant to ridicule  all faithful Catholics, who adhere to the biblical witness of the Gospels and the dogmatic statements of the early Church.

Freedom of speech about everything

  • The one ridiculed then wrote to the then rector of the Jesuit college and asked that Prof. Boehler should review the joke from the auditorium in a meeting with the ridiculed student.
  • For this, the university teacher was of course too cowardly and also, the rector wanted to take no action against the offending statement.
  • Not even against public deviation from the teachings of the Church?
  • No, insisted the Rector. That is the freedom of teaching that professors instructing the students should express their opinion - and that includes questioning of the divine sonship of Jesus Christ.
Of course, the professors are allowed to tell  their students  their opinion, thus the objection - for example in recreational encounters.  But as a university teacher of theology, professors are not asked for their private opinion, but commissioned by the Church and paid from  (Church) taxes  to communicate the Church's teaching.

Introduce the pluralism of professorial opinion in homiletic preaching

This is yet again only one opinion! - is how the followers of  such Jesuits  should counter, who want to reduce all biblical and doctrinal truth statements to opinions. This approach is followed logically in an appreciation of the diversity of opinions for the homily. Accordingly, any preacher could contribute to "enliven the proclamation". Looking "for open forms of preaching" would soon begin a homiletical debate in the university chapel - about the question: Jesus Christ - true God and man, or only subsequent fiction? Here, a family man could then contribute to this question with his experience of social reality as a third source of revelation. The student audience should be able to contribute. For the purposes of the active participation in the liturgy they are likely to ask, heckle and applaud,  statements contributing to a quick lively exchange of opinions about the gospel. However, then, such debates in a sermon would be deceptively similar to a seminar-discussion. The next step would then be logically to assert that real seminar debates are actual preaching and to refrain from preaching in the Church altogether.
Text: Hubert Hecker
Image: Wikicommons / Youtube (Screenshot)

Sunday, May 3, 2015

Jesuit, Jesuitical, Jesuitized -- Applied Sybyline Semantics

(Rome) Chiesa e postconcilio published nearly a spotlight on one of the hot topics of our time which is moving the Church. And the language in which Pope Francis deals with the subject.The suggestion comes from the Catholic Blog Esistenzialmente PerifericoCitations from the catechesis of Pope Francis at the General Audience of 15 April 2015th.
The main vice of Jesuits today: the problem with the clarity ...
"I wonder, for example, whether the so-called gender theory is not an expression of frustration and resignation, which aims to obliterate the difference between the sexes, because they no longer understand how to deal with it. [...] The covenant of marriage and the family is something serious, this is true for everyone, not just for the faithful. I would call on the intellectuals, not to neglect this issue as if it had become irrelevant for adoption in favor of a freer and more just society. "

Applied Sibylline Semantics

The Jesuit representation is, in most cases, a treatise of applied  sibylline semantics:
The formulation of the doubt ("I wonder ..."); misleading terms ("expression of frustration and resignation"); Generalities ("the covenant of marriage and the family is something serious"); multifunctional tags, which are found again  and which can be thrown in any order ("for use in favor of a freer and more just society become irrelevant").
The slogan of the current pontificate is: "Who am I to judge?" It is packaged equally advantageously with the question. The media have raised it to papal motto. And Pope Francis has so far made ​​ no attempt to correct this. Qui tacetconsentirevidetur .

Sandro Magister: Gay Lobby in the Vatican Increasingly Stronger

Once again, the famous Vatican expert Sandro Magister  put the finger in the wound, which is now an open secret: the existence of a massive, militant, homosexual lobby in the Church and especially the Vatican. A lobby that has grown stronger at a prodigious rate under this pontificate.
Despite the incredible incidents at the Extraordinary Synod of Bishops on the family (with the relatio post disceptationem which even ascribes transcendent "qualities" to homosexuality, this lobby has not yet dropped its mask. It does it slowly.
On the other hand, the  homo-ecclesiastical coming out, the emergence of "Lady Cardinals" and "bishops" with the "small" vices (often inseparable fromt the homo-Ephebophilia that of the media describes tout court as  "pedophilia") will sooner or later emit from hidden poison canisters. Better sooner rather than later.
You know by the way, how much the homosexuals - from a series of psychological motives - love Exhibition,  the inflated and cathartic display of their problematic identity.
Text: Esistenzialmente Periferico / Chiesa e postconcilio / Giuseppe Nardi
Image: Actualidad
Trans: Tancred
AMDG

Saturday, November 15, 2014

Pope Visit in November 2015 to Paraguay -- No Visit to Ciudad del Este

Marian Shrine in Caacupe in Paraguay
(Rome / Asuncion) Pope Francis will visit Paraguay on 15 November 2015. The date has not yet been confirmed by the Holy See, but seems to have been agreed with by the Episcopal Conference of the South American country. The Pope doesn't want to visit his native Argentina till  2016. A visit to the Diocese of Ciudad del Este, whose outstanding diocesan Bishop, Rogelio Livieres. whome the pope deposed at the end of September, is not provided for.
The pastoral visit to Paraguay was made known by the Mayor of Caacupé, Roberto Franco, who appealed to Bishop Catalino Claudio Giménez Medina. The Bishop of Caacupé and chairman of the Paraguayan Episcopal Conference had just returned from a visit with Pope Francis in Santa Marta. According to Mayor Franco, Pope Francis told the bishop   he wants to visit the great Marian National Shrine of Nuestra Señora de los Milagros de Caacupé on 15 November.
Bishop Giménez has not yet confirmed the Pope's visit to journalists about the exact date. The trip will take place, "the date is not sure yet, because the final step took place with changes that require only familiarization."  An allusion to the description made by Pope Francis a week ago in a reshuffle of the Vatican State Department. The former "foreign minister", Msgr. Dominique Mamberti was appointed Prefect of the Apostolic Signatura and Msgr. Paul Richard Gallagher as the new "foreign minister". Msgr. Mamberti is succeeding Cardinal Burke, exiled in a papal retaliation from the Roman Curia. 

Visit the Ruins of a Jesuit Reduction - No Visit to the Diocese of the Deposed Bishop Livieres

Even the ruins of Trinity Church still impress
According to Ultima Hora  scheduled destinations besides Caacupé are the cities Villarrica and the capital Asuncion. In addition, Pope Francis wanted to visit the ruins of the Jesuit reduction Itapua and thus show reverence to the Jesuit Missions of the reductions of the 17th and 18th centuries. Probably he would visit the former  Reduction of La Santísima Trinidad de Paraná (Holy Trinity of Paraná), which was declared a UNESCO World Culture Site of mankind.
Moreover, the Pope is expected to visit an indigenous community in the Rio Pilcomayo in the Chaco. No visit is planned in the Diocese of Ciudad del Este, which was an exception among the dioceses in Paraguay until recently.  Although only ten percent of Catholics in the country belong to Ciudad del Este,  the priest candidates of its diocesan seminary outnumber by three times all of the other dioceses together. The 2004   Bishop Rogelio Livieres Plano of Opus Dei was appoited by John Paul II, who created a diocese that was flourishing in many respects in ten years. A flower that was based by a return to the unabridged Catholic doctrine and its proclamation. Bishop Livieres also promoted the traditional form of the Roman Rite, which is celebrated in almost all parishes next to the Novus Ordo.
On September 24, 2014, Pope Francis deposed the Bishop  without specific allegations. From the brief explanation by the Press Office of the Holy See it was deduced that the other bishops had urged the removal of the bishop, because he had obviously disturbed the "unity" among the bishops (see Pope Francis sets from Bishop Livieres - intrigues against faithful bishops continues ).
Text: Giuseppe Nardi
image: Portal Guarani / Wikicommons
Trans: Tancred vekron99@hotmail.com
AMDG




Saturday, November 1, 2014

Bishops' Synod According to "Civiltá Cattolica" -- Conclusions on the Mood of the Kasper Camp?

(Rome) The Roman Jesuit journal La Civiltà Cattolica offers a review  in its new edition of the Synod of Bishops on the Family. The author is the editor in chief, Father Antonio Spadaro personally. The report provides interesting conclusions on the Post-Synodal mood in the camp of Cardinal Walter Kasper. The tenor of the essay is moderate and balancing, however, it takes the side of Kasper's "opening". Since the magazine can only appear with imprimatur of the Vatican, and since Father Spadaro belongs to a small familiar circle of the Pope, it is worth a thorough analysis of the text that gives a view to the papal office. Such an analysis can be jolting at this point at best. But this should be done.

Unique Civiltà Cattolica

The Roman Jesuit journal La Civiltà Cattolica is one of a kind, whose knowledge only explains its significance. Appearing since more than 150 years previously, the magazine has the status of a semi-official organ of the Holy See. All contributions will be submitted to the Vatican Secretariat of State prior to their publication and require a license to print. Accordingly, there is at least some indication of the official line of the Vatican can be drawn from the contributions. The connection between the journal and the Holy See has been reinforced, since in the history of the Church for the first time a Jesuit has assumed the Chair of Peter. The Civiltà Cattolica is publishes  only contributions by Jesuits. The election of Pope Francis created a new synergy between Father Antonio Spadaro, editor since the edition from 1 October 2011, and the head of the church.
In September 2013, the magazine published a controversial interview with Pope Francis. The interview was conducted by Father Spadaro. It was published simultaneously by the Civiltà Cattolica , Vatican Radio , and many Jesuit magazines in different languages ​​around the globe. Maximum attention was the goal. It is among several, the only interview so far granted by the Pope to a church-owned magazine.

"A Church on the Synodal Way"

Since then, Father Spadaro has belonged to familiar circle with the Pope and his magazine which also provides strategic planning, such as preparation for the Synod of Bishops on the family showed. On the eve of the Synod  the magazine published an essay that supported the "opening" thesis of Cardinal Walter Kasper.
In the latest edition of Civiltá Cattolica (issue no. 3945 dated 1 November 2014 p 213-227) is titled "A Church on the Synodal Way. The Pastoral Challenges to the Family" a summary of the Synod of Bishops from the pen of Father Spadaro appeared, which offers insight into the post-synodal assessment at the highest ecclesiastical level. It could speak to the part of a hangover,  reading  in certain formulations the anger  over a failed "realignment" of the Church's marriage and morality. In this regard, Father Spadaro is not squeamish, himself, as personally appointed by Pope Francis Synod took part in the Synod.

Anger at Partly Failed Synod


Pope Francis with Father Antonio Spadaro
The paragraph 52 of the Relatio Synodi put the standing of remarried divorcees in the center of attention, for whom Cardinal Kasper had formulated "new ways"  and promoted it with thinly veiled support from Pope Francis. But  paragraph 52 did not receive a qualified majority under the Synod Fathers. The vote was "un certo senso in anomala, perché è come se 74 padri su 183 avessero voluto negare persino la registrazione della discussione di fatto vissuta," said Father Spadaro, that the same carries a need to assign blame. The vote was as it were was "abnormal", just as  74 of 184 synod fathers even denied the actual discussion. Harsh words, which reveal that anger which must have been triggered by the missed two-thirds majority in the immediate presence of the pope.
"Different Church models" become visible at the Synod, but also different cultural backgrounds, "even in contradictory traits" which are dependent on which country or continent of the synod fathers, said Father Spadaro. The not forget to pick up an exclamation from the Kasper-party from the first day of the Synode, of a secret code when he writes, "there was a really 'conciliar' air that filled the Synod Hall."

Between "Full Adult Maturity" and Immaturity

He does not evaluate the opposing content but formally that occurred in the debate opposing views and speaks of "serenity and openness", which would not indeed made, the discussion less hard, but "on the contrary, it made it possible to live a real dynamic that by no means, Verwirrung'ist, but 'freedom': two terms that are never to be confused, do not want to brave live full adult maturity you ". One related to a synod pretty strange-looking formulation, will not recognize it as a benevolent nod to the progressive concept of "mature Christians". In the opposite conclusion seems to be saying, Father Spadaro, that a refusal to discuss Kaspers "opening", a lack of "full adult maturity" would be.
The possibility of merit or formal inadmissibility of position, as they know each jurisdiction in a particular case such as manifestly contrary to church doctrine and order, is not considered by Father Spadaro.
The editor of the Jesuit magazine places the emphasis elsewhere, as when he insists that Pope Francis is to have "confirmed the correctness of the synodal process... From which one could not have expected a complete agreement". Father Spadaro quoted in this context, the "climate" of the so-called Apostolic Council of Jerusalem in Acts, where there had been a "great debate."

"Without Ever Calling the Truth of the Marriage Sacrament into Question" and Yet ...

This "direct confrontation face to face," said the Civiltà Cattolica, was what the Pope had desired of the synod, for he knew that all would be guided by the "good of the Church, the family and the suprema lex of the salus animarum." This made a discussion   ​​possible without ever providing the basic truth of the marriage sacrament in question: the indissolubility, the unity, the fidelity and reproduction, that is, the openness to life.
After Father Spadaro complained that part of the Synod Fathers, in his opinion, even wanted to "deny", that there had been a discussion about the remarried divorcees, he expresses his satisfaction at the fact that the subject in the concluding message is still present, which was matched as a whole and was adopted with 158 votes against 174. It says: "That's why we  considered  the pastoral care and access to the sacraments by remarried divorcees in the first part of our synodal path." This quote is the only set in italics throughout the paper and singled out, which also emphasizes  at the same time, the attitude which occupies Father Spadaro Civiltà Cattolica.

Praise for the Relatio Post Disceptationem with "Fresher and More Contemporary Language"


Father Antonio Spadaro, editor of the Civiltà Cattolica
Father Spadaro praises the controversial Relatio post disceptationem with exactly that diction which  Cardinals Kasper, Schönborn and Marx used both inside and outside of  the Synod. "In general we can say that the Relatio has included the recognition of the positive elements in the non-perfect family forms and the problematic situations." It will say that it "recognizes the positive in the imperfect situations." Father Spadaro used key words in this context like  "real life", "real life", "real story". That is to say that  the "Relatio was meant to reveal a Church with its energies more aimed to sow as much grain as possible rather than uproot weeds."
Then the Jesuit goes into raptures: "Although it is  temporary, the text was still deepening and correcting, it was cause for  some the joy of a fresher 'and more contemporary language'". The merit of the disputed document was, according to Father Spadaro, that it "has introduced the concrete existence of the people, rather than abstract talk about the family, as it should be." This positive  aspects of the "concrete existence of the people" is not limited merely to   "affirmation of couples in civil marriages, the situation the remarried divorcees and their eventual access to the sacraments of Reconciliation and the Eucharist, mixed marriages, the cases of nullity, the situation of homosexual people, the challenge of the declining birth rate and education."

Rejection of the "Gradualism" -- Rejection of Preconciliar Concepts?

For Cardinal Schönborn, and then also other represented new "gradualism", writes Father Spadaro, the positions of the working groups have the "courage to knock on forbidden doors" (Circulus Anglicus A) for the  service of "total rejection of the principle of that 'gradualism' inspired by the Second Vatican Council" (Circulus Gallicus B). Given a largely intra-Church  enforced taboo of any criticism of the Council, which is considered a priori "positive", the editor wants to signal the impression with his reference to the Second Vatican Council  that the critics of the gradualism thesis are wrong, whether they are anti or  Preconcilar, who probably equate any "gradualism" as equally bad. In passing it should be mentioned that the Circulus Anglicus A at the named position actually says something quite different and only "a member", as was expressly stated, which is  "imposed" by the statement above.
The conclusion is also interesting that the Relatio post disceptationem, according to its portrayal by Civilità Cattolica  "Cardinal Peter Erdo assisted with in the editing by Special Secretary Msgr. Bruno Forte, as the Ordo Synodi" was prepared. The Relatio was developed on the basis of speakers who approached the General Secretariat of the Synod before the beginning.
No less interesting, that the Commission's final message already met, as the working groups only began their work and thus their work could not be taken into account. The Commission originally consisted solely of members were sympathetic to the Kasper-thesis. Just when Kasper's "African accident" during the Synod, it meant that Pope Francis had to calm the troubled waters,  of which  Spadaro knew nothing to report, two members were reordered.

From Non-Transparent Transparency and Other Misappropriations

In the publication of voting results of the individual paragraphs "Francis  made the whole process transparent, by the reading and assessing the facts, open to the faithful, even those that were difficult to interpret."Father Spadaro mentioned, however, not a word of the displeasure of not a few Synod Fathers who justly criticized a lack of transparency, and accused the Synod management's selective transparency which is supposed to have  favored Kasper's party. Thus, the interventions of the Synod were not disclosed contrary to the earlier synods and thus practiced the opposite of transparency. The publication of the results of individual votes and not only the final result was made because Kaspers position had a slight, though not a sufficient majority. Had this not been the case,   this "transparency" would not have been offered.
"This whole process has made necessary the publication of materials ( Relatio and Relationes the working groups) for a larger external participation outside the Synod" said Father Spadaro, who does not mention that the publication of Relationes only reluctantly took place after a rebellion  was carried out in   the synod.  Instead, it says in the article: "It should not be concealed that the publication of all discussion documents was considered by some as risky, because it provided a picture of the Church in its variety of different positions." No word on the publication or non-publication was not only a matter of expediency, but reflected a substantive conflict, because the defender of the Church's marriage and morality in the non-publication now recognized the gravity their position, with the counter-position of Cardinal Kasper a monopoly should have been secured, as had already been lead by example with Pope Francis   at the Cardinal Consistory in February.
So it goes without saying that Father Spadaro raised an accusation of "manipulation" even so little as the mention of how Carinal Burke's  expressed criticism, still  during the Synod,  that Pope Francis had "done a lot of harm" by his attitude in the overall question. Nor is criticism of Cardinal Kasper primarily by the African Synod, addressed. Instead, he praises that Pope Francis ordered the publication also of those parts that did not receive a majority.

"Bold Pastoral Decisions"

Father Spadaro emphasized innovations like the  "positive elements" in civil marriage and unmarried cohabitation,  cohabiting couples would be recognized in the assumed part of the final report and the situation had been a "courageous pastoral decisions." This also means that Father Spadaro unmistakably represents an "opening" of the Church toward homosexuals. He didn't  even begin a word of  criticism of sinful homosexual behavior, but explicitly states that the "welcome attitude" a usage which comes close to  meaning  "whoever is also able to legally oppose unjust and violent discrimination". Homosexuals are named only to be defended  from  criticism.
Father Spadaro reported that  three paragraphs to the remarried divorcees and homosexuals were indeed rejected, not without mentioning that they have still got  "a clear majority". He assumed those who spoke in defense of the Church's moral teaching and on marriage opposed to the truth, "to be less inclined to pastoral acceptance of these people."

The Field Hospital, Which Besieges Itself

Finally, the Jesuit editor makes Pope Francis' repeatedly presented image of the Church as a "field hospital" his own: "Many people are injured, the ask of us who are near,  ask of us, what they asked Jesus: close, intimately close." It asks the question whether this is really all that the people of Jesus asked for and even more, if that is all that Jesus went to the people to do.  Above all he excluded that the "many injuries" and those who are assumed to hurt by them, including the question of whether the portrayal of the people is justified only from the vantage point of  "casualties" of human nature and the vaunted "real life". Probably not.
Nevertheless, it can not under Father Spadaro, hand out a sideswipe. He does not say to whom, but the addresses are well known. Because the image of the Church as a "field hospital" was "the opposite of a besieged fortress". After the election of Pope Francis  the finger was pointed at Benedict XVI.. This is not "just a beautiful poetic metaphor: an understanding of the mission of the Church coming from her and also showing the importance of the sacraments of salvation," it says in the article. The simple fact that no one can lay siege to himself, but can only be besieged by third parties and thereby the hostile intent is a prerequisite, which shows the instability of the comparison.

The Capacity for Wrong Questions

The battlefield today   has some challenges that affect the family. Spadaro describes among other things, "couples without a marriage certificate, which raises the question of the social institutionalization of its relations"; even more so "homosexual people wonder why they can not lead a life of stable affective relationship as practicing believers". The writer offers  no answer, but will indicate the need for significant action. Therefore, Spadaro addressed that he neither  wanted to oppose a non-institutional with an institution,  nor the wrong and thus misleading question of the fictional homosexual.
"In reality, however, the really deadly wound of humanity which is the real problem today is that people are finding it more and more difficult to go out from themselves and complete loyalty pacts with another person, even a loved one. It is this individualistic humanity, which is part of the Church. And the first concern of the Church must be, not to close the doors, but open them to provide the light that dwells within, go to a people go to meet, those who,  even though  they think they  need no salvation, often find themselves scared and hurt by life. If the Church is truly the mother, she must handle her children with "merciful love". "

"Synodical Way" is only "Just the Beginning"

No later than the last sentence you wonder in amazement, in which Church Father Spadaro actually grew up in and became a priest: "Some Synod fathers  question  whether there can be  a  sacramental economy, which envisages impossible situations, to  permanently exclude from access to the sacrament  of reconciliation? "
The "synodal way" has been trodden. This had been only "just the beginning", continues the editor of the Jesuit magazine. The course of the Synod of Bishops gave the Kasper camp an unexpected damper. This can be read out in Father Spadaro. According to a positivist view of reason, which is usually inherent to believers in progress, it seems that  the partial failure of the  Synod of Bishops is considered as a workplace accident and started to  factor tim in the "synodal way."
Sorrow, repentance, and penance  seem forgotten foreign words from a vocabulary of the dark past. Father Spadaro's review of the Synod of Bishops possessing a language in the restraint on emphasized text that he wants to give the impression of a moderate, balanced position, which he doesn't really possess.
Text: Giuseppe Nardi
image: Wikicommons / Civiltà Cattolica / Gesuitinewsa
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMGD

Wednesday, June 22, 2011

Another "Jesuit" Suspended for Abuse

A leading scholar, speaker and onetime advisor to the US bishops, one of the Stateside church's most celebrated liturgists has been "permanently removed from ministry" over a credible allegation dating to the early 1980s.

After word first emerged from Jesuit circles last week, the move against Fr J-Glenn Murray has been announced over recent days in the various apostolates where he's served over 32 years of priesthood. Ordained for the Society's Maryland Province in 1979, Murray served for many years as worship director of the Cleveland diocese, and was most recently assigned to a parish in Washington.

Link to Whispers in the Loggia.

H/t Liam

Friday, June 3, 2011

Father Martin SJ "Comes Out" Swinging at Homophobia


Editor: It's not clear whether the author of Crabby Roads is on board with the Catholic Church's position on homosexuality. He seems to understand the problem, but then, looking back over his shoulder as he leaves the city, he occasionally praises the architects of the disaster and wingdes when they are exposed. His recent post on the Ugandan Martyrs is very good and right on. We didn't know that they were murdered by the King because they refused the King's homosexual advances. It's truly a tribute to the spirit of Sodom, the vindictiveness that individuals disturbed with homosexuality, engage in insults, threats and even violence to promote their depravities as normal.

Like many of God's most beautiful creations, the Martyrs of Uganda were brutally slaughtered by vicious men.

The following essay is an interesting piece in that line. Once again, the editor of America Magazine breezily insults people who write letters to him complaining about the homosexuality rife within the Jesuit order, no doubt, they're sincere if not good at expressing themselves in writing. We know that Father Martin is a homosexual enabler. Only a homosexual enabler portrays the need for "homophobia awareness" month, and we'd ask Father, what's crazier, someone who is angry and wounded enough by the crimes of the Jesuit order to write halting letters, or someone who fundamentally disagrees with the Catholic Church's teachings on sexuality, but chooses to continue calling himself a Catholic, even drawing a salary from that Church, writing for a highly funded, glossy nationally circulated magazine that frequently betrays the Catholic Church as it has done at least since the twenties?

Who's crazier and more contemptible, you, or the "crazies"?

Gays and the Church: Two Stories from Today
Posted at: Friday, June 03, 2011 01:36:24 PM
Author: James Martin, S.J.

You won’t be surprised to discover that we get all kinds of crazy letters here. And I don’t mean simply letters that seem odd or strange, or even letters that I don't fully understand—I mean crazy. As a Jesuit friend told me last night, “No nut like a religious nut.” One fellow sends me (regularly) a packet of folded-up colored paper with instructions on how this can be used to communicate with angels. Another correspondent mails pages and pages of tiny, mostly illegible, scrawl covering every inch of several pages, with Gospel passages underlined three times. So one learns to discount the nuttier letters. And one learns to accept more easily criticism from "non-nutty" people as well, even when it's delivered with sarcasm and invective. One's skin gets thicker, I think.

On the other hand, some letters tend to stick out. This morning I was opening up yesterday’s mail and noticed an envelope without a return address (never a good sign). Inside was a copy of an Of Many Things column I had written about the beatification of John Paul II. In the article I mentioned that Blessed John Paul had, at one point in his papacy, removed Pedro Arrupe, S.J., the superior general of the Jesuits, from his post in 1981, a move that dismayed many Jesuits. The letter-writer had highlighted those few sentences in bright yellow. Next to it was a Post-it that read, in full: “But Jimmy, so many Jesuits were screaming fags that something had to be done, you know, to clean the filth out of the clergy.”

Not the pleasantest thing to read in the morning. And who knows whether this person is a subscriber or not. (He, or she, seems a bit cowardly though: the lack of a return address demonstrated a lack of resolve.) Odds are, though, if he's reading the print version of the magazine, he’s probably Catholic, and even if he's not a subscriber is likely reading it in a parish or a library. (We don’t sell on newsstands.) And he knew enough to quote Pope Benedict XVI on the “filth” in the church-- referring to pedophiles not gays, but no matter.

Homophobia is still out there, no matter how much we would wish to think of ourselves as an enligtented culture, and exists in our church. Thus, the need for June as “LGBT month,” as just proclaimed by President Obama.


Link to original... before Martin changes it.

Tuesday, May 31, 2011

Soviet-style Jesuit Reads Bad Poetry at "Catholic" School

Editor: Here's a puff piece in the Washington Post that not only fawns over Jesuit Ernesto Cardenal, it describes his Marxist struggle as one "struggling against injustice". The poor do not need such spokesmen. Calling the murderous Marxist uprising "a beautiful Revolution", the decayed Jesuit spoke to what looks like a crowd of tens at Loyola University in Baltimore, Maryland.

Even if the administration of this Jesuit school lacks the Faith, there are a few remaining who have it:

Cardenal’s appearances in the United States to promote his latest work were greeted with hostility among some conservative Catholics. Thousands of protest letters spurred by the American Society for the Defense of Tradition, Family and Property, known by the acronym TFP, were sent to officials at Xavier University in Ohio and Loyola.

“Inviting Fr. Cardenal to speak at a Catholic university is like welcoming a wolf into a hen house,” John Ritchie, TFP’s student action director, wrote in an e-mail. “It’s a scandal that Xavier University and Loyola University (Maryland) hosted this man. His radical Marxist views are not only flawed, but also detrimental to the faith and incompatible with the teaching of the Church.”

Read further...

Wednesday, January 19, 2011

The Leftists Are All About Sexual Abuse: Another Jesuit Liberal Accused in Belgium

He is an Old Liberal Secular Jesuit and Green Party Member.  That he is also guilty of sexual abuse, suits his political convictions very well.

(kreuz.net) The Belgian media bosses have their next abuser who is supposedly associated with the Church arena.

It is a question of the Old Liberal, left-leaning, civil Jesuit, Father Luc Versteylen (83).

Before his entrance into religious life the later left-ideological figure was a member of the extreme-right 'Verbond der Deutsche Natinonaal-Solidaristen'  which had existed till 1941.

In May  1970he founded an organization in the area of Viersel -- which belongs to the north Belgian community of Zandoven -- under the name of "Leven in de Browerij", Life in the Brewery" a leftist, so-called "alternative-Christian society of life".

It was established in a former brewery.  It was made up of a class of fourteen year olds, who belonged to the Jesuit-run Xavieriuscollege in Borgerhout near Antwerp.

In this milieu there were various -- at the time decisively left-extremist  -- moved to pedegogical adventures and sexual shamelessness.

Here was one of the first 'green' --ideological parties in Europe.  They called themselves 'Agalev'.

The extreme-left Flemmish homosexual and abortion party "Groen!’ also arose here.

The anti-Church media are as expected completely enthused about all of this.

Actually in the Community of Life it was -- then held for normal-- to initiate two abuse of two fifteen and sixteen year old sexually mature boys.

In an open letter Father Versteylen answered the charges, that he had in those times "engaged in a quest for a new relationship to the body" surely gone to the limits.

He insists, however, that he never crossed the line and insists that he never intentionally hurt a person through his conduct.

The left-Jesuit is, after the extreme-left Fr. Francoi Houtar (85) and Bishop Roger Vangheluwe of Brügge, the third suspected sexual predator, who without exception, belong to that left- and homosexual friendly wing of the Church whom the media bosses love to celebrate.

Read further...at original, kreuz.net...

Send criticism and comments to vekron99@hotmail.com

Thursday, January 6, 2011

Father Reese SJ wants More Lay Involvement in Church

Editor:  Better be careful Father Reese.  You guys engage in a lot of special pleading here.  We thought Jesuits were supposed to be logical.  These radicals are all about "lay leadership" until the laity starts asking for more authoritative statements against homosexuals in the priesthood and the occasional Latin Mass to be said.  One thing you can say about NCR and Jesuits in general is that they are respecters of persons, even if they have no respect for the truth. Father Reese should join the Episcopagans, we understand that they have lots of openings.  It is indeed comical how leftist clergy becomes the caricature of the shrill old-school Msgr when the laity acts like Catholics.

Panelists at a recent Woodstock forum in Philadelphia urged lay Catholics to grab the reins and set the course for the church’s future.

“We are becoming a do-it-yourself church” for the laity, said Jesuit Fr. Thomas J. Reese, one of three senior fellows of the Woodstock Theological Center in Washington who spoke at “The Future of the Church: A Woodstock Forum on Sources of Hope,” held at St. Joseph’s University in Philadelphia Dec. 5.

The U.S. Catholic hierarchy today is fearful and defensive, a far cry from the collaborative, pastorally transformed hierarchy that emerged during and after the Second Vatican Council, said Dolores R. Leckey, former longtime head of the U.S. Conference of Catholic Bishops’ Secretariat for Laity, Family, Women and Youth, and a noted writer on spirituality.

Read further at NCR...
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