Wednesday, February 27, 2013

Sunday, February 24, 2013

The Smoke of Satan in the Temple of God

In my first Chapter I discuss at length a phenomenon which the Holy Father in a recent audience recalled like it was yesterday: the true and false Second Vatican Councils:


"I would now like to add another point: there was the Council of the fathers - the true Council - but there was also the Council of the media. It was almost a Council unto itself, and the world perceived the Council through these, through the media.

"Therefore the Council that immediately and efficiently arrived to the people was that of the media, not that of the fathers. And while the Council of the fathers was realized within the faith, and was a Council of the faith that seeks 'intellectus,' that seeks to understand itself and seeks to understand the signs of God at that moment, that seeks to respond to the challenge of God at that moment and to find in the word of God the word for today and tomorrow, while the whole Council - as I have said - was moving within the faith, as ''fides quaerens intellectum,' the Council of the journalists was not realized, naturally, within the faith, but within the categories of today's media, meaning outside of the faith, with a different hermeneutic.

"It was a political hermeneutic. For the media, the Council was a political struggle, a power struggle between different currents in the Church. It was obvious that the media were taking sides with that part which seemed to them to have the most in common with their world. There were those who were seeking the decentralization of the Church, power for the bishops and then, through the expression “people of God,” the power of the people, of the laity. There was this threefold question: the power of the pope, then transferred to the power of the bishops and to the power of all, popular sovereignty. Naturally, for them this was the side to approve of, to promulgate, to favor.

"And so also for the liturgy: the liturgy was not of interest as an act of faith, but as a matter where understandable things are done, a matter of community activity, a profane matter. And we know that there was a tendency, that was also founded historically, to say: sacrality is a pagan thing, perhaps even in the Old Testament, but in the New all that matters is that Christ died outside: that is, outside of the gates, meaning in the profane world. A sacrality therefore to be brought to an end, profanity of worship as well: worship is not worship but an act of the whole, of common participation, and thus also participation as activity.

"These translations, trivializations of the idea of the Council were virulent in the praxis of the application of liturgical reform; they were born in a vision of the Council outside of its proper key, that of faith. And thus also in the question of Scripture: Scripture is a book, historical, to be treated historically and nothing else, and so on.

“We know how this Council of the media was accessible to all. Therefore, this was the dominant, more efficient one, and has created so much calamity, so many problems, really so much misery: seminaries closed, convents closed, liturgy trivialized. . . . And the true Council had difficulty in becoming concrete, in realizing itself; the virtual Council was stronger than the real Council.

"But the real power of the Council was present and, little by little, is realizing itself more and more and becomes the true power that then is also true reform, true renewal of the Church. It seems to me that, fifty years after the Council, we see how this virtual Council is breaking up, is becoming lost, and the true Council is appearing with all of its spiritual power. And it is our task, precisely in this Year of Faith, beginning from this Year of Faith, to work in order that the true Council, with its power of the Holy Spirit, may be realized and that the Church may really be renewed. Let us hope that the Lord may help us. I, retired with my prayer, will always be with you, and together we will go forward with the Lord. In the certainty: the Lord triumphs!”


Though he is retiring, I suspect The Holy Father is not going away>

Wednesday, February 20, 2013

There You Go Again!


Time and time again, we hear of "conservative Catholics" in opposition to "liberal Catholics." This is a false choice. There are only two terms we may use to modify the term Catholic: orthodox, and heterodox. My second chapter discusses this at length, and The Smoke of Satan in the Temple of God will be out in March!

Friday, February 15, 2013

“Blessed are those who are persecuted because of righteousness for theirs is the kingdom of heaven…”

Satan is still prowling about, seeking the ruin of souls. Those who resist him, solid in their faith, will be saved. Those he already owns, for whom we must pray, are as follows...  If you read the tweets here, note the pervasive use of debauched sex as a way to attack the Vicar of Christ on earth... ( See my chapter 3!)

Wednesday, February 13, 2013

Things Catholic


In my second chapter I discuss why the political terms "liberal" and "conservative" are misnomers for adjectives modifying the term "Catholic." This is especially important now, when, following the resignation of Benedict XVI, pundits will misuse these terms in discussing the Holy father's legacy. Read more on this here.

Monday, February 11, 2013

Sinead DANCES WITH THE DRAGON


With the announcement that he will resign the Chair of Peter, it behooves us to remind ourselves that St.  peter admonishes us to be on guard against our opponent the Devil, who prowls about like a lion, seeking the ruin of souls.  Here is one soul for whom we must pray, and why this comment amounts to dancing with the dragon, for she has termed the Vatican a "nest of devils and haven for criminals."

Sunday, February 3, 2013

More "Bishops Bishoping!"

Chapter 7 of my book recounts the role of the bishop in the teaching of Vatican II:


"All bishops are bound to foster and safeguard the unity of the Catholic faith and safeguard and teach with a love of the Body of Christ, especially the poor, the suffering and those persecuted. Primacy is given to their preaching of the gospel, warding off whatever errors might threaten their flocks. Bishops’ teaching as such are to be revered by their sheep, who must give assent to their bishops’ decisions in matters of faith and morals, and especially to the Pope’s authority, even when he is not speaking “from the chair of Peter.” The worldwide college of bishops infallibly proclaims Christ’s doctrine when, preserving communion amongst themselves and with Peter’s successor, “in their authoritative teaching concerning matters of faith and morals, they are in agreement that a particular teaching is to be held definitively and absolutely.” Their decisions must be adhered to with the loyal, obedient assent of faith on the part of Catholics. Thus, the infallibility promised the Church is present in the college of bishops when, with the Holy Father, they exercise the Church’s magisterium." Present day examaples of the bishops in the U.S. abound, among them this one, courtesy of the CAtholic News Agency:

A canon lawyer at the Catholic University of America says that a recent column by Bishop Robert Finn serves as a strong urging to the National Catholic Reporter to re-establish its fidelity to the Church.

“What he's doing here,” Dr. Kurt Martens said, “is he's giving them a warning, saying 'Be careful, because...I've looked into the NCR's positions against authentic Church teaching on a number of issues.'”

“He has, as a diocesan bishop, not only the right, but the duty or obligation to oversee what is happening in his diocese,” Martens told CNA in a Jan. 30 interview, and “to make sure that the name 'Catholic' is not used in vain.”

Bishop Finn shepherds the Diocese of Kansas City-Saint Joseph, where the National Catholic Reporter is headquartered.

In a Jan. 25 column for his diocesan paper, “The Catholic Key,” Bishop Finn wrote that “in light of the number of recent expressions of concern, I have a responsibility as the local bishop to instruct the Faithful about the problematic nature of this media source which bears the name 'Catholic.'”

In his column, the bishop did not take issue with the paper's reporting, but with its editorial stances.

“In the last months I have been deluged with emails and other correspondence from Catholics concerned about the editorial stances of the Reporter: officially condemning Church teaching on the ordination of women, insistent undermining of Church teaching on artificial contraception and sexual morality in general, lionizing dissident theologies while rejecting established Magisterial teaching, and a litany of other issues.”

Martens, who works as an associate professor of canon law at the D.C. university, said that the gravity of the National Catholic Reporter's editorial stance of supporting the ordination of women is significant – and that the issue goes so far as to address Church unity and the Sacraments.

“Bishop Finn is...exercising vigilance over the use of the title 'Catholic' in his diocese. And if there is a need, he intervenes by first warning, and ultimately taking away that title 'Catholic.'”

In his column, the bishop noted that in 1968, his predecessor Bishop Charles Helmsing condemned the publication “and asking the publishers to remove the name 'Catholic' from their title – to no avail.”

Martens said, “it is correct that the title 'Catholic' can only be used with permission, explicit or implicit, of competent ecclesiastical authority” – who in the National Catholic Reporter's case, is Bishop Finn.

“His authority as local bishop is that he has indeed that right and obligation to verify that every organization that calls itself Catholic, is indeed Catholic.” He said this is important so that the faithful are not “misled” by writings in disagreement with Church teaching.

Martens said that the bishop's warning also serves as an invitation to a “substantive and respectful discussion” for the Reporter's representatives.

He also speculated that Bishop Finn's final step could be to remove the publication's permission to use the name “Catholic,” which is “perfectly within his rights.”

If the National Catholic Reporter is not open to dialogue with Bishop Finn, Martens said that the bishop “might have no other option but to take away their right...to use the title 'Catholic.'”

In doing so, Bishop Finn would be exercising his responsibility of governing his diocese.

Martens observed that the bishop “has not only the right to do so, but he has the obligation. If there is indeed a problem with the editorials, as is the case here, and you see that someone uses the term 'Catholic,' yet is constantly undermining the Magisterium of the Church, then a bishop cannot just sit back and relax and enjoy a drink.”

“He has to intervene. It's not only a right to intervene, but an obligation also. The combination of the two is important. What Bishop Finn does here, is what he has to do as a bishop.”