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Read my article on Medium about Pope Francis, the Catholic Faith, and the Magisterium of the Church.
Those who approach the Body and Blood of Christ may not wound that same Body by creating scandalous distinctions and divisions among its members. This is what it means to “discern” the Body of the Lord, to acknowledge it with faith and charity, both in the sacramental signs and in the community; those who fail to do so eat and drink judgment upon themselves (Pope Francis, 2016, Amoris Laetitia, #186, p. 142).
It is sadly ironic that the Correctio Filialis signatories have fallen precisely into that which they have taken it upon themselves of accusing the divorced-and-remarried of doing, with regard to the discipline laid out in the Apostolic Exhortation Amoris Laetitia.
There is just one word to describe what is happening. That word is pride. In their attempts, likely unconscious for many, to turn the Catholic Faith into an ideology they can, at last, get fully behind and their desire to play at the cool kids’ table of the international press, they have forgotten the Will of God and the indefectibility of the Church.
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On the outside, everything seems fairly regular to the unknowing eye. On the inside, however, de facto schism is in full swing these days in the Catholic Church in the United States of America. This schism, which has now become pervasive and proven truly recalcitrant to reason, is being fuelled not by ‘leftie’ clerics who may have become apostate, as may appear prima facie, but by lay Catholics of a rather traditional and conservative stripe, who deliberately keep on refusing to accept that Pope Francis is the reigning Vicar of Christ, despite all public evidence to the contrary. Continue reading here.
In Ratio Fundamentalis Institutionis Sacerdotalis, the general executive decree released Wednesday by the Holy See and approved by Pope Francis:
In relation to persons with homosexual tendencies who admission to Seminary, or discover such a situation in the course of formation, consistent with her own Magisterium, the Church, while profoundly respecting the persons in question, cannot admit to the seminary or to holy orders those who practice homosexuality, present deep-seated homosexual tendencies or support the so-called ‘gay culture.’ Such persons, in fact, find themselves in a situation that gravely hinders them from relating correctly to men and women. One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies.
In this context, if a candidate practices homosexuality or presents deep-seated homosexual tendencies, his spiritual director as well as his confessor have the duty to dissuade him in conscience from proceeding towards ordination. In any case, it would be gravely dishonest for a candidate to hide his own homosexuality in order to proceed, despite everything, towards ordination. Such a deceitful attitude does not correspond to the spirit of truth, loyalty and openness that must characterize the personality of him who believes he is called to serve Christ and his Church in the ministerial priesthood.
Let those who have ears to hear, hear, and those with eyes to see, see.
We are experiencing a moment of the annihilation of man as the image of God . . . In Europe, America, Latin America, Africa, and in some countries of Asia, there are genuine forms of ideological colonization taking place. And one of these – I will call it clearly by its name – is [the ideology of] “gender.” Today children – children! – are taught in school that everyone can choose his or her sex. Why are they teaching this? Because the books are provided by the persons and institutions that give you money. These forms of ideological colonization are also supported by influential countries. And this terrible!
In a conversation with Pope Benedict, who is in good health and very perceptive, he said to me: “Holiness, this is the age of sin against God the Creator.” He is very perceptive. God created man and woman. God created the world in a certain way… and we are doing the exact opposite. God gave us things in a “raw” state, so that we could shape a culture; and then with this culture, we are shaping things that bring us back to the “raw” state! Pope Benedict’s observation should make us think: “This is the age of sin against God the Creator.”
(Source: Address to the Polish Bishops, 27 July, 2016).
Although the priests who were stationed there [Most Holy Redeemer Church, San Francisco, CA] kindly buried the lifeless and wasted bodies of our friends, in an age when few were willing to do so, they confused a compassion for the sick and the dead with a total renunciation of any semblance to Catholic teaching about homosexuality. They wanted to be our friends, not our fathers.
Mea Culpa: Should the Catholic Church apologize to gays? is the response to Pope Francis of Joseph Sciambra, a man who is also Catholic and homosexual, in relation to the Pope’s call a few days ago during a plane presser that Christians should apologize to gays. Please click on the link to read about the plain, hard, cold reality that so many still deny even within the Church.
It is demonic idolatry that says children do not need mothers and fathers – Robert, Cardinal Sarah
The words of keynote speaker Robert, Cardinal Sarah; Prefect of the Congregation of Divine Worship, Vatican City State, during the National Catholic Prayer Breakfast, Washington, D.C. (May 17, 2016).
All manner of immorality is not only accepted and tolerated today in advanced societies, it is even promoted as a social good . . . This is not an ideological war between competing ideas. This is about defending ourselves, children and future generations from the demonic idolatry that says children do not need mothers and fathers. It denies human nature and wants to cut off an entire generation from God.
The entire world looks to you, waiting and praying to see what America resolves on the present unprecedented challenges the world faces today. Such is your influence and responsibility . . . make use of the freedom willed by your founding fathers lest you lost it . . . should not a biological man use the men’s restroom? How simpler can that concept be? George Washington wrote that the establishment of civil and religious liberty was the motive that induced him into the field of battle. Today we find ourselves before the battle of sickness . . . The battle to preserve the roots of mankind is perhaps the greatest challenge the world has faced since its origins. Be prophetic, be faithful, pray for the soul of America and to help stem the tide of evil that spreading throughout the world. For in the end, it is God or nothing.
On the Western side of the Church, Benedict XVI (2000, The Spirit of the Liturgy) has emphasized five fundamental principles regarding both the need and the function of images in the universal Church, particularly holy icons. These principles are that:
- Icons are, “Images of beauty, in which the mystery of the invisible God becomes visible, are an essential part of Christian worship” (p. 131);
- “Sacred art finds its subjects . . . beginning with creation and continuing all the way from the first day to the eighth day” (p. 132);
- “Images point to a presence, they are essentially connected with what happens in the liturgy” (p. 132);
- “Their whole point [of images] is to lead us beyond what can be apprehended at the merely material level, to awaken new senses in us, and to teach us a new kind of seeing, which perceived the Invisible in the visible . . . It comes from an interior vision and thus leads us to such an interior vision. It must be a fruit of contemplation . . . a prayer and seeing undertaken in communion with the seeing faith of the Church. The ecclesial dimension is essential . . . [providing] an essential connection with the history of the faith, with Scripture and Tradition” (p. 133);
- “The Church in the West . . . must achieve a real reception of the Seventh Ecumenical Council, Nicaea II, which affirmed the fundamental importance and theological status of the image in the Church. The Western Church does not need to subject herself to all the individual norms concerning images that were developed at the councils and synods of the East . . . There must, of course, be no rigid norms. Freshly received intuitions and the ever-new experiences of piety must find a place in the Church . . . [Furthermore] art cannot be “produced” . . . it is always a gift . . . it has to be received, otherwise it is not there (pp. 134-135).