Friday, December 30, 2016

Sawing off the branch - The Remnant


A good sense of humour  (among other things) is essential to surviving this crisis!

I suggest reading the article which provides some perspective.


Courtesy of The Remnant

Emerging from the crisis - Children at Mass


Lex orandi / Lex Credendi

As you pray, so you believe.

When confronted with the Novus Ordo Missae said in the vernacular, is a child engaged by more than the words?

Communication is more than just words, it includes tone, posture, gestures. In the liturgy, it has been said that the New Mass is a:

Ratzinger on the Liturgical Reformers Creating a ‘Fabrication, Banal Product’
The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In place of the liturgy, fruit of a continual development, they have placed a fabricated liturgy. They have deserted a vital process of growth and becoming in order to substitute a fabrication. They did not want to continue the development, the organic maturing of something living through the centuries, and they replaced it, in the manner of technical production, by a fabrication, a banal product of the moment. (Ratzinger in Revue Theologisches, Vol. 20, Feb. 1990, pgs. 103-104)

Cardinal Ratzinger is only one of the long line of Church authorities who have called the spade a spade.

The prototypical Mass, when shown to the bishops, was rejected as a 'Calvinist Mass'.

So keep in mind that banality and Protestantism is not limited to the words, but every manner in which the faith is expressed.

If you compare the common NOM with the Tridentine liturgy, the banality is stark, obvious and irrefutable.

Likewise the effect it has on children is also stark, obvious and irrefutable.

Keep before you eyes that thought that communication of the faith through the liturgy extends far beyond the words.

The words in the New Mass are banal, simplified down to a level that keeps the children (and most adults) at that level.  The visual aspects are likewise bereft of the elements that elevate the children to the mystery.


Courtesy of LMS Chairman Joseph Shaw

Thursday, December 29, 2016

Denzinger timeline of communion for adulterers - Rorate Caeli - 6 March 19, 2016 to December 23, 2016

March 19, 2016 – Cardinal Schönborn’s Presentation of Amoris Laetitia:
…In the sense of this “via caritatis” (AL 306), the Pope affirms, in a humble and simple manner, in a note (351) that the help of the sacraments may also be given “in certain cases”. But for this purpose he does not offer us case studies or recipes, but instead simply reminds us of two of his famous phrases: “I want to remind priests that the confessional should not be a torture chamber but rather an encounter with the Lord’s mercy” (EG 44), and the Eucharist “is not a prize for the perfect but a powerful medicine and nourishment for the weak” (EG 47).
Q – (Diane Montagna, Aleteia) Just to clarify, I think everyone wants to know, paragraph 84 of "Familiaris Consortio": has anything in the entirety of those paragraphs changed? Does everything in "Familiaris Consortio" number 84 still stand as-is?
A – I do not see that there has been change, but certainly there is development, organic development, in how Pope John Paul II developed doctrine. I will give an example: never in the history of the Church’s doctrine had man and woman as a couple been considered as such the image of God. Pope John Paul II made this the center of his teaching on marriage. But I dare all the theology experts to say when in tradition this had been done. So it is normal, it is true that there is development. John Henry Newman explained to us how this organic development of doctrine works. Of course, in this sense Pope Francis is developing things. The expression that you used was implicit in “Familiaris Consortio,” implicit, I am prepared to prove it. For me the development is that Pope Francis is saying it clearly, explicitly. It is the classic case of the organic development of doctrine. There is innovation and continuity, For this read the famous talk of Pope Benedict on the hermeneutic of continuity. In this document, for me there true innovations but no ruptures, just as what John Paul did with the image of God applied to man and woman is not a rupture. It is not a rupture but a true development.

Denzinger timeline of communion for adulterers - Rorate Caeli - 5 October 5, 2015 to March 19, 2016

October 5, 2015 - Cardinal Erdo’s Synod Introductory Report:
...Regarding the divorced-and-civilly-remarried, a merciful, pastoral accompaniment is only right – an accompaniment, however, which leaves no doubt about the truth of the indissolubility of marriage taught by Jesus Christ himself. The mercy of God offers to sinners pardon, but demands conversion. The sin in this case does not lie first and foremost in whatever comportment which may have led to the breakup of the first marriage. With regard to that failure it is possible that both parties were equally culpable, although very often both are to some extent responsible. It is therefore not the failure of the first marriage, but cohabiting in the second relationship that impedes access to the Eucharist. “Many parties request that the attention to and the accompaniment of persons who are divorced and civilly remarried take into account the diversity of situations and be geared towards a greater integration of them into the life of the Christian community” (Instrumentum laboris 121). What impedes some aspects of full integration does not consist in an arbitrary prohibition; it is rather an intrinsic demand of varied situations and relationships, in the context of ecclesial witness. All this requires, however, a profound reflection.

Denzinger timeline of communion for adulterers - Rorate Caeli - 4 May 26, 2014 to October 5, 2015

May 26, 2014 - Pope Francis’ in-flight press conference from the Holy Land:
Q. You have become a spiritual leader, and also a political leader, and you are raising many expectations, both within the Church and in the international community. Within the Church, for example, what is going to happen with communion to the divorced and remarried, and in the international community, this mediation with which you surprised the world, for which this meeting will take place in the Vatican… My question is whether you are afraid of failure, after having raised so many expectations. Aren’t you afraid of somehow failing? Thank you.

Pope Francis: ...thank you for your question about the divorced. The Synod will be on the family, the problem of the family, the treasures of the family, the present situation of the family. The preliminary talk which Cardinal Kasper gave had five chapters: four of them were on the family, the beauty of the family, its theological foundations, and problems facing families; while the fifth chapter dealt with the pastoral issue of separations, declarations of marriage nullity, divorced persons… Part of this issue is that of communion. I have not been happy that so many people – even church people, priests – have said: “Ah, the Synod will be about giving communion to the divorced”, and went straight to that point. I felt as if everything was being reduced to casuistry. No the issue is bigger and wider. Today, as we all know, the family is in crisis, it is in crisis worldwide. Young people don’t want to get married, they don’t get married or they live together. Marriage is in crisis, and so the family is in crisis. I don’t want us to fall into this casuistry of “can we” or “can’t we”? ... So I thank you so much for this question, because it gives me the opportunity to clarify this.

Denzinger timeline of communion for adulterers - Rorate Caeli - 3 January 24, 1997 to May 7, 2014

January 24, 1997 - Pope St. John Paul II’s Address to the Pontifical Council of the Family:
1. … The Church, Mother and Teacher, seeks the welfare and happiness of the home and when it is broken for whatever reason, she suffers and seeks to provide a remedy, offering these persons pastoral guidance in complete fidelity to Christ’s teachings...

2. ...pastoral help presupposes that the Church’s doctrine be recognized as it is clearly expressed in the Catechism: “The Church does not have the power to contravene this disposition of divine wisdom” (n. 1640).

However, let these men and women know that the Church loves them, that she is not far from them and suffers because of their situation. The divorced and remarried are and remain her members, because they have received Baptism and retain their Christian faith. Of course, a new union after divorce is a moral disorder, which is opposed to precise requirements deriving from the faith, but this must not preclude a commitment to prayer and to the active witness of charity.

3. As I wrote in the Apostolic Exhortation Familiaris consortio, the divorced and remarried cannot be admitted to Eucharistic Communion since “their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist” (n. 84). And this is by virtue of the very authority of the Lord, Shepherd of Shepherds, who always seeks his sheep. It is also true with regard to Penance, whose twofold yet single meaning of conversion and reconciliation is contradicted by the state of life of divorced and remarried couples who remain such.

However, there are many appropriate pastoral ways to help these people. The Church sees their suffering and the serious difficulties in which they live, and in her motherly love is concerned for them as well as for the children of their previous marriage: deprived of their birthright to the presence of both parents, they are the first victims of these painful events.

Denzinger timeline of communion for adulterers - Rorate Caeli - 2 February 10, 1880 to March 22, 1996

February 10, 1880 - Pope Leo XIII’s Encyclical Arcanum:
29. Truly, it is hardly possible to describe how great are the evils that flow from divorce. Matrimonial contracts are by it made variable; mutual kindness is weakened; deplorable inducements to unfaithfulness are supplied; harm is done to the education and training of children; occasion is afforded for the breaking up of homes; the seeds of dissension are sown among families; the dignity of womanhood is lessened and brought low, and women run the risk of being deserted after having ministered to the pleasures of men. Since, then, nothing has such power to lay waste families and destroy the mainstay of kingdoms as the corruption of morals, it is easily seen that divorces are in the highest degree hostile to the prosperity of families and States, springing as they do from the depraved morals of the people, and, as experience shows us, opening out a way to every kind of evil-doing in public and in private life.

Denzinger timeline of communion for adulterers - Rorate Caeli - 1 Old Testament to July 18, 1870

Denzinger Timeline of the Controversy over Communion for
the Divorced and Civilly “Remarried” in Adultery
in Church History and the Pontificate of Pope Francis

Compiled by Andrew Guernsey

Comments or Additions? Email
Last Updated: December 28, 2016

The Creation of Man in the Book of Genesis
So God created mankind in his image, in the image of God he created them; male and female he created them. God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it…

Denzinger timeline of communion for adulterers in Church history and current pontificate - Rorate Caeli


I believe that context is critical to understanding what may be the apex of the post-conciliar crisis.

The timeline provided by Andrew Guernsey provides the context in all its damning glory.

I will be breaking the post down into a series of posts to make it easier to access!


Source: Rorate-Caeli

Wednesday, December 28, 2016

The Line of Archbishop Lefebvre - Reboot 2


Another proxy for the 'no canonical regularization ...' mantra is the following quote from the 1991 interview given by Archbishop Lefebvre.
However, one day they will be obliged to recognize that the Society represents a spiritual force and a strength of the Faith which is irreplaceable and which they will have, I hope, the joy and the satisfaction to make use of, but when they have come back to their Traditional Faith.
The underlined section is also a favorite proof text of the 'Resistors' and I suspect their fall-back position to my last post on this topic.

Tuesday, December 27, 2016

The Line of Archbishop Lefebvre - Reboot


I haven't written about the 'Resistance' for sometime as ... well frankly ... I'm 'retired' and sometimes you just need to have a face-to-face discussion in order to make any headway in evaluating the various positions that the 'Resistors' take.

But I have some time ... so ...

Sunday, December 25, 2016

Another Conflict - The Pope may have picked on the wrong order this time! De Mattei - The Pope and Malta: A bogus commissioning


I suspect that the Pope won't like the response of the Order of Malta to his attempt to impose a 'commissionaire' type of restructuring.
The Grand Magistry of the Sovereign Order of Malta has learnt of the decision made by the Holy See to appoint a group of five persons to shed light on the replacement of the former Grand Chancellor.
The replacement of the former Grand Chancellor is an act of internal governmental administration of the Sovereign Order of Malta and consequently falls solely within its competence. The aforementioned appointment is the result of a misunderstanding by the Secretariat of State of the Holy See.
The Grand Master respectfully clarified the situation yesterday evening in a letter to the Supreme Pontiff, laying out the reasons why the suggestions made by the Secretariat of State were unacceptable.
He assured the Holy Father of his filial devotion and asked the Pontiff for the Apostolic Blessing, both for him and for the Sovereign Order of Malta, its 13,500 members and its 100,000 staff and volunteers who continue to provide a permanent and efficient hospitaller presence in more than 120 countries in the world according to the centuries-old charism of the Order of Malta.
Source: Knights of Malta
I suspect that the Pope will - again - go into a rage over being thwarted by an Order that says: Thanks but no thanks for your offer to help!

Some will see this as another milestone of the unraveling of this Pontificate.


The Catholic Teaching of Justification - Catholic Encyclopedia (Part D)


Another source - the Catholic Encyclopedia


Source: Catholic Encyclopedia

Friday, December 23, 2016

1917 - 2017


There are a lot of anniversaries in 2017.

Fatima, Masons, etc.

Now here's some reason to believe that perhaps something else is going to happen.

The Blood of San Gennaro failed to liquefy this week.

Normally this heralds something bad.

Now I read that:

  1. a volcano is giving signals of awakening in Naples.
  2. The Pope recently stated that he may go down as the Pope that split the Church.
  3. They opened the Tomb of OLJC Mysteries of the Tomb

Things are changing and like a volcano that erupts to release pressure - the Church is ready to erupt.

Either way - keep praying and doing your duty of state!!!


Church Militant

Business Insider

Catholic Herald

Articles of Note


A couple of articles that seem relevant to the state of the Church!


Instruction on Sacred Music -


I have posted this for my own reference!


Source: Adoremus

A Scary Merry Christmas: Francis Lectures Roman Curia - The Remnant



Pope Francis' true character makes itself known in fits and starts - depending on to whom he is addressing himself.

To the media he started presents himself as Pope Francis the merciful, friend of the downtrodden.

To the members of the Church (irrespective of 'rank') he presents himself as Pope Francis the object of 'unconditioned obedience'.

I've already discussed the framework for Catholic Obedience. What the Pope is calling for is submission to the Tyranny of modernism.

Funny how the modernists preach dialogue, freedom of conscience and intellectual freedom - until they're in charge.  Then it becomes:

All this is to say that the reform of the Curia is a delicate process that has to take place in fidelity to essentials, with constant discernment, evangelical courage and ecclesial wisdom, careful listening, persevering action, positive silence and firm decisions. It requires much prayer, profound humility, farsightedness, concrete steps forward and – whenever necessary – even with steps backward, with determination, vitality, the responsible exercise of power, unconditional obedience, but above all by abandonment to the sure guidance of the Holy Spirit and trust in his necessary support. Hence, prayer, prayer, prayer…
So in essence - if you disobey an illicit order from the Pope - you are going against the Holy Ghost (oops - sorry - Spirit).

But, it appears that the scales covering the eyes of faithful Catholic Church are starting to tumble to the ground.

Hence, the Church has started on the path of emerging from the crisis.

I do believe that the wound is about to be lanced!


Courtesy of The Remnant
See Also: Pentin
Speech Transcript

The Catholic Teaching of Justification - Ott (Part B)


Dr. Ott has a section in the Fundamentals devoted to Justification.

If Doctrine be the food of the Soul - play on!

Instead of wasting time cutting, pasting and then editing , I'm going to post the pages here as images.

I hope to find one more doctrinal source prior to pulling together a summary of the doctrine.


Thursday, December 22, 2016

The Catholic Teaching of Justification - Trent (Part A)


I found that in their conferences both Steve Wood and Tim Staples mention the general ignorance of Catholics on the Church Teaching on Justification.

Typically, when challenged, Catholics they would encounter (before their own conversion) would claim that they are saved by doing good works etc.  In essence, this reinforced Steve and Tim's belief that the Catholic Church teaches a 'works' doctrine.

Now they know that they are wrong - but do you know?

I have to admit that I wasn't well versed in this area of Church Teaching, so I thought that I would write this series in my dotage (retirement) as to spur on my studies.

So, what does the Church Teach about Justification?

Well, the following are the teachings from the Council of Trent.  Let's be certain to understand that these are unreformable teachins of the Catholic Church.

No 'declaration' of Cardinals can change these teachings.

Learn them and do the opposite of weep as here is the clarity that many in the Church crave.


Source: Hanover Historical Texts Project

Tuesday, December 20, 2016

A canonical primer on popes and heresy - Dr. Ed Peters


Dr. Edward Peters (Canon Lawyer extraordinaire) has posted something that I believe is important in dealing with this situation.  How Church Law addresses the current situation.


Source: Canonlaw Blog

Sunday, December 18, 2016

Saturday, December 17, 2016

The Arian Crisis in 2016 -


We are not in an unprecedented time - the Arian Crisis was just as bad - they just didn't have the internet, blogs, and facebook.

Keep a good perspective!


Courtesy of

Friday, December 16, 2016

Pope Francis is neither the cause nor the cure for the crisis of the Church - He is merely a symptom


Pope Francis definitely has Catholics and non-Catholics alike shaking their heads.  One can pick just about any statement to find some more mind-bending modernism.

I've noticed bloggers who are normally calm are ... for lack of a better word ... exploding with anger and frustration at the antics of the current occupant of the See of Peter.

Monday, December 12, 2016

Sunday, December 11, 2016

Another reaction to Amoris Laetitia


Finally, after 50 years we've reached a line beyond which Catholics will react.

This leads us to what is probably the first stirrings of the Church emerging from the crisis.


Source: FirstThings

Booklet version of letter

Saturday, December 10, 2016

Making the necessary distinctions in dealing with an erring Pontiff


In dealing with an erring Pontiff, the proper distinctions need to be made in order avoid compounding the crisis with further errors - as  do the sedevacantists and "Conservatives".

The meme is quite appropriate because the error of excess is exceedingly easy to effect!

Dr. Lamont has outlined on Rorate some of the key distinctions that need to be made in order to navigate this particular epoch in the life of the Church.


Courtesy of Rorate Caeli

Wednesday, December 7, 2016

Remember the cross

+JMJ +

Something to remember that we must fly to the cross not flee it!


Peace of soul

+JMJ +

There's a lot of fud being spread concerning the latest eruption in the crisis of the Church.

The problem is that when given incorrect information people will almost certainly make bad decisions.

This leads back to the absolute necessity of maintaining a strong spiritual life. With this it is possible to maintain perspective.


We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, and things which concern not ourselves. How can he abide long time in peace who occupieth himself with other men's matters, and with things without himself, and meanwhile payeth little or rare heed to the self within? Blessed are the single-hearted, for they shall have abundance of peace.

So, first we have to take care of our souls before engaging in the warfare of the soul.

I am concerned for Louie verrechio as there appears (to me) a lot of anger and nor enough peace of soul emanating from his writing.

Perhaps Louie is simply going through the stages of grieving and presently is in the anger stage. The sspx passed through this stage in the 70/80's.

We are past the time for righteous anger. Now is the time for acceptance that this pontificate is simply the end-point foreseen in the 70's by Archbishop Lefevre.

This is a very long war and not one that will be won by the impetuous.


Tuesday, December 6, 2016

Welcome to the party Faithful Catholics


For decades the SSPX has been 'going it alone' in the trench war that engulfed the Church shortly before the Second Vatican Council.

The Pope's we've had since Pope St. Pius X have, in general, been Popes we deserved.

That may sound a little strange as the Popes before John XXIII are generally revered.

But stick with me ...

The Church didn't just wake up Arian - it happened over time.  In the same manner this crisis has been growing over successive pontificates.  It could be that this started with Pius IX or Leo XIII.

One thing for certain is that it isn't over yet and when it is over the next crisis will already be nascent.

So ...


Monday, December 5, 2016

Lutherns vs Catholics


In the wake of another Luther/Catholic scandal - here's some clarity from a Catholic theologian: Dr. Malloy.


Source: Theological Flint

Luther and Catholic Faith in Contradiction?

Nowadays, nearly all are aware of numerous claims on sin and justification shared by Luther and Catholics.
Some Common Teachings on Sin and Justification
  • We cannot justify ourselves: neither cause ourselves to be just (efficiently) nor merit that we be justified
  • God is the author of justification, the efficient cause
  • That we be justified is merited by the labor of Christ, who suffered died and rose
  • This merit of Christ must be applied to the individual in order that the individual be justified.
  • Just because Christ died, the human race is not thereby justified. Individuals are, one at a time.
  • It is good to imitate Christ
  • Sanctification begins, with justification, in this life
  • In heaven, all are holy

 Sadly, some have forgotten crucial differences between Luther’s views and Catholic doctrine. These differences are so crucial that they even color the agreed points. For example: It is agreed that God is the author of justification. But if we diverge regarding what justification is, then our understanding of God’s causality in the first place is divergent. Below, I list some other teachings on sin and justification. In looking at just about any row in this list, one would be hard pressed not to find significant contradiction.
 Some Other Teachings on Sin and Justification
LUTHER’s POSITION                                            CATHOLIC DOCTRINE
Faith, Hope, Love are part of the natural good condition of manFaith, Hope, Love are supernatural gifts
Corrupt human nature is as such totally depravedCorrupt human nature is as such deprived of all graces but not totally depraved
Without grace, present man cannot know GodWithout grace, man can know the Creator Exists
Without grace, man cannot know the natural lawMan can know the natural law without grace
Without grace, man cannot know the one true faithNatural reason can discern signs of the one true religion
All sins are damnableVenial sins are not damnable
Concupiscence (pre-freely chosen tendency to acts of sin) is a damnable sinConcupiscence is not even a venial sin
Concupiscence is the worst sin in us, worse than actual sins (such as adultery on Tuesday)Actual sins are the worst sins; concupiscence is not even a venial sin
Without grace, we sin in every workWithout grace, non-sinful works are possible
Even with grace, we sin in every workWith grace, non-sinful works are possible
Justification is by faith aloneJustification is not by faith alone, but by faith animated by charity
Faith is firm trust in the promise that I am savedFaith is intellectual assent, at the command of the will, accepting as true all that God reveals
Since along with faith there is always charity, and since one can retain faith while committing an actual mortal sin, therefore one can have charity yet have just committed a mortal sinOne who commits a mortal sin loses sanctifying grace and charity
It also follows that charity is compatible with the commission of mortal sinCharity is not compatible with the commission of mortal sin
Christ is not a LawgiverChrist is a Lawgiver, the New Moses
Adequate obedience to the commandments is not possibleAdequate obedience to the commandments is possible
Salvation does not require obedience to the commandmentsSalvation does require obedience to the commandments
God predestines some to hell, not in light of their foreseen sins but apart from themGod predestines no one to hell except in light of their sins that he foresees
Because God has foreknowledge of our future acts, there is no free willGod has foreknowledge of our future free acts, and these acts are indeed free
The justice by which we are just before God is extrinsic to us (God attributes it to us)The justice by which we are just before God inheres in us (God infuses it into us)
There is no increase in this justice: It is all or nothingThere is an increase in this justice: It varies by degrees according to God’s will and our cooperation
The justified are internally worthy of hellThe justified are internally worthy of heaven
Even the justified cannot merit heaven by any theological works they doThe justified can truly merit heaven by the good works they do in grace

Sunday, December 4, 2016

Who supports Amoris Laetitia and Why?


In order to get to know someone my grandfather used to ask about their family - as this was a better way of understanding the person who is in front of him.

Today Pope Francis is in front of us, promoting the 'teachings' of Amoris Laetitia.

To the list of his supporters we can now add Orthodox Ecumenical Patriarch Bartholomew of Constantinople.

That's right a schismatic.

Here's a key point that popped out at me:

For too long, he said, people were "suffocated and blocked" from reaching out to God for forgiveness and strength by the notion of a "heavenly Father who in some way dictated human conduct."
Ok - so I would have to ask what does the Orthodox use instead of the Ten Commandments and the New Testament as a 'guide' for assessing human conduct?

Really, truth is stranger than fiction!


PS.  Here's a link to Rorate's article which was posted yesterday.

Here's the full text:

Patriarch Bartholomew says 'Amoris Laetitia' is about God's mercy
December 2, 2016
VATICAN CITY – Knowing the debate surrounding Pope Francis' apostolic exhortation on the family, Orthodox Ecumenical Patriarch Bartholomew of Constantinople said the document "first and foremost recalls the mercy and compassion of God and not just moral norms and canonical rules."
"In the past few months, numerous comments and evaluations of this important document have been made," the patriarch wrote Dec. 2 in L'Osservatore Romano, the Vatican newspaper.
"People have asked how specific doctrine has been developed or defended or if pastoral questions have been modified or resolved and if particular norms have been strengthened or mitigated," he said.
"Whether it regards the challenges of marriage and divorce or sexuality or raising children," he said, the matters treated in the document "are all delicate and precious fragments of that sacred mystery we call life."
For too long, he said, people were "suffocated and blocked" from reaching out to God for forgiveness and strength by the notion of a "heavenly Father who in some way dictated human conduct."
"Religious leaders are called to remind themselves and then others that God is life and love and light," he wrote. "In fact, these are the words repeatedly underlined by Pope Francis in his document, which discerns the experience and challenges of contemporary society with a view toward describing a spirituality of marriage and the family for today's world."
The patriarch said it was no accident that the pope's letter, Amoris Laetitia ("The Joy of Love"), was released in April, about the time he and the pope went to the Greek island of Lesbos to meet with refugees.
"In fact, what was immediately clear to both of us while we looked at the sad faces of the victims wounded by war was that all of these people were members of families, families split and torn apart by the hostilities and violence," the patriarch wrote.
The pope's document, he said, touches the experience of those families and of all families because it speaks of God and "when we speak of God, the descriptive language we use is that of love."
Patriarch Bartholomew said Pope Francis, like the early fathers of the church, did not shy away from sensitive questions, but "their point of departure always is the loving and saving grace of God, which shines on every person without discrimination or disgust."
Catholic Register: Patriarch Bartholomew and Amoris Laetita

Saturday, December 3, 2016

Is the SSPX more Catholic than Pope Francis???


An epithet launched at the SSPX (and trads in general) is that they are more 'Catholic than the Pope'.

Unfortunately, anyone who uses this attack is demonstrating their ignorance. One isn't 'more or less' Catholic - one either IS or IS NOT Catholic.

Is the SSPX Catholic?

Well we know that they aren't schismatic etc as they are labelled as 'not in full communion'.  Which frankly is a post-conciliar invention.  So let's face it, the SSPX has received jurisdiction from the Pope to hear confessions - so the SSPX is Catholic!!!

Is Pope Francis Catholic?

This is the question that a lot of people seem to be asking themselves now, but they need to be patient because we won't authoritatively know the answer until the Church tells us.

If the Church decides that the Pope isn't Catholic - then the formula can be expressed mathematically:

SSPX = Catholic = 1
Pope Francis  Catholic = 0

So, is the SSPX more Catholic than Pope Francis?

SSPX / Pope Francis = 1 / 0 = ∞

So if it is discovered that Pope Francis is indeed not Catholic, the SSPX be infinitely more Catholic.

Prayer, Penance and Patience!


Thursday, November 24, 2016

With a Pope like Francis - Why does the SSPX keep going to Rome???


The standard answer is: Because Archbishop Lefebvre always went to Rome when asked - except from one time - right before the consecrations.

However, there is another reason why the SSPX should continue to work out what would be an acceptable canonical structure.

Because the chair of St. Peter won't always be occupied by a person who has a will to destroy the Catholic Church.

Eventually, Pope Francis will either:
  • convert (ala Pius IX),
  • die,
  • or be "deposed" as a heretic. (Note: Nuances need to be understood in this deposition of a reigning Pontiff - please see: ThePope)
When one of these three events happens (not if - when) a new Pope will be elected and if this one will concretely favor the return to Sacred Tradition etc, then a structure to support the SSPX's work in restoring Catholicism will be ready.


Tuesday, November 22, 2016

FFI and Fr. Angelo M. Geiger


Something interesting happened to the FSSP priests who caused their chapter elections to be overturned in 2000.

Within a few years, they left.

Now we have this report from Gloria.TV that Fr. Angelo M. Geiger has left the FFI and joined a regular Franciscan order.

Oh well - some much for his excuses.

Frankly, if some members of the FFI were indeed 'Crypto-Lefebvrists', then what was Fr. Geiger, a 'Crypto-Modernist'???

Riposte Catholique has an article (robo translation below).

I believe that the events of the FFI have a special importance for the SSPX.

In 2000, the FSSP underwent their convulsion, just as relations between Rome and the SSPX were rekindled, providing the SSPX with material to question the intentions of the Roman authorities

Flash forward to 2012, the FFI (thanks to Fr. Geiger et al), are placed under investigation by Rome and their crime?  Crypto-Lefebvrism.

Very telling for the SSPX!


Monday, November 21, 2016

Justice for Faithful Catholics


While faithful Catholics now have the distinction of being called names by a rogue Pope (ie Pope Francis) we have to remember something:

Blessed are they that hunger and thirst after justice: for they shall have their fill. (Verse 6)

So just remember, no matter what names Pope Francis and his minions call us, we just have to turn around and, politely ask:

... and what are you???

For those faithful Catholics who don't support the SSPX but find themselves the object of derision - welcome to the club!!! 😄



Sunday, November 20, 2016

November 21, 1974 To November 21, 2016


In 1974, Archbishop Lefebvre issued a declaration that could be considered the beginning of the confrontation with Rome.

There are reports that something positive may happen tomorrow in the relations between Rome and the SSPX.

Continue praying!


Saturday, November 19, 2016

Hearing the Word of God - Imitation of Christ


The spectacle of a Pope calling Faithful Catholics names is bound to make an impression.

In considering the core fault of modernists, I would venture to say that it is pride.

... not too surprising all else considered.

However, something to keep in mind is that all the artful constructs of man shall come to naught when the light of God's Truth shines forth.

What we need to do as faithful Catholics is perform our duty of state with heroic virtue.

This means: Know your faith, pray and foster a strong spiritual life.

Just because the Pope and a good number of Cardinals, Bishops, Priests, et al don't do their duty of states is not and excuse for us!

Hear the words of God and consider them with care!


Friday, November 11, 2016

Pope Francis - - - Preaching another Gospel ... again!


Pope Francis has done it again - preaching another Gospel and then ...

You told me some time ago that the precept, “Love your neighbour as thyself” had to change, given the dark times that we are going through, and become “more than thyself.” So you yearn for a society where equality dominates. This, as you know, is the programme of Marxist socialism and then of communism. Are you therefore thinking of a Marxist type of society?
“It it has been said many times and my response has always been that, if anything, it is the communists who think like Christians. Christ spoke of a society where the poor, the weak and the marginalized have the right to decide. Not demagogues, not Barabbas, but the people, the poor, whether they have faith in a transcendent God or not. It is they who must help to achieve equality and freedom”. One Peter Five
Aside from praising the communists - he should be merciful and pray for them.

Rome, SSPX and Pope Francis


I apply Catholic principles in my evaluation of any regularization of the SSPX.  This is simple and clear.

A Future Canonical Regularization of the SSPX

If there is only a remote occasion of sin, then the SSPX would be obliged to obey and submit to a canonical regularization of their situation within the Church.

Here's a refresher on Proximate and Remote occasions of sin:
Proximate occasion (De poenit. disp. 14, n. 149) as one in which men of like caliber for the most part fall into mortal sin, or one in which experience points to the same result from the special weakness of a particular person.
Remote occasion lacks these elements. Tradicat Article
In the case of a regularization what constitutes a 'proximate' occasion of sin?

Sunday, November 6, 2016

True Obedience: The Mark of A Faithful Catholic Part G: The SSPX and Conclusion


SSPX Conflict with Rome (1974)

The SSPX conflict with Rome has its roots in the events of 1974 with the visitation and the Declaration.

The key phrase may be:
It is impossible to modify profoundly the lex orandi without modifying the lex credendi. To the Novus Ordo Missae correspond a new catechism, a new priesthood, new seminaries, a charismatic Pentecostal Church—all things opposed to orthodoxy and the perennial teaching of the Church.
This Reformation, born of Liberalism and Modernism, is poisoned through and through; it derives from heresy and ends in heresy, even if all its acts are not formally heretical. It is therefore impossible for any conscientious and faithful Catholic to espouse this Reformation or to submit to it in any way whatsoever.
This seems to be the root of the mantra that the SSPX accept the council and the new mass.

Now with 42 years of hindsight we can asked the key question: Was Archbishop Lefebvre correct?

Has the change in lex orandi resulted in a change in lex credendi?

Well at least someone believed it created the devastation that we see now:
The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In place of the liturgy, fruit of a continual development, they have placed a fabricated liturgy. They have deserted a vital process of growth and becoming in order to substitute a fabrication. They did not want to continue the development, the organic maturing of something living through the centuries, and they replaced it, in the manner of technical production, by a fabrication, a banal product of the moment. (Ratzinger in Revue Theologisches, Vol. 20, Feb. 1990, pgs. 103-104) (Latin Mass Society)

So let's proceed with the assumption that accepting the Four Points and the New Mass represent a proximate occasion of sin because while they are not explicitly heretical, they open the door to it due to their ambiguities.  In short the principles embodied in the documents and Novus Ordo led to the crisis we see in Doctrine and Liturgy.
  • Question: Is it within the superior's sphere of authority replace the received rites of the Church with a banal on the spot fabrication?
    • Answer: Some theologian's believe it is not, but let's assume that it is.
  • Question: Do the documents of V2 in the "Four Points" represent ambiguous or even a rupture with prior doctrine???
    • Answer: Looking at the Four Points and the original doctrine, it is reasonable to conclude (even without the benefit of hindsight) that yes they are either ambiguous or rupture with prior doctrine

Given the confusion, it seems quite reasonable to conclude that even if it were within the Pope's power to change Dogma and Doctrine at a whim as well as the Liturgy - it does represent a proximate occasion of sin (danger to the faith) to accept these principles.

Therefore, the Church had an obligation to disregard the order to accept the protestantized liturgy and doctrine reworded to be acceptable to protestants.

The Regularization of the SSPX

While the 1974 declaration may seem like ancient history, the possible regularization of the SSPX is not.  
  • Question: Is it within the sphere of authority of the Pope to order the SSPX to accept a particular canonical structure?
    • Answer: Yes, the Pope has universal jurisdiction. 
  • Question: Does accepting a no-compromise regularization (meaning the SSPX could continue to function exactly as it does now with the ordinary jurisdiction) constitute an immediate or occasion of sin?
    • Answer: Obviously, there is no immediate sin as a true no-compromise canonical form allows the SSPX the freedom to continue its work unimpeded without relying upon the state of necessity.
  • Question: Is it likely that the SSPX will compromise on Dogma, Doctrine or Liturgy in a True no-compromise regularization?  In short is it a proximate occasion of sin?
    • Answer: Assuming that it truly is a no-compromise regularization and the SSPX examines the arrangement thoroughly and concludes with all prudence that the offer is legitimate and there are no proximate requirements (explicitly or implied) in the proffered agreement.   This would have to be manifested in some manner such that the leadership of the SSPX is convinced that there is no proximate occasion of sin.
Therefore, in this theoretical case, we can conclude that the conditions for obedience would be present.  
I want to emphasize that this is not a question of whether the inferior subjectively trusts the superior.

It is a question of determining as far as humanly possible whether or not the order falls within the sphere of authority of the superior and if it involved immediate or proximate sin.  If the conclusion is that there is an absence of both immediate and proximate sin (knowing all the circumstances, conditions etc) then, following St. Thomas, the leadership would have to place their trust in God and submit.

Before someone runs off calling Tradical an 'Accordista', I would like to point out that these are theoretical conditions that have yet to be met. In reality, the mantra of "Accept the Council and New Mass" and other conditions are still being demanded of the SSPX.

In short:
  1. Rome is not ready to accept the SSPX as 'we are'.
  2. SSPX is not going to compromise.
  3. This isn't even the beginning of the end of the beginning of this crisis!
So, what action could Rome (ie The Pope) take to remove the concern of a proximate occasion of sin (obviously after removing any immediate occasion)?

One theologian mentioned to me that a declaration by the Pope that the Founder of the SSPX, Archbishop Lefebvre, acted well and prudently in the formation of the SSPX and its mission has official approbation by the Holy See.  

Such a declaration would go a long way to demonstrating that the Pope is truly going to support the SSPX when the going gets rough ... as it would when the SSPX is regularized!


The degree of virtue attached to obedience depends upon the nature of the order. It is not virtuous to obey a order that is sinful, as God must be obeyed in all things. It is virtuous to obey an order that is not sinful and falls within the superior's sphere of authority. There is greater virtue in obeying an sinless order that falls outside the superior's sphere of authority.

Dealing with explicitly sinful or sinless orders is simple. Dealing with orders that may be proximately sinful is more difficult as it requires us to practice the virtue of prudence in order to rightly determine whether or not to obey.

Obedience is a virtue that must be practiced prudently!


Summa Theologica of St. Thomas Aquinas :

Letter of St. Ignatious to the Portugese Jesuits:

Saturday, November 5, 2016

True Obedience: The Mark of A Faithful Catholic Part F: Principles in Practice - Amoris Laetitia


Amoris Laetitia

The second example is more delicate as it deals with the recent manifestation of the Pope's desire in Amoris Laetitia to allow those Catholics to receive Holy Communion who have abandoned their spouses and are living in an objective state of cohabitation with another man or woman.
Here are the objective teachings of the Catholic Church:
  • A Catholic who obtains a civil divorce, is still considered married to their spouse in the eye of God and His Church. Until such time as the Church, after investigating the facts, concludes that the formation of the Catholic marriage was frustrated.
  • To have marital relations outside of marriage is a mortal sin.
  • To knowingly receive the Holy Eucharist in a state of mortal sin is the sin of sacrilege.
  • To enable the sin of sacrilege is in itself sinful.
Following Catholic Teaching, carrying out an order (tacit or explicit) to provide communion to Catholics who purport to be remarried civilly is objectively sinful.
Following St. Thomas Aquinas' principles we can conclude that:
  • It is within the Pope's authority to issue regulations concerning the reception of Holy Communion? Answer: Yes
  • Is there is immediate or proximate sin involved in the command to knowingly provide communion to persons living in an objective state of mortal sin? Answer: Yes!

The conclusion that we can reach is that any who obey the order to give communion to Catholic 'divorcees' objectively are committing the sin of sacrilege. If a priest decided to refuse to do so, disobeying his superior, he would not commit the sin of disobedience as his is obeying the explicit order of a higher authority: God.

Friday, November 4, 2016

True Obedience: The Mark of A Faithful Catholic Part E: Principles in Practice - Summorum Pontificum


Principles in Practice

Unfortunately, many examples of sinful obedience and disobedience are readily available since the end of the Second World War.
I've selected two recent events in the life of the Church as examples: Summorum Pontificum and Amoris Laetitia.

Summorum Pontificum

In 2007, Pope Benedict issued the Motu Proprio Summorum Pontificum. In the Motu Proprio we find the following statement:
Art. 5. § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favoring the unity of the whole Church. (Summorum Pontificum)

For context we find that Canon 392 requires the bishop of a diocese to protect the unity of the Church by exercising vigilance so that abuses do not creep into ecclesiastical discipline.
Can. 392 §1. Since he must protect the unity of the universal Church, a bishop is bound to promote the common discipline of the whole Church and therefore to urge the observance of all ecclesiastical laws.

§2. He is to exercise vigilance so that abuses do not creep into ecclesiastical discipline, especially regarding the ministry of the word, the celebration of the sacraments and sacramentals, the worship of God and the veneration of the saints, and the administration of goods.

The order of the Pope is simply that Pastor's should provide the 1962 liturgy when requested in accordance with Canon 392.
With the hindsight provided by the passage of time, we know that the majority of Bishops and Priests did not 'willingly' provide the 1962 liturgy. In fact, there are numerous accounts of Bishops placing barriers in place to thwart the explicit intention of Summorum Pontificum. I know of one case in particular where the local ordinary refused to grant permission to the Tridentine Mass (ie. 1962 liturgy) and it wasn't until the laity could appeal to Ecclesia Dei that the bishop acquiesced.
Following the principles discussed above what can we conclude?
  • Is it within the sphere of the Pope's authority to issue such a command? Answer: Yes
  • Is there immediate or proximate sin involved in the command? Answer: No
The conclusion that we can reach, following St. Thomas, is that those who disobey the precepts of Summorum Pontificum, are committing the sin of disobedience. If a priest decided to say the Tridentine Mass, disobeying his superior to do so, he would not since as he is obeying the explicit order of a higher authority: The Pope.

Thursday, November 3, 2016

True Obedience: The Mark of A Faithful Catholic Part D: Jesuit Obedience


The Obedience of the Jesuits

There is one religious order that is usually put forward as the paragon of obedience: The Jesuits.
While according to Fr. Harvanek SJ, the Jesuit practice of obedience changed after the Second Vatican Council, we are primarily concerned with how St. Ignatius understood obedience and its ideal practice within the Jesuits. A letter to the Portuguese Jesuit, penned by St. Ignatius in 1553, describes in detail the ideal of perfect obedience.
In this letter, St. Ignastius exhorts the Portuguese Jesuits to a very high degree of obedience and as the word cloud of the top 100 words shows how the words superior and obedience dominate the letter.

This theme of obedience to the superior is reinforced throughout the letter, with little or no distinctions concerning the content of the command. The Jesuits are exhorted to humble themselves by obeying the least command of their superiors, to internalize this humilty and to desire internally nothing other than that desired by the superior.

Near the end of the letter St. Ignatius deals with the concept of 'blind obedience' – that if taken out of context could lead to a great deal of trouble.

The third means to subject the understanding which is even easier and surer, and in use among the holy Fathers, is to presuppose and believe, very much as we are accustomed to do in matters of faith, that what the superior enjoins is the command of God our Lord and His holy will. Then to proceed blindly, without injury of any kind, to the carrying out of the command, with the prompt impulse of the will to obey. So we are to think Abraham did when commanded to sacrifice his son Isaac [Gen. 22:2-3]. Likewise, under the new covenant, some of the holy Fathers to whom Cassian refers, as the Abbot John, who did not question whether what he was commanded was profitable or not, as when with such great labor he watered a dry stick throughout a year. Or whether it was possible or not, when he tried so earnestly at the command of his superior to move a rock which a large number of men would not have been able to move.

We see that God our Lord sometimes confirmed this kind of obedience with miracles, as when Maurus, Saint Benedict's disciple, going into a lake at the command of his superior, did not sink. Or in the instance of another, who being told to bring back a lioness, took hold of her and brought her to his superior. And you are acquainted with others. What I mean is that this manner of subjecting one's own judgment, without further inquiry, supposing that the command is holy and in conformity with God's will, is in use among the saints and ought to be imitated by any one who wishes to obey perfectly in all things, where manifestly there appears no sin. ( )

If someone were to read the letter, missing or dismissing the highlighted sentence, the Catholic world would be led into ruin. Without this key phrase, the Church would be led to believe that whatever "the superior enjoins is the command of God our Lord and His holy will".

While St. Ignatius differs with St. Thomas concerning the degree of virtue of simply obeying a superior's commands, they agree on the key element: A sinful command cannot be obeyed.