Friday, December 15, 2017

St. Catherine's Advice to Cdl. Burke: Do Correction even if it Brings Schism

St. Catherine of Sienna was in the same situation that Cardinal Raymond Burke is now.

Catherine knew what Cld. Burke knows which is that if God's will is done, in terms of speaking the truth and reforming the Church, there will be a schism.

He fears that if he does God's will and issues the correction to Pope Francis that there will be a schism.

The Cardinal needs to take the advice of St. Catherine who is not only one of the greatest saints in history, but a Doctor of the Church.

Do God's will no matter the consequences. Do God's will even if it brings about a schism.

She knew that if she did God's will and got the French Pope Gregory XI to leave the French court of Avignon and return to Rome that there would be a schism.

Catherine knew that as long as Gregory stayed in France that would be no "reform" of "the morals of the clergy" and that the corrupt inner circle of the papacy would get more corrupt leading to the loss of more souls.

In Nobel Prize winner Sigrid Undset's biography "Catherine of Sienna," Undset reports:

"Catherine replied: 'Who knows God's will so well as your Holiness, for have you not bound yourself by a vow---' Greatly shaken, Gregory stared at the young woman. He had made a vow that he would return to to Rome if he were chosen to be Pope--- it was while he was still cardinal. But he had not told a living soul. From that moment he knew he would leave Avignon." (Page 210)

Undset's biography shows the saint knew that her getting the Pope to leave Avignon would bring about a schism:

"Catherine replied... 'When the Pope really begins to reform the morals of the clergy they will rebel and split the Church.' No, there would be no new heresy, there would be schism. And she said to Raimondo and his friends that they would live to see this horror." (Page 194-195)

"Catherine had foreseen the schism. When she received the news of it, she must have known that her longing to throw herself into the tumult of battle would soon be fulfilled... she had still much to do here on earth. Because she knew the time was approaching when she should depart from this life." (Page 259)

St. Catherine reveal to Cardinal Burke that he will soon be departing from this life to meet the Living God. He must do God's will and not fear a schism.

Pray that the Cardinal correct Pope Francis so more souls are not lost.

St. Catherine we ask you to pray that Cardinal Burke correct Pope Francis.

Pray a Our Father now for this intention.






Saturday, December 09, 2017

Pope Francis, Pope Honorius, Heretical Popes and Perspective

Dr. Luca Gili, a professor of philosophy at the University of Quebec in Montreal, told LifeSiteNews:

“By saying that ‘there is no other interpretation’ [to guidelines that appear to blatantly approve Communion for adulterers], the pope is stating that he is (magisterially) proposing a doctrine which is contrary to the Sixth Commandment and to Saint Paul’s prohibition outlined in 1 Cor. 11:27-30."

Dr. Gili in speaking of heresy said:

“Any denial of a divinely revealed truth is (material) heresy, according to the definition of heresy in CIC 751. In conclusion, the pope is (allegedly) teaching a plain heresy.”
[https://www.google.com/amp/s/www.lifesitenews.com/mobile/news/pope-francis-supporters-demand-faithful-catholics-accept-communion-for-adul#ampshare=https://www.lifesitenews.com/news/pope-francis-supporters-demand-faithful-catholics-accept-communion-for-adul]

With Pope Francis like Pope Honorius now officially teaching error we need a bird's eye view or perspective.

We can understand our present situation by comparing what happened during the Honorius era to what is happening now.

When Honorius taught heresy the Holy See wasn't vacant and the Church didn't pass away.

As in the time of Honorius, the Holy See is not vacant and the Catholic Church is still the Church founded by Jesus Christ that will endure until He returns at the end of time.

Remember that the Church survived the heresy of Honorius and he was not condemned until after his death.

The See didn't become vacant and the Church didn't expire.The Catholic Church survived Honorius and will survive Francis.

Honorius was not even corrected or even challenged by the bishops of his time.

Francis is being challenged and may be corrected.

We must pray that the Dubia Cardinals correct the Pope. Even more importantly, we must hold on to our God given faith, hope and love/charity.

We must pray, do penance, do our daily duty and influence those around us towards God and His Church so they and we may receive the grace to be saved.

We must continue to speak the truth from the rooftops and pray that God reform the Church.

 said it best:

"It seems to me that we are now in a phase of obvious Honorius 2.0  : the Pope was officially a heretic and the Bishops (there were no Cardinals then) simply did nothing for as long as the Pope was in charge, and for some time afterwards."

"Did the See become vacant? No."

"Did the Church die? No."

"Did the world end? No." 

"The Church, which is Indefectible, survived Honorius, and she will survive Francis, irrespective of how many bishops and cardinals will be sent to hell for the offences done to her."

"What happened next? At some point after the death of Honorius, it was decided to right the heresy with the extremely strong move of an Ecumenical Council. Mind, though: as long as he lived, Honorius did not have to retract and I have no knowledge of official resistance of the bishops, or threat to declare Honorius self-deposed (as it was done, though the details are unclear, with Pope Marcellinus) in virtue of the offence committed (“Judge thyself!”, the bishops famously said to Marcellinus)."

"Yes, we are tested. We are tested by the cowardice and idiocy of the Burkes of the world almost as much as we are tested by the obvious faithlessness and heresy of Francis. But let us put things in the proper context here: just as the faithful in the time of Honorius were not so important that Honorius’ heresy had to mean the end of the church, or of the world, or of whatever is good and holy, we are not so important that this officially heretical pontificate has to mean that the end times are now near."

"Instead of waiting for Armageddon (which will come, have no doubt about this, at the appointed time anyway), you had better pray more and reflect that you, and everyone else, is expected to know and follow the manual irrespective of what Francis says."

"If the world ends, be prepared. But hey, be prepared anyway, and consider that the world did not end in the time of Honorius."

"As I have developed an allergic reaction to meaningless whining and “the end is near” doom saying, I will not publish any comment that does now incite the readers to do (to pray more, to do more penance, to become more active in our sphere of influence) rather than to whinge.

Man up, grab your shield, and go to war.'
[https://mundabor.wordpress.com/2017/12/03/officially-heretical-pope-what-now/]

Below is a comparison of Francis and Honorius:

Pope Honorius wrote a document to please the Monothelitist heretics. He then allowed the heresy to spread and confuse the faithful.

The heretics taught Jesus had only a Divine will. The Church teaching is that Jesus has both a human will and a Divine will.

Francis wrote the document Amoris Laetitia and a letter to allow adulterer to receive Communion to please those promoting the Kasperite heresy and even this past week promoted it as official teaching.

He then allowed the error to spread and confuse the faithful.

The Kasperites teach that those in adulterous sexually active second "marriages" could continue to commit objective mortal sin and receive Holy Communion without reforming their sinful habits.

The Kasperites argue there might not be a objective mortal sin because subjectively one might not know it is a sin so they may receive Communion.

The Church counters the Kasperite subjective argument by teaching that those committing any objective mortal sins such as adultery or homosexual sexual acts who are subjectively unaware of the gravity of the sins must have their conscience formed.

The sinner is informed of the Catholic moral teachings that adultery or any homosexual sexual acts are gravely sinful.

After their conscience is formed then the person must confess the sins and make a firm resolution not to commit the sins before receiving Communion.

An example, of how absurd is the Kasper proposal is murder.

By their argument, the murderer could continue murdering and receive Communion so long as he didn't objectively know murder was a mortal sin.

Theologian Rowland shows how erroneous is Francis's promotion of the Kasper proposal:

"Kasper's arguments based on alleged Patristic-era antecedents were heavily criticised by eminent Patristic scholars, and... the idea was strongly opposed by both of his papal predecessors." (Catholic Theology, page 196)

Pope Francis's support of the Kasper error has lead him into becoming another Honorius who was a heretic.

The great Catholic theologian Abbott John Chapman in the Dublin Review of 1906 said:

"Unquestionably no Catholic has the right to deny that Honorius was a heretic... a heretic in word, if not in intention... It would no doubt be uncharitable to regard the Pope as a "private heretic"; but his letters, treated as definitions of faith, are obviously and beyond doubt heretical, for in a definition it is the words that matter." (edwardfeser.blogspot, December 18, 2017, "Denial flows into the Tiber")

Even more important, Pope Honorius was condemned by a general council and Pope St. Agatho and Pope St. Leo II. Leo said:

"We anathematize the inventors of the new error... and also Honorius, who did not attempt to sanctify this Apostolic Church with the teaching of Apostolic tradition, but by profane treachery permitted it's purity to be polluted." (edwardfeser.blogspot, December 18, 2017, "Denial flows from the Tiber")

Pope Francis will be condemned by a future general council and pope unless he recants.

Pray a Our Father that the Dubia Cardinals issue the correction..




Sunday, December 03, 2017

Pope Francis Officially says Adulterers can receive Eucharist against God's "Divine Positive Law (Revelation)... Catholics are Not Permitted to Adhere"

- Updated December 7, 2017-

Onepeterfive.com's December 3 headline said it all:

"Pope's Letter on Argentinian Communion Guidelines for Remarried Given Official Status"

The website said the Argentina letter "has now been added to the official acts of the Apostolic See, conferring official status."

Onepeterfive.com asked Magisterial authority expert Dr. John Joy about the papal act. The website wrote that "Dr. Joy pointed out that adding the letter to the AAS could... potentially" be "removing the possibility that it could be interpreted in a orthodox way... that the unorthodox intrepretation is the official one."
[Pope’s Letter on Argentinian Communion Guidelines for Remarried Given Official Status By Steve Skojec on Dec 02, 2017]

The Argentinian Bishops Guidelines says couples in adulterous second marriages not living in continence in "other more complex circumstances... Amoris Laetitia opens up the possibility of access to... the Eucharist." (Aleteia.org, September 13, 2016)

Pope Francis's letter to the Argentinian Bishops on their guidelines says there is "no other interpretation." (Aleteia.org, September 13, 2016)

In simple words, Francis is officially saying couples committing the sexual act of adultery can receive Holy Communion with the excuse of "complex circumstances" which is against God's Divine Law and Revelation.

A "highly credible... know and well-trusted" theologian who had to remain anonymous because of fear of "reprisal" by Pope Francis and those allied with him was consulted by LifeSiteNews. The theologian said:

"The "letter by the Holy Father appearing in the AAS confirming the Argentinian bishops' interpretation of Amoris Laetitia in which those who have been married outside the Church without an annulment may receive Holy Communion is clearly contrary to the Divine Positive Law (Revelation)..."

"In the cases where a papal statement clearly deviates from Revelation... Catholics are not permitted to adhere to the novel teaching."
(LifeSiteNews, "Catholics 'not permitted to adhere to the Pope's novel teaching': expert," December 6, 2017)

Francis is making it more obvious than ever that he appears to be a material heretic.

Only the College of Cardinals or a ecumenical council can officially declare Francis to be a heretic. If such a declaration was made, he would cease to be Pope.

If Francis or any pope "formally professed heresy," that is he willfully denies or rejects the revealed teachings of the Catholic Church after he is clearly shown that he is teaching heresy, he would automatically cease to be Pope.

Cardinal Raymond Burke said:

"If a Pope would formally profess heresy he would cease, by that act, to be Pope. It's automatic."
(Catholic World Report on December 19, 2016)

On December 23, 2016 Cardinal Walter Brandmuller, one of the four Cardinals of the dubia, said:

"Whoever thinks that persistent adultery and reception of Holy Communion are compatible is a heretic and promotes schism."[https://www.lifesitenews.com/news/dubia-cardinal-anyone-who-opens-communion-to-adulterers-is-a-heretic-and-pr]

What Brandmuller declared is a heretical position is Pope Francis's heretical position unless he corrects the Argentina Bishop Msgr. Macin's interpretation of his Argentina letter which he just gave official status.

Rotate Caeli reported:

Argentina Bishop Macin "publicly announced that according to norms send in a letter 6 months ago by Pope Francis... the... divorced and remarried... (by order of the Pope) To Include Them In Full And Sacramental Communion... in the ceremony. At no point was mention made that those people had taken a vow of chastity... "

"In the same way, communion was given to all those mentioned (some 30 couples)." (Rotate Caeli.com, June 13, 2017, "Breaking: Argentinian Bishop Organizes Special Mass to Give Communion to Adulterous Couples, Cites Pope Francis")

It appears true that the 30 divorced and " remarried" couples have not made a vow of chastity and that the Pope didn't stop the adulterous Communions.

Adulterous Communions appears to be the intention of Francis for the Argentina Bishops and the whole Church.

The Pope's Argentina letter said their interpretation of Amoris Leatitia is the only interpretation and has now been given official status by him.

Francis could be on his way to automatically ceasing to be Pope if he doesn't back down.

Burke said only members of the College of Cardinals are competent to declare Pope Francis to be in heresy.

If Pope Francis ceased to be Pope because he formally professed heresy and was declared a heretic by the Cardinals then the same discipline or rules that happened when Pope Benedict XVI resigned from the papacy would be followed according to Cardinal Burke.

Burke said there can't be a pastoral situation for the divorced and remarried to receive communion. That pastoral situation "doesn't honor the truth taught by Christ Himself in the Gospel."

Dr. John R. T. Lamont, philosopher and theologian, explains how Francis could cease to be Pope:  

"Some... argue that the dubia and other criticisms of Amoris Laetitia that have been made already suffice as warnings to Pope Francis, and hence that he can now be judged to be guilty of the canonical crime of heresy..."

But for juridical purposes – especially for the very serious purpose of judging a Pope to be a heretic – they do not suffice. The evidence needed for a juridical judgment of such gravity has to take a form that is entirely clear and beyond dispute. A formal warning from a number of members of the College of Cardinals that is then disregarded by the Pope would constitute such evidence."

"The possibility of a Pope being canonically guilty of heresy has long been admitted in the Church. It is acknowledged in the Decretals of Gratian There is no dispute among Catholic theologians on this point – even among theologians like Bellarmine who do not think that a Pope is in fact capable of being a heretic..."

"It is to be hoped that the correction of Pope Francis does not have to proceed this far, and that he will either reject the heresies he has announced or resign his office..."

"Removing him from office against his will would require the election of a new Pope, and would probably leave the Church with Francis as an anti-Pope contesting the authority of the new Pope. If Francis refuses to renounce either his heresy or his office, however, this situation will just have to be faced."

To read the whole article click below:
[http://rorate-caeli.blogspot.com/2016/12/article-considerations-on-dubia-of-four.html?m=1]

Pray a Our Father now that the Dubia Cardinals issue the correction.

Friday, December 01, 2017

Does Pope Francis have Paranoia or Dementia?

Pope Francis and his inner circle appear to have symptoms of paranoia. Cardinal Gerhard Mueller in a recent interview revealed that Francis told him:

"They tell me you're my enemy."

Muller in the interview said the “magic circle” around Francis does “spying on alleged opponents” and tells the Pope who are his friends or enemies.

It seems that Francis may be overly attached and surrounded by certain persons with unhealthy thought processes and strange conspiracy ideas.

The Vatican Insider usually a solid news source which has access to ranking Vatican insiders close to the Pope on October 19, 2016 wrote a tabloid like paranoid article.

It slandered anyone remotely criticizing the questionable prudential actions and non- infallible teachings of Francis.

The Insider claimed that those who question Francis are in a global conspiracy with Russian strongman Putin against the Pope.

Phil Lawler and his CatholicCulture.org which defends many of Francis's teachings and even the Argentine norm of Amoris Laetitia when commenting on this article said:

It is "likely...people surrounding Pope Francis" have a "paranoid style" and have fallen into "conspiracy" thinking that "see enemies wherever there is resistance to their agenda." [https://www.catholicculture.org/commentary/the-city-gates.cfm?id=1367]

Francis like those who surround him appears to have fallen into paranoid and conspiracy thought processes as shown by his thinking the wishy-washy Muller is his "enemy."

This is the namby-pamby Muller who while working in the Vatican attacked the Dubia Cardinals to the "bewilderment" of his staff at the Congregation for the Doctrine of the Faith because he contradicted "everything he said... on the matter until now" according to Vatican expert Edward Pentin. (National Catholic Register, "Cardinal Muller TV Interview Causes Bewilderment," January 9, 2017)

If Francis thinks the indecisive Muller is his "enemy," who recently endorsed Amoris Laetitia and before said the divorce and remarried can't receive Communion unless chaste, then it appears that the Pope may have dementia.

Alzheimer experts say a symptom of dementia can be paranoia.

The Alzheimer's Foundation of America says individuals "with dementia may become paranoid."

The Every Day Health post "The Seven Stages of Dementia- Alzheimer's Disease Center" says a sign of severe dementia is:

"Changes in personality or behavior, such as increased paranoia." (Everydayhealth.com, By Madeline Vann, MPH)

Wikipedia says paranoia "is a thought process believed to be heavily influenced by anxiety and fear...typically includes...beliefs of conspiracy."

Even EWTN commentator Robert Royal of The Catholic Thing said in the 2014 article "Pope Francis Needs New Friends" that Francis appears to be surrounded by certain persons with strange non-rational conspiracy ideas:

"He's clearly in a bubble" with Cardinals like the German Kasper who wants "God to repeal the Laws of Non-contradiction" and radicals like the Honduran Maraiaga who were leading Francis to "connect...global poverty-with a kind of conspiracy theory about arms sales and war is simply bizarre."

To learn more on Francis's other signs of dementia besides paranoia read my article: "Fact Check: Pope Francis, Dementia, Sex Abuse and the Media Cover-up":

http://catholicmonitor.blogspot.com/2017/01/fact-check-pope-francis-dementia-and.html?m=1

Pray a Our Father now that the Dubia Cardinals issue the correction.

Silence on Obama's Gay Sexual Misconduct Accusations shows Hypocrisy

Barack Obama friend Jimmy Kimmel is attacking Judge Roy Moore because of sexual misconduct accusations.

He is a hypocrite because he did not immediately speak out about Jimmy Weinstein's scandal and never spoke out about Obama's sexual misconduct accusations.

Back in in 2012, the national media and Gloria Allred launched a Trump/Judge Moore-like media attack on Herman Cain for one woman accusing him of inappropriate sexual behavior.

At exactly the same time, the national media, Kimmel and Allred ignored two male student editors accusation of inappropriate sexual behavior by Obama as reported in the Kansas Citian.

It seems that two persons accusing a man of inappropriate sexual behavior is more credible than one person's accusation.

This cover-up of Obama's sexual misconduct by Kimmel, Allred and the media is hypocrisy:

-"During Barack Obama’s tenure as the president of the Harvard Law Review in the late 1980s, at least two male student editors complained to colleagues and senior university officials about inappropriate behavior by Obama, ultimately leaving their positions at the journal, multiple sources confirm to THE KANSAS CITIAN."

http://thekansascitian.blogspot.com/2011/11/barack-obama-accused-by-two-men-of.html

Compare the Obama accusation to the Cain accusation:

 -"A Chicago woman accused Herman Cain on Monday of trying to get sexual favors more than a decade ago in exchange for his help finding her a new job just after she had lost her post at an arm of the restaurant association he was then running."

http://www.cbsnews.com/8301-503544_162-57319854-503544/sharon-bialek-accuses-cain-of-sexually-inappropriate-behavior


the Kansas Citian
News and Opinions on Issues That Impact Kansas City

Barack Obama accused by two men of inappropriate behavior

During Barack Obama’s tenure as the president of the Harvard Law Review in the late 1980s, at least two male student editors complained to colleagues and senior university officials about inappropriate behavior by Obama, ultimately leaving their positions at the journal, multiple sources confirm to THE KANSAS CITIAN.

The men complained of sexually suggestive behavior by Obama that made them angry and uncomfortable, the sources said, and they signed agreements with the university that gave them financial payouts to leave the journal. The agreements also included language that bars the men from talking about their departures.

In a series of comments over the past 10 days, Obama and his administration repeatedly declined to respond directly about whether he ever faced allegations of sexual harassment at the journal. They have also declined to address questions about specific reporting confirming that there were financial settlements in two cases in which men leveled complaints.

THE KANSAS CITIAN has confirmed the identities of the two male journal editors who complained about Obama but, for privacy concerns, is not publishing their names.

White House spokesman Jay Carney told THE KANSAS CITIAN the president indicated to White House staff that he was “vaguely familiar” with the charges and that the university’s general counsel had resolved the matter.

Obama was president of the Harvard Law Review from late-1988 to mid-1989. THE KANSAS CITIAN learned of the allegations against him, and over the course of several weeks, has put together accounts of what happened by talking to a lengthy roster of former university officials, current and past students and others familiar with the workings of the journal at the time Obama was there.

In one case, THE KANSAS CITIAN has seen documentation describing the allegations and showing that the university formally resolved the matter. Both men received separation packages that were in the five-figure range.

On the details of Obama’s allegedly inappropriate behavior with the two men, THE KANSAS CITIAN has a half-dozen sources shedding light on different aspects of the complaints.

The sources — including the recollections of close associates and other documentation — describe episodes that left the men upset and offended. These incidents include conversations allegedly filled with innuendo or personal questions of a sexually suggestive nature, taking place at hotels during conferences, at other officially sanctioned journal events and at the journal’s offices. There were also descriptions of physical gestures that were not overtly sexual but that made men who experienced or witnessed them uncomfortable and that they regarded as improper in a professional relationship.

UPDATE: Third man comes forward to AP.

The AP:

A third former editor says he considered filing a workplace complaint over what he considered aggressive and unwanted behavior by Barack Obama when he worked under the president in the 1991 at the University of Chicago. He says the behavior included a private invitation to his apartment.

He worked for the University of Chicago when he was a Visiting Law and Government Fellow. He told The Associated Press that Obama made sexually suggestive remarks or gestures about the same time that the two editors of the Harvard Law Review had settled separate harassment complaints against him. The employee described situations in which he said Obama told him he had confided to colleagues how attractive he was and invited him to his apartment outside work. He spoke on condition of anonymity, saying he feared retaliation. The White House declined to comment.

Posted by James at 10:20 AM
58 comments:

Anonymous said...
I guess if the major media were covering this on a daily basis like say they are Herman Cain, people would start to buy it.

November 5, 2011 11:17 AM

http://www.cbsnews.com/8301-503544_162-57319854-503544/sharon-bialek-accuses-cain-of-sexually-inappropriate-behavior/

November 7, 2011 2:10 PM
Sharon Bialek accuses Cain of "sexually inappropriate" behaviorBy
Corbett B. Daly
UPDATED at 4:15 p.m. ET

A Chicago woman accused Herman Cain on Monday of trying to get sexual favors more than a decade ago in exchange for his help finding her a new job just after she had lost her post at an arm of the restaurant association he was then running.

The woman, Sharon Bialek, is the fourth woman who has accused Cain of sexually inappropriate behavior in the late 1990s and the first to go public with her charges. She outlined her story at a high-profile New York City press conference at the Friars Club.

"I want you, Mr. Cain, to come clean," she said with her attorney, Gloria Allred, at her side. Allred is known for her media savvy and for representing women who have had legal issues with the rich and powerful.

Bialek said Cain put his hand under her skirt and pushed her head toward his crotch after a dinner together in 1997 after she asked to meet him to discuss ways he might be able to help her find employment. She said he backed away after she asked him to stop. Her boyfriend at the time on Monday issued a statement released by Allred confirming that she told him about the incident at the time. Allred did not release the boyfriend's name.

Bialek does not plan to sell her story or file a lawsuit against the Republican candidate for the White House.

"Just admit what you did. Admit you were inappropriate to people. And then move forward. America is in a horrible turmoil as we all know. We need a leader who can set an example which exemplifies the standards of a good person and moral character. Mr. Cain, I implore you, make this right. So that you and the country can move forward and focus on the real issues at hand," Bialek said.

She said she was let go from the National Restaurant Association's Educational Foundation in the summer of 1997 and asked to meet him for coffee a month or so later in Washington, to ask for his assistance with her job search.

She said she booked herself a room at a hotel two blocks from the White House and when she checked in, it was upgraded to a suite by Cain. They went to dinner at an Italian restaurant and after dinner Cain made unwanted advances toward Bialek in the car.

When she asked what he was doing, she said he responded by rhetorically asking her: "You want a job, right?"

She said Cain stopped when she made it clear she was not interested.

Bialek said she saw Cain for the first time since the incident last month at a Chicago Tea Party event and asked the candidate if he remembered her.

"I guess he wanted to see if he was going to be man enough to own up to what he had done some 14 years ago. He acknowledged that he remembered me from the foundation but he kind of looked uncomfortable and he said nothing as he was whisked away for his speech by his handlers," she said.

Three other women have reportedly accused Cain of inappropriate behavior while he was running the National Restaurant Association, but none of them has made public charges against him.

Allred last year represented Nicky Diaz Santillan, the housekeeper California gubernatorial candidate Meg Whitman fired because of her immigration status. She also represented one of the women who had an affair with golf legend Tiger Woods.

The latest accusations are likely to put more pressure on Cain to explain what happened with the women who worked for him at the restaurant group. Cain has denied any harassment occurred.

Before the press conference had concluded, Cain's campaign issued a statement calling the allegations "false."

"Activist celebrity lawyer Gloria Allred is bringing forth more false accusations against the character of Republican front-runner Herman Cain," the campaign said in a prepared statement.

"All allegations of harassment against Mr. Cain are completely false. Mr. Cain has never harassed anyone," the statement said.

Cain himself has sought to deflect questions on the matter, telling reporters on Saturday after a one-on-one debate in Texas with former House Speaker Newt Gingrich that "we are getting back on message, end of story."

"Far as we're concerned, these allegations aren't going anywhere," Cain said Sunday on Fox News, "I mean people might make up some more stuff. We are in it to win it."

Politico first reported on Oct. 30 at least two female employees complained of sexually suggestive behavior by Cain while he was head of the restaurant association in the 1990s. The Associated Press last week reported that a third woman had complained about Cain's behavior.

None of the other three has made the charges public and Sharon Bialek is the first woman to come before television cameras to make charges against the former chief executive of Godfather's pizza.

And Bialek said she did not want to make her case public, but only did so after hearing about the other women.

"Now I am coming forward to give a face, and a voice, to those women who cannot or for whatever reasons do not wish to come forward and on behalf of all women who are sexually harassed in the workplace but do not come out of fear of retaliation or of public humiliation," said Bialek, who worked for CBS radio station WCKG from 2006-7.

A poll released Sunday showed that Cain's poll numbers dropped for the first time since the accusations were made public a week ago, though it should be noted that the poll was conducted online. Online polls are typically much less reliable than traditional telephone polls.

The poll, conducted by Ipsos for Thomson Reuters, showed the former pizza chain restaurant executive's favorability rating among Republicans fell to 57 percent from 66 percent a week earlier.

Exhaustive media coverage of Cain's tenure as head of the restaurant association has boosted Cain's name recognition and helped him raise campaign cash from small donors.

His campaign said he raised $1.6 million in the first five days after the scandal broke.

Thursday, November 30, 2017

Evaluation of the Charismatic Movement and Pentecostalism Phenomenon

Evaluation of the Charismatic Movement and Pentecostalism Phenomenon

By Father John A. Hardon, S.J.

Before entering on the formal presentation, I think it will be useful to first clarity some possible sources of misunderstanding. The immediate focus of this study is Pentecostalism. It is not directly concerned with the persons who call themselves Pentecostals or, as some prefer, Charismatic.

Moreover, the purpose here is to make an evaluation. It is not to impart information about Pentecostalism, since such information is fairly presumed, with all the literature by and about the movement and, from many people, either personal experience or direct observation of the movement in action.

Finally, though I seldom do this when speaking, in this case it may be useful to give a run-down of “references” about the speaker’s own qualifications in talking on the subject.

My professional work is teaching Comparative Religion. A phenomenon like Pentecostalism, I know has for years been one of the characteristic features in other religious cultures, and not only in Protestantism or Roman Catholicism; in fact, not only in Christianity.

Since the first stirring of Pentecostalism in Catholic circles, I have been asked to give some appraisal of it to leaders in the Church who sought counsel on the question, e.g., Bishop Zaleski as chairman of the American Bishops Doctrinal Commission and recently the Jesuit Provincial of the Southern Province, in a three-day private conference in New Orleans.

For several years I have been counselling persons dedicated to Pentecostalism, mainly priests, religious, and seminarians. And on Palm Sunday of this year I preached at the First Solemn Mass of a priest who is deeply involved in the movement.

My plan for today’s talk is to cover three areas of the subject, at uneven length, namely:

1. The Historical Background of the Pentecostal Movement, up to the present.

2. What are the principal elements of Pentecostalism, as viewed by Roman Catholics dedicated to the movement?

3. An Evaluation in the form of a Critical Analysis of Pentecostalism as a phenomenon which has developed an Ideology.

HISTORICAL BACKGROUND

The essentials of the Pentecostalism we know today began with the Reformation in the sixteenth century as a complement to Biblicism. The two together have formed an inseparable duality in historic Protestantism.

Where the Bible was canonized in the phrase, Sola Scriptura, as the sole repository of divine revelation; the indwelling Holy Spirit in the heart of every believer was invoked as the only criterion for interpreting the Scriptures or even for recognizing their canonicity. Thus Sola Scriptura became the basic principle of direction in the life of some Christians, in place of the professedly divine guidance by the Spirit residing in the papacy and the Catholic hierarchy.

Pentecostalism turned sectarian in the nineteenth century whom groups like the Irvingites, Shakers, and Mormons broke away from their parent bodies over what they said was indifference in the established Protestant churches to external manifestations of the presence in converted believers of the Holy Spirit.

What gave these sectarian groups theological rootage was the parallel rise of the Holiness movement among Methodists. Experience of conversion and an awareness of the Spirit had always been prominent in Wesleyan thought. With the advent of biblical criticism and the solvent of rationalism, many followers of Wesley fell back almost exclusively on personal experience as a sign of God’s saving presence.

When some of these Holiness groups affiliated with the Irvingiton and their counterparts, modern Pentecostalism was born.

Some would date the beginning with 1900, but more accurately, from 1900 on the Pentecostal movement began its denominational period. One after another, new congregations were formed or old ones changed to become Pentecostal in principle and policy. By 1971 some 200 distinct denominations in America qualified as Pentecostals. While the total is uncertain, ten million in the US is not too high a figure. Outside North America, the largest contingent is in South America, where Pentecostal missionaries from the States have successfully evangelized in every country below the Rio Grande. Brazil alone has four million, of which 1.8 million are mainly converts who were originally baptized Catholics.

The most recent development in Pentecostalism was the ecumenical collaboration with Catholic groups in the United States, at first cautious, then bolder and now becoming a pattern that give rise to what some call “Catholic Pentecostalism,” but others prefer to say is “The Pentecostal Movement in the Catholic Church.”

From this point on, my concern will be uniquely with this latest development, seen through the eyes of its dedicated followers and described by men and women who believe they are, and wish to remain, loyal Catholics but honestly believe that a new dimension should be added to the concept of Catholicism before it was touched by the present outpouring of the Pentecostal grace of the Spirit.

Main Elements of Pentecostalism

Although American Catholic involvement in the Pentecostal movement is hardly five years old (this speech dates back to 1970-1971), a growing body of literature is accumulating. Most of it is still descriptive or historical, but more than a score of monographs and half a dozen books are frankly theological. Their authors seriously try to come to grips with what they call the Charismatic Renewal, and their studies are couched in formal, even technical language.

There is no doubt that those who are professed Catholics, and at the same time, committed to Pentecostalism, want to span both shores. As they view the situation, it should be seen from two perspectives: 1) from the standpoint of Pentecostalism, defining what are its essential features; and 2) from the side of Catholicism, distinguishing what is different about Pentecostalism today, compared with other historical types of the same movement in former times.

Essentials Of Pentecostalism

Writers of a Catholic persuasion isolate certain elements of Pentecostalism and identify them as trans-confessional. They are simply characteristic of this aspect of Christianity whenever it occurs, whether among Catholics or Protestants or, in fact, whether before the Reformation or since.

1) The primary postulate also gives Pentecostalism its name. Just as on the first Pentecost in Jerusalem there was an extraordinary decent of the Holy Spirit and a marvellous effusion of spiritual gifts, so at different ages in the Church’s history a similar phenomenon occurs.

It is generally occasioned by a grave crisis or need in the Church. God raises certain charismatic persons to visit them with special graces and make them the heralds of His mission to the world. Such were Benedict and Bruno, Francis and Dominic, Ignatius and Theresa of Avila.

The present age is such a period, certainly of grave crisis in Christianity, during which the Holy “Spirit has decided to enter history in a miraculous way, to raise up once again the leaders of renewal for the Church and, through the Church, for all mankind.

2) No less than on Pentecost Sunday, so now the descent of the Spirit becomes probably perceptible. This perceptibility shows itself especially in three ways.

A) In a personally felt experience of the Spirit’s presence in the one who receives Him. The qualities of this coming are variously described; they cover one or more of the following internal experiences: deep-felt peace of soul, joyousness of heart, shedding of worry and anxiety, strong conviction of belief, devotion to prayer, tranquillity of emotions, sense of spiritual well being, an ardent piety, and, in general, a feeling of intimacy with the divine which, it is said, had never or only for sporadic moments been experienced before.

B) Along with the internal phenomena, which themselves partake of the preternatural, are external manifestations that can be witnessed by others. Such are speaking in strange tongues, in gift of prophecy, the power of healing, and, it would seem, all the gamut of charismata enumerated in the Acts of the Apostles and the letters of St. Paul.

C) Capping the two sets of phenomena, of internal experience and external manifestation, is the inspiration given by the Spirit to communicate these gifts to others. Normally a Spirit filled person is the channel of this communication; he becomes a messenger of the Spirit to others and his zeal to act in this missionary role is part of the change that the divine visitation effects in him.

3) The basic condition required to receive the charismatic outpouring is openness of faith. The only fundamental obstacle is diffidence or distrust of the Spirit to produce today what He had done in ages past.

If the foregoing are typical of Pentecostalism in every critical period of Christianity and the common heritage in Protestant as well as Catholic experience, certain features are typical of Pentecostalism today.

1) Present day Charismatic experience is far wider than ever before. Where in former days only certain few people received the Pentecostal outpouring, it is now conferred on thousands, and the conferral has only started. It is nothing less than a deluge of preternatural visitation.

2) Consistent with the large numbers is the fact that Pentecostalism, otherwise than ever before, affects the lettered and unlettered, those obviously pursuing holiness and the most ordinary people. Indeed, one of the truly remarkable facts in that even quite unholy persons may now suddenly receive the Spirit, provided they open their hearts to Him in docile confidence and faith.

3) Also, unlike in previous times, this is a movement. It is not just a sporadic experience but a veritable dawn of a new era of the Spirit; such as Christianity had never known in age past. It is destined, so it seems to sweep whole countries and cultures, and promises to effect changes in co-called institutional Christianity not less dramatic than occurred in Jerusalem when Peter preached his first sermon in response to the coming of the Holy Spirit.

4) As might be expected, the Spirit is now to affect not only individuals or scattered groups here and there. His charismatic effusion will remake Christian society. His gifts are to recreate and, where needed, create new communities of believers, bound together by the powerful ties of a common religious experience and sustained by such solidarity as only a mutually shared contact with the divine can produce.

5) While there had been Pentecostal experiences in every stage of Christian history, generally they were characterized by public phenomena or at least their external manifestations were highlighted. Modern Pentecostalism includes these phenomena, indeed, but, the stress is on the internal gifts received by the people. Their deep inside conviction of mind and joy of heart are paramount. These, are, of course, no less phenomenal than the physical gifts of tongues or prophecy or healing of disease.. They, too, partake of the miraculous. But they are the interior gifts from the Spirit in the spirit, and as such, are the main focus of Pentecostalism in today’s world of doubt and desperation.

Critical Analysis

So far I have given what might be called an overview of Pentecostalism, with emphasis on that form which professed Catholics have not only adopted but which their leaders, priests, religious and the laity, are defining and defending in a spate of books and periodicals.

I have witnessed the phenomena they described, read the literature they have written, spent hours in conference and consultation with those deeply committed to the movement, conferred at length with specialists in the psychological sciences who dealt professionally with “Catholic Pentecostals,” and I have carefully watched the consequences of the movement for several years. My growing conclusion is that Pentecostalism in the Catholic Church is symptomatic of some grave needs among the faithful that should be met soon and by all effective means at our disposal. But I also think that Pentecostalism as an ideology is not the answer to these needs. In fact, it may be a serious obstacle, even a threat, to the authentic renewal in the Spirit inaugurated by the Second Vatican Council.

My reasons for this two fold judgment naturally suggest two sets of appraisal: one for considering Pentecostalism symptomatic and the other for believing it does not meet the felt needs of the Church today.

Pentecostalism As Symptomatic

It is not surprising that a phenomenon like Pentecostalism should have risen to the surface in Catholic circles just at this time. The Church’s history has seen similar, if less widely publicized, phenomena before.

1) The widespread confusion in theology has simmered down to the faithful and created in the minds of many uncertainty about even such fundamentals as God’s existence, the divinity of Christ, and the Real Presence.

Confusion seeks certitude, and certitude is sough in contact with God. When this contact is fostered and sustained by group prayers and joint witness to the ancient faith it answers to a deep felt human need. Pentecostalism in its group prayer situations tries to respond to this often desperate need.

2) Among the critical causes of confusion, the Church’s authority is challenged and in some quarters openly denied. This creates the corresponding need for some base of religious security which Pentecostalism offers to give in the interior peace born of union with the Spirit.

3) Due to many factors, many not defensible, practices of piety and devotion from regular Novenas, to statutes, rosaries and religious articles have been dropped or phased out of use in the lives of thousands of the faithful. Pentecostalism serves to fill the devotional vacuum in a way that startles those who have, mistakenly, come to identify Christianity with theological cooperation or the bare minimum of external piety.

4) Ours is in growing measure a prayerless culture. This has made inroads in Catholicism. It is a commentary on our age that millions have substituted work for prayer; and how the balance needs to be redressed--with Pentecostalism offering one means of restoring the spirit of prayer.

5) In the same way, religion for too many had become listless routine, and prayer a lip service or almost vacuous attendance at the liturgy. Religion as experience, knowing God and not only about Him; feeling His presence in one’s innermost being--was thought either exotic, or psychotic, or presumptuous. Pentecostalism promises to give what Christians in our dehumanized Western Society so strongly crave--intimacy with the Divine.

All of this, and more, is part of the background which helps explain why such a movement as the Charismatic came into being. Its existence is both symptomatic and imperative that something be done--existence is both symptomatic and imperative that something be done--and done well--to satisfy the desire of millions of Christians for peace of mind, security of faith, devotion in prayer, and a felt realization of union with God.

Pentecostalism, as a mistaken Ideology

The question that still remains, however, is whether the Pentecostal movement is a valid answer to these recognized needs. Notice I do not say that individuals who have entered the movement cannot find many of their spiritual needs who have entered the movement cannot find many of their spiritual needs satisfied. Nor am I saying that group prayer is not helpful for many people; nor, least of all, that the Holy Spirit has been inactive during these trying times to confer precisely an abundance of His sevenfold gifts on those who humbly and in faith invoke His sanctifying name.

What I must affirm is that Pentecostalism is not a mere movement, it is, as the ending “ism” indicates, an ideology. And as such it is creating more problems objectively than it solves subjectively. In other words, even when it gives symptomatic relief to some people, it produces a rash of new, and graver, issues touching on the Catholic faith and its authentic expression by the faithful.

1) The fundamental problem it creates is the absolute conviction of devoted Pentecostals that they have actually received a charismatic visitation of the Holy Spirit.

I am not here referring to such external phenomena as the gift of tongues, but of the deeply inward certitude that a person has been the object of a preternatural infusion, with stress on the infusion of preternatural insights, i.e., in the cognitive order.

This is an astounding assertion, and the only thing un-remarkable about it is that so many Pentecostals are now firmly convinced they have been so enlighten.

Their books and monographs, lectures and testimonials simply assume to be incontestable and beyond refutation that they have been specially illumined by a charism which, they say, is available to others who are equally disposed to receive it.

But repeated affirmation is not enough, and even the strongest subjective conviction is not proof, where a person claims to have been the recipient of such extraordinary gifts; notably of spiritual knowledge as God conferred in apostolic times, or gave to His great mystics in different times.

The dilemma this raises can be easily stated:

Either the Pentecostal experience really confers preternatural insight (at least among its leaders) . Or, the experience is quite natural, while certainly allowing for the normal operations of divine grace. Everything which the Pentecostal leadership says suggest that they consider the experience, and I quote their terms; “preternatural, special, mystical, charismatic, extraordinary.”

2. It is irrelevant to discourse about the charismata in the New Testament, or theologize about the gifts of the Holy Spirit. No believing Christian denies either the charism or the gifts. The question at stake is not of faith, about of fact.

Are the so-called charismata truly charismatic? If they are, then we stand in the presence of a cosmic miracle, more stupendous in proportion--by reason of sheer numbers--than anything the Church has seen, I would say, even in apostolic times.

But if the experiences are not authentically charismatic, then, again, we stand in the presence of a growing multitude of persons who believe themselves charismatically led by the Holy Spirit. They will make drastic decisions, institute revolutionary changes, or act in a host of other ways--firmly convinced they are responding to a special divine impulse whereas in reality they are acting in response to quite ordinary, and certainly less infallible, motions of the human spirit.

3. At this point we could begin a completely separate analysis, namely, of the accumulating evidence that the impulses which the Pentecostal leaders consider charismatic are suspiciously very human. Their humanity, to use a mild word, is becoming increasingly clear from the attitudes being assumed towards established principles and practices in Catholicism.

Logically, it may be inferred, the Holy Spirit would not contradict Himself. We expect Him to support what Catholic Christianity believes is the fruit of His abiding presence in the Church of which He is the animating principle of ecclesiastical life.

What do we find? In the published statements, and therefore not the casual remarks of those who are guiding the destiny of the Pentecostal movement among Catholics, are too many disconcerting positions to be lightly dismissed by anyone who wants to make an objective appraisal of what is happening.

I limit myself to only a few crucial issues, each of which I am sure, will soon have a cluster of consequences in the practical order:

a) The Papacy. If there is one doctrine of Catholic Christianity that is challenged today it is the Roman Primacy. Yet in hundreds of pages of professional writing about the charismatic gifts, we find a studied silence--no doubt to avoid offense to other Pentecostals--about the papacy; and a corresponding silence about a more loyal attachment to the Holy See. It is painful to record but should be said that the pioneer of American Pentecostalism among Catholics and its publicly take issue with Pope Paul V1 On Humane Vitae

b) The Priesthood and Episcopate. Running as a thread through apologists for Catholic Pentecostalism is an almost instinctive contraposition of, and I quote, “charismatic” and “hierarchical, “ or “spiritual” and “institutional”. While some commentators state the dual aspects in the Church and even stress the importance of harmony between the two, others have begun to opt for a theological position quite at variance with historic Catholicism. They suggest that in the New Testament there was essentially only one sacrament for conferring the gifts of the Spirit. Baptism gave a Christian all the essentials of what later on the “institutional church” developed into separate functions, namely the diaconate, priesthood and episcopate.

c) Catholic Apostolate. The heaviest artillery of Pentecostals in the Catholic camp is levelled at the “ineffectual, irrelevant and dispirited” form of Christianity prevalent in the Church. Accordingly, under the impulse of the Spirit, radical changes are demanded in the Church’s apostolate. Old forms of trying to reach the people, especially the young, should be abandoned. This applies particularly to Catholic education. “In spite of the immense expenditure of money and human effort being put into parochial schools, “Pentecostals are saying, “how often do we not hear complaint that a pitifully small proportion of the students emerge as deeply convinced and committed Christians? We can therefore well use some new life in the Church. “Concretely this means to enter other kinds of work for the faithful, and not retain Catholic parochial schools--as more than one teaching order, influenced by Pentecostalism, has already decided to carry into effect.

d) The New Spirituality. Given the posture of Pentecostalism as a phenomenal downpour of charismatic grace, it is only natural that the human contribution to the divine effusion is minimized. Actually defendants of the movement are careful to explain that a new kind of spirituality was born with Pentecostalism.

As heretofore taught, persons aspiring to sanctity were told that recollection had to be worked at and cultivated. It meant painstaking effort to keep oneself in the presence of God and consciously fostering, perhaps through years of practice, prayerful awareness of God. The charismatic movement is actually a discovery that all of this propaedeutics is unnecessary. In view of its importance, it is worth quoting the new spiritual doctrine in full:

There is a subtle but very significant difference between what the presence of God means in the spiritual doctrine that has long been usual in novitiates, seminaries, and the like, and what it means for those who have shared the Pentecostal experience.

The difference can be put bluntly in the following terms: The former put the accent on the practice, whereas the latter put it on the presence. That is to say, the former regard the constant awareness of God’s presence as a goal to be striven for, but difficult to attain; hence they exert themselves in recalling over and over that God is here, and in frequently renewing their intention to turn their thoughts to Him.

The latter, on the contrary, seem to start with the experiential awareness of God’s presence as the root which enlivens and gives its characteristic notes to all their prayer, love and spirituality.

It is not too much to call this “instant mysticism”. And if some charismatic do not succeed as well (or as soon) as others in this sudden experience of God which dispenses with the labourious process of cultivating recollection, it must be put down to a lack of sufficient docility to the Spirit or, more simply, to the fact that the Holy Spirit remains master of His gifts and breathes when (and where He wills).

But the essential dictum stands: those who charismatically experience God, and they are now numbered in thousands, came by the phenomenon without having to go through the hard school of mental and ascetical discipline still taught by an outmoded spirituality.

e) Aggressive Defensiveness. Having postulated what they call the “Pentecostal Spirituality,” its proponents defend it not only against present-day critics of such “cheap grace,” but they anticipate unspoken objections from the masters of mystical theology. Among their silent critics, whom they criticize, is St. John of the Cross.

As elsewhere, so here is offered a contraposition, the classical doctrine on the charism (or extraordinary gifts of the Spirit) and the new doctrine of Pentecostalism. Again direct quotation will bring out the full confrontation:

On the practical level, the classical doctrine on the charism has been formed chiefly by St. John of the Cross.

The stand that he takes is predominantly negative: i.e., a warning against the harm that comes from rejoicing excessively in the possession of such gifts. The one who does so, he says, leaves himself open to deception, either by the devil or by his own imagination: in relying on these charism, he loses some of the merit of faith; and finally, he is tempted to vainglory.

Similarly when St. John discusses supernatural communications that come by way of visions or words, particularly those that are perceived by the imagination or the bodily senses, he is mainly concerned to warn against the dangers of deception and excessive attachment. He condemns the practice of seeking to obtain information from God through persons favoured with such communications. Even when God answers the queries that are thus addressed to Him, He does so out of condescension for our weakness, and not because he is pleased to be thus questioned.

If there is anywhere that Pentecostal spirituality seem to conflict with the classical it is here. Then follow pages of a strong defence of the new positive approach to charismatic experience, admitting that where conflict exists between this and the teaching of such mystics as John of the Cross, the main reason is obvious. Men like John and women like Theresa of Avila lived in a former age, when charism were rare and then given only to individuals. In our age they are literally an inundation and their recipients are countless multitudes.

f) Religious Communities. Not surprisingly, the Pentecostal movement has made some of its deepest effects of religious communities, of men, but especially of women.

All problems facing the Church at large affected the lives of those who, by prior commitment, dedicated themselves to the pursuit of holiness.

When the charismatic experience offered them release from anxiety and the hope of a strong sense of God’s presence----in spite of the turmoil all around----religious took to the movement on a scale that no one actually knows. But all estimates indicated that the number is large.

We are still on our final analysis and our approach has been to point up the ideology of Pentecostal leadership, to see whether (and if) it is at variance with historic Catholicism.

A recently, privately-bound study of a religious who took to Pentecostalism reveals many things about convents and cloisters that is common knowledge among the initiated but still unknown among the faithful at large.

Thematic to this study is the firm belief that the betenoire of religious life is structure and institutionalism; that openness to the Spirit along Pentecostal lines gives best promise for religious in the future. A few sample statements indicated the general tenor:

We must remember that in order to choose religious life, you must be a misfit.

The danger is that a sacred institution tends to isolate man so he can stand back and deal with God. The institution tends to come between man and God.

Religious life is a human institution which God merely tolerates. God’s pleasure is the one thing necessary, and God’s good pleasure is man’s total openness. It is in this openness that we find our true identity, but this takes courage.

Total openness takes faith. Awareness of our true identity implies a life of faith. But faith implies doubt. You can’t have faith without doubt. Doubt and faith are two sides of the same thing. We don’t pray right because we evade doubt. And we evade it by regularity and by activism. It is in these two ways...by which we justify the self-perpetuation of our institutions.

While other factors have also been operative, it was sentiments like these that contributed to the growing tide in some communities with impatience at the slowness of the institutional Church to up-date religious life, make it truly open to the Spirit, and experience the rich depth of internal peace and joy that seemed to be lacking in “structured community routine.”

It is not a coincidence that some spokesmen for the charismatic approach to a life of the evangelical counsels have been most critical of such symbols of institutionalism as the Sacred Congregation for Religious. It is not surprising that some who feel that Rome is archaic or out of touch with the times should also be most enthusiastic about Pentecostalism.

Epilogue:

There are those who say we should just allow the Pentecostal movement to go and then see what happens. But that is not in the best tradition of Christian prudence. If, as I personally believe, latter-day Pentecostalism is in the same essential stream with Gnosticism, Montanism, and Illuminism, we do not pass moral judgment on people but prudential judgment on an ideology if we say all that I have said in this lecture.

There are gave needs in the Church today--of which the gravest is the urgent recovery of prayer across the spectrum of Catholic living--among bishops, priests, religious and the laity. But if prayer and the experience of God’s presence are so ungently needed, we must use the means that centuries of Christian wisdom have shown are securely effective to satisfy this need. Pentecostalism is not one of these means.

Saturday, November 25, 2017

Pope Francis, Child Porn, Gay Scandals & the Vatican Approved Porn Sexual Predator-Like Program



Pope Francis's diplomats and his closest collaborators are involved with porn such as Paglia in this photo

This week the National Catholic Reporter, on November 21, reported that Pope Francis created a new department for Cardinal Pietro Parolin's Secretariat of State.

The Vatican expert John Allen at Crux said of Parolin "that there's no single figure in Pope Francis's Vatican today more trusted, or more powerful."
(Crux, "More and more, Parolin's the face of authority in Francis's Vatican," August 10, 2017)

The Reporter in the article didn't reveal that one of Parolin's top diplomats is "sought in Canada for child porn charges" according to CTN News.
(CTN, "Vatican diplomat sought in Canada on child porn charges," September 29)

CTN's article said that Monsignor Carlo Capella is accused of "accessing, possessing and distributing child pornography" in Winsdor, Canada.

"Capella's boss" is Parolin who is head of the Secretariat of State. The monsignor was "a high-ranking priest... on the desk in the Vatican's secretariat of state... before being posted in the U.S. embassy last year" according to the article.
[http://www.ctvnews.ca/mobile/canada/vatican-diplomat-sought-in-canada-on-child-porn-charges-1.3611774]

It is a scandal that Francis's most "trusted" and "powerful" collaborator Parolin has one of his top diplomats accused of accessing and distributing child pornography.

The Toronto Catholic Witness website revealed that Winsdor is a "gay tourist attraction" town where Capella is accused of accessing and distributing the child porn.

The website said Capella was recalled by the Vatican to Rome and is "under... "house arrest" (code for living in luxury in... Vatican City State)."
(Toronto Catholic Witness, "Carlo Capella: what was a Vatican Diplomat doing in small town Canada, distributing child porn?," October 5, 2017)

Parolin's diplomat was "recalled" by the Vatican "after American authorities sought to strip his immunity and potentially charge him with possession of child pornography."
(The New York Times, "Vatican Recalls Priest From Washington Embassy," September 15, 2017)

The current Pope's Vatican diplomat corp had another child porn and gay scandal in 2013 and 2014.

This involved the supposed "arrest" of Francis's Vatican of accused paedophile Archbishop Josef Wesolowski.

Betty Clermont of the Dailykos.com on August 13, 2015 wrote:

"Had the trial taken place, testimony would have confirmed that the pope allowed Wesolowski to remain a free man for 14 months regardless of how many times the Pope said he was taking 'action' against prelates on the issue of sex abuse; and that during this time, Wesolowski acquired more than 100,000 computer files of pornography with disturbing photos of children who were likely victims of human trafficking."

Journalist Clermont on September 28, 2016 in Churchandstate.org in a follow up article reported:

"In August 2013, Pope Francis removed...Wesolowski for soliciting and engaging in sex with poor street boys. He did not notify the police or the public. A TV expose brought Wesolowski's crimes to the public's attention."

"The pontiff left Wesolowski a free man until September 2014 when the Italian newspaper Il Corriere Della Serra reported that Wesolowski was arrested by order of the pope because 'there was a serious risk that the nuncio would be arrested on Italian territory at the request of the Dominican authorities and extradited.' At the time, Wesolowski had more than 100,000 computer files of pornography...Images show youngsters...filmed naked and forced to have sexual relations with each other and with adults."

"Even under house arrest in the Vatican, Wesolowski was still able to access child porn on his internet. Wesolowski died unexpectedly before his trial began."

Not only are the Pope's diplomats involved with porn, but also his closest collaborators.

Another porn scandal was Francis allowing, one of his closest collaborators, Cardinal Marx and his German bishops to continue in the porn business.

Marx and the German bishop's huge porn publishing company sold pornography for over a decade. The bishops were rebuked by Pope Benedict XVI after he was informed. After the papal rebuke, the German bishops promised the porn business would be sold according to Lifesitenews.com articles on October 31 and November 23, 2011.

The blog Vox Cantoris on September 18, 2015 wrote that Cardinal Marx and the German bishops were still in the same porn business and Francis did not "call them out." The blog asked:

"Why is Pope Francis blind to Germany's rich and porn producing bishops?"

In 2016, Francis's next x-rated outrage was appointing Archbishop Vincenzo Paglia to head the Pontifical Council for the Family. The papal appointee commissioned a gay neo-pornographic mural at his former cathedral which was called "blasphemous," "disgusting," and "demonic" according to Lifesitenews.com on March 15, 2017.

Finally, the most disgraceful porn and gay scandal:

Pope Francis appointed the mural pornography commissioner to produce a sex education program which was released with the "apparent approval" of Francis on World Youth Day according to a March 6, 2017 article.

The article was written by psychological experts Gerard van den Aardweg and Rick Fitzgerald on Lifesitenews.com.

Paglia's sex ed program used porn "like" that used by "sexual predators."

The sex abuse experts stated that the Paglia headed Vatican Pontifical Council for the Family developed and approved the program called Meeting Point that "contained homoerotic and hetersexual pornography which was like that employed by adult predators of youth."

The experts said "even more troubling is the role of Pope Francis. His apparent approval of the Meeting Point program... with its homoerotic content and hetersexual pornography was severely negligent."
(Lifesitenews, "Is the pontificate of Francis in the clutches of the gay lobby," March 6, 2017)

The two experts said the porn predator-like program "should be withdrawn as soon as possible by the Vatican and its website closed."

 
Francis strolls by porn shop


Jesus said to St. Faustina:

"When you say this prayer with a contrite heart and with faith... I will give the grace of conversion."

 This is the prayer:

"O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You." (Divine Mercy Diary 186, 187)

Say this prayer every day for the general intention of the conversion of Pope Francis and that the courage of St. Paul be given to the dubia Cardinals.

The specific intention of the prayer is for Francis to answer the dubia questions of the four Cardinals. If he doesn't answer soon then may a torrent of grace give the dubia Cardinals the courage to issue the correction.

In no way do I mean this request for prayer to dishonor Pope Francis. I do not want to commit the sin of railing.

I honor the Office of Peter that he holds.

St. Paul honored St. Peter, but when he clearly witnessed Peter manifesting error and confusion on the infallible teachings of the Church by his actions & words, he "rebuked" or corrected him for the good of the first Pope and the Church.

As in the time of Paul, it is now very clear that Francis is manifesting error and confusion on the infallible teachings of the Church by his actions & words.

In this website, I have tried to present the evidence in a straight forward manner without polemics although sometimes I implicitly used humor.

I may have used and I have quoted others who used a tone that could be considered harsh, but not, I believe, different from the tone Paul used on Peter.

Please read the posts in this website for clear evidence of Pope Francis's errors.

Please remember what a great priest in our present troubled time said:

We get the leaders we deserve. What have we done to preserve the Catholic faith? Have we prayed and practiced our Catholic life? Or do we just talk about it? In that case we get what we deserve.

Please pray and practice your Catholic faith for your sake, for your family and friends sake and for the Church.

Pray especially for Francis and Cardinal Burke & that other cardinals and bishops join the dubia Cardinals.

The most reliable Vatican expert in the world Edward Pentin reported on why it is of the upmost importance to pray for the Pope:

"Whatever the exact truth behind the lurid and disturbing story, it has further exposed such gravely sinful behavior taking place in the Vatican that one senior member of the curia says has 'never been worse.'”

"According to reports in the mainstream media, Vatican police broke up a drug-fueled homosexual debauched party in an apartment of the Holy Office, but how true is it?"

"The news first broke in a June 28 article in Il Fatto Quotidiano..."

"The article’s author, Francesco Antonio Grana, says Pope Francis, whose Santa Marta residence is just 500 yards from the Holy Office, was aware of the raid and knew of the monsignor’s capture..."
"In the meantime, a reliable senior member of the curia has told the Register that he has heard from “multiple sources” that the story is true, including from another senior curial figure."

"He said the extent of homosexual practice in the Vatican has 'never been worse...'”

"The precise details of the reported events in the CDF therefore remain open to question, but the substance of the story appears to be true. If so, many would find such behavior taking place in the Holy Office not only unconscionable but also highly sacrilegious..."

"In light of the latest scandal and the current situation, one former official urged readers to recall the warnings of the Lord on homosexual acts, especially between priests, as explained by St. Catherine of Siena in her Dialogues written as if dictated by God Himself."

"The medieval mystic, co-patron of Rome and Doctor of the Church, relayed the words at a time when a number of clergy had fallen into grave sin."

"Such priests, the Lord told St. Catherine, not only fail from resisting their fallen nature, 'but do even worse as they commit the cursed sin against nature [homosexual acts].'”

“'Like the blind and stupid having dimmed the light of the understanding, they do not recognize the disease and misery in which they find themselves,' the Lord continued, adding that it not only causes God 'nausea, but displeases even the demons themselves, whom these miserable creatures have chosen as their lords.'”

"He added that 'this sin against nature is so abominable that, for it alone, five cities were submersed, by virtue of the judgement of My Divine Justice, which could no longer bear them.' The Lord told St. Catherine that even the demons are 'repulsed upon seeing such an enormous sin being committed.'”

"As a remedy, St. Catherine recounted the Lord saying:
'Never cease offering me the incense of fragrant prayers for the salvation of souls, for I want to be merciful to the world. With your prayers and sweat and tears, I will wash the face of my bride, Holy Church. I showed her to you earlier as a maiden whose face was all dirtied as if she were a leper. The clergy and the whole of Christianity are to blame for this because of their sins, though they receive their nourishment at the breast of this bride.'”  
(Click for complete July 8th, 2017 National Catholic Register article by Edward Pentin: http://m.ncregister.com/blog/edward-pentin/the-drug-fueled-homosexual-scandal-allegations-at-the-holy-office#.WWELJXNlAwi)

Jesus have mercy on the Church.

Mary and Joseph pray for the Church.

Spider-Man vs. Porn

By Fred Martinez

Steve Ditko, the original artist and co-creator of the Spider-Man comic, which was a record-breaking hit movie, is the Greta Garbo of comic books.

Refusing to give interviews for 20 years, he, at the time of the movie release, refused interviews for major articles about him by the Los Angeles Times and one of Canada's leading newspapers, the National Post.

Ditko, however, explained his philosophy of art in a narrative on a 1987 video titled "The Masters of Comic Book Art," hosted by author Harlan Ellison. In his introduction, Ellison dismissed Ditko's plea that heroes in art and literature be measured by the moral courage shown in objective good vs. evil choices.

The artist now seems prophetic for saying in the show that if we glorify the anti-hero in art, then anti-life and violence will come into our culture. The anti-heroes of the Columbine-like killings in public schools and the Sept. 11 terrorists seem to justify his claim.

What our American and global culture needs are heroes as models. In the program, the artist and co-creator of Spider-Man says, "Aristotle said that art is more important than history. History tells how man did act. Art shows how man should and could act. It creates a model.

"The self-flawed and anti-hero provide the heroic label without the need to act better. A crooked cop, a flawed cop, is not a valid model of a good law enforcer," Ditko said in the program. "An anti-cop corrupts the legal good, and an anti-hero corrupts the moral good."

Spider-Man as a Model for Good

The power of Ditko's art has in fact influenced youth toward good. In the fall 2001 issue of the Jesuit, a teenager named Pedro tells how he was inspired to go to college by Spider-Man's message.

"Spider-Man got his power when he was a teenager and wasn't sure how to use it," Pedro explains. "So his grandfather [actually uncle] told him, 'With greater power comes greater responsibility.' That's the way it is at Cristo Rey. We're learning to make the world a better place. We're going to go to college and give a whole lot back from what we've been given."

Some are saying that Spider-Man is even a type of Christ. In his essay for the video, Ditko seems at times to be describing Spider-Man as well as Christ. He said, "Early comic book heroes were not about life as it is, but creation of how a man with a clear understanding of right and wrong and the moral courage to choose acts even if branded an outlaw."

On the Internet, I found the testimony of a man who used Ditko's art to turn to God. Mark Dukes, now a deacon of the African Orthodox Church, said:

"My father wasn't around. My mother was a single parent. It was a vacuum in my life. Who am I supposed to be? How am I supposed to be?

"For me, Spider-Man really resonated. Spider-Man's alter ego was Peter Parker, who was a nerd. And I didn't feel like I was a cool guy either. Spider-Man was disliked and feared. Everyone thought he was a crook, but he was a good guy. No one gave him any respect but he continued to do good even in the face of all that.

"He would sacrifice himself, get beat up and then people would say 'Ahhh. Spider-Man! Run. He's going to do something to us!' And really he had just now saved the world. That is very saintly.

"For me, Spider-Man was a type of Christ. He went through suffering just to do good. And he continued to do it even in the face of everyone misunderstanding him and hating him."

Spider-Man, Icon Art and Invisible Realities

Dukes is an artist of Orthodox icons for churches, which is art that doesn't at times have the same perspective or photo-realistic graphics, like Ditko's early drawings of Spider-Man.

Blake Bell, creator of Ditko.Comics Web site, said:

"Visually, Ditko had what most people would consider a cartoony style, but his work was far more real than the "photo-realist" comic artists that would appear on the scene in the following 20 years.

"His was more real because the visual laws defined in his universe were so real, so consistent, that one suspends disbelief to its maximum."

Icon historian Andrei Navrozov, in the June issue of Chronicles, agrees with Bell that art can either be about "gaining a deeper understanding" of reality by symbols or can "mimic" reality.

Perspective was first invented in 470 B.C. by Agatharchus as a means of "geometric illusionism" to mimic reality in stage sets for theater, according to the icon historian.

Navrozov said the "theater set is conceived as a fiction, whereas a [icon] painting is born as an attempt at truth of life, an attempt that in no sense compromises the integrity of the original [reality]. ... They are symbols of real life, not lifelike imitations of reality.

"There is no deeper conflict in history than that between these opposing views of art. 'Is art to serve reality and the individual under God or is it to serve [materialistic] realism and the masses under communism?"

Navrozov shows us that the modern battleground against God and reality is imagery and the imagination. Michael O' Brien in "A Landscape with Dragons: The Battle for Your Child's Mind" said that the imagination is the way that mankind comprehends "God's territory" and his created "invisible realities."

The modern imagination, according to O'Brien, has lost "God's territory" by returning to its "pre-pagan split in consciousness," which is the Gnostic rejection of the "sacramental" unity of spirit and matter, the addiction to occult tales of will to power like Harry Potter, and the relativistic denial of good and evil with ends-justify-the means storylines.

J.R.R. Tolkien's "The Lord of the Rings" is for O'Brien a prime example of a return to the Western Christian epic tradition of the moral imagination, which comprehends "God's territory" and his created "invisible realities."

O'Brien said, "The discernment of the right paths that must be taken, if good is to triumph, is dramatized in the myriad geographical, emotional, spiritual, and symbolic choices faced by the questers. In each of these, Tolkein's world is faithful to the moral order of the universe, to the absolute necessity of freedom. Middle-earth is a "sacramental" world, an "incarnational" world. ... Spirit [invisible realities] and matter are never portrayed as adversaries."


Western Culture Based on Reality and God

The Western Christian culture was rooted in this service to reality and God. Reality was the belief in the objectivity of things that are both material and spiritual. During the last two to five centuries, materialistic modernity has been the adversary of this spiritual and matter "incarnational" worldview.

This "incarnational" reality was rooted out and refilled with the lone materialistic science and "realism" in art worldview – in which reality was contained only within material objects that could be tested or seen.

Spiritual (invisible) realities like God, love, beauty, responsibility and free will were neither seeable, material nor testable, so they were not within modernity's realism.

Modernity attacked the primacy of realistic philosophies such as Thomism and realistic symbolic literature like Dante's spiritual epics and Shakespeare's dramas contrasting persons who were symbols of the conflicting real worldviews of modernity and the older realistic philosophy.

Hamlet's "To be or not to be?" illustrates what the two cultures were in conflict about. In our time, Clinton ("What is the definition of is?") is the symbol of modernity's denial of "to be" or objective truth or falsehood.

Modernity, in its desire to stamp out the Christian culture, dislodged Thomism realistic philosophy and realistic symbolic literatures with Pavlovian behaviorism as well as the materialistic reductive studies and application of art, which represented only material acts. Such as Freud's deterministic reduction of all symbols of the mind to represent only the physical acts of sex and Picasso's sexual anti-art.

This cramped reality of only the materially seeable or testable led to rootlessness and alienation, which was so unbearable to modern man that there was a reaction. According to philosopher Allan Bloom, Friedrich Nietzsche's philosophy of disbelief in all reality, seeable or unseeable – material or spiritual – became the language of the American reaction.

Friedrich Nietzsche's values philosophy led to the subjectivity of all concepts of objective truth, which included good and evil.

Many will remember when President Reagan called the USSR "the evil empire"; he was roundly criticized for violating the new language of "beyond good and evil." This language of value relativism allows for neither the words nor the symbols of evil and good.

Nietzsche's anti-reality philosophy of "God is dead" led to the anti-heroes of politics and art.

In society this led to the denial of the concepts of absolute truth and the law of identity in reality by modernist artists such as Pablo Picasso and by politicians such as Clinton. This rejection of good and evil in turn led to the degrading of women and sexuality.

In the case of Picasso, E. Michael Jones in "Degenerate Moderns" says:

"His break with the traditions was an index of his hatred not only toward the spiritual values of the West but toward the human body and spirit that the West prized as good. In the end, the only thing that Picasso portrayed realistically was the woman's crotch. Modern art had returned to its roots, and the gaping crotch was the only thing now that could keep the aging Picasso in touch with the real world."

Spider-Man the Hero

On the other hand, the hit Spider-Man movie may be a sign that our society wants to go back to the culture that Nietzsche, Picasso and Clinton rejected – a culture that was able to see the objective reality of God, love, beauty, responsibility, free will and the honorable hero.

In the climax of the movie, at the top of a bridge, the Green Goblin's hand holds up the woman that Spider-Man loves and in the other hand he holds a cable with a tram full of children dangling at the other end.

Then the villain lets them fall to their deaths. As he does this, he gives Spider-Man a choice by saying, "You can save either the girl or the children."

Spider-Man, almost miraculously, saves both. For some, this is symbolic of the need in our society to return to the Christian tradition of men retaking the heroic responsibility of showing love by committing both to his woman and the fruit of their love through "better or worse" for life.

As our hero slowly lowers, by the cable, his love and the children to safety, he is repeatedly knocked around by the Green Goblin.

The Goblin taunts him to let go and save himself, which would mean the deaths of those he is lowering. But as the villain zeros in for the kill, Spider-Man is ready to give his life for others, as another hero did 2,000 years ago.

With the help of New Yorkers, Spider-Man saves his love and the children and defeats the Goblin, who finally begs for mercy. As our hero is about to give him his hand, the villain sends his high-tech vehicle to kill Spider-Man from behind. Spidey avoids the vehicle and it ends up killing the Goblin.

This is the Christian message in a symbolic nutshell.

God will forgive anyone no matter what the offense, with only one exception. The only offense God can't forgive without destroying our free will is one's choice to reject mercy. By the Judas choice, one freely sends oneself to where God is not, which is the definition of hell.


Pornography and Clinton the Anti-hero

The Democrats and their public relations agency, the media, are at the other end of the symbolic spectrum, as real-life anti-heroes who use the seduction marketing trick of association to sell lies.

Years ago, in Catholic books, association meant personal relationships with good or bad companions – friendships that led to depravity or honorable lives.

Association now means creating the false impression that a product, place, thing or politician is like the symbol he figuratively stands next to. Nike shoes are "good" because stars like Michael Jordan wear them, or toothpaste will make you popular because that's what happens in the commercial.

It's a con job to sell products and politicians. Sadly, the shadier part of our economic culture is based on this tactic. This shallow magician's trick, as with all lies, leads to meaninglessness and despair.

The selling of pornography to the masses by associating it with constitutional freedoms would make our founding fathers turn over in their graves.

Porn is not only bad, it is also an empty evil that can only mimic reality. It's men having imaginary relationships with glossed-over images of what was once a picture of a real woman, betraying her most intimate self and future relationships. The emptiness keeps multiplying.

Porn is not symbolic of real life, but a lifelike imitation of reality.

As Navrozov said, "There is no deeper conflict in history than that between these opposing views of art. 'Is art to serve reality and the individual under God or is it to serve [materialistic] realism and the masses."

The marketing and selling of porn brings us to Bill Clinton, who, despite promises to the contrary, disrupted the "obscenity prosecution" of Ronald Reagan's task force, which had the porn industry in "serious trouble in the late '80s and early '90s."

Culture War editor E. Michael Jones said, " This [Reagan] task force caused a major rollback of the porn industry during the late '80s and early '90s. ... Florida, according to Sears, was on its way to becoming a porn-free state – except for one county, whose District Attorney inexplicably refused to prosecute cases. That county was Dade county and the name of the DA was Janet Reno and she became the Attorney General when William Jefferson Clinton took office in 1992. That event signaled the end of the federal task force to prosecute pornography."

Clinton lived the message. He was the presidential X-rated soap opera star for the $10 billion annual pornography industry.

Our society was willing to accept Clinton as an anti-hero. And as Ditko said, "[A]n anti-hero corrupts the moral good."

His presidential movie star appeal and the porn industry's money helped his party by association to sell porn, homosexuality, abortion and masturbation all the way down to the elementary schools.



Mr. Clinton, There Is an Is

A few years ago, I spoke with a Texan director of a crisis pregnancy center who has saved thousands of unborn babies. We spoke of a pro-life group whose top priority – to put it mildly – was not saving as many babies as possible. He said to stay away from them because they are "spiritual masturbators."

I love new word combinations, so I researched it to see where it would take me. I found masturbation to be a good metaphor for the spiritual direction our society is taking.

"The ultimate direction of masturbation always has to be insanity," Norman Mailer said. If one has, for example, the image of a beautiful sexy babe in masturbation, one still doesn't know whether one can make love to her in the flesh. All you know is that you can violate her in the brain. ... But, if one has fought the good or evil fight and ended with the beautiful sexy dame ... one has something real to build on."

Masturbation – as the pornography industry knows – is a profitable lie. For example, if someone says he had sex with a porn star and he didn't, it is a lie. If one imagines having sex with a porn star, it is still an untruth. The imagination is used to reach unreality.

In contrast to this abuse, the imagination can be used to reach into deep reality. As Thomas Aquinas also demonstrated, the mind can grasp the realities of love, truth and God using the phenomena of the imagination and reason. One only need read Shakespeare or G.K. Chesterton to see the imagination grasping deep truths.

Chesterton, in a book on Thomas Aquinas' philosophy, shows how the reason and imagination can work together to reveal the philosophical reality of being:

"A brilliant Victorian scientist delighted in declaring that the child does not see any grass at all; but only a sort of green mist reflected in a tiny mirror of the human eye.

"This piece of rationalism has always struck me as almost insanely irrational. If he is not sure of the existence of the grass, which he sees through the glass of a window, how on earth can he be sure of the existence of the retina, which he sees through the glass of a microscope. ... [T]he child is aware of Ens [being]. Long before he knows that grass is grass, or self is self, he knows that something is something. Perhaps it would be best to say very emphatically [with a blow on the table], There is an Is ... a thing cannot be and not be. Henceforth, in common or popular language, there is false and true."

The masturbator who imagines he is with the porn star is not in is – or, in common language, he is in falsehood. His body and imagination are moving – as moderns would say, progressing – but the direction of his mind is toward unreality. The porn addict and people like Clinton must always ask for the definition of 'is' because they are living in a lie.

Once one denies absolute truth and the law of identity, he will live in a lie. Ditko said, "Aristotle formulated the law of identity. A is A. A thing is what it is. It has a specific nature and identity. It cannot contradict itself and be a lie."

Our society has this choice.

It can either go the Clintonian direction toward the unreality of the pornography industry, which does not want an is because then it would have to be morally responsible.

Or it can go in the direction of the reality that Ditko points to, where there is an is, as well as the reality of God, love, beauty, free will, responsibility and the honorable hero.