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.

Sunday, November 19, 2017

Pope Francis, Fessard, Relativism and Amoris Leatitia

Austen Ivereigh at Crux just reviewed a book by Massimo Borghesi called "Jorge Mario Bergoglio, Una Biografia intellettuale" which shows that much of Pope Francis's thinking comes from Fr. Gaston Fessard.

Ivereigh claims that Fessard is "anti-Hegelian."

As usual, Ivereigh is wrong.

Back in 1950, Thomist Jules "Isaac was accusing Fessard of identifying this quasi-science of thought with the science of the real order, or metaphysics. That is what Hegel does."

"The executive function of the dialectic, as Isaac interpreted Aquinas, uses the law of thought in a concrete instance of thinking or arguing. Because Fessard used these laws not as laws of arguing, but as laws of the development of historical events, he is again accused of Hegelianism." ("Gaston Fessard S.J., His Work Toward A Theology of History," by Mary Alice Muir, 1970, page 30)

Sadly, Fessard realized that Hegelianism is historicism or relativism.

He hoped to save Hegel's dialectic thought from relativism with his confused twisting of Aquinas, but instead it appears that he became a soft Hegelian historicist and relativist.

It appears that Francis is a historicist and relativist if his thinking comes from Fessard.

As the scholar Fr. Edmundus Waldstein shows this "soft" historicism, that its proponents deny is Hegelian, but is Hegelian relativism despite the denials, brought us subjectivist Bernard Haring's "moral" theology, endorsed by Francis, which denies intrinsically evil acts. (sancrucensis.wordpress.com, "Dubia and Process," December 7, 2016)

This relativism it appears brought us Amoris Leatitia's ambiguous "spreading of heresy" and it's denial of intrinsically evil acts as Josef Seifert and the Filial Correction so clearly show to be the fruits of this papal document.

Pray that the Dubia Cardinals issue the correction. Say a Our Father now for this intention.

Saturday, November 18, 2017

The Judge Moore Hypocrisy & Franken's Rape of American Public's Mind with Sleazy "Humor"

Leeann Tweeden


@LeeannTweeden
I’ve decided it’s time to tell my story. http://www.kabc.com/2017/11/16/leeann-tweeden-on-senator-al-franken/ 





In their hypocrisy, the media and Washington elite after liberal Al Franken's proven sexual assault do not politely ask him to step down, but conservative Judge Roy Moore because of unproven allegations is commanded to step down.

(It seems that Moore may have committed legal odd acts, that is date woman under age 18, but so far the only solid evidence of sexual misconduct, the signed yearbook, appears to be a fabrication.)

The elites' double standard and rape of the American public's mind began a long time ago before the Moore/Franken hypocrisy.

Below is a example of how Franken has been raping the American public's mind for a long time with his sleazy "humor."

“[Radio host Al] Franken also imitated a priest giving Communion, saying "Body of Christ" when an imagined pedophile priest was in line but "not for you" when pro-choice politicians came up,” according to Michael Goodwin of the New York Daily News.
[http://www.nydailynews.com/news/col/story/192671p-166266c.html]

This Franken mockery of the Eucharist on Air America radio proves he is a creepy anti-Catholic bigot. This ridicule reminds one of the Nazi propaganda that mocked the most sacred religious Jewish customs.

The Jewish religion holds God’s very name in the highest respect and reverence. The radio host, who claims to be Jewish, in the introduction of his new book Lies And the Lying Liars has a disrespectful mock conservation with the Holy One of the Old Testament. Here‘s an sample Franken‘s mockery:

“’TOTAL BULL____,’ God said. ’ START BY ATTACKING THEM. HE’S [former CBS reporter Bernard Goldberg who wrote a book about liberal bias] CLEARLY A DISGRUNTLED FORMER EMPLOYEE, AND SHE [Ann Coulter who wrote a book about liberal bias] JUST LIES. BY THE WAY, THERE’S SOMETHING SERIOUSLY WRONG WITH HER. ’”

Franken’s purpose for writing his book was to “prove” that there isn’t a liberal bias. According to the radio host “[a]lmost every fact in this book [Lies And the Lying Liars] is correct. Either that, or it’s a joke.”

Franken’s Alleged Facts and Humor

Here’s another example of radio host ’s alleged humor in his book on page 239:

“’Give it back! [Clarence] Thomas’s squeal broke their reverie.’ Give me back my magazine.’

‘ Kerry and Gore jumped topsides and saw Ashcroft holding a cheaply printed magazine featuring teenage Vietnamese prostitutes.’”

I assumed this “joke” refers back to the alleged and “totally uncorroborated charges of off-color language against” the then African American Supreme Court nominee Clarence Thomas.

Franken thinks its funny to promote “totally uncorroborated charges“ against the African American Thomas, but is fuming in his book because of “[c]redible rape charges” against his great hero Bill Clinton who sexually abused women (imagine the media indignation if sex abusing priests had used cigars), allegedly raped a woman, obstructed justice and lie under oath.

The radio host is outraged on page 138 because Bill O’ Reilly “deplored not only the Clinton’s alleged rape of Broaddrick, but also the mainstream medias’ rape of the American public in failing to report the alleged rape.”

Brent Bozell shows the “double-standard” of the media in this case best when he wrote:

“Credible rape charges are not news when levied against a liberal president, no matter how grave those charges are. But totally uncorroborated charges of off-color language against a conservative Supreme Court nominee totally dominated the news for a solid week.
The national media’s double-standard has descended from the merely awful to the absurd.”
[http://www.mediaresearch.org/press/1999/press19990308.asp]

Franken is the “Teensiest Bit Selective”

Or maybe it’s not fair and balanced to Franken's "humor" to compare the media handling of Clinton’s “[c]redible rape charges” vs. the “uncorroborated charges of off-color language” against Thomas.

Maybe it’s “the teensiest bit selective.”

Al in his continued attempt to show that there is not a liberal bias on page 33 says “from among the hundreds of thousands of hours of broadcast news over the last three decades Bernie is able to coble together a few instances of slanted reporting. But even when Goldberg seems to have a point, it still feels just the teensiest bit selective.”

However, the radio host in his chapter called “I Bitch-Slap Bernie Goldberg” in his rigorist fact finding effort was the “teensiest bit selective:”

When he forgot to mention that Goldberg in his book Bias considered that the media’s anti-conservative bias against the great “social” issues such as abortion and homosexuality to be even greater than against the “Democrat-versus-Republican sort” of issues; Goldberg wrote:“Why were we doing PR for the AIDS lobby by spreading an epidemic of fear, telling our viewers about how AIDS was about to break out into mainstream heterosexual America, which simply was not true?”

I guess the “I Bitch-Slap Bernie Goldberg” chapter was another creepy joke because it's another example of Franken's raping of the American public's mind on the truth of the media cover up of gay pedophilia.

Franken’s and “the Most-Gay Presidential Candidate Ever” John Kerry’s Buddies

Which brings us back to the radio host’s “joke” about a priest giving Communion to pedophile priests, but not to pro-choice politicians. Why were Franken and his close associate the then “the most-gay presidential candidate ever” Catholic John Kerry helping their buddies in the radical gay movement and liberal psychological establishment to cover up the fact that the Catholic scandal is overwhelmingly a homosexual sex abuse scandal?

The cover up tactic is to say that the scandal is about pedophilia and then claim that pedophilia is not associated with homosexuality.

The gay activist expert and psychiatrist Jeffrey Satinover, who wrote the book "Homosexuality and the Politics of Truth," which the Congressional Record of May 1996 called the "best book on homosexuality written in our times," states this is a standard spin.

He writes:

"Activists are aware of the adverse effect on the gay-rights movement that could result if people perceived any degree of routine association between homosexuality and pedophilia…They have denied this association by focusing on the (true) fact that—in absolute numbers—heterosexuals commit more child molestation than homosexuals." "But careful studies show that pedophilia is far more common among homosexuals than heterosexuals."

According to an article by Register Correspondent Ellen Rossini, "Although heterosexuals outnumber homosexuals by a ratio of at least 20 to 1, homosexual pedophiles commit about one-third of the total number of child sex offenses," said Tim Dailey, a senior fellow for culture studies at the Family Research Council. (The National Catholic Register, September 15-21, 2002) [http://www.ncregister.com/register_News/091002sem.htm]

With the above in mind I said in my book The Hidden Axis of Evil: The Clinton, Sex Abuse and the Aborting of America:

"If [the liberal “Catholic” organization] VOTF and the liberal bishops really want to end the church scandal, then they have to stop covering up the gay part of 90 percent of the scandal [The February 2004 National Review Board Report says 81 percent of the victims were males]. If VOTF and [VOTF’s Rev.] Doyle really want to end the pedophilia part of the scandal, then they have to expose the fraudulent scientific data eliminating penalties for sexual abusers and the Kinseyan [psychological] ‘experts’ who are advising the bishops."

It is Franken’s and "Catholic" gay activist Kerry‘s radical gay friends in the priesthood, who are there contrary to the teachings of the Catholic Church, who have caused the overwhelming majority of the scandal. It’s also their friends in the liberal psychological establishment with their fraudulent scientific data who are eliminating penalties for sexual abusers and who advised the bishops to allowed homosexuals priests into their dioceses.

Unfortunately, it also isn’t a fact that the vast majority of Catholic priests are not giving Communion to pro-choice politicians. Sadly it’s not a joke that many American bishops appear to be okay with politicians- who vote for killing unborn babies- receiving the Eucharist which includes all the bishops who voted for Cardinal Cupich to be their pro-life chairman. This despite the Catholic Church law (Canon 915), which states that the Eucharist should be withheld from “Catholic” public figures who advocate abortion.
[http://www.all.org/crusade/canon915.htm]

What is the Real Agenda of Franken’s “Humor”?

Nor is it a joke that Franken and his close associate “Catholic” John Kerry support even late-term abortion, which should really be called infanticide. It is a fact that Al did a warm up “comedian” act for Planned Parenthood in 2000.
[http://www.freerepublic.com/forum/a38d93ec50ced.htm]

Above all, it is a fact that Franken’s creepy jokes “deadens, instead of sharpening, the intellect.“

It is appropriate that his culture of death “sense of humor” is associated with Planned Parenthood's participation in the killing of millions of unborn babies and the sale of their body parts, which is a grim reminder that PP’s founder Margaret Sanger promoted eugenics/Nazi teachings on the need to eliminate the world of "inferior people."
[http://www.freerepublic.com/forum/a38d93ec50ced.htm]

C. S. Lewis in his book The Screwtape Letters describes the real agenda of Franken’s  culture of death “humor” best. In this book his character, who is a senior evil spirit, says:

"But Flippancy is the best of all. In the first place it is very economical. Only a clever human can make a real Joke about virtue, or indeed about anything else; any of them can be trained to talk as if virtue were funny. Among flippant people the Joke is always assumed to have been made. No one actually makes it; but every serious subject is discussed in a manner which implies that they have already found a ridiculous side to it. If prolonged, the habit of Flippancy builds up around a man the finest armour-plating against the Enemy [God] that I know, and it is quite free from the dangers inherent in the other sources of laughter. It is a thousand miles away from joy; it deadens, instead of sharpening, the intellect; and it excites no affection between those who practice it."

Rosary To The Interior: For the Purification of the Church

My friend James Larson, author of "War Against the Papacy," send me the following email and post:
 
"I consider the attached document of great importance for the future of the Church. I plead with you to publish it, to send it to any other websites that might be interested, to share it with any priests you might know, and to take any other actions which might further its diffusion. As you can see, the author does not desire recognition."
 
Rosary To The Interior:
For the Purification of the Church
(Feast of the Purification and Presentation, Friday, Feb 2, 2018)
 
What is now called The Feast of the Presentation, celebrated on February 2, is actually a double Feast: that of the Purification of Mary, and the Presentation of Our Lord in the Temple. I would like to suggest that Catholics throughout our country journey to their churches on this day in order to pray the Rosary for the expressed intention of the Purification of the Church. If access is denied to the interior of the Church, the Rosary might be prayed at its entrance.
The Presentation celebrates the coming of Jesus Christ, the Light of the World, into His Temple. It is, in fact, the premier Feast of Light¸ and the Triumph of Light over the Darkness of Evil. Traditionally called Candlemass, it signifies the “success” and triumph of the Incarnation, has been traditionally celebrated with triumphal candlelight processions, and is the liturgical day designated for the blessing of candles.
The Purification is the Feast of Our Lady considered to be the oldest Marian liturgical Feast in the Church (having its beginnings in the liturgical life of the Church in Jerusalem) which, while exteriorly signifying an act which fulfilled the prescription of the Old Law, interiorly represents a whole new reality. The purification prescribed in the Old Law was in consequence of original sin and the pain and “sorrow” which now accompanied all childbirth. Mary, conceived without sin, was free from this sorrow. The Purification of the New Testament, therefore, is to be identified with the interior sorrow and suffering of Mary and the Church which has to be undergone in order to usher Christ’s Light into His Temple the Church, and from there into the world:
And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.”
The Church has now been penetrated by a darkness greater than at any time in its history – not only the darkness of sexual sins and other moral “filth”, but that which consists of every conceivable form of error masking itself as truth, and of darkness masquerading as light. The task of unmasking these “thoughts”, and thus paving the way to the Triumph of the Truth of Christ, has been entrusted to Mary. Most specifically, it has been entrusted to Our Lady of the Rosary. St. Paul writes, “The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light.” The Rosary, as revealed in the messages of Our Lady of Fatima, is this armor of light possessing the power from God to cast off the works of darkness which now pervade the Church, the world, and especially the minds and hearts of individual Catholics.
We need to be immensely grateful to Poland for beginning this militant crusade with its “Rosary on the Borders”, and for Catholics in Italy and Ireland who have followed suit. I believe that the title “Rosary to the Interior” is singularly appropriate to such an effort in the United States, since we are a primary source of the evils that have permeated the modern world: abortion, contraception, the destruction of the family, pornography, homosexuality, materialism and consumerism, all the evils of the media which destroy the intelligence and morality of young and old alike, denial of the Kingship of Christ over all nations, and manifold heresies in regard to the Truths of Christ.
We also need to recognize that Polish Catholics were right in coupling this collective praying of the Rosary to the fate of their nation. St. James the Apostle declares: “the friendship of this world is the enemy of God”. (James 4:4). In the United States this “friendship of the world” has taken the form of constant compromise with American culture and politics, which has produced all those evil “fruits” mentioned above. The campaign of the Enemy within the Church is now taking the form of declaring an end to this “enmity” between Christ and the world, and of promoting inclusiveness towards every conceivable form of evil. The Rosary must therefore be embraced not only as a form of armor protecting us from personal evil, but as a militant weapon in order to defeat the deceits of those who work in darkness, from within, to overthrow Christ and His Church. It must now, first and foremost, be directed in intention towards the Interior of the Church.
Finally, it would seem especially necessary, given the profound lack of unity which exists among various apostolates and agendas operating within the United States, that this effort not be taken over by any one organization. I pray that it will rise from the hearts of many, be promoted by every form of organization and media, and be subsumed by none. I personally, along with family, friends, and any other Catholics we might influence, will be there. Let it thus proceed as a united effort to purify the Church and convert our nation.
Note: Any of the above may be used without crediting the author. As long as the intention remains the same – “Rosary to the Interior: For the Purification of the Church” – it may also be amended to suit individual circumstances. I suggest that parish priests and bishops be asked for permission to use their Church, and even to promote this endeavor from the pulpit and the church bulletin. Finally, I would ask all those interested in participating in this Rosary to the Interior to consider what contacts they might make in order to promote this effort towards the purification of their Church. Its power and effectiveness, with the aid of God’s grace, is designed to begin in the heart of each individual believer and multiply to unity with all the faithful in a cry for God’s mercy and assistance.
 – The author does not desire recognition.
 
Below is a shorter version of the above for possible use in the pulpit or in bulletins:
 
Rosary To The Interior:
For the Purification of the Church
(Feast of the Purification and Presentation, Friday, Feb 2, 2018)
 
What is now called The Feast of the Presentation, celebrated on February 2, is actually a double Feast: that of the Purification of Mary, and the Presentation of Our Lord in the Temple. I would like to suggest that all our faithful journey to Churches on this day in order to pray the Rosary for the expressed intention of the Purification of the Church.
The Purification is the Feast of Our Lady considered to be the oldest Marian liturgical Feast in the Church (having its beginnings in the liturgical life of the Church in Jerusalem) which, while exteriorly signifying an act which fulfilled the prescription of the Old Law, interiorly represents a whole new reality. The purification prescribed in the Old Law was in consequence of original sin and the pain and “sorrow” which now accompanied all childbirth. Mary, conceived without sin, was free from this sorrow. The Purification of the New Testament, therefore, is to be identified with the interior sorrow and suffering of Mary and the Church which has to be undergone in order to usher Christ’s Light into His Temple the Church, and from there into the world:
And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.” (Luke 2: 35).
To Mary has been entrusted the mission from God to carry the light of Christ into His Church in order that it might then become a beacon of light to free the world from darkness and sin. As revealed through the messages of Fatima, this is especially to be accomplished through the Rosary.
I would ask all the Catholics of this parish, if it is at all possible, to journey here on Friday, February 2 [a specific time might here be appropriate) for the praying of the Rosary for the Purification of the Church and the Triumph of Christ’s Light over the darkness that now appears to be descending at an accelerating pace over our world, and especially over our nation. The Church will be open all day, and into the evening, for this purpose.

Saturday, November 11, 2017

Would Cupich give "Prolife" Hitler Communion since he Fought Against Joblessness & Anti-Environmentalism Despite his Cutting Up & Killing People?


Blase Cupich on Face the Nation said that he would give Communion to pro-abortion politicians

In his interview with Face the Nation the then Archbishop Blase Cupich was asked:

"When you say we cannot politicize the communion rail, you would give communion to politicians, for instance, who support abortion rights."

Cupich said on Face the Nation in 2014 that he would give Holy Communion to pro-abortion politicians:

"I would not use the Eucharist or as they call it the communion rail as the place to have those discussions or a way in which people would be either [sic] excluded from the life of the church. The Eucharist is an opportunity of grace and conversion. It’s also a time of forgiveness of sins. So my hope would be that that grace would be instrumental in bringing people to the truth." [http://www.crisismagazine.com/2014/on-giving-communion-pro-abortion-politicians]

In 1933, when the Nazis came to power, one of pro-abortion politician Hitler's first acts was to legalize abortion for the "health of the mother" which meant abortion on demand. By 1935 Germany had 500,000 abortions a year.[http://www.klannedparenthood.com/nazis-and-abortion/hitler-was-pro-choice/]

Cupich stated that pro-abortion politicians like Hitler should receive Holy Communion and he, also, explicitly said cutting up babies is morally equal, much the same as, joblessness and other issues. The Chicago Cardinal said:

"While commerce in the remains of defenseless children is particularly repulsive, we should be no less appalled by the indifference toward the thousands of people who die daily for lack of decent medical care; who are denied rights by a broken immigration system and by racism; who suffer in hunger, joblessness."

In 2015, Cardinal Cupich sounded like a Nazi sympathizer when he compared the genocide and mutilation of unborn babies to joblessness and other issues.

He compared the "Planned Parenthood grisly traffic in aborted babies body parts to... joblessness and a broken immigration system."
("Leftist CDL Cupich In Running to Chair US Bishops' Pro-Life Committee," Church Militant, October 24, 2017)

Would Cupich call Hitler "Prolife' since he Agreed with many of his Consistent Ethic of Life Stances?

Hitler agreed with many of Cupich's consistent ethic of life stances.

The Cardinal and Hitler stand united in the following consistent ethic issues. The Nazi dictator fought against joblessness and anti-environmentalism.

The progressive pro-Cupich magazine Commonwealth reported that Pope Francis, in an article titled "How Pope Francis Reframed the Politics of Being 'Prolife,'" now says:

Being "prolife" is not a "single-issue" and, also, means '''the environment devastated by man's predatory relationship with nature'... undocumented immigrants and unemployed workers."
(Commonwealth, By John Gehring, September 13, 2017)

Since pro-life is not a single issue then by Cupich's Nazi sympathizer-like reasoning then Hitler's grisly death camp genocide should be counterbalanced by the fact that the Nazi government reduced unemployment from six million to one million and was one of the first to create environmental protection laws.

Francis and the Cardinal in their statements down play the abortion genocide while making climate change a top priority and appear to, also, equate environmentalism (and even tobacco smoking which was just outlawed in the Vatican) with having a consistent ethic life position.

By their reasoning Hitler was pro-life since it's not a single issue and he agreed with many of Cupich and Francis's consistent ethic of life stances.

Hitler had a "stance against Tobacco use" and the "Nazi's were the first to create environmental protection laws in history" according to the Nazi sympathizer website europeanknights project.com.
(12 Things You We're Not Told About Adolph Hitler and Nazi (NSDAP) Germany," January 13, 2017)

The scholarly book "How Green Were the Nazis?: Nature, Environment, and Nation in the Third Reich," also, impartially reports that Hitler's government "mounted the most effective anti-smoking propaganda campaign ever before 1980" and "nature protection and conversation laws... from an environmentalist perspective, the best in the world." (amazon.com/go/aw/reviews/082141672, First review)

Lifesitenews.com pointed out that Cupich said abortion "is a 'controversial issue.' It needs to be 'put behind us so the government can focus on it's budget.'"

This statement sounds like something similar to what a Nazi sympathizer would say:

The Jewish genocide is a "controversial issue," it needs to be put behind us so the government can focus on it's budget, joblessness, environmental issues and train prices.

The Lifesitenews responding to the Chicago Cardinal's statement said:

"Your Eminence, abortion is immoral because it kills... Dietrich Bonhoeffer didn't fret about train prices in Nazi Germany. He spoke truth to power about the genocide of Jews and eventually lost his life."
("Cardinal Cupich shows his priorities in responses to two different tragedies," November 8, 2017, Lifesitenews.com)

The California Catholic Daily wrote:

"Cupich indicates there’s a moral equivalence between abortion and other moral issues."

Charles J. Chaput
Most Reverend Charles J. Chaput: “The deliberate killing of innocent life is a uniquely wicked act”.

"None other than Philadelphia’s archbishop, the Most Reverend Charles J. Chaput has fired back.

Archbishop Chaput wrote in his August 10 editorial for Catholic Philly:

'Here’s a simple exercise in basic reasoning... theft is bad, assault is worse and murder is worst. There’s a similar texture of ill will connecting all three crimes, but only a very confused conscience would equate thieving and homicide. Both are serious matters. But there is no equivalence.'

'A case is sometimes made that abortion is mainly a cultural and moral issue, and politics is a poor solution to the problem. The curious thing is that some of the same voices that argue against political action on the abortion issue seem quite comfortable urging vigorous political engagement on issues like health care, homelessness and the environment.'

'When it comes to moral issues, basic reasoning oftentimes proves more valuable than nuance... The latter obfuscates and confuses, as it blurs the distinctions and degrees separating good from evil, leaving people wondering what’s good and what’s evil.'" [http://cal-catholic.com/nuance-vs-clarity/]

Pray that the US Bishops put someone to Chair their Pro-Life Committee who doesn't have a "very confused conscience" and that doesn't have people "wondering what's good and what's evil."

Say a Our Father for that intention now.