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  Frs. Hewko & Ruiz: The Silence of the Shepherds [Joint Statement - July 1, 2023]
Posted by: Stone - 07-10-2023, 10:28 AM - Forum: Rev. Father David Hewko - Replies (5)

July 1, 2023

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  St. Alphonsus Liguori: Daily Meditations for Sixth Week after Pentecost
Posted by: Stone - 07-10-2023, 10:09 AM - Forum: Pentecost - Replies (7)

St. Alphonsus Liguori: Daily Meditations for Sixth Week after Pentecost

Sixth Sunday after Pentecost

Morning Meditation

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OUR JOURNEY INTO ETERNITY.–WE ARE ONLY PILGRIMS ON THIS EARTH.

We have not here a lasting city, but we seek one that is to come. In this world we are not citizens, but pilgrims, for we are on our way to Eternity. Man shall go into the house of his eternity.


I.

We have not here a lasting city, but we seek one that is to come (Heb. xiii. 14). In this world we are not citizens, but pilgrims, for we are on our way to Eternity: Man shall go into the house of his eternity (Eccles. xii. 5).

Very soon, therefore, we shall have to leave this world. The body must soon go into the grave, and the soul into Eternity.

Would not that traveller be guilty of great folly, who should waste his time and his wealth in building himself a dwelling in a place he must soon leave?

O my God, my soul is eternal; I must, then, either enjoy Thee or lose Thee for Eternity.

In Eternity there are two places of abode–one overflowing with every delight, the other replete with every torment. And these delights and torments will be eternal. If the tree fall to the south, or to the north, in what place soever it shall fall there shall it be (Eccles. xi. 3). If the soul be saved, it will be happy forever; but if it fall into hell, it will remain there to weep and lament as long as God shall be God.

There is no middle state: either a king forever in Heaven, or forever a slave of Lucifer; either blessed forever in Paradise, or in despair forever in hell.

Which of these abodes will fall to the lot of each of us? That which each one voluntarily chooses. Man shall go–Ibit homo. He who goes to hell, goes of his own free will. Every one that is damned, is damned because he wills his own damnation.

O my Jesus, would that I had always loved Thee! Too late have I known Thee! Too late have I loved Thee! O Thou, the God of my heart, and the God that is my portion forever! (Ps. lxxii. 26).


II.

Every Christian, in order to live well, should always keep Eternity before his eyes. Oh, how well regulated is the life of that man who lives and sees all things in the light of Eternity!

If Heaven, Hell, and Eternity were even only doubtful things, surely we ought to do all in our power not to run the risk of being lost forever. But no; they are not doubtful things, but Articles of Faith.

To what will all the greatness of this world come? To a funeral; to a descent into the grave. Blessed in that hour is he who obtains eternal life!

O Jesus! Thou art my life, my riches, my love. Grant me a great desire to please Thee during the remainder of my life; and give me Thy assistance to fulfil it.

The thought of Eternity is sufficient to make a saint. St. Augustine called it the Great Thought. It is this thought that has sent so many young persons into cloisters, so many anchorites into deserts, and so many Martyrs to cruel deaths.

Father John of Avila converted a lady who was attached to the world, by only saying: Consider: Always and Forever!“

Oh, how much depends on the last moment of our lives! On our last breath depends an Eternity, either of happiness or of misery; a life of eternal bliss, or of eternal woe. Jesus Christ died upon the Cross, in order to secure for us His grace at this last moment.

My dear Redeemer, if then Thou hadst not died for me, I should have been lost forever! I thank Thee, O my Love! I confide in Thee and I love Thee!


Spiritual Reading

PRAYER, THE GREAT MEANS OF SALVATION.

I have published several spiritual works, the Visits to the Blessed Sacrament, The Passion of Jesus Christ, The Glories of Mary, and, besides, a work against the Materialists and Deists, with other devout little treatises. I have recently brought out a work on the Infancy of our Saviour entitled Novena for Christmas; and another entitled Preparation for Death, besides the one on the Eternal Maxims, most useful for meditation and sermons … But I do not think that I have written a more useful work than the present, in which I speak of prayer as a necessary, and a certain means of obtaining salvation, and all the graces which we require for that object. If it were in my power, I would distribute a copy of it to every Catholic in the world, in order to show him the absolute necessity of prayer for salvation.

I say this, because on the one hand I see that the absolute necessity of prayer is taught throughout the Holy Scriptures, and by all the Holy Fathers of the Church, while, on the other hand, I see that Christians are very careless in their practice of this great means of salvation. And, sadder still, I see that preachers take very little care to speak of it to their flocks, or confessors to their penitents; I see, moreover, that even the spiritual books now popular do not speak sufficiently of it; yet there is nothing which preachers, and confessors and spiritual books should insist upon with more warmth and energy than prayer; not but that they teach many excellent means of keeping ourselves in the grace of God, such as avoiding the occasions of sin, frequenting the Sacraments, resisting temptations, hearing the Word of God, meditation on the Eternal Truths, and other means–all of them, I admit, most useful; but, I say, what profit is there in sermons, meditations, and all the other means pointed out by masters of the spiritual life, if we forget to pray? Has not our Lord declared that He will grant His graces to no one who does not pray? Ask and ye shall receive. Without prayer, in the ordinary course of providence, all the meditations we make, all our resolutions, all our promises, will come to naught. If we do not pray, we shall be always unfaithful to the inspirations of God, and to the promises we make Him. Because, in order actually to do good, to conquer temptations, to practise virtues, and to observe God’s law, it is not enough to receive illumination from God, and to meditate and make resolutions, but we require, moreover, the actual assistance of God; and, as we shall see, He does not give this assistance except to those who pray, and pray with perseverance. The light we receive, and the considerations and good resolutions we make, are of use to incite us to the act of prayer when we are in danger and are tempted to transgress God’s law; for, then prayer will obtain for us God’s help, and we shall be preserved from sin; but if in such moments we do not pray, we shall be lost.

My intention in thus prefacing my book is, that my readers may thank God for giving them an opportunity, by means of this little book, to receive the grace of reflecting more deeply on the importance of prayer; for all adults who are saved, are ordinarily saved by this single means of grace. And therefore I ask my readers to thank God; for surely it is a great mercy when He gives the light and the grace to pray. I hope, then, that you, my beloved brother, after reading this little work, will never from this day forward, neglect to have continual recourse to God in prayer, whenever you are tempted to offend Him. If ever in times past you have had your conscience burdened with many sins, know that the cause of this has been your neglect of prayer, your not asking God for help to resist the temptations which assailed you. I pray you, therefore, to read my words again and again with the greatest attention; not because I write them, but because this book is a means which God offers you for the good of your salvation, thereby giving you to understand that He wishes you to be saved. And after having read it yourself, induce as many of your friends and neighbours as you can to read it also. Now let us begin in the Name of the Lord.

The Apostle writes to Timothy: I desire, therefore, first of all that supplications, prayers, intercessions and thanksgivings be made (1 Tim ii. 1). St. Thomas explains that prayer is properly the lifting up of the soul to God. Petition is that particular kind of prayer which begs for determinate objects, but when the thing sought is indeterminate (as when we say, “Incline unto my aid, O God!”), it is called supplication. Obsecration is a solemn adjuration or representation of the grounds on which we dare to ask a favour; as when we say,” By Thy Cross and Passion, O Lord, deliver us !” Finally, thanksgiving is the returning of thanks for benefits received, whereby, says St. Thomas, we merit to receive greater favours. Prayer, in a strict sense, says the holy Doctor, means recourse to God; but in its general signification it includes all the kinds just enumerated. It is in this latter sense that the word is used in this book.

We will here treat:

1.–Of the Necessity of Prayer; the Power of Prayer, and the Conditions of Prayer;

2.–We will show that God gives the grace of Prayer to all men.*

*Only a part, but we think the most important part, of St. Alphonsus’ Treatise on Prayer will be given here. The entire Treatise is included in Vol III. Centenary Edition of the Saint’s works, which may be obtained from Editor of present work.–ED.


Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST.

” Charity beareth all things.”

HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT.

I.


But wherefore does Almighty God load us with so many crosses, and take pleasure in seeing us afflicted, reviled, persecuted, and ill-treated by the world? Is He perchance, a tyrant, whose cruel disposition makes Him rejoice in our suffering? No; God is by no means a tyrant, nor cruel; He is all compassion and love towards us; suffice it to say that He has died for us. He indeed does rejoice at our suffering, because suffering is for our good; inasmuch as by suffering here we are released hereafter from the debt of punishment justly due from us to His Divine justice; He rejoices in our sufferings because they detach us from the sensual pleasures of this world: when a mother would wean her child she puts gall on the breast in order to create a dislike in the child; He rejoices in sufferings because we give Him, by our patience and resignation in bearing them, a token of our love; in fine, He rejoices in them, because they contribute to our increase of glory in Heaven. Such are the reasons for which the Almighty, in His compassion and love towards us, is pleased when we suffer.

I love Thee with my whole heart, O my Redeemer! I love Thee, my sovereign Good! I love Thee, my own Love, worthy of infinite love. I am grieved at any displeasure I have ever caused Thee, more than for any evil whatever. I promise Thee to receive with patience all the trials Thou mayest send me; but I look to Thee for help to be faithful to my promise, and especially to be enabled to bear in peace the sorrows of my last agony and death.


II.

Let us conclude. That we may be able to practise patience to advantage in all our tribulations, we must be fully persuaded that every trial comes from the hands of God, either directly, or indirectly through men; we must therefore render God thanks whenever we are beset with sorrows, and accept, with gladness of heart, of every event, prosperous or adverse, that proceeds from Him, knowing that all happens by His disposition and for our welfare: To them that love God all things work together unto good (Rom. viii. 28). In addition to this, it is well in our tribulations to glance a moment at that hell we formerly deserved: for assuredly all the pains of this life are incomparably less than the awful pains of hell. But above all, prayer, by which we gain the Divine assistance, is the great means by which we may suffer patiently all affliction, scorn, and contradictions, and is that which will furnish us with the strength we have not of ourselves. The Saints were persuaded of this; they recommended themselves to God, and so overcame every kind of torments and persecutions.

O Lord, I am fully persuaded that without suffering, and suffering with patience, I cannot win the crown of Paradise. David said: From him is my patience (Ps. lxi. 6). And I say the same; my patience in suffering must come from Thee. I make many resolutions to accept all tribulations in peace; but no sooner are trials at hand than I grow sad and alarmed; and if I suffer, I suffer without merit and without love, because I know not how to suffer them so as to please Thee. O my Jesus, through the merits of Thy patience in bearing so many afflictions for love of me, grant me the grace to bear crosses for the love of Thee!

O Mary, my Queen, vouchsafe to obtain for me a true resignation in all the anguish and trials that await me during life and at death.

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  Fr. Hewko: Brave Cristeros! Conference - July 5, 2023
Posted by: Stone - 07-09-2023, 04:50 AM - Forum: Conferences - No Replies

Brave Cristeros! Conference
July 5, 2023 in Kansas - Men's Ignatian Retreat



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  Pope Francis picks notorious pro-LGBT clerics to participate in October Synod on Synodality
Posted by: Stone - 07-08-2023, 05:47 AM - Forum: Pope Francis - No Replies

Pope Francis picks notorious pro-LGBT clerics to participate in October Synod on Synodality
The papal appointments for the October Synod on Synodality assembly include Cardinals McElroy of San Diego, Cupich of Chicago, and Gregory of Washington, D.C. and Father James Martin.

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Pope Francis with leading members of the Secretariat of the Synod of Bishops
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Jul 7, 2023
VATICAN CITY (LifeSiteNews) — The list of participants for the October meeting of the Synod on Synodality has been released, with Pope Francis’ personal choices including Cardinals McElroy, Cupich, and Gregory and Father James Martin.

Issued July 7, the several-hundred strong list of participants for the upcoming 16th General Assembly of the Ordinary Synod of Bishops – or the Synod on Synodality – was distributed by the Vatican and the Synod press office. It is comprised of normal members, as governed by the Apostolic Constitution Episcopalis Communio, but also of the participants specifically appointed by Pope Francis.

As such, a differentiation can be observed between the delegates chosen by their own local churches or bishops’ conferences to participate in the Synod, and those personally picked by Pope Francis.


Whom has the Pope chosen?

There are fifty names among the Pope’s personal choices for voting members of the Synod. They include cardinals, bishops, priests, and religious sisters. Among the most notable of the papal picks are:
  • Cardinal Jean-Marc Aveline: From Marseille, made a cardinal in August 2022.
  • Bishop Stephen Chow S.J.: The pro-CCP Jesuit bishop of Hong Kong who has downplayed fears about the Vatican-China deal.
  • Archbishop Timothy Costelloe: Anti-traditional Mass Bishop of Perth, who has been a key Synod on Synodality member, and who shocked Australian Catholics when he oversaw an indigenous pagan ritual at the beginning of the 5th Australian Plenary Council’s Opening Mass.
  • Cardinal Blase Cupich: The notorious Chicago cardinal, known especially for his promotion of LGBT Masses and restriction of Latin Masses, who has recently praised the heterodox German Synodal Way.
  • Cardinal Josef de Kesel: The Archbishop Emeritus of Mechelen-Brussel who signed and approved the notorious document by his fellow Belgium bishops promulgating blessings for same-sex couples. At their subsequent ad limina visit with Francis some months later, De Kesel said that the meeting was “invariably warm” and that the Belgians had not been admonished for their document.
  • Cardinal Wilton Gregory: Current Archbishop of Washington D.C., raised to the cardinalate by Francis in 2020, with a long list of anti-family and anti-Traditional actions.
  • Cardinal Ladaria Ferrer S.J.: The outgoing prefect of the Congregation for the Doctrine of the Faith, under whose tenure the CDF issued its ban on same-sex blessings in 2021.
  • Cardinal Gerhard Müller: Cdl Ladaria’s predecessor as prefect of the CDF, who has condemned the Synod as a “hostile takeover” of the Church that threatens to “end” Catholicism.
  • Cardinal Jean–Claude Hollerich S.J.: Relator general of the Synod and recently appointed member of the Pope’s council of cardinals. A prominently pro-LGBT cardinal who has previously claimed that he is “in full agreement with Pope Francis” on the issue of opposing Catholic teaching on homosexuality.
  • Cardinal Robert McElroy: Notoriously heterodox bishop, recently raised to the cardinalate in 2022, who promotes Holy Communion for those in actively immoral LGBT lifestyles, and who has been accused by Bishops Paprocki and Schneider of having de facto excommunicating himself.
  • Bishop Stefan Oster: German bishop who has been one of the few dissenting voices at various stages of the country’s disastrous and heterodox Synodal Way.
  • Cardinal Óscar Andrés Rodrígues Maradiaga: Former president of Pope Francis’ council of cardinal advisors, and close papal confidant. Encircled by scandal for many years, including financial and sexual cover-up allegations.
  • Father James Martin S.J.: The notoriously pro-LGBT Jesuit, also a member of the Dicastery for Communications, who has enjoyed increasing papal favor despite his longstanding record of promoting LGBT ideology in dissent from Catholic teaching. He has promoted an image drawn from a series of blasphemous, homoerotic works showing Christ as a homosexual, promoted same-sex civil unions, and described viewing God as male as “damaging.”
In light of the announcement, veteran Vatican journalist Edward Pentin stated that a “senior Church leader” told him recently that some of these clerics “don’t have any criteria of objective, methodological and correct theology. They no longer have the objectivity of divine revelation, only a subjective understanding, according to prejudices.”


Who else is taking part?

Participants of the Synod included delegates from bishops’ conferences around the world, selected by the local bishops’ conferences themselves. Numerous prefects and leading members of the Roman Curia also make the cut, as do members of the Secretariat of the Synod.

READ: Pope Francis to personally select lay men, women to form up to 25% of Synodal vote

As reported in April, Pope Francis has made changes to the organizational structure of the Synod, meaning that for the first time laity will have voting rights in the Assembly of Bishops. He personally selected the 70 non-bishop members. Furthermore, the Synod on Synodality will be joined by other “experts” who will not have the right to vote, and are thus not given the title “Member of the Assembly.”

Such “experts” – heavily drawn from the “experts” who complied the October 2022 working document for the continental stage – will be joined by other “facilitators.”

There are also those who have been invited as “special invitees” or “fraternal delegates,” who do not hold voting rights at the assemblies. Similar in that they do not hold voting rights, the “Experts and Facilitators” only participate and advise.

Among the “special invitees” is Fr. Alois, the prior of the Taize community. He is heavily involved in leading an ecumenical prayer vigil in St. Peter’s Square that is intended to further the “path to Christian unity and the path of synodal conversion of the Church.”

Meanwhile the notoriously pro-LGBT English Dominican  Father Timothy Radcliffe is listed as one of two “spiritual assistants.” Fr. Radcliffe O.P. was personally invited by the Pope to lead a pre-Synodal retreat for the bishops; his long history of homosexual advocacy seems not to have been an inhibiting factor.

As noted, a large number of the “experts” are those who compiled the 2022 Synodal working document, and include figures such as papal biographer Austen Ivereigh; Monsignor Piero Coda, the Secretary of the Pontifical International Theological Commission which advises the Congregation for the Doctrine of the Faith; the pro-contraception and pro-homosexual Monsignor Philippe Bordeyne, the Dean of the revamped Pontifical John Paul II Theological Institute for the Sciences of Marriage and the Family.

LifeSiteNews has highlighted the records of such Synod “experts” in previous reporting.


What does this mean?

The Synod will convene on October 4, with the participants meeting in the Paul VI Audience Hall at the Vatican.

As noted by the Synod team, all the members and additional experts will take part in the two sessions of the Synod in Rome. The first will take place this October and the second in October 2024.

When Pope Francis is not present, a total of nine president delegates will assume the operating control of proceedings “in the name and by the authority” of the Pope. These nine are:
  • His Beatitude Ibrahim Isaac Sedrak, Patriarch of Alexandria of the Copts, Head of the Synod of the Coptic Catholic Church (Egypt)
  • Cardinal Carlos Aguiar Retes, Archbishop of México
  • Archbishop Luis Gerardo Cabrera Herrera, O.F.M., Archbishop of Guayaquil (Ecuador)
  • Archbishop Timothy John Costelloe S.D.B., Archbishop of Perth
  • Bisho Daniel Ernest Flores, Bishop of Brownsville, USA
  • Bisho Lúcio Andrice Muandula, Bishop of Xai-Xai (Mozambique)
  • Father Giuseppe Bonfrate (Italy)
  • Sister Maria de los Dolores Palencia, C.S.J. (Mexico)
  • Momoko Nishimura, S.E.M.D. (Japan)

Cardinal Hollerich, as relator general, will play a key role. He will deliver a report at the start of the entire proceeding and at the start of each section of the meeting, presenting the issues to be covered. He will also be in charge of summarizing the work of the October Assembly in a text  to serve as the basis for the 2024 Assembly.

The Secretariat for the Synod recently released the text which will guide discussions at the 2023 synodal assembly. It presented topics such as women’s diaconal “ordination,” married priests, and a need to “welcome” the “remarried divorcees, people in polygamous marriages, LGBTQ+ people.”

READ: Major Synod on Synodality document highlights need to ‘welcome’ polygamists, ‘LGBTQ+ people’

Participants at the assembly will study the document, along with the worksheets provided, which can be used for “in-depth thematic meetings in a synodal style at all levels of Church life.” Each worksheet contains questions for discussion. These include questions for increased female governance, more acceptance for LGBT individuals, married priests, and the future of ecclesiastical governance.

Notably, the widely accepted, and papally approved, interpretation of Amoris Laetitia  as allowing the divorced and “re-married” to Holy Communion was presented as an already finalized issue in the document which the assembly members will discuss.

Commenting on the list of participants, Deacon Nick Donnelly argued that the event was a means to promote homosexuality to the Church.

“Bergoglio really isn’t hiding the fact that the goal of the synod on Synodality is about defying God’s commands against sodomites,” he wrote. “When you add into the mix the fact that Timothy Radcliffe is leading the pre-synod retreat you realize the fix is in for the synod force through the acceptance of sodomy.”

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  I’m here to enforce the ‘recent’ Magisterium, says new head of CDF
Posted by: Stone - 07-08-2023, 05:40 AM - Forum: Vatican II and the Fruits of Modernism - No Replies

I’m here to enforce the ‘recent’ Magisterium, says Archbishop Fernández

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Catholic Herald [emphasis mine] | July 7, 2023

ROME – Pope Francis’s new top theological advisor has attempted to reassure voices in the United States and elsewhere who’ve questioned his adherence to Catholic teaching and tradition, vowing that he’s not a “Soros spy infiltrated in the Church”.

“I am not a Freemason, nor an ally of the New World Order, nor a Soros spy infiltrated in the Church. Those are pure fantasies,” said Archbishop Víctor Manuel Fernández, an Argentine theologian tapped by the pontiff July 1 as the new prefect of the Dicastery for the Doctrine of the Faith, traditionally the Vatican’s doctrinal watchdog agency.

“I try to be an honest person, I confess often, I love the Church and its doctrine, most of my writings are about spirituality and prayer. I cannot conceive my life without God,” Fernández said.

“So [they may] have confidence, and it is better [for them] to look for enemies of the faith elsewhere,” said Fernández, who will turn 61 on July 18, in reference to his critics.

The comments came in an interview with Crux on July 5, conducted via email and in Spanish. It marked Fernández’s first conversation with an English-language news outlet since his appointment to his new role, which he will assume formally in mid-September.

A key papal ally and ghostwriter of several major papal documents, Fernández has used social media since his appointment to hit back against critics in the United States who, he’s said, have selectively mistranslated certain phrases from his writings, but he told Crux he has no generalized bias about Americans.

“In the United States, the population is very well educated, and the enormous development that the United States had in just a few decades speaks of the great capacity of that people. It would never occur to me to disparage such a noble and capable people,” he said.

“But there are also minorities that can be inclined to fanaticism, to hatred, and this leads to a partial gaze that only seeks the dark side of enemies,” Fernández said, asserting that “some assessments of the Holy Father and even of my person are unfair and not very objective.”

Fernández spoke of his own theological formation and said that in terms of his new role, in keeping with the instructions given by Francis, he’ll aim to promote “dialogue and a deepening of thought” rather than disciplinary actions against wayward theologians.

He also emphasized the importance of another charge given him by Francis, which is to ensure that all Vatican departments are in alignment with the “recent magisterium”.

“It can happen that answers are given to certain theological issues without accepting what Francis has said that is new on those issues,” Fernández said. “It’s not only inserting a phrase from Pope Francis, but allowing thought to be transfigured with his criteria. This is particularly true for moral and pastoral theology.”


The full interview with Fernández appears below, in a Crux translation from Spanish:

Crux: By now it is well known that you and Pope Francis share a close relationship. When did you first meet him, and how has your friendship developed?

Fernández: You know that I have never flaunted this relationship, but the truth is that since the year 2007, it has been a relationship of great trust. Before that, I didn’t know him very well. When I was vice dean of the Buenos Aires Faculty of Theology and he was the archbishop, sometimes we crossed paths and talked about a mutual friend. Then he congratulated me on an article of mine and proposed that the Argentine Episcopate invite me to the Latin American Conference in Aparecida. There he was in charge of the drafting team and at one point asked me for help because there was not enough time to write the final document. He was so worried that he would stay until 3 or 4 in the morning, and I was the last one to leave, along with him. There, a close relationship was born. I don’t talk about friendship, because I have a great respect for him.


What would you say is your theological formation? What writings and theologians have had the greatest influence on your own theological thought and approach?

During my undergraduate degree in Rome, I specialized in Sacred Scriptures. This also oriented me to hermeneutical studies, and I became especially close to the philosopher [Hans-Georg] Gadamer, who influenced me deeply. Then I did a doctorate in theology on the thought of Saint Bonaventure, particularly about the relationship between knowledge and life, an issue which also left a deep mark on my way of understanding theology and the service of theologians, oriented toward nourishing the spiritual life. With respect to modern thinkers, I focused especially on the great ones: Rahner and Von Balthasar. I received a lot from both.

At the Faculty of Theology, I taught classes on Theology (Pneumatology, the treatise on Grace, Anthropology) and also the Bible (Synoptics, hermeneutics and preaching, etc.). In addition to many popular writings, I certainly wrote more elaborate and speculative texts: numerous articles on Biblical exegesis, a manual on Grace, a Spiritual Theology manual, articles on the intermediate state and the person of the Father (in Angelicum magazine), articles about Pauline thought, relations with Judaism and on inculturation (in Nouvelle Revue Théologique), just to give examples.


Given your theological experience and formation, what is your vision for your new role, and for the dicastery itself?

My vision is illuminated particularly by the pope’s letter. A week ago, I was with him in Rome, and we spoke several times about these indications. Later he himself warned me that he was thinking of putting it in writing. Messages have been sent to me by many theologians, evangelical Catholics, and Jews, highlighting the value of this letter and considering it a “turning point”.

I see clearly that Francis wants the function of the prefect to be fully oriented toward a theological reflection in dialogue that helps to mature the Church’s thought. I understand that this will imply giving special importance to the two commissions that report directly to me: the theological and the biblical (for this reason, my double specialization as a theologian and as a Biblicist is important).

But this should also have an impact on the responses that the Dicastery gives to theological queries (and even accusations) that arrive. That is, it will be necessary to take advantage so that these interventions not only respond with a certain “format” that is already consolidated but are also open to the possibility of greater deepening. On the other hand, I take very seriously the last thing the letter says: that I must ensure that both the documents of the dicastery and those of others “accept the recent Magisterium”.

This is essential for the internal coherence of thought in the Roman Curia. Because it can happen that answers are given to certain theological issues without accepting what Francis has said that is new on those issues. And it’s not only inserting a phrase from Pope Francis but allowing thought to be transfigured with his criteria. This is particularly true for moral and pastoral theology.


In his letter to you, Pope Francis said he doesn’t want you to persecute doctrinal errors, as has been the historical role of the dicastery, but that you encourage theological dialogue. This raises two questions for me. First, how do you think the task of your dicastery has changed since its establishment in 1542? That is, was there a time when it was necessary to make a clear distinction between doctrine and heresy? Why is a different approach needed now?

Look, in reality I would like to clarify that it should not be interpreted that I must do something that Cardinal [Luis] Ladaria did poorly. It’s not like that, because in fact we know that Cardinal Ladaria did not condemn anyone, he is a man of great understanding and dialogue. In that sense, his years as prefect have already produced a change. But he himself told me during the ad limina visit of the Argentine bishops that disciplinary matters absorbed most of the time, and that there was hardly any time left for theology. This point is important, because now the pope is asking me to dedicate myself to theology and to promote the deepening of thought.


Second, what does theological dialogue mean for you? How do you envision this task? What does it imply?

If you look at who makes up the International Theological Commission, you will see that they are people of different lines, and yet they have the task of producing a joint document. The experience of Aparecida, and Bergoglio’s objective at that time, consisted of achieving a final document that would reflect the richness and the variety of the discussion in those weeks. On the one hand, theological dialogue implies finding some consensus, but not everything is reduced to consensus.

A text can also collect and indicate that in addition to these consensuses, there is a diversity of opinions that can enrich that topic, on which it will be necessary to continue deepening. Not everything should be “closed”. Let’s remember, for example, the famous de auxiliis controversy where two theological schools [the Dominicans and the Jesuits] argued and condemned each other. The pope at that time [Pope Clement VIII] did not want to close the issue and said that it was still a matter of free discussion that needed to be further explored.

On the other hand, today it is inevitably necessary to incorporate elements that come from ecumenical and interreligious dialogue, but it must be accepted that this does not imply that we all use the same theological categories or the same language. It is necessary to accept once and for all that there are different theological languages. Saint Augustine and Saint Thomas already said that theology is also done with metaphors. In interreligious dialogue, for example, the richest and most fraternal space occurs among monks, who speak from a spiritual experience where precious points of contact are found.


Some are clearly uncomfortable with this change in approach and fear that “theological dialogue” will lead to a change in the church’s most important teachings and doctrines, such as its teachings on marriage and homosexuality. Do you consider these teachings open to change? What does dialogue on issues such as these mean for you?

All of the Church’s teachings have an enormous richness. To me, it sounds a bit vain to believe that one has everything clear on these issues. In them, the exciting mystery of human lives is in play, where not everything is mathematics. Did not St Thomas say that “the more one descends into the particulars, the more confused God’s will becomes?” And he was not a relativist. We have a lot to learn about so many things, and let’s say it very clearly: the doctrine of the Gospel does not change, but our understanding of it does change, and changes a lot.


Similarly, Pope Francis, like many before him, has often used the phrase, “development of doctrine”. This makes some people nervous, because for them, development means change. How do you understand doctrine? And, therefore, how would you describe the process when doctrine “develops”?

The meaning, as I was telling you, is “development in our understanding of doctrine”. But normally this leads to a change in the expression of doctrine, since a greater understanding requires that the language needs to be adjusted or enriched in order to express what has been better understood. That is, “the expression of doctrine” is also developed.

On the other hand, if we assume the pope’s constant concern to achieve an evangelising objective and a pastoral sensitivity, we can say that the form, the expression, becomes part of the content, because it can make it difficult to understand. For example, saying that God is immutable is correct and indisputable, but it must complement that expression with others, since when today many people hear that, they understand that God is boring or that he is deprived of dynamism.

Something similar occurs when we say that in Christ, there is only one divine person, the Son, not a human person. That is dogma, but one ought to enrich that expression with others to avoid it being misunderstood or that it is understood that Christ is not true man. This can help in understanding why the pope wanted a prefect who was a theologian but who was also a parish priest, catechist, and teacher. Connected with this is an issue on which Francis has insisted a lot: the hierarchy of truths, which implies not only a certain order of importance, but also that some truths are understood in light of others.


In some of your social media posts, you have said there are some Catholics in the United States who have criticised you and some of your writings, including your past booklet on kissing, in order to criticise the pope. Do you think this is due to a misunderstanding of yourself and Francis? What misunderstandings do you think Catholics in the United States have about this papacy and how can they be clarified?

You have to say “some” Americans, as is the case with some Spaniards, French, or Poles, for example. In the United States, the population is very well educated, and the enormous development that the United States had in just a few decades speaks of the great capacity of that people. It would never occur to me to disparage such a noble and capable people.

But there are also minorities that can be inclined to fanaticism, to hatred, and this leads to a partial gaze that only seeks the dark side of enemies. When this is added to the fact that these minorities have a lot of economic power, it is possible that they achieve greater impact in the media and social networks. Many times, it is not evil, it is passion, and therefore I do not judge them, but I must say that some assessments of the Holy Father and even of my person are unfair and not very objective.


It’s no secret that the criticism will likely continue, as not everyone shares your vision. What would you like to say to those who are skeptical about the way in which you will carry out the task you are undertaking?

That I am not a Freemason, nor an ally of the New World Order, nor a Soros spy infiltrated in the Church. Those are pure fantasies. I try to be an honest person, I confess often, I love the Church and its doctrine, most of my writings are about spirituality and prayer. I cannot conceive my life without God. So [they may] have confidence, and it is better [for them] to look for enemies of the faith elsewhere.


Finally, it has been made clear that you will focus mainly on theological and doctrinal matters and will leave efforts in fighting the abuse crisis to the experts inside of your new dicastery. However, child protection remains a large part of what your dicastery does and it is an important topic for the Catholic Church. How will you support efforts in child protection and where does the abuse crisis fall in terms of your priorities as you step into your new role?

I will encourage the work of the disciplinary section, avoiding meddling in issues that are not my specialty. We must let the experts work. In recent years they have demonstrated great seriousness and professionalism.

For this reason, the Holy Father’s decision for me to concentrate on doctrinal matters in no way minimizes the importance of the fight against abuse, it is showing his confidence in those who know [best in these matters] so that they continue on the right path, which little by little is being consolidated. I will not stop encouraging them, offering them my support and gratitude, helping them in whatever way they need, but without conditioning them in their professional task.

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  Archbishop slams Synod on Synodality pushing ‘globalist Agenda 2030
Posted by: Stone - 07-07-2023, 06:22 AM - Forum: Vatican II and the Fruits of Modernism - No Replies

Archbishop slams Synod on Synodality for contradicting Church Tradition, pushing ‘globalist Agenda 2030’
Argentinian Archbishop Hector Aguer warned that Pope Francis' Synod is trying to create a 'new progressive Church' that resembles Protestantism.

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Archbishop Hector Aguer
YouTube screenshot

Jul 5, 2023
(LifeSiteNews) — Argentine Archbishop Hector Aguer has likened the Synod on Synodality to the “globalist Agenda 2030” of the U.N. and the Protestant schism.

Aguer is the Archbishop Emeritus of La Plata in Argentina. He was succeeded in 2018 by the highly controversial new head of the Dicastery (formerly Congregation) for the Doctrine of the Faith, Archbishop Victor Manuel Fernandez.

In a letter published by Rorate Caeli, Aguer criticized the new working document, or Instrumentum Laboris (IL), of the Synod on Synodality, which highlights the need “to welcome those who feel excluded from the Church because of their status or sexuality.”

Aguer said that “the synodal Church formulates a progressive gloss on the Gospel.”

“The Instrumentum Laboris sets out how to ecclesially assume the globalist Agenda 2030,” he stated. “It is admirable how the pontifical monarchy makes the ‘synodal democracy’ say just what it wants this ‘democracy’ to say. It is something like throwing a stone and hiding the hand.”

He noted that through the Synod “the Catholic Church is belatedly beginning to follow the path opened by the Protestant Reformation [actually, the Conciliar Church has been following this path since Vatican II- The Catacombs], at a time when Protestantism has long since been swallowed up by the world.”

“This is the moment to quote what a Danish Lutheran who was a great Christian philosopher, Soren Kierkegaard, wrote in his Diary in 1848: ‘Just now, when there is talk of reorganizing the Church, it is clear how little Christianity there is in it,’” the archbishop continued.

Aguer furthermore criticized lay participation in the Synodal Process, especially of laywomen, and opined that “Priestly vocations are no longer a priority” in the “Synodal Church.”

“The itinerary of the future Assembly, which has already been two years in preparation, makes the ‘crowd’ speak and vote — especially and novelly the feminine one,” he wrote. “This is what I implied with the well-known example of the stone. When the design of this other Church is completed, the Supreme Pontiff, faced with the criticisms that will not be lacking, will be able to say: ‘I did not do it’!”

Aguer said that the new ecclesiology called “synodality” is ambiguous since it does not clearly state in which direction the Church is supposed to be going.

“The goal, then, can be the new progressive Church, at cross purposes with the great ecclesial Tradition,” the archbishop wrote.

“One of the topics on the agenda, which quickly attracts attention, is ‘how can the Church be more responsive to LGBTQ+ people’,” he said, noting that the expression “persons with homosexual tendencies” that has been used in the Catechism and other Church documents is replaced by this new ideological term “LGBTQ+ people.”

Aguer concluded that “objective truth and the recognition of precepts by which virtue, and sin, are judged and recognized no longer count.” Rather, “What matters now is how those who consider themselves excluded feel; it is their feeling that matters, not the objective state in which they find themselves.”

READ: ‘New world order’: Spanish bishop exposes UN’s Agenda 2030 as an anti-Christian ‘trap’

“The synodal program, like that of the German Synod, designs another Church, heterogeneous with respect to the great and unanimous Tradition,” he stated.

Aguer mentioned that he has known Pope Francis personally for 45 years. He likened Francis and the authors of the Synod documents to “second causes” through which God permits evil to happen.

“I recognize and venerate Francis as the Successor of Peter, Vicar of Christ,” he wrote. “But Francis is still Jorge Bergoglio. Now, I have known Jorge Bergoglio for 45 years. He is a ‘second cause.’”

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  Requiescat in pace: John
Posted by: Stone - 07-07-2023, 05:55 AM - Forum: Appeals for Prayer - No Replies

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Requiem aeternam dona ei Domine, et lux perpetua luceat ei. Requiescat in pace. Amen.


In your charity, please pray for the soul of John (aged 90), who passed away on this morning, July 6th. He was faithfully and devotedly cared for by his daughter, a long time fightress for the Faith!


May his soul and the souls of all the faithful departed rest in peace.  Amen.


✠ ✠ ✠


The De Profundis  - Psalm 129

Out of the depths I have cried unto Thee, O Lord; Lord, hear my voice.
Let Thine ears be attentive to the voice of my supplication.
If Thou, O Lord, shalt mark our iniquities: O Lord, who can abide it?
For with Thee there is mercy: and by reason of Thy law I have waited on Thee, O Lord.
My soul hath waited on His word: my soul hath hoped in the Lord.
From the morning watch even unto night: let Israel hope in the Lord.
For with the Lord there is mercy: and with Him is plenteous redemption.
And He shall redeem Israel from all his iniquities.

Eternal rest grant unto him O Lord And let perpetual light shine upon him.

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  Pope Francis receives Bill Clinton and George Soros’ son in private Vatican visit
Posted by: Stone - 07-06-2023, 02:50 PM - Forum: Pope Francis - No Replies

Pope Francis receives Bill Clinton and George Soros’ son in private Vatican visit
Pope Francis' private meeting with Clinton was unannounced by the Holy See Press Office, and was reportedly about 'peace.'

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Bill Clinton greets Pope Francis, July 2023.
Clinton Twitter screenshot

Jul 6, 2023
VATICAN CITY (LifeSiteNews) –– In an entirely unannounced visit, Pope Francis hosted former U.S. President Bill Clinton along with George Soros’ son and successor Alexander Soros in a cordial visit at the Vatican.

Late evening July 5, the Vatican News social media accounts posted a short video clip of Pope Francis receiving former President Clinton and his party at the Casa Santa Martha hotel.


According to a subsequent report by Vatican News – which appears to be the only official information released about the meeting – Clinton and Francis spoke about “peace.”

“At the end of the meeting, Francis looked out for a brief greeting to the security men and other friends accompanying the former president on his trip to Rome and Europe, who had meanwhile been taken on a tour of some of the Vatican sites.”

The 75-year-old Clinton is famous for his adulterous sexual affair with a young White House intern and subsequent impeachment for perjury and obstruction of justice, as well as his adamant support of abortion and same-sex “marriage.”

Greeting the former president warmly, Francis presented him with a statue made at the Vatican which “symbolizes the work for peace,” according to the Pontiff.

Though unacknowledged in the Vatican’s brief report, accompanying Clinton was 37-year-old Alexander Soros – son and successor to the notorious abortion and population control advocate George Soros.

READ: Dr. Robert Malone: The influence of George Soros on American politics ‘cannot be overestimated’

Alexander has been accompanying Clinton on recent travels, with the party having come straight from Albania the day before, where Clinton had been awarded the Great Star of Gratitude for Public Achievements.

Alexander was recently announced to have taken over the reigns of his father’s Open Society Foundations group, after he was elected chairman of the $25 billion empire. As LifeSiteNews has reported, Alexander Soros has promised to be more political than his father, a statement which he has appeared to fulfill.

His Instagram account has pictures of him alongside U.S. President Joe Biden, Senate Majority Leader Chuck Schumer, and Canadian Prime Minister Justin Trudeau, among others. Alexander has reportedly visited the White House more than 17 times in the last several years, according to Breitbart.

With Soros widely noted as linked to, and having funded, a wide variety of anti-family, anti-life and anti-Catholic endeavors, Alexander looks set to now continue his father’s works. “We think alike,” Alexander told the Wall Street Journal while speaking about his father’s political views.

His social media accounts provide evidence of Alexander’s political activism, with regular international travels and meetings with leading politicians documented, along with his support for campaigns such as Black Lives Matter and attempts to have the U.K. rejoin the European Union.

READ: George Soros is funding the destruction of Catholic Ireland: here’s how

Speaking to the Journal, Alexander revealed that he would be investing more finances into promoting abortion.

The Soros family campaigns have thus not only caused concern for pro-family and Christian advocates, but have also drawn the ire of Twitter owner and billionaire Elon Musk, who has said that the elder Soros “hates humanity” and “wants to erode the very fabric of civilization.”

“You assume they are good intentions. They are not. He wants to erode the very fabric of civilization. [George] Soros hates humanity,” wrote Musk in May.

The meeting at the Vatican was not announced to journalists, nor was it included on the Pope’s calendar. Francis’ private and public meetings have ostensibly been cancelled for the month of July as part of the regular summer recess the Vatican traditionally observes, although Francis is known for not observing as much of a break as his predecessors did.

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  The U.N. Is Planning To Seize Global ‘Emergency’ Powers With Biden’s Support
Posted by: Stone - 07-05-2023, 06:57 AM - Forum: General Commentary - No Replies

The U.N. Is Planning To Seize Global ‘Emergency’ Powers With Biden’s Support


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The Federalist | July 4, 2023

The proposal might be the biggest attempted power grab in the history of the United Nations. If approved, the United States as we know it could cease to exist.

In September 2024, less than two months before the next U.S. presidential election, the United Nations will host a landmark “Summit of the Future,” where member nations will adopt a Pact for the Future. The agreement will solidify numerous policy reforms offered by the U.N. over the past two years as part of its sweeping Our Common Agenda platform.

Although there are numerous radical proposals included in the agenda, perhaps none are more important than the U.N. plan for a new “emergency platform,” a stunning proposal to give the U.N. significant powers in the event of future “global shocks,” such as another worldwide pandemic.

Many of the details of the U.N. emergency platform were laid out in a March 2023 policy paper titled “Strengthening the International Response to Complex Global Shocks — An Emergency Platform.” In the paper, the U.N. secretary-general writes, “I propose that the General Assembly provide the Secretary-General and the United Nations system with a standing authority to convene and operationalize automatically an Emergency Platform in the event of a future complex global shock of sufficient scale, severity and reach.”

Once triggered, the emergency platform would give the U.N. the ability to “actively promote and drive an international response that places the principles of equity and solidarity at the centre of its work.” The U.N. would bring together the “stakeholders” of the world, including academics, governments, private sector actors, and “international financial institutions” to ensure there is a unified, global response to the crisis.

The emergency platform would also give the United Nations the power to “Ensure that all participating actors make commitments that can contribute meaningfully to the response and that they are held to account for delivery on those commitments.”

In other words, the United Nations would be given unprecedented authority over the public and private sectors of huge swaths of the world, all in the name of battling a yet unknown crisis.


It Gets Worse

As difficult as it might be to believe, the story gets even worse from here. Although the duration of the emergency platform would initially be set for a “finite period,” at “the end of that period, the Secretary-General could extend the work of an Emergency Platform if required,” according to the United Nations’ own policy proposal.

That means the secretary-general would have the authority to keep the emergency platform in place indefinitely, all without reauthorization from member nations.

What kind of “global shock” would trigger the emergency platform? The U.N. provides several possible examples in its formal proposal, including a “major climatic event,” “future pandemic risks,” a “global digital connectivity disruption,” “major event in outer space,” and, my personal favorite, “unforeseen risks, (‘black swan’ events).”

This isn’t to say that these incredibly broad categories would be the only potential justifications allowed to trigger the emergency platform. The proposal makes clear that it “would allow the convening role of the United Nations to be maximized in the face of crises with global reach and should be ‘agnostic as to the type of crisis,’ as we do not know what type of global shock we may face in the future.”

Further, “The Secretary-General would decide when to convene an Emergency Platform in response to a complex global shock.”

Or, put in simpler terms, a “global shock” is whatever the U.N.’s leadership says it is, triggered whenever the U.N. desires.


Biden Admin Supports the Proposal

The emergency platform proposal might be the biggest attempted power grab in the history of the United Nations, but as shocking as it is, it pales in comparison to the Biden administration’s treatment of this extremist proposal.

Rather than assert America’s independence and sovereignty, the White House has expressed its support for the emergency platform. U.S. Ambassador Chris Lu noted in at least two March 2022 speeches that the Biden administration backs the emergency platform, along with numerous other proposals included in “Our Common Agenda.”

The emergency platform would centralize an immense amount of power and influence, giving the United Nations greater control over the lives of Americans than it has ever had before. ...

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  Chiesa Viva: The Three Days of Darkness
Posted by: Stone - 07-03-2023, 06:35 AM - Forum: General Commentary - Replies (4)





The PDF can be downloaded here.

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  Fr. Hewko: Women's Ignatian Retreat Conference - June 30, 2023
Posted by: Stone - 07-03-2023, 06:29 AM - Forum: Conferences - No Replies

Meditation on the Crucifixion of Our Lord - June 30, 2023 - Women's Ignatian Retreat Conference (KS)


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  Mass Riots in France Spread to Two More European Countries
Posted by: Stone - 07-03-2023, 06:21 AM - Forum: Global News - No Replies

Mass Riots in France Spread to Two More European Countries

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Charred cars are pictured in Nanterre, outside Paris, France, Saturday, July 1, 2023. 

Sputnik International | July 2, 2023

On Tuesday, 17-year-old Nahel M. was fatally shot in Nanterre, in the western suburb of Paris, after he had refused to comply with police orders during a traffic stop. The police shooting has sparked riots across France.

Mass riots that began in France on 27 June have spread to two other European countries - Switzerland and Belgium - local media reports said, citing eyewitnesses.

In Brussels, Belgium, the protests began on 30 June and were relatively peaceful - police checked and detained people whom they considered suspicious. Belgians took to the capital's streets after calls on social networks to "do as in France". According to media reports, the number of demonstrators arrested in Brussels has risen to 63.

Later, rallies also took place in Lausanne, Switzerland, where they were less peaceful. Swiss police have detained seven people, including six minors, during nightly riots in the city after more than 100 rioters attacked shops and police officers, the media reported on Sunday, citing police. The protesters threw stones and at least one Molotov cocktail at the law enforcement officers. Nobody was injured.

The six detainees, who are between the ages of 15 and 17, are of Portuguese, Bosnian, Somalian, Georgian and Serbian origin, a local newspaper reported. The only adult among the apprehended is a 24-year-old Swiss citizen, the report added.

On 27 June, 17-year-old Nahel M was shot dead in Nanterre after he refused to comply with police orders during a traffic stop. The officer who pulled the trigger on the teenager has been charged with voluntary manslaughter and is now in custody. The fatal police shooting has sparked riots across the country.

Violent protests have continued throughout the week, with injuries and detentions reported every day. More than 700 people have been detained in France overnight and more than 40 police officers and gendarmes were injured during the continuing unrest in the country, the French Interior Ministry said on Sunday. In addition, 1,350 cars and 234 buildings were set on fire, according to reports.

French Justice Minister Eric Dupond-Moretti said that about 30 percent of the 2,400 rioters detained by the police were minors.

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  Frs. Hewko & Ruiz, Instruction: "The Rise of the Cristeros!"
Posted by: Stone - 07-02-2023, 11:07 AM - Forum: Rev. Father David Hewko - No Replies

Frs. Hewko & Ruiz, Instruction: "The Rise of the Cristeros!" June 30, 2023 (KS)


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  St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost
Posted by: Stone - 07-02-2023, 07:14 AM - Forum: Pentecost - Replies (7)

Fifth Sunday after Pentecost

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Morning Meditation

SALVATION IS OUR ONLY BUSINESS IN THIS WORLD


One thing is necessary (Luke x 42). It is not necessary we should be rich, or honoured, or in the enjoyment of good health, but it is necessary we should be saved. For this end alone has God placed us in this world, and woe to us if we do not attain it!


I.

Of all our affairs there is non more important than that of our eternal salvation, on which depends our happiness or misery for eternity.

One thing is necessary. It is not necessary that we should be rich, honoured, or in the emjoyment of good health, but it is necessary that we should be saved. For this end alone has God placed us in the world; and woe to us if we do not attain it!

St. Francis Xavier said that the only good to be obtained in this world is salvation; and the only evil to be dreaded, damnation. What matter if we are poor, or despised, or infirm? If we are saved we shall be happy forever. On the contrary, what does it avail to be great, or to be monarchs? If we are lost, we shall be miserable for all eternity.

O god, what will become of me? I may be saved, and I may also be lost! And if I may be lost, why do I not resolve to adhere more closely to Thee?

My Jesus, have pity on me. I will amend my life. Give me Thy assistance. Thou hast died to save me, and shall I, notwithstanding, forfeit my salvation?


II.

Have we already done enough to secure salvation? Are we already secure of not falling into hell?

What exchange shall a man give for his soul? (Matt. xvi. 26). If he lose his soul, what will compensate him for his loss?

What have not the Saints done to secure their salvation? How many kings and queens have renounced their kingdoms and shut themselves up in cloisters! How many young men have left their country, and have gone to live in deserts! How many young virgins have renounced marriage with the great ones of the world, to go and give their lives for Jesus Christ! And what are we doing?

O my God, how much has Jesus Christ done for our salvation! He spent thirty-three years in toil and labour; He have His Blood and His Life; and shall we, through our own fault, be lost?

O Lord, I give Thee thanks for not having called me out of the world when I had forfeited Thy grace. Had I died then, what would have become of me for all eternity?

God desires that all should be saved: He will have all men to be saved (1 Tim. ii. 4). If we are lost, it will be entirely our own fault. And this will be our greatest torment in hell.

St. Teresa says that even the loss of a trifle, of an ornament, of a ring, when it has happened through our own carelessness, occasions, us the greatest uneasiness. What a torment, then, will it be to the damned to have willfully lost all – their souls, Heaven, and God!

Alas! death approaches; and what have I done for life eternal?

O my God, for how many years have I deserved to dwell in hell, where I could not repent, nor love Thee! Now that I can repent and love Thee, I will repent and I will love Thee.


Spiritual Reading

I.—THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE

I have received your last letter in which you tell me you are sill undecided as to the state of life you should choose, and that having communicated to your Pastor the advice I gave you – namely, to go for that purpose to perform the Spiritual Exercises in the house you father owns in the country – the said Pastor answered you it was not necessary to go there to torture your brains for eight days in solitude, but that it was enough for you to attend the Retreat he would soon have for the people in his own church. Now, as on this point of making the Exercises you again ask my advice, it is necessary I should answer you more at length, and show you how much greater the fruit of the Spiritual Exercises is when they are performed in silence, in some retired place, than in public, when one is obliged during the time to live in one’s own house and converse with relatives and friends: and the more so in your case, for, as you write to me, you have in your own home no quiet room to which you can retire.

Besides, I am very much in favour of a Retreat performed in solitude, closed away from the world, as I know it is to such a Retreat I owe my own conversion and my resolution to give up the world. I will later suggest to you the means and precautions to be taken during the Spiritual Exercises in order to reap from them the fruit you desire. I beg of you, when you have read this letter yourself, to give it to your Rev. Parish Priest that he may read it also.

Let us, then, speak first of the great benefit of the Spiritual Exercises when performed in solitude, where one converses with God alone, and let us see the reason for this.

The truths of eternal life, such as the great affair of our salvation, the value of the time God gives us that we may amass merits for a happy Eternity, the obligations under which we are to love God for His infinite goodness and the immense love He has for us,– these and similar things are not seen with the eyes of the flesh, but only with the eyes of the mind. It is, on the contrary, certain that, unless our understanding represents to the will the value of a good or the greatness of an evil, we shall never embrace that good nor reject that evil. And this is the ruin of those who are attached to this world. They live in darkness, and not seeing the greatness of eternal good and eternal evil, and allured by the senses, they give themselves up to forbidden pleasure and thus miserably perish.

Wherefore the Holy Ghost admonishes us that in order to avoid sin we must keep before our eyes the Last Things which are to come upon us; that is, Death, with which all the goods of this earth will come to an end for us, and the Divine Judgment, in which we shall have to give to God an account of our whole life. Remember thy last end and thou shalt never sin (Ecclus. vii. 40). And in another place God says: Oh that they would be wise and would understand and would provide for their last end (Deut. xxxii. 29). By which words He wishes us to understand that if men would consider the things of the next life, they would all certainly take care to sanctify themselves, and would not expose themselves to the danger of an unhappy life in Eternity. But they shut their eyes to the light and thus, remaining blind, precipitate themselves into an abyss of evil. This is why the Saints always prayed the Lord to give them light. Enlighten my eyes, that I never sleep in death (Ps. xii. 4). May God cause the light of his countenance to shine upon us (Ps. lxvi. 2). Make the way known to me wherein I should walk (Ps. cxlii. 8). Give me understanding and I will learn thy commandments (Ps. cxviii. 78).

Now in order to obtain this Divine light we must come close to God. Come ye to him and be enlightened (Ps. xxxiii. 6). For, as St. Augustine tells us, that as we cannot see the sun without the light of the sun itself, so we cannot see the light of God but by the light of God Himself. This light is obtained in the Spiritual Exercises; by them we come close to God, and God enlightens us with His light. The Spiritual Exercises mean nothing else than that we retire for a time from intercourse with the world, and go to converse with God alone, where God speaks to us by His inspirations, and we speak to God in our meditations by acts of love, by repenting of the sins by which we have displeased Him, by offering ourselves to serve Him for the future with all our heart, and by beseeching Him to make known to us His will, and give us strength to accomplish it.

Holy Job says: Now I should have rest in my sleep with kings and consuls of the earth who build themselves solitudes (Job iii. 18). Who are these kings that build themselves solitudes? They are, as St. Gregory says, those who rise above this world, and withdraw from its tumults to render themselves fit to talk alone with God. “they build solitudes, that is, they separate themselves far as possible from the tumult of the world, in order to be alone and to become fit to speak with God.”

One day as St. Arsenius was reflecting on the means that he should take to become a saint, God caused him to hear these words: Fuge! Tace! Quiesce! “Fly! Be silent! And Rest!” Fly from the world, be silent, cease to talk with men, and speak only with Me, and thus rest in peace and solitude. In conformity with this, St. Anselm wrote to one worried by many worldy occupations, who complained that he had not a moment of peace, and gave the following advice: “Leave your occupations for a while; hide yourself for a time to contemplate God and rest in Him: Say to God: Now teach my heart where and how I may seek Thee; where and how I may find Thee.” Words that are applicable, each and all, to yourself. Fly, says he, for a short time from those earthly occupations which render you so unquiet, and rest in solitude with God. Say to Him: O Lord, show me where and how I may find Thee, that I may speak alone with Thee, and at the same time hear Thy words.

God speaks indeed to those who seek Him, but He does not speak in the midst of the tumult of the world. The Lord is not in the commotion of the earthquake, as was said to Elias when God called him to solitude. The voice of God, as it is said in the same place, is as the breath of a gentle air, which is scarcely heard, and then not by the ear of the body, but by that of the heart, without noise and in a sweet retreat. This is exactly what the Lord says through Osee: I will lead her into solitude; far from the embarrassment of the world and intercourse with men, and there speaks to it in words of fire. The word of God is said to it in words of fire, because it melts a soul, as the sacred Spouse says: My soul melted when he (my beloved) spoke (Cant. v. 6). It prepares the soul to submit readily to the direction of God, and to embrace the manner of life which God wishes. The word of God is so exceedingly efficacious that at the very time it is heard it operates in the soul all that God requires.


Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

“Charity beareth all things.”

HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT.

I.


Father Balthazar Alvarez said that a Christian must not imagine himself to have made any progress in perfection until he has succeeded in penetrating his heart with a lasting sense of the sorrows, poverty, and ignominies of Jesus Christ, so as to be able to support with loving patience every sorrow, privation, and contempt, for the sake of Jesus Christ.

In the first place, let us speak of bodily infirmities, which, when borne with patience, merit for us a beautiful crown.

St. Vincent de Paul said: “Did we but know how precious a treasure is contained in infirmities, we would accept them with joy as the greatest of all possible blessings.” Hence the Saint himself, though constantly afflicted with ailments that often let him no rest day or night, bore them with so much peace and serenity of countenance that no one could guess that anything ailed him at all. Oh, how edifying to see a sick person bear his illness with a peaceful countenance, as did St. Francis de Sales! When he was ill, he simply made known his complaint to the physician, obeyed him exactly by taking the prescribed medicines, however nauseous; and for the rest, he remained at peace, never uttering a single complaint in all his sufferings. What a contrast to this is the conduct of those who do nothing but complain even for the most trifling indisposition, and who would like to have around them all their relatives and friends in order to have their sympathy! Far different was the instruction of St. Teresa to her nuns: “My sisters, learn to suffer something for the love of Jesus Christ, without letting all the world know of it.” One Good Friday Jesus Christ favoured the Venerable Father Louis da Ponte with so much bodily suffering that no part of him was exempt from its particular pain; he mentioned his severe sufferings to a friend, but he was afterwards so sorry at having done so that he made a vow never again to reveal to anybody whatever he might afterwards have to suffer. I say “he was favoured”; for, to the Saints, the illnesses and pains which God sends them are real favours.


II.

One day as St. Francis of Assisi lay on his bed in excruciating torments, a companion said to him: “Father, beg of God to ease your pains, and not to lay so heavy a hand upon you.” On hearing this the Saint instantly leaped from his bed, and going down on his knees, thanked God for his sufferings; then, turning to his companion he said: “Listen; did I not know that you so spoke from simplicity, I would refuse ever to see you again.”

Some one who is sick will say it is not so much the infirmity itself that afflicts me as that it prevents me from going to church to perform my devotions, to communicate, and to hear Holy Mass; I cannot go to choir to recite the Divine Office with my brethren; I cannot celebrate Mass; I cannot pray; for my head is aching with pain, and light almost to fainting. But tell me now, if you please, why do you wish to go to church or to choir? Why would you communicate and say or hear Holy Mass? Is it to please God? but it is not now the pleasure of God that you say Office; that you communicate, or hear Mass; but that you remain patiently on this bed, and support the pains of this infirmity. But you are not pleased with my speaking thus; then you are not seeking to do what is pleasing to God, but what is pleasing to yourself. The Blessed John of Avila wrote as follows to a priest who so complained to him: “My friend, busy not yourself with what you would do if you were well, but be content to remain ill as long as God thinks fit. If you seek the will of God, what matters it to you whether you be well or ill?”

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  Pope appoints long-time ally and ghostwriter of Amoris Laetitia as new Vatican doctrine chief
Posted by: Stone - 07-02-2023, 05:44 AM - Forum: Pope Francis - Replies (2)

These words ring more true with each passing year:

“What could be clearer? We must henceforth obey and be faithful to the Conciliar Church, no longer to the Catholic Church. Right there is our whole problem: we are suspended a divinis by the Conciliar Church, the Conciliar Church, to which we have no wish to belong! That Conciliar Church is a schismatic church because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship… The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or the faithful adhere to this new church, they separate themselves from the Catholic Church.” (Archbishop Lefebvre, Reflections on his suspension a divinis, July 29, 1976)


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Pope appoints long-time ally and ghostwriter of Amoris Laetitia as new Vatican doctrine chief
Pope Francis' appointment of Argentinian Archbishop Fernández to the Vatican's top doctrinal position has raised concerns over his support for Communion for the divorced and 're-married,' promotion of erotic actions, and downplaying Church teaching opposing same-sex 'marriage.'

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Abp. Victor Fernández, new prefect of the CDF
Twitter/Screenshot

Jul 1, 2023
VATICAN CITY  (LifeSiteNews) — Pope Francis has appointed the highly controversial Archbishop Victor Manuel Fernández of La Plata as new Prefect of the Congregation for the Doctrine of the Faith (now Dicastery), with the new prefect known for his roles as the Pope’s long-time friend and theologian, and ghost writer of numerous papal texts including Amoris Laetitia.

Issuing the news July 1, the Holy See Press Office stated that Pope Francis had called Archbishop Fernández to succeed the outgoing Cardinal Luis Ladaria Ferrer, S.J., who has come to the “conclusion of his mandate,” having held the position since 2017.

The 60-year-old Fernández, like Francis, is a fellow native of Argentina and was raised to become archbishop on May 13, 2013, just two months into the new pontificate. Their close relationship dates back to Francis’ time as a prelate in Argentina, with then-Cardinal Bergoglio giving Fernandez advice on his clerical career choices.

This resulted in Bergoglio bringing Fernández to the 2007 Fifth General Conference of the Latin American Bishops as a peritus, or expert.

He was then nominated by Bergoglio to serve as rector of the Pontifical Catholic University of Argentina in 2009, but only acceded to the post in 2011 after completing questioning and answering objections from the CDF. The CDF’s treatment of Fernández reportedly angered Bergoglio at the time.

Much speculation emerged in December and January regarding the possible nomination of heterodox German Bishop Heiner Wilmer as the new CDF head. Pope Francis had in fact considered Wilmer’s nomination, but was blocked by several cardinals who intervened with the Vatican not to make the appointment.

Fernández will now assume his new role as head of the Church’s doctrinal office in mid-September. With Fernández now in position at the head of the CDF, his roster includes, as expanded upon in the article below:
  • Ardent promotion and defense of Amoris Laetitia opening the door to Communion for the divorced and “re-married.”
  • Public promotion of erotic kissing and actions.
  • Downplaying of need to oppose same-sex marriage.
  • Stating how he is more progressive than the Pope on certain issues.


Key papal ally and ghostwriter

Fernández’s career has been long been guided by Francis, both before and after Francis’ ascent to the papal throne. This intimate link has only grown since March 13, 2013, with Fernández now being widely acknowledged as Francis’ “primary ghostwriter” and “trusted theologian.”

This includes his ghost-writing of Evangelii Gaudium, Laudato Sí, and the highly controversial Amoris Laetitia.

His role in writing Amoris Laetitia should not be unexpected: indeed, Pope Francis had given Fernández key roles in the running of the 2014 and 2015 Vatican synods which led to the controversial apostolic exhortation.

Amoris Laetitia’s now infamous Chapter 8 opened the door to allowing the divorced and “re-married” access to receive Holy Communion. Francis soon responded to questions by saying there is “no other interpretation” of Amoris Laetitia except the one provided by the bishops of Buenos Aires allowing Communion for the divorced and remarried.

Francis was subsequently also asked if Amoris Laetitia contained a “change in discipline that governs access to the sacraments” for Catholics who are divorced and “re-married.” He replied, “I can say yes, period.” Within months, a group of Catholic scholars issued a letter to all the cardinals and patriarchs, warning that Amoris Laetitia contained “dangers to the faith.”

It is Fernández who is believed to be chiefly responsible for the lines which have led to so much consternation amongst faithful Catholics. So much so, that veteran Vatican journalist Sandro Magister highlighted how the most controversial passages of text were in fact very closely mirroring Fernández’s own writings from years prior when in Argentina.

READ: The pope’s ghostwriter: controversial archbishop penned key passages of Exhortation ten years ago 

In his personal defense of the apostolic exhortation, Fernández argued that:

Quote:It is also licit to ask if acts of living together more uxorio [i.e. having sexual relations] should always fall, in its integral meaning, within the negative precept of ‘fornication’… there can be a path of discernment open to the possibility of receiving the food of the Eucharist… I say, ‘in its integral meaning,’ because one cannot maintain those acts in each and every case are gravely dishonest in a subjective sense.

Francis’ “great innovation is to allow for a pastoral discernment in the realm of the internal forum to have practical consequences in the manner of applying the discipline,” wrote Fernández.


Papal welcome

Issuing a letter of welcome to the incoming CDF prefect, Pope Francis hailed him as “brother,” writing the CDF’s “central purpose is to guard the teaching that flows from the faith in order to ‘give a reason for our hope, but not as enemies who point out and condemn.’”

Francis condemned the CDF, saying that “in other times [it] came to use immoral methods. Those were times when, rather than promoting theological knowledge, possible doctrinal errors were pursued. What I expect from you is certainly something very different.”

Quoting from Evangelii Gaudium, Francis urged Fernández to recognize that the Church “needs to grow in her interpretation of the revealed Word and in her understanding of truth,” adding:

Quote:We need a way of thinking that can convincingly present a God who loves, who forgives, who saves, who liberates, who promotes people and calls them to fraternal service.

Only yesterday, Fernández had posted a picture online standing alongside the Pope, praising the pontiff for his work ethic after having spent “a week” with Francis.

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Abp. Victor Fernández with Pope Francis June 2023


Fernadez and Francis jointly pushing against doctrine

In 2015, Fernández praised Pope Francis’ pontificate, arguing that “No, there’s no turning back” from his course of actions. “For example, the Pope is convinced that the things he’s already written or said cannot be condemned as an error. Therefore, in the future anyone can repeat those things without fear of being sanctioned,” he stated.

Separately, Fernández said:

Quote:The Pope goes slow because he wants to be sure that the changes have a deep impact. The slow pace is necessary to ensure the effectiveness of the changes… You have to realize that he is aiming at reform that is irreversible. If one day he should sense that he’s running out of time and doesn’t have enough time to do what the Spirit is asking him, you can be sure he will speed up.

Fernández has even openly stated how “in many issues I am far more progressive than the Pope.”

Indeed, Fernández’s role in drafting Amoris Laetitia is now more topical than ever before. Only days ago, the latest document set to guide the upcoming Synod of Bishops in October was released.

READ: Major Synod on Synodality document highlights need to ‘welcome’ polygamists, ‘LGBTQ+ people’

While promoting LGBT issues and ideology heavily, the document (Instrumentum Laboris IL) pushed the widely accepted, and papally approved, interpretation of Amoris Laetitiae allowing the divorced and “re-married” to Holy Communion as an already finalized issue. The document states:

Quote:Some of the questions that emerged from the consultation of the People of God concern issues on which there is already magisterial and theological teaching to be considered. To give just two examples, we can note the acceptance of remarried divorcees, dealt with in the Post-Synodal Apostolic Exhortation Amoris laetitia, or the inculturation of the liturgy, the subject of the Instruction Varietates legitimae (1994) of the Congregation for Divine Worship and the Discipline of the Sacraments. The fact that questions continue to emerge on issues like these should not be hastily dismissed, rather, it calls for discernment, and the Synodal Assembly is a privileged forum for so doing.

Over its many stages so far, the Synod on Synodality has been consistent in its push for a need to “welcome” the “remarried divorcees, people in polygamous marriages, LGBTQ+ people.” Now, its latest document promotes the anti-Catholic teaching of Amoris Laetitia in allowing the divorced and “re-married” to receive Communion, at the time when that document’s author will assume one of the highest offices in the Catholic Church, as head of the Church’s doctrinal office.

READ: Vatican preparing document for couples living in ‘new unions’ after ‘marriage failure’

Furthermore, a key Vatican cardinal revealed some weeks ago that the Vatican is in the stages of drafting a document on the divorced and “re-married” in line with the wishes of Pope Francis. Cardinal Kevin Farrell, prefect of the Dicastery for Laity, Family, and Life, stated in April how “the dicastery is working on the preparation of a text specifically regarding – as you wished, Holiness – men and women who, having marriage failure behind them, live in new unions.”

Farrell has also been a consistent and ardent promoter of Amoris Laetitia, stating how “I firmly believe [Amoris Laetitia] is the teaching of the Church. This is a pastoral document telling us how we should proceed. I believe we should take it as it is.”

In contrast, Pope John Paul II’s Familiaris Consortio championed the Catholic Church’s longstanding teaching that the divorced and remarried whose previous unions the Church has not declared null may not receive Holy Communion. John Paul II wrote:

Quote:[The] Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.

[More here on Archbishop Fernández's scandalous writings here.]

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