"Have you ever seen a priest in retirement? I will be active until the last breath."
Tuesday, July 26, 2016
Abbé Jacques Hamel: "I Will Be Active Until My Last Breath"
Friday, July 15, 2016
At Least 84 Dead From Islamic Terror Attack in Nice -- The Ineptitude of Jacobin Policy
Tractor Trailer as Tool of Murder in Nizza: 84 Dead and Over 100 Wounded by Islamic Attack |
Tunisian Muslim with French Passport
Extended state of emergency - Restriction of civil rights
Jacobin Contradiction: "Cosmopolitanism" outward - State of Emergency Within
"The whole of France is threatened by Islamic terrorism"
Noteworthy "Coincidences"
Picture: n-tv / 0e24 / Wikicommons (screenshots)
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG
Friday, July 1, 2016
Priestly Ordinations in France 2016: A New Low Point
Priestly Ordinations in 2016 in Traditional Rite: FSSP, Bordeaux |
Amand Timmermans
The ordinations in France take place mostly around June, near the Feast of St.. Peter and Paul (June 29) who are regarded as two pillars of the Holy Church.
"The seminarians reflect the sociology of practicing Catholics."
Picture: IBP / FSSP (screenshots)
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG
Wednesday, April 27, 2016
Masonleaks -- Leak of Documents from the Grand Lodge of France
"Revelations about the secret government, which determines the new world order."
Stop Mensonges - to protect the parties there is no information on the origin of the papers
OCLCTIC commenced investigations
Grand Master of the Grand Orient drew from Simone Veil - "Abortion is a cornerstone of our society"
He also praised the abortion law as "a symbol of the improvement of man and society, in the Masonic work".
image. Corrispondenza Romana
Friday, April 22, 2016
French Bishops Helpless Against the Onslaught of Cultural Marxism and Its Islamic Allies in Their Own Schools
A reader sent this article from Riposte-Catholique by Guy Rouvrais about the Islamization of Catholic Schools in France.
The bishops of France, meeting in Lourdes the other week, examined the presence of Islam in France. "This question of Islam no longer involves only a few persons engaged in the dialogue, but targets all communities," explained a spokesman. Until recently, Islam was only a topic of dialogue between Catholic specialists and compliant Muslim interlocutors, more intellectual than mystical. This was all in strict accordance with Vatican II's notion of dialogue, that was expressed in these glowing terms: "…Muslims, who adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God."
But today, this irenic vision in no longer current. Our whole society is concerned about the rise of Islam, and it is no longer a matter of dialogue but one of self-defense. Against Islamist terrorists, of course, but also, doctrinally, against the others who, though called "moderate", never stop turning Christians into Muslims. The former being unable to respond to the objections of the latter. Such is the observation of bishop Dubost: "When the Muslims speak to their Christian buddies about their "three gods", referring to the Trinity, many don't know how to respond… What do we propose to the faithful to help them to live and explain the Incarnation, the Resurrection, the Trinity?" We must first admit the failure of the catechism when the teaching of the Catholic doctrine is reduced to the barest minimum because of humanitarian considerations, which is not the case in the Koranic schools.
Continue reading here....
Wednesday, April 13, 2016
The Condemnation of Action Française and the Birth of Vatican II
Posted by Sacerdos Romanus at 2/27/2016 @ Rorate-Caeli
Pope Pius XI’s condemnation of a political party supported by many French Catholic royalists was a revival of the ralliement of Pope Leo XIII, a dangerous ecclesiastical policy that was reversed by St. Pius X [see comment below]. The condemnation paved the way for the rise of a new theology that would be of great influence at Vatican II.
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The Condemnation of Action Française and the Birth of the Nouvelle Theologie
Anthony Sistrom
The Condemnation of Action Française signaled the end of Thomist dominance in French seminary studies and the arrival of the nouvelle theologie. As a result three leading Thomists were fired from their jobs: Fr. Henri LeFloch, cssp, rector of the French seminary in Rome, Cardinal Louis Billot, SJ who taught at the Greg and Fr. Thomas Pegues, OP regent of studies at St. Maximin in Provence.
On the eve of the Condemnation, Fr. Marie Vincent Bernadot, OP and Fr. Etienne Lajeunie, OP met with Pius XI. They found common goals. Pius XI wanted to normalize relations with the French government and an opening for his beloved Catholic Action. Frs. Bernadot and Lajeunie wanted the removal of Fr. Pegues from his post at St. Maximin and a ban on Action Française as the bastion of Thomism.
In the wake of the condemnation Fr. Bernadot would launch his journal, La Vie Intellectuelle and a publishing house, Editions du Cerf that would publish Catholicism by Fr. Henri de Lubac, SJ. The conventional account of this affair is newly told by Fr. Peter Bernardi, SJ “Action Française Catholicism and Opposition to Vatican II’s Dignitatis Humanae” in the festschrift A Realist Church: Essays in honor of Fr. Joseph Komonchak. Fr. Bernardi tries to convict Cardinal Billot of antiliberalism, failing to convict Pius XI for a monumental error which Pius XII would reverse in his first act as pope. Vide Philippe Prevost, “Condamnation de l’Action française : preferer la verite historique a route papolatrie.” But the last word belongs to a saint. Fr. Roger Thomas Calmel, OP writes at the end of his life (1974):
Between the two modernisms there was the savage condemnation of Action Francaise; in that lamentable affair a pope very authoritarian unable to understand that his repressive operations carried out according to his desire, had no. other outcome than disaster; first the crushing of Catholics attached to the Syllabus, then the rise of an episcopacy not opposed to modern errors; regarding the famous Catholic Action, it would not find any advantage other than politicizing itself and bending in the direction of socialism.
“The ralliement of Leo XIII: a pastoral experience that moved away from doctrine” – by Roberto de Mattei
Posted by New Catholic at 3/19/2015 @ Rorate-Caeli.blogspot.com/2015/03/the-ralliement-of-leo-xiii-pastoral.html
Roberto de Mattei
Corrispondenza Romana
March 18, 2015
The 1905 Separation, the complete failure of Leo XIII’s policy of ralliement: “The Separation: ‘Let us separate – I will keep your assets.'”
Leo XIII (1878-1903) was certainly one of the most important Popes in modern times, not only for the length of his pontificate, second only to Blessed Pius IX’s, but above all for the extent and richness of his Magisterium. His teaching includes encyclicals of fundamental importance, such as Aeterni Patris (1879) on the restoration of Thomist philosophy, Arcanum (1880) on the indissolubility of marriage, Humanum genus (1884) against Masonry, L’Immortale Dei (1885) on the Christian constitution of the States and Rerum Novarum (1891) on the question of work and social life.
The Magisterium of Pope Gioacchino Pecci appears as an organic corpus, in continuation with the teachings of his predecessor Pius IX as well as his successor Pius X. The real turning point and novelty of the Leonine pontificate, by contrast, is in regard to his ecclesiastical politics and pastoral approach to modernity. Leo XIII’s government was characterized in fact, by the ambitious project of reaffirming the Primate of the Apostolic See through a redefinition of its relationship with the European States and the reconciliation of the Church with the modern world. The politics of ralliement, that is, of reconciliation with the French, secular, Masonic Third Republic, formed its basis.
The Third Republic was conducting a violent campaign of de-Christianization, particularly in the scholastic field. For Leo XIII, the responsibility of this anticlericalism lay with the monarchists who were fighting the Republic in the name of their Catholic faith. In this way they were provoking the hate of the republicans against Catholicism. In order to disarm the republicans, it was necessary to convince them that the Church was not adverse to the Republic, but only to secularism. And to convince them, he retained that there was no other way than to support the republican institutions.
In reality, the Third Republic was not an abstract republic, but the centralized Jacobin daughter of the French Revolution. Its program of secularization in France was not an accessory element, but the reason itself for the existence of the republican regime. The republicans were what they were because they were anti-Catholic. They hated the Church in the Monarchy, in the same way that the monarchists were anti-republican because they were Catholics who loved the Church in the Monarchy. The encyclical Au milieu des solicitudes of 1891, through which Leo XIII launched the ralliement did not ask Catholics to become republicans, but the instructions from the Holy See to nuncios and bishops, coming from the Pontiff himself, interpreted his encyclical in this sense. Unprecedented pressure was exercised on the faithful, even going as far as making them believe that whoever continued to support the monarchy publically was committing a grave sin. Catholics were split into two currents of the “ralliés” and the “réfractaires”, as had happened in 1791, at the time of the civil Constitution for clergy. The ralliés accepted the Pope’s pastoral indications as they attached infallibility to his words in all fields, including those political and pastoral.
The réfractaires who were Catholics with better theological and spiritual formation, on the other hand, resisted the politics of ralliement, retaining that, inasmuch as it was a pastoral act, it could not be considered infallible and thus could be erroneous. Jean Madiran, who did a lucid critique of ralliement (in Les deux démocraties, NEL, Paris 1977), noted that Leo XIII had asked the monarchists to abandon the monarchy in the name of religion in order to conduct a more efficacious battle in defense of the faith. Except that, far from fighting this battle, with the ralliement, he effected a ruinous policy of détente with the enemies of the Church.
Despite Leo XIII and his Secretary of State Mariano Rampolla’s endeavor, this policy of dialogue was a sensational failure and unable to obtain the objectives it proposed. The Anti-Christian behavior of the Third Republic increased in violence, until culminating in Loi concernant la Séparation des Eglises et de l’Etat on December 9th 1905, known as “the Combes law” which suppressed all financing and public recognition of the Church; it considered religion merely in the private dimension and not in the social one; it established that ecclesiastical goods be confiscated by the State, while buildings of worship were given over gratuitously to “associations cultuelles” elected by the faithful, without Church approval. The Concordat of 1801, that had for a century regulated the relations between France and the Holy See, and that Leo XIII had desired to preserve at all costs, fell wretchedly to pieces.
The republican battle against the Church, however, encountered the new Pope along its way, – Pius X, elected to the Papal throne on August 4th 1903. With his encyclicals Vehementer nos of February 11th 1906, Gravissimo officii of August 10th of the same year, Une fois encore of January 6th 1907, Pius X, assisted by his Secretary of State Raffaele Merry del Val, he protested solemnly against the secular laws, urging Catholics to oppose them through all legal means, with the aim of conserving the traditions and values of Catholic France. Faced with this determination, the Third Republic did not dare activate the persecution fully, so as to avoid the creation of martyrs, and thus renounced the closing of the churches and the imprisonment of priests. Pius X’s politics without concessions, proved to be far-sighted. The law of separation was never applied with rigor and the Pope’s appeal contributed to a great rebirth of Catholicism in France on the eve of the First World War. Pius X’s ecclesiastical politics, the opposite of his predecessor’s, represents, in the final analysis, an unappealable historical condemnation of the ralliement.
Leo XIII never professed liberal errors, on the contrary, he explicitly condemned them. The historian, nevertheless, cannot ignore the contradiction between Pope Pecci’s Magisterium and his political and pastoral stance. In the encyclicals Diuturnum illud, Immortale Dei e Libertas, he reiterated and developed the political doctrine of Gregory XVI and Pius IX, but the policy of ralliement contradicted his doctrinal premises. Leo XIII, far from his intentions, encouraged, at the level of praxis, those ideas and tendencies that he condemned on the doctrinal level. If we attribute the significance of a spiritual attitude to the word liberal, of a political tendency to concessions and compromise, we have to conclude that Leo XIII had a liberal spirit. This liberal spirit was manifested principally as an attempt to resolve the problems posed by modernity, through the arms of diplomatic negotiation and compromises, rather than with the intransigence of principles and a political and cultural battle. In this sense, as I have shown in my recent volume Il ralliement di Leone XIII. Il fallimento di un progetto pastorale (Le Lettere, Florence 2014), the principal consequences of ralliement, were of a psychological and cultural order more than a political one. To this strategy the ecclesiastic “Third Party” was called upon, which throughout the 20th century tried to find an intermediate position between modernists and anti-modernists who were contending the issue.
The spirit of ralliement with the modern world has been around for more than a century, and the great temptation to which the Church is exposed to, is still [with us]. In this regard, a Pope of great doctrine such as Leo XIII made a grave error in pastoral strategy. The prophetic strength of St. Pius X is the opposite, in the intimate coherence of his pontificate between evangelical Truth and the life of the Church in the modern world, between theory and praxis, between doctrine and pastoral care, with no yielding to the lures of modernity.
Wednesday, April 6, 2016
French Bishop Doesn't Know That Pedophilia is a Sin
(Paris) The French Bishop Stanislas Lalanne has said that pedophilia is "evil," but he "could not say" whether pedophilia is a sin. The statements of the bishop were challenged in a protest by a victim's organization. [Why not the vaunted Catholic blogdim, or more importantly, local Catholics.] They said that words of the bishop were "embarrassing" and for the victims, "degrading". [They're not even Catholic.]
"Paedophilia is an evil. But is it a sin? I don't know to decide. It is different for each person. However, it is an evil, and the most important thing to do is to protect the victim or potential victim. "
These were the words the bishop used on the radio station RCF, an association of 63 Christian, francophone radio stations.
Bishop Lalanne took part in a program entitled "The Church of France and pedophilia." The broadcaster addressed the accusations against Cardinal Philippe Barbarin, Archbishop of Lyon, that the office of the prosecutor is investigating the suspicion that he had not precented a priest of his diocese in time from sexual violence.
The Association La Parole Libérée which had drawn attention to the sexual abuse by a priest of the Archdiocese of Lyon, protested today with a declaration on the words of Bishop Lalanne. His statements were "embarrassing" and also "degrading to the victims of pedophilia".
Msgr. Lalanne was born in 1948 in Metz and consecrated a priest in 1975 for the diocese of Versailles. In 1997 he headed the press office at World Youth Day in Paris and later the Pastoral Office of the Diocese of Versailles. In 2007 he was appointed by Pope Benedict XVI. bishop of Coutances and appointed in 2013 as the bishop of Pontoise.
Text: Giuseppe Nardi
Picture: Youtube (Screenshot)
Trans: Tancred vekron99@hotmail.com
AMDG
Sunday, April 3, 2016
"Worrying Trend of Antagonism to Christians" - Arson Attacks Against Churches
Burning Church of Ylivieska |
Arsons in Calais
Image: Corrispondenza Romana / No Cristianofobia (screenshots)
Friday, April 1, 2016
Basilica of Saint Vincent Turned into Nightclub for Easter Sunday
Some suggest that since this building has been deconsecrated that it may be used for profane and immoral purposes. Naturally, we disagree. It is unfortunate that there aren't apparently enough Catholics in Metz remaining to stop such sacrilegious acts.
Riposte Catholique is one of the first Catholic blogs to post on this that we know.
The French State controls and supports church properties, an unfortunate state of affairs in effect since 1905. It's often been far from clear that French secularism appreciates the hallowed nature of these places and that even when effectively removed from regular use, still have the symbology of the Christian faith, which opportunists love to mock in the spirit of the age.
Tuesday, February 9, 2016
Newspaper of the French Bishops Seeks Lifting of Excommunication for Freemasons
"The negative judgment of the Church on Masonic associations, therefore, remains unchanged because their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them continues to be prohibited. The faithful who belong to Masonic associations are therefore in the state of grave sin and may not receive Holy Communion."
"It is not within the competence of local ecclesiastical authorities to give a judgement on the nature of Masonic associations which would imply a derogation of what is ruled from above."