Showing posts with label Bad Jesuit. Show all posts
Showing posts with label Bad Jesuit. Show all posts

Sunday, June 7, 2020

Jesuit Trained Attorney General’s Racially Charged Quest for Vengeance Botches Case

Edit: as some commenters astutely note, this is just providing a basis for more social unrest. Sneaky Jesuit.

 [PJ Media] Andy McCarthy, who writes for National Review, is a former federal prosecutor and has been a trusted guest on my radio show for the better part of 20 years. He believes Ellison might have just colossally screwed up his case against the cops. My words, not his. McCarthy called Ellison’s amended charges “dangerously flawed.” Overcharging is tantamount to over-promising. It’s perceived as overly punitive and less thoughtful in some cases. Sure, everyone’s angry. Sure, Floyd’s death appears to be criminal. But you’ve got to be able to prove what you charge. Ellison may have just Peter Principled himself out of this prosecution. AMDG

Friday, August 23, 2019

Devilish ”Black Pope” Says Devil is Only Symbolic

(Rome) As he once said, the Jesuit General Arturo Sosa Abascal reiterated his claim that the devil exists only as a "symbolic reality".

Since October 2016, the Venezuelan Jesuit, Arturo Sosa Abascal, Superior General of the Jesuit Order and thus, is the 30th successor of St. Ignatius of Loyola. General Sosa distinguished himself in the 70s and 80s by trying to bring about a symbiosis of Christianity and Marxism. These aspirations were concretized by a jubilee address to the Communist Cuban dictator Fidel Castro.

Since his election to the Jesuit General Sosa attracted little favor. His spiritual "bon mots" range from syncretistic excursions to the polemical denial of the authenticity of the Gospels. Notorious for this is his answer in connection with the controversial post-synodal letter of Pope Francis, Amoris laetitia, whether the Lord’s command on the indissolubility of marriage is still valid. The "Black Pope" in all seriousness meant that at that time nobody had a tape recorder, so there was no sure proof of the authenticity of the Lord’s words.

In 2017, General Sosa also said that the devil is not a person and that his existence is only as a "symbolic figure" to name evil.

There was no official reaction from the Order or the Holy See either in one instance or the other. Pope Francis, otherwise stingy with criticism of his own ranks, did not utter a word of disapproval or correction to his religious superiors.

Now Sosa has repeated his adventurous thesis about the devil. On August 21, the weekly Tempi published an interview with the Black Pope, as the Jesuit General is traditionally called. He said:

Tempi: Father Sosa, does the devil exist?
Arturo Sosa Abascal: In different ways. We need to understand the cultural elements to refer to this figure. In the language of Saint Ignatius, it is the evil spirit that makes one do things that are directed against the Spirit of God. He exists as personified evil in different structures, but not in humans because he is not a person. He is a way to realize the evil. It is not a person like a human. It is a way of evil to be present in human life. Good and evil are in constant conflict in the human conscience and we have different ways to name them. We recognize God as good, as completely good. Symbols are part of reality, and the devil exists as a symbolic reality, not as a personal reality. 

According to the logic of the Jesuit general, is God, logically, only a "symbolic reality" that serves to name the good?

Will the General Curia of the Jesuit Order and the Holy See also stay away this time? Will Pope Francis remain silent this time, even though the Superior General of the Church's largest and traditionally most powerful order challenges the foundations of the Church and of religion as a whole? Some could at least recognize agnostic approaches in his words.

Text: Giuseppe Nardi
Image: Wikicommons
Trans: Tancred

Monday, June 10, 2019

Prominent Jesuit Compares Salvini With Judas — Bergoglio-Church Takes Another Hit in Polls

Pope Francis with P. Bartolomeo Sorge SJ.

(Rome) The former editor-in-chief of the Roman Jesuit magazine La Civiltà Cattolica comes to his successor's aid and compares Matteo Salvini, the de facto leader of the European sovereignty movement, with Judas.

Matteo Salvini, leader of the Lega, Italian Home Secretary and Deputy Prime Minister, has been the "EU superstar" superstar since last May's EU elections. He has succeeded in forging a cross-party alliance. The sovereignty movement provides, which probably only Steve Bennon thought possible, more than a third of all MEPs, which is concealed by the media as much as possible, because this strengthening is not desired. Of course, the Alliance must first prove how closed it is on individual issues and how well it can get involved in the European Parliament. The first option is the appointment of the EU Commission President.

With 29 seats, the Lega is represented after counting all votes even with the same number of mandates in the EU Parliament as the Brexit Party by Nigel Farage and CDU and CSU together. Farage and Salvini represent the two strongest single parties.

The AfD had felt the headwind of the German Bishops' Conference under Cardinal Marx. An unusual scenario, since for decades the Church has rejected any partisanship as downright indecent, as if such things had never happened.
In Italy, the pressure against Salvini and the Lega was even more massive. Almost verbatim attacks by Church representatives against the AfD and the Lega suggest an ordered, but at least concerted party take. On the Apennine peninsula, however, everything was still a bit more emotional, aggressive and unconditional. In the Federal Republic of Germany it was a Protestant pastor who was caught destroying AfD posters. In Italy, however, it was Catholic monasteries that issued anti-Salvini banners.

The politicization of the Church, initiated by Pope Francis six years ago, has taken on an irritating course.

This includes a message from P. Bartolomeo Sorge SJ, who joined the Jesuit order in 1946 and was ordained a priest in 1958 for the Order. He was born on the island of Elba. His German surname was brought by his ancestors, who arrived in the 18th century to Sicily, whether still under the Habsburgs or already the Bourbons, is no longer known. The origin of the family Sorge, which is at least clear, is found in the Lower Franconian region and is located in the province of Zealand in the Netherlands today.

The seven-years-older P. Sorge was counted, like Fr. Jorge Mario Bergoglio among the group of brothers who were promoted by the Jesuit General Pedro Arrupe. Under Arrupe P. Sorge became the editor of Civiltà Cattolica, the most important Jesuit magazine in the world. At the time, Sorge was already a political strategist of "democratic Catholicism": he advocated a strong Christian DemocraticParty that was to be left-leaning, while rejecting "integralist" Catholic directions and organizations. The opponent for Sorge was on the right. Thus, in the 1970s, he struck the political nerve of the time when the Western European Communists proclaimed "Euro-communism" to emphasize their independence from the Soviet Union, and when in Italy the left wing of the Christian Democrats sought the "historical compromise" with the Communists.

According to a book published in 2017 by journalist Stefania Falasca, Pope John Paul I seriously contemplated P. Sorge in 1978 as a possible successor to the Patriarch of Venice, although he was "associated with some, somewhat suspicious, Catholic currents," as the then Pope himself in a personal letter to the Archbishop of Milan, Giovanni Cardinal Colombo, noted. General Arrupe had already given a positive opinion of Sorge. Resistance came, however, from Antonio Cardinal Poma, the Archbishop of Bologna and then President of the Italian Episcopal Conference. Reason was the public support on the part of Sorge for a "dialogue" with the Communist Party of Italy (PCI). The pontificate of John Paul I lasted only 33 days, and under John Paul II, P. Sorge was no longer eligible for the Patriarchal Office or another episcopate.

Sorge who will turn 90 this October is mentally fit and does not keep his opinion behind the mountain these days. In February 2018 he described his satisfaction with "myChurch  between Martini and Bergoglio". These are the two Jesuit Cardinals Carlo Maria Martini and Jorge Mario Bergoglio, who were also candidates for the papal throne. Cardinal Martini failed at the first attempt in 2005, but Cardinal Bergoglio was successful in the second attempt in 2013. A quick success, considering that only in 2005 the first attempt was ever made in the nearly 500 years of religious history to make a Jesuit Pope.

Father Antonio Spadaro SJ, acting editor of the Civiltà Cattolica, has not been squeamish with Salvini and the Lega in recent weeks. P. Sorge, his predecessor, intensified the tone after Salvini's election victory. The Democratic referendum aroused the Jesuit so much that he drew a drastic comparison:

"Italy is leghistic, not Christian anymore. The Lega follower says, 'The Italians First', the Christian says, 'The Excluded First'. It is not enough to kiss Jesus in public, that's what Judas did. "

Already in advance, bishops, theologians and Jesuits had loudly heard who chose Lega, "is not a Christian.” Something similar was already to be heard from episcopal mouths in Germany.

A Tweet from P. Sorge, in which he compares Salvini  with Judas. Salvini himself spread the anathema from P. Sorge on Twitter to add his answer:

"See what this theologian writes ... All that is missing is that someone demands my excommunication so that we have experienced everything ... Forward: with faith, respect and modesty!"

It is unclear what benefit Santa Marta expects from such a confrontation. Because of the unconditional Refugees Welcome line has lowered approval ratings in Italy for Pope Francis before the EU election even lower than its previous low, according to a survey by opinion pollsters Demos.

Text: Giuseppe Nardi
Image: (Screenshots)
Trans: Tancred

Thursday, December 6, 2018

German Bishops’ Conference and Klaus Mertes SJ Hostile to Magisterial Statements of the Church

P. Klaus Mertes SJ shows incendiary hostility against Magisterial statements.

Cardinal Müller recently presented in an interview the teaching of the Church on the issues of homosexuality, celibacy and abuses by clerics. He did what is expected of every theologian: "obliging the Magisterium of the Church to fully and comprehensively teach the doctrine of the Church.” With this promise, the controversial Jesuit priest and university professor Ansgar Wucherpfennig averted the Vatican's non-recognition as a university rector. The same ecclesiastical circles that acclaimed this compromise with Rome themselves do not think of recognizing the statements of the Church Magisterium. In any case, they reacted negatively or aggressively to Müller's statements:

-A committee of the German Bishops' Conference called the church teachings on sexual morality "dangerous".

- The Jesuit Father Klaus Mertes pulped the utterances of the former head of the Congregation of the Faith as "nonsense.”

-The Frankfurt canon Johannes zu Eltz complained about the magisterial review of homosexual theologians: "This whole mess has entered the bin.”

What are the reasons for such "reactionary hostility" to doctrinal statements?

In the light of the published abuse study MHG, DBK strategists seem to be seizing the opportunity to attackChurch  doctrine on homosexuality. The bishops of a DBK prevention conference agreed with great applause to the thesis that Müller's statements on Church doctrine are "inflammatory.”  For they cemented a sexual morality "that contributed to sexual violence". These allegations have no basis whatsoever in the facts of the abuse study. Nor can any evidence claim the implication of the theses. According to this, the ethical acceptance of gay-lesbian ways of life among believers and clerics would be a contribution to the prevention of clerical abuse. Manfred Lütz describes such theses as without factual basis, which are also spread by the authors of the abuse study, a "low point" in scientific work and evaluation of empirical data.

"Prevention" in the understanding of the German Bishops' Conference

On the other hand, in the wake of the MHG study, bishops vehemently deny that most sexual attacks are overwhelmingly from aberrosexuals. This blatant contradiction can not be sold to a reasonable person. The emotional excitement of the bishop's council seems to obscure this argumentative contradiction.

All the more then did the DBK bishops feel caught when they were confronted by Cardinal Müller with the clear message of the Church's teaching office: "Sexual contacts between persons of the same sex are diametrically opposed to the sense of sexuality that is fundamental in creation." Müller thus gave the doctrine of the Church again, as the then Cardinal Ratzinger formulated it in 2003 and Pope Francis affirmed in his post-synodal writing "Amoris laetitia" in chapter 251: "There is no foundation for establishing analogies between homosexual partnerships and God's plan of marriage and family in a broader sense.”

Errors of contemporary scientific knowledge

Bishop Bode and other churchmen want to deny the Church doctrine on homosexuality over "Insights of Human Science". How problematic it is to eradicate the biblically based doctrine through zeitgeist of scientific tendencies is shown by an example from the 70s and 80s. At that time, dozens of sexologists claimed that consensual sex between adults and children was completely harmless. On the basis of the Green party, as of the middle of the 80s, it demanded the legalization of pedophile acts against the state’s majority two party congressional majority. Volker Beck also later justified his unspeakable claim of 1988 that homosexuals should pioneer the decriminalization of pedosexuals, pointing out that this had been the state of science back then. The decisions of the Greens had led to the fact that around 1,000 children were abused within a few years within the party. The Catholic schools also radiated this pedosexual revolution. In the two decades mentioned, the attacks by aberrosexual clerics doubled.

Arrogant interview statements by Klaus Mertes against Cardinal Müller

The Jesuit Father Klaus Mertes commented on statements by Cardinal Müller with the remark: "This is nonsense". 
He accompanied his verbal abnegation with a condescending grin during the interview by These signs of arrogance should cover up the substantive weakness of his remarks. Because Mertes denied any confrontation with obvious facts and evidence for the large proportion of homosexual clerics in sexual assaults. The fact that more than two-thirds of the victims of abuse were boys at the age of puberty and sexual maturity (11 to 17 years), urges the hypothesis that the perpetrators were predominantly homosexuals. This approach is corroborated by research showing that homosexuals have significant ephebophilic preferences. A recent American study by the Ruth Institute concludes that there is a strong correlation between the growth of homosexual clergy and abuse cases in the US. The current MHG abuse study on page 48 presents an analogous research project. Accordingly 42.6 percent of clerical abusers were of a  homosexual or bisexual orientation. If one considers that the proportion of serial abuse among clerical homosexuals is particularly high, then the initial thesis of predominantly homosexual perpetrators is also to be documented numerically.

Klaus Mertes served these fact-based results as "short circuit" and "nonsense". In addition, he denounced the rational approach as a "homophobic strategy.” Against the arguments along the empirical data, he relied on conjecture and speculation. But he can not begin to explain the phenomenon of disproportionate boy abuse by clerics.

Gays have no place in the consecrated, priestly life

So Mertes lamented an "overheated superstition of the status of the priest.” He was a "part of the problem" of sexual abuse. The Jesuit priest, who publicly hides his priesthood in casual clothes, has desceibed the alleged superstition of priests as “exaltation of the sacramental priesthood."
Furthermore, causes of the abuse are "structural conditions" - a popular buzzword with little factual content. Mertes included "the tabooing of homosexuality" in the clergy. Therefore, homosexual clerics would not be able to discuss their homosexuality in a discursive way. Does not the Jesuit priest underestimate the ability of academically educated clergy to reflect on themselves? And what exactly would this alleged "silence cartel" have to do with the abuse? The eloquent cleric is silent about this. Instead, his eloquence culminates in the speculative claim that "the structural causes" are "to be found in the context of the prohibition of admitting homosexuality to priestly ordination." Conversely, Mertes's thesis is that if homosexuals were officially admitted to the priesthood, the structural causes of clerical abuse would be removed. A side effect of this thesis is the implication that homosexual clerics were involved in abuse.
Incidentally, Mertes' wording on the "admission of homosexuality" is incorrect. The popes Benedict and again Francis have determined that seminarians with "deep-rooted homosexual tendencies" as well as participation in the gay culture may not be admitted to the priesthood. Recently, Francis affirmed that "there is no room for gays in the consecrated, priestly life." Homosexual clergymen who lead a double life as priests and gays should rather give up their ministry.

Text: Hubert Hecker
Image: Youtube / DBK (screenshot)
Trans: Tancred

Sunday, May 7, 2017

Marquette Warrior Defeated in Court

Edit: we've been following the travails of the most Catholic man on the Marquette University faculty, who isn't even Catholic, but he has our sympathy.  And given this kind of Stalinist treatment, who could blame him for refusing to convert? Notice, with all the navel gazing going on in supposedly Catholic Traditionalist circles for a while, there are no articles complaining about the Marxist and uncharitable tone among Catholic insititutions or among "mainstream" Catholics and their Gathering Spaces being rigid, pathologically mean and generally indifferent as well as spineless in their magazines and well-endowed periodicals.

Here's the link to the judgement.


Friday, March 17, 2017

A Jesuit Heretic's Heresy Disected by Benedictine

[HughOSB] As part of our Lenten penance, we are listening to James Martin SJ’s Jesus: A Pilgrimage in the refectory at lunch. It has been not too bad, the bits I have heard; until today. So many blasts from the past: Jesus “discovering” his “call”, “embracing his vocation” as at the wedding feast at Cana. It was the same old tired Christology-from-below (to put it at its best) that triumphed in the 70s and 80s. Truly, there is nothing new under the sun.
But then it turned a great deal worse, in one brief phrase: Martin referred to Jesus as “a fully human person”. It is a sad indictment of the last 50 years or more of deficient catechetics that any will not see the problem. Jesus is a man, isn’t he?
Indeed Jesus is human. However, he is not a human person. He is a divine person with a human nature. The heresy of Nestorius(†450) was a rational attempt to reconcile the humanity of Christ with the awesomeness of his divinity. His sticking point was Mary; he objected to her being called Mother of God, because God, by definition eternal and the first principle of existence—the uncreated Creator— could obviously have no mother. So he decided that Jesus must be a union of two persons, one divine and one human. Mary was mother of the human person, but not of the divine. So she could be called Mother of Christ, but not Mother of God.

Tuesday, February 16, 2016

Father Spadaro and the Confusing "Minister of the Eucharist" -- The Introduction of Calvinist Hand Communion

(Mexico City) Sources of information about the pastoral visit of Pope Francis to Mexico includes the Twitter account of the Jesuit priest, Antonio Spadaro. Spadaro is the editor of the Roman Jesuit journal La Civilta Cattolica . He is considered to be one of those closest  personal friends to the Argentine Pope. On September 2013 he published the first media interview with Francis.
The editor is very active on Twitter  and sends short messages several times a day, including on the Pope's Mass in Ecatepec in Mexico City. So  he also sent the above picture and wrote: "Ministri dell'Eucaristia" (Minister of the Eucharist). Such designation is explicitly rejected by the current provisions.
"Ministers of the Eucharist" are priests only, as the instruction Redemptionis Sacramentum 2004 reaffirmed. Did Father Spadaro mistake the "minister of the Eucharist" with communion helpers? A lapse or Freudian slip?
The picture shows namely without doubt extraordinary ministers of Holy Communion, which are briefly mentioned in the German extraordinary minister of holy communion. It is to lay people who may be appointed in urgent need case, what the Pope's Mass was the case yesterday in Ecatepec.

Extraordinary ministers of holy communion: precedent for current interest?

Extraordinary Ministers of Holy Communion not Ministers of the Eucharist

The introduction of the extraordinary minister of holy Eucharist is regarded as a precedent for a mechanism to establish changes in the Church.
In 1964 the Berlin Ordinarienkonferenz, the forerunner of the later Berlin Bishops' Conference, which included the bishops of the Communist GDR, issued by Rome's permission to employ "suitable laymen" the diaspora areas for Communion at home worship. The measure was justified to serve  the far-flung areas. In 1966 the exemption was extended. But then something amazing happened.
Although the measure for a given area was granted on the basis of a specific "emergency", it was dealt with in 1967 by the Pope Paul VI. approved instruction Eucharisticum Mysterium in its extension to the entire world Church. The GDR with its diaspora situation was atypical of the Catholic world. Because of the communist dictatorship and the isolation by the Wall, the situation there was also withdrawn from the direct view of the world public. Nevertheless, it served as a trial run which was totallly justified with a total ecclesiastical decision.
The situation is reminiscent of today's Amazon workshop and the attempt to receive permission there to allow  married "viri probati" ordination because of the alleged lack of priests. According to the ideas of the promoters, the "Amazon model" could be just as quickly extended to the entire Catholic Church. An exceptional situation serves to introduce an exemption. It's a breach in the wall that will quickly lead to the complete dam break.
As a result of the introduction of Communion,  priests in some churches no longer distribute Communion to let the layman take precedence. More often, there is no clear need for an extraordinary minister of holy communion, yet they are used. Even when in papal liturgies  it already comes to an undignified treatment of the body of Christ, as the World Youth Day 2013 in Rio de Janeiro or at the Pope's Mass in Manila in January, 2015.

The Effective Rules for Communion Helpers

The Roman permission stressing the exceptional status: the layman is only an "extraordinary" minister of holy communion, to be used only "if necessary".
In 2004, the Congregation for Divine Worship called with the instruction Redemptionis Sacramentum the provisions of achievement:
[88.] The faithful should normally receive sacramental Communion of the Eucharist during Mass itself, at the moment laid down by the rite of celebration, that is to say, just after the Priest celebrant’s Communion.[172] It is the Priest celebrant’s responsibility to minister Communion, perhaps assisted by other Priests or Deacons; and he should not resume the Mass until after the Communion of the faithful is concluded. Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law. 
[154.] As has already been recalled, “the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest”.[254] Hence the name “minister of the Eucharist” belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,[255] to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete. 
[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,[256] for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.[257] 
[156.] This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist”, by which names the meaning of this function is unnecessarily and improperly broadened. 
[157.] If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.[258] 
[158.] Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.[259] This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason. 
[159.] It is never allowed for the extraordinary minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant. 
[160.] Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.
Text: Giuseppe Nardi
Bild: Twitter (Screenshot)
Trans: Tancred
Link to Katholisches...

Friday, August 21, 2015

Jesuit-Professor Bullies Faithful Catholic Student

Philosophical-Theological University of St. George
Frankfurt am Main
Experience with Jesuit professors of Philosophy and Theology at College in Frankfurt on the subjects of lay preaching and Christology.
A Gloss by Hubert Hecker.
The three decades after the Council meant  wild times for the liturgical experiments. One of the errors was the lay preaching at Holy Mass. In many parishes, the parish priest spared himself sermon preparation, leaving a layman to interpret the Gospel. This practice was also an effect of the anti-Roman tendencies at that time, because according to what was (and is) canon law,  preaching is an integral part of the priestly liturgy and is the task exclusively of the clergy.  The Vatican instruction of the Congregation for Worship from 2004 "recalled" once again the fact that the homily "is part of the liturgy itself and is subject to  the priest or deacon" as a special form of preaching.
To date, reports from participants in   Catholic message fora is that in dioceses with modernist bishops, lay preaching is still spreading. Some bishops even encourage pastoral assistants, parish officials or council members are tolerated, sometimes receive downright encouragement to do so.

Another attempt to make the lay preaching attractive

The rector of the Jesuit-run University of Philosophy and Theology in St. George in Frankfurt has recently launched a new attempt to undermine the Church's ban on lay preaching. This act of ecclesiastical disobedience comes on very soft soles, therefore with such mellifluous words such as "enlivening the Annunciation" and search "for open forms of preaching". Father Ansgar Wucherpfennig SJ apparently mastered the method of  hollow  persuasion when he can lead his submissions in the rhetorical question: "Why should a family man and a professor can not interpret the Scriptures according to the Gospel?" Yes, why not? - You can sense an echo from St. George students. After all, the social experiences (eg. As a father) are recently considered to be a  third source of revelation alongside Scripture and Tradition!
In a reader forum, there have been heated discussions about this initiative by the Frankfurt university rector. One participant said, "at the Philosophical-Theological University of St George everything is taught, not only Catholic doctrine. In this respect it is of little importance, whether a lay person preaches against the doctrine or a priest."  This statement, however, is clearly excessive,  insofar as it lumps the sum of all professors in St. Georgen as deviating from the Catholic doctrine. Nevertheless, the statement has  a grain of truth.

Parody of the Gospel

Dieter Boehler SJ
According to information from a student of St. George, there is evidence  from the lectures of at least three professors that they do not believe in the divine sonship of Jesus Christ.  One of them is likely to be Prof. Dr. Dieter Boehler SJ lic.  In a lecture in one of the IK-circles, he stated his theory of divine sonship a few years ago  that that it was a write-up of later authors. Jesus himself had not been seen as divine, as the Evangelists saw him. A listener of the talk protested against this presentation in  the discussion, but was silenced.
In a lecture a few days later, Professor Boehler made fun of the incident: A listener of his lecture had contradicted him by claiming the divine self-consciousness of Jesus Christ. He then directed the remark at him: "Jesus was sitting in the sandbox and had said, 'I am the Son of God! I am the Son of God.'" There was loud laughter of the students at such naivety of dumb believers.  With this parody of the Gospel he obviously meant to ridicule  all faithful Catholics, who adhere to the biblical witness of the Gospels and the dogmatic statements of the early Church.

Freedom of speech about everything

  • The one ridiculed then wrote to the then rector of the Jesuit college and asked that Prof. Boehler should review the joke from the auditorium in a meeting with the ridiculed student.
  • For this, the university teacher was of course too cowardly and also, the rector wanted to take no action against the offending statement.
  • Not even against public deviation from the teachings of the Church?
  • No, insisted the Rector. That is the freedom of teaching that professors instructing the students should express their opinion - and that includes questioning of the divine sonship of Jesus Christ.
Of course, the professors are allowed to tell  their students  their opinion, thus the objection - for example in recreational encounters.  But as a university teacher of theology, professors are not asked for their private opinion, but commissioned by the Church and paid from  (Church) taxes  to communicate the Church's teaching.

Introduce the pluralism of professorial opinion in homiletic preaching

This is yet again only one opinion! - is how the followers of  such Jesuits  should counter, who want to reduce all biblical and doctrinal truth statements to opinions. This approach is followed logically in an appreciation of the diversity of opinions for the homily. Accordingly, any preacher could contribute to "enliven the proclamation". Looking "for open forms of preaching" would soon begin a homiletical debate in the university chapel - about the question: Jesus Christ - true God and man, or only subsequent fiction? Here, a family man could then contribute to this question with his experience of social reality as a third source of revelation. The student audience should be able to contribute. For the purposes of the active participation in the liturgy they are likely to ask, heckle and applaud,  statements contributing to a quick lively exchange of opinions about the gospel. However, then, such debates in a sermon would be deceptively similar to a seminar-discussion. The next step would then be logically to assert that real seminar debates are actual preaching and to refrain from preaching in the Church altogether.
Text: Hubert Hecker
Image: Wikicommons / Youtube (Screenshot)

Sunday, May 3, 2015

Jesuit, Jesuitical, Jesuitized -- Applied Sybyline Semantics

(Rome) Chiesa e postconcilio published nearly a spotlight on one of the hot topics of our time which is moving the Church. And the language in which Pope Francis deals with the subject.The suggestion comes from the Catholic Blog Esistenzialmente PerifericoCitations from the catechesis of Pope Francis at the General Audience of 15 April 2015th.
The main vice of Jesuits today: the problem with the clarity ...
"I wonder, for example, whether the so-called gender theory is not an expression of frustration and resignation, which aims to obliterate the difference between the sexes, because they no longer understand how to deal with it. [...] The covenant of marriage and the family is something serious, this is true for everyone, not just for the faithful. I would call on the intellectuals, not to neglect this issue as if it had become irrelevant for adoption in favor of a freer and more just society. "

Applied Sibylline Semantics

The Jesuit representation is, in most cases, a treatise of applied  sibylline semantics:
The formulation of the doubt ("I wonder ..."); misleading terms ("expression of frustration and resignation"); Generalities ("the covenant of marriage and the family is something serious"); multifunctional tags, which are found again  and which can be thrown in any order ("for use in favor of a freer and more just society become irrelevant").
The slogan of the current pontificate is: "Who am I to judge?" It is packaged equally advantageously with the question. The media have raised it to papal motto. And Pope Francis has so far made ​​ no attempt to correct this. Qui tacetconsentirevidetur .

Sandro Magister: Gay Lobby in the Vatican Increasingly Stronger

Once again, the famous Vatican expert Sandro Magister  put the finger in the wound, which is now an open secret: the existence of a massive, militant, homosexual lobby in the Church and especially the Vatican. A lobby that has grown stronger at a prodigious rate under this pontificate.
Despite the incredible incidents at the Extraordinary Synod of Bishops on the family (with the relatio post disceptationem which even ascribes transcendent "qualities" to homosexuality, this lobby has not yet dropped its mask. It does it slowly.
On the other hand, the  homo-ecclesiastical coming out, the emergence of "Lady Cardinals" and "bishops" with the "small" vices (often inseparable fromt the homo-Ephebophilia that of the media describes tout court as  "pedophilia") will sooner or later emit from hidden poison canisters. Better sooner rather than later.
You know by the way, how much the homosexuals - from a series of psychological motives - love Exhibition,  the inflated and cathartic display of their problematic identity.
Text: Esistenzialmente Periferico / Chiesa e postconcilio / Giuseppe Nardi
Image: Actualidad
Trans: Tancred

Saturday, November 15, 2014

Pope Visit in November 2015 to Paraguay -- No Visit to Ciudad del Este

Marian Shrine in Caacupe in Paraguay
(Rome / Asuncion) Pope Francis will visit Paraguay on 15 November 2015. The date has not yet been confirmed by the Holy See, but seems to have been agreed with by the Episcopal Conference of the South American country. The Pope doesn't want to visit his native Argentina till  2016. A visit to the Diocese of Ciudad del Este, whose outstanding diocesan Bishop, Rogelio Livieres. whome the pope deposed at the end of September, is not provided for.
The pastoral visit to Paraguay was made known by the Mayor of Caacupé, Roberto Franco, who appealed to Bishop Catalino Claudio Giménez Medina. The Bishop of Caacupé and chairman of the Paraguayan Episcopal Conference had just returned from a visit with Pope Francis in Santa Marta. According to Mayor Franco, Pope Francis told the bishop   he wants to visit the great Marian National Shrine of Nuestra Señora de los Milagros de Caacupé on 15 November.
Bishop Giménez has not yet confirmed the Pope's visit to journalists about the exact date. The trip will take place, "the date is not sure yet, because the final step took place with changes that require only familiarization."  An allusion to the description made by Pope Francis a week ago in a reshuffle of the Vatican State Department. The former "foreign minister", Msgr. Dominique Mamberti was appointed Prefect of the Apostolic Signatura and Msgr. Paul Richard Gallagher as the new "foreign minister". Msgr. Mamberti is succeeding Cardinal Burke, exiled in a papal retaliation from the Roman Curia. 

Visit the Ruins of a Jesuit Reduction - No Visit to the Diocese of the Deposed Bishop Livieres

Even the ruins of Trinity Church still impress
According to Ultima Hora  scheduled destinations besides Caacupé are the cities Villarrica and the capital Asuncion. In addition, Pope Francis wanted to visit the ruins of the Jesuit reduction Itapua and thus show reverence to the Jesuit Missions of the reductions of the 17th and 18th centuries. Probably he would visit the former  Reduction of La Santísima Trinidad de Paraná (Holy Trinity of Paraná), which was declared a UNESCO World Culture Site of mankind.
Moreover, the Pope is expected to visit an indigenous community in the Rio Pilcomayo in the Chaco. No visit is planned in the Diocese of Ciudad del Este, which was an exception among the dioceses in Paraguay until recently.  Although only ten percent of Catholics in the country belong to Ciudad del Este,  the priest candidates of its diocesan seminary outnumber by three times all of the other dioceses together. The 2004   Bishop Rogelio Livieres Plano of Opus Dei was appoited by John Paul II, who created a diocese that was flourishing in many respects in ten years. A flower that was based by a return to the unabridged Catholic doctrine and its proclamation. Bishop Livieres also promoted the traditional form of the Roman Rite, which is celebrated in almost all parishes next to the Novus Ordo.
On September 24, 2014, Pope Francis deposed the Bishop  without specific allegations. From the brief explanation by the Press Office of the Holy See it was deduced that the other bishops had urged the removal of the bishop, because he had obviously disturbed the "unity" among the bishops (see Pope Francis sets from Bishop Livieres - intrigues against faithful bishops continues ).
Text: Giuseppe Nardi
image: Portal Guarani / Wikicommons
Trans: Tancred

Saturday, November 1, 2014

Bishops' Synod According to "Civiltá Cattolica" -- Conclusions on the Mood of the Kasper Camp?

(Rome) The Roman Jesuit journal La Civiltà Cattolica offers a review  in its new edition of the Synod of Bishops on the Family. The author is the editor in chief, Father Antonio Spadaro personally. The report provides interesting conclusions on the Post-Synodal mood in the camp of Cardinal Walter Kasper. The tenor of the essay is moderate and balancing, however, it takes the side of Kasper's "opening". Since the magazine can only appear with imprimatur of the Vatican, and since Father Spadaro belongs to a small familiar circle of the Pope, it is worth a thorough analysis of the text that gives a view to the papal office. Such an analysis can be jolting at this point at best. But this should be done.

Unique Civiltà Cattolica

The Roman Jesuit journal La Civiltà Cattolica is one of a kind, whose knowledge only explains its significance. Appearing since more than 150 years previously, the magazine has the status of a semi-official organ of the Holy See. All contributions will be submitted to the Vatican Secretariat of State prior to their publication and require a license to print. Accordingly, there is at least some indication of the official line of the Vatican can be drawn from the contributions. The connection between the journal and the Holy See has been reinforced, since in the history of the Church for the first time a Jesuit has assumed the Chair of Peter. The Civiltà Cattolica is publishes  only contributions by Jesuits. The election of Pope Francis created a new synergy between Father Antonio Spadaro, editor since the edition from 1 October 2011, and the head of the church.
In September 2013, the magazine published a controversial interview with Pope Francis. The interview was conducted by Father Spadaro. It was published simultaneously by the Civiltà Cattolica , Vatican Radio , and many Jesuit magazines in different languages ​​around the globe. Maximum attention was the goal. It is among several, the only interview so far granted by the Pope to a church-owned magazine.

"A Church on the Synodal Way"

Since then, Father Spadaro has belonged to familiar circle with the Pope and his magazine which also provides strategic planning, such as preparation for the Synod of Bishops on the family showed. On the eve of the Synod  the magazine published an essay that supported the "opening" thesis of Cardinal Walter Kasper.
In the latest edition of Civiltá Cattolica (issue no. 3945 dated 1 November 2014 p 213-227) is titled "A Church on the Synodal Way. The Pastoral Challenges to the Family" a summary of the Synod of Bishops from the pen of Father Spadaro appeared, which offers insight into the post-synodal assessment at the highest ecclesiastical level. It could speak to the part of a hangover,  reading  in certain formulations the anger  over a failed "realignment" of the Church's marriage and morality. In this regard, Father Spadaro is not squeamish, himself, as personally appointed by Pope Francis Synod took part in the Synod.

Anger at Partly Failed Synod

Pope Francis with Father Antonio Spadaro
The paragraph 52 of the Relatio Synodi put the standing of remarried divorcees in the center of attention, for whom Cardinal Kasper had formulated "new ways"  and promoted it with thinly veiled support from Pope Francis. But  paragraph 52 did not receive a qualified majority under the Synod Fathers. The vote was "un certo senso in anomala, perché è come se 74 padri su 183 avessero voluto negare persino la registrazione della discussione di fatto vissuta," said Father Spadaro, that the same carries a need to assign blame. The vote was as it were was "abnormal", just as  74 of 184 synod fathers even denied the actual discussion. Harsh words, which reveal that anger which must have been triggered by the missed two-thirds majority in the immediate presence of the pope.
"Different Church models" become visible at the Synod, but also different cultural backgrounds, "even in contradictory traits" which are dependent on which country or continent of the synod fathers, said Father Spadaro. The not forget to pick up an exclamation from the Kasper-party from the first day of the Synode, of a secret code when he writes, "there was a really 'conciliar' air that filled the Synod Hall."

Between "Full Adult Maturity" and Immaturity

He does not evaluate the opposing content but formally that occurred in the debate opposing views and speaks of "serenity and openness", which would not indeed made, the discussion less hard, but "on the contrary, it made it possible to live a real dynamic that by no means, Verwirrung'ist, but 'freedom': two terms that are never to be confused, do not want to brave live full adult maturity you ". One related to a synod pretty strange-looking formulation, will not recognize it as a benevolent nod to the progressive concept of "mature Christians". In the opposite conclusion seems to be saying, Father Spadaro, that a refusal to discuss Kaspers "opening", a lack of "full adult maturity" would be.
The possibility of merit or formal inadmissibility of position, as they know each jurisdiction in a particular case such as manifestly contrary to church doctrine and order, is not considered by Father Spadaro.
The editor of the Jesuit magazine places the emphasis elsewhere, as when he insists that Pope Francis is to have "confirmed the correctness of the synodal process... From which one could not have expected a complete agreement". Father Spadaro quoted in this context, the "climate" of the so-called Apostolic Council of Jerusalem in Acts, where there had been a "great debate."

"Without Ever Calling the Truth of the Marriage Sacrament into Question" and Yet ...

This "direct confrontation face to face," said the Civiltà Cattolica, was what the Pope had desired of the synod, for he knew that all would be guided by the "good of the Church, the family and the suprema lex of the salus animarum." This made a discussion   ​​possible without ever providing the basic truth of the marriage sacrament in question: the indissolubility, the unity, the fidelity and reproduction, that is, the openness to life.
After Father Spadaro complained that part of the Synod Fathers, in his opinion, even wanted to "deny", that there had been a discussion about the remarried divorcees, he expresses his satisfaction at the fact that the subject in the concluding message is still present, which was matched as a whole and was adopted with 158 votes against 174. It says: "That's why we  considered  the pastoral care and access to the sacraments by remarried divorcees in the first part of our synodal path." This quote is the only set in italics throughout the paper and singled out, which also emphasizes  at the same time, the attitude which occupies Father Spadaro Civiltà Cattolica.

Praise for the Relatio Post Disceptationem with "Fresher and More Contemporary Language"

Father Antonio Spadaro, editor of the Civiltà Cattolica
Father Spadaro praises the controversial Relatio post disceptationem with exactly that diction which  Cardinals Kasper, Schönborn and Marx used both inside and outside of  the Synod. "In general we can say that the Relatio has included the recognition of the positive elements in the non-perfect family forms and the problematic situations." It will say that it "recognizes the positive in the imperfect situations." Father Spadaro used key words in this context like  "real life", "real life", "real story". That is to say that  the "Relatio was meant to reveal a Church with its energies more aimed to sow as much grain as possible rather than uproot weeds."
Then the Jesuit goes into raptures: "Although it is  temporary, the text was still deepening and correcting, it was cause for  some the joy of a fresher 'and more contemporary language'". The merit of the disputed document was, according to Father Spadaro, that it "has introduced the concrete existence of the people, rather than abstract talk about the family, as it should be." This positive  aspects of the "concrete existence of the people" is not limited merely to   "affirmation of couples in civil marriages, the situation the remarried divorcees and their eventual access to the sacraments of Reconciliation and the Eucharist, mixed marriages, the cases of nullity, the situation of homosexual people, the challenge of the declining birth rate and education."

Rejection of the "Gradualism" -- Rejection of Preconciliar Concepts?

For Cardinal Schönborn, and then also other represented new "gradualism", writes Father Spadaro, the positions of the working groups have the "courage to knock on forbidden doors" (Circulus Anglicus A) for the  service of "total rejection of the principle of that 'gradualism' inspired by the Second Vatican Council" (Circulus Gallicus B). Given a largely intra-Church  enforced taboo of any criticism of the Council, which is considered a priori "positive", the editor wants to signal the impression with his reference to the Second Vatican Council  that the critics of the gradualism thesis are wrong, whether they are anti or  Preconcilar, who probably equate any "gradualism" as equally bad. In passing it should be mentioned that the Circulus Anglicus A at the named position actually says something quite different and only "a member", as was expressly stated, which is  "imposed" by the statement above.
The conclusion is also interesting that the Relatio post disceptationem, according to its portrayal by Civilità Cattolica  "Cardinal Peter Erdo assisted with in the editing by Special Secretary Msgr. Bruno Forte, as the Ordo Synodi" was prepared. The Relatio was developed on the basis of speakers who approached the General Secretariat of the Synod before the beginning.
No less interesting, that the Commission's final message already met, as the working groups only began their work and thus their work could not be taken into account. The Commission originally consisted solely of members were sympathetic to the Kasper-thesis. Just when Kasper's "African accident" during the Synod, it meant that Pope Francis had to calm the troubled waters,  of which  Spadaro knew nothing to report, two members were reordered.

From Non-Transparent Transparency and Other Misappropriations

In the publication of voting results of the individual paragraphs "Francis  made the whole process transparent, by the reading and assessing the facts, open to the faithful, even those that were difficult to interpret."Father Spadaro mentioned, however, not a word of the displeasure of not a few Synod Fathers who justly criticized a lack of transparency, and accused the Synod management's selective transparency which is supposed to have  favored Kasper's party. Thus, the interventions of the Synod were not disclosed contrary to the earlier synods and thus practiced the opposite of transparency. The publication of the results of individual votes and not only the final result was made because Kaspers position had a slight, though not a sufficient majority. Had this not been the case,   this "transparency" would not have been offered.
"This whole process has made necessary the publication of materials ( Relatio and Relationes the working groups) for a larger external participation outside the Synod" said Father Spadaro, who does not mention that the publication of Relationes only reluctantly took place after a rebellion  was carried out in   the synod.  Instead, it says in the article: "It should not be concealed that the publication of all discussion documents was considered by some as risky, because it provided a picture of the Church in its variety of different positions." No word on the publication or non-publication was not only a matter of expediency, but reflected a substantive conflict, because the defender of the Church's marriage and morality in the non-publication now recognized the gravity their position, with the counter-position of Cardinal Kasper a monopoly should have been secured, as had already been lead by example with Pope Francis   at the Cardinal Consistory in February.
So it goes without saying that Father Spadaro raised an accusation of "manipulation" even so little as the mention of how Carinal Burke's  expressed criticism, still  during the Synod,  that Pope Francis had "done a lot of harm" by his attitude in the overall question. Nor is criticism of Cardinal Kasper primarily by the African Synod, addressed. Instead, he praises that Pope Francis ordered the publication also of those parts that did not receive a majority.

"Bold Pastoral Decisions"

Father Spadaro emphasized innovations like the  "positive elements" in civil marriage and unmarried cohabitation,  cohabiting couples would be recognized in the assumed part of the final report and the situation had been a "courageous pastoral decisions." This also means that Father Spadaro unmistakably represents an "opening" of the Church toward homosexuals. He didn't  even begin a word of  criticism of sinful homosexual behavior, but explicitly states that the "welcome attitude" a usage which comes close to  meaning  "whoever is also able to legally oppose unjust and violent discrimination". Homosexuals are named only to be defended  from  criticism.
Father Spadaro reported that  three paragraphs to the remarried divorcees and homosexuals were indeed rejected, not without mentioning that they have still got  "a clear majority". He assumed those who spoke in defense of the Church's moral teaching and on marriage opposed to the truth, "to be less inclined to pastoral acceptance of these people."

The Field Hospital, Which Besieges Itself

Finally, the Jesuit editor makes Pope Francis' repeatedly presented image of the Church as a "field hospital" his own: "Many people are injured, the ask of us who are near,  ask of us, what they asked Jesus: close, intimately close." It asks the question whether this is really all that the people of Jesus asked for and even more, if that is all that Jesus went to the people to do.  Above all he excluded that the "many injuries" and those who are assumed to hurt by them, including the question of whether the portrayal of the people is justified only from the vantage point of  "casualties" of human nature and the vaunted "real life". Probably not.
Nevertheless, it can not under Father Spadaro, hand out a sideswipe. He does not say to whom, but the addresses are well known. Because the image of the Church as a "field hospital" was "the opposite of a besieged fortress". After the election of Pope Francis  the finger was pointed at Benedict XVI.. This is not "just a beautiful poetic metaphor: an understanding of the mission of the Church coming from her and also showing the importance of the sacraments of salvation," it says in the article. The simple fact that no one can lay siege to himself, but can only be besieged by third parties and thereby the hostile intent is a prerequisite, which shows the instability of the comparison.

The Capacity for Wrong Questions

The battlefield today   has some challenges that affect the family. Spadaro describes among other things, "couples without a marriage certificate, which raises the question of the social institutionalization of its relations"; even more so "homosexual people wonder why they can not lead a life of stable affective relationship as practicing believers". The writer offers  no answer, but will indicate the need for significant action. Therefore, Spadaro addressed that he neither  wanted to oppose a non-institutional with an institution,  nor the wrong and thus misleading question of the fictional homosexual.
"In reality, however, the really deadly wound of humanity which is the real problem today is that people are finding it more and more difficult to go out from themselves and complete loyalty pacts with another person, even a loved one. It is this individualistic humanity, which is part of the Church. And the first concern of the Church must be, not to close the doors, but open them to provide the light that dwells within, go to a people go to meet, those who,  even though  they think they  need no salvation, often find themselves scared and hurt by life. If the Church is truly the mother, she must handle her children with "merciful love". "

"Synodical Way" is only "Just the Beginning"

No later than the last sentence you wonder in amazement, in which Church Father Spadaro actually grew up in and became a priest: "Some Synod fathers  question  whether there can be  a  sacramental economy, which envisages impossible situations, to  permanently exclude from access to the sacrament  of reconciliation? "
The "synodal way" has been trodden. This had been only "just the beginning", continues the editor of the Jesuit magazine. The course of the Synod of Bishops gave the Kasper camp an unexpected damper. This can be read out in Father Spadaro. According to a positivist view of reason, which is usually inherent to believers in progress, it seems that  the partial failure of the  Synod of Bishops is considered as a workplace accident and started to  factor tim in the "synodal way."
Sorrow, repentance, and penance  seem forgotten foreign words from a vocabulary of the dark past. Father Spadaro's review of the Synod of Bishops possessing a language in the restraint on emphasized text that he wants to give the impression of a moderate, balanced position, which he doesn't really possess.
Text: Giuseppe Nardi
image: Wikicommons / Civiltà Cattolica / Gesuitinewsa
Trans: Tancred
Link to Katholisches...

Wednesday, June 22, 2011

Another "Jesuit" Suspended for Abuse

A leading scholar, speaker and onetime advisor to the US bishops, one of the Stateside church's most celebrated liturgists has been "permanently removed from ministry" over a credible allegation dating to the early 1980s.

After word first emerged from Jesuit circles last week, the move against Fr J-Glenn Murray has been announced over recent days in the various apostolates where he's served over 32 years of priesthood. Ordained for the Society's Maryland Province in 1979, Murray served for many years as worship director of the Cleveland diocese, and was most recently assigned to a parish in Washington.

Link to Whispers in the Loggia.

H/t Liam