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

Saturday, July 4, 2020

Two Blows For Pope Benedict: The Death of His Brother and His Household Staff Will Be Placed Under a Commissar

The four Memores Domini, who manage Benedict XVI's  household in a 2014 photograph.
(Rome) Pope Francis places the next community under provisional administration. He appointed a Jesuit as Commisar. In Rome, some speak of a "sneaky" move because it concerns Benedict XVIWhat happened?

On the same day, however, his nine-year-old predecessor surprisingly traveled to Bavaria. Benedict XVI left his chosen retreat in the Vatican Gardens for the first time in seven years to visit his older brother Georg, whose health had deteriorated. The eighth German Pope returned to the Vatican after four days. Msgr. Georg Ratzinger died on July 1 at the age of 96.On June 18, the incumbent head of the Church announced that he would continue to insulate himself from Corona. Francis doesn't want to engage in any foreign travel. All pastoral visits that were already planned or in preparation were canceled without replacement. It is currently unknown whether and when they will take place.


The Commissar for the Memores Domini


Hardly had he returned to the monastery Mater Ecclesiae, that Benedict XVI. received a surprise that is as unusual as it is unpleasant. The Memores Domini Community, whose sisters live with him in the monastery, manage the household and look after him, was placed under the Provisional Administration by Pope Francis.

Friday, June 12, 2020

US Catholic Bishops Funding Violent Overthrow of United States


Update: as I was reading Archbishop Vigano's depiction of a "deep church" to compare with the aims and machinations of the "deep state," I suddenly thought of a Dark Church.  The Dark Church.

Edit: I thought CCHD had been basically destroyed when they were caught pushing Abortion and birth control, but continued on in other organizations, but they’re still around! I’ve been worried about CCHD for many years and one of the few who’ve had an impact on them with persistent and accurate reporting, is Michael Hichborn. Too bad he’s working with Virus and Budgie, but here you are:

[Michael Hichborn] The United States Conference of Catholic Bishops, through the Catholic Campaign for Human Development (CCHD), is funding organizations actively involved in calls for revolution, the killing of police officers and the defunding of police departments.
All of this follows a long and sordid history of the CCHD providing millions of dollars to organizations that have long served as communist front groups, waiting for the right time to spark a Marxist revolution. See our article titled "The Marxist Core of the Catholic Campaign for Human Development."
In the wake of the ignoble death of George Floyd, violent riots have erupted in cities all across the country, resulting in billions of dollars of damage and stolen goods and the murder of at least two police officers. Hundreds of officers have been targeted as a result of violent rhetoric coming from the riots. In New York, two officers were shot and one stabbed in the neck after being ambushed by rioters. Four other officers were shot in St. Louis while they stood in a police line. Two officers were shot by a rioter in Richmond, VA. In Oakland, CA, two officers were shot (one killed) in a drive-by ambush. Others have been hit by bricks, baseball bats, rocks and even a car.
Read the entire thing at Lepanto Institute
AMDG

Thursday, December 26, 2019

The Sovereignty of the People of God

On Thursday, September 5, 2019, during his trip to Mozambique, Pope Francis met privately with a group of 24 Jesuits, 20 from Mozambique, three from Zimbabwe and one from Portugal. Among them was the provincial, Fr. Chiedza Chimhanda. The meeting took place in the nunciature at about 6:15 p.m. at the end of a full day of events. The Jesuit Province of Zimbabwe-Mozambique was established at the end of December 2014. It currently has 163 members, 90 of whom are young people in formation.[1] On his arrival, the Jesuits applauded the pope. He asked those present to form a circle with chairs. The conversation lasted a good hour. The provincial gave a word of welcome, then the pope invited the Jesuits to ask questions to start the conversation.
(Antonio Spadaro, SJ)
Fr. Paul Mayeresa, who works in Beira in the educational apostolate, asked for the pope’s thoughts on the apostolic preferences of the Society[2] and for advice on how to live them in Mozambique. The pope replied:
It is not easy to rebuild a divided society. You live in a country that has experienced civil strife, with Mozambicans fighting one another. I think, for example, that the apostolic preference regarding the Spiritual Exercises can help a lot in this context. They can be given to people engaged in different sectors of society and thus make them more able to carry out their task of uniting and reconciling. The experience of spiritual discernment can guide action.
It is appropriate to accompany all parties, especially where there is a need for unity and reconciliation in society and in the nation. We know that sometimes the best is the enemy of the good, and at a time of reconciliation bitter pills must be swallowed. In this process you have to teach yourself to be patient. It takes the patience of discernment to reach what is essential and put aside the accidental. It takes a lot of patience sometimes! Of course, it is also necessary to share our wisdom, that is the social doctrine of the Church. But be careful: Jesuits must not divide. There is a need for reconciliation in the society of Mozambique: unite, unite, unite, unite, unite, have patience, wait. Never take a step to divide. We are men of the whole, not of the part.
You work in the educational apostolate, and you are among the young. Your work is important and demanding. Young people have good will, but they can be easy prey to deception as well as impatient. It is necessary to be close to the young people, to give them space so that they can discern what is happening in their hearts. Formation considers ideas and feelings together. To act well you always have to consider your ideas and feelings. For example, we must help the youngest to recognize when they live in resignation, and therefore in stagnation, and also to recognize when they live a healthy restlessness. In short, we need spiritual discernment, of accompaniment for the good of society.
Next came a question from Bendito Ngozzo, chaplain of the Santo Inácio Loyola High School: “Some Protestant sects use the promise of wealth and prosperity to make proselytes. The poor become fascinated and hope to become rich by adhering to these sects that use the name of the Gospel. That’s how they leave the Church. What recommendation can you give us so that our evangelization is not proselytism?”
What you say is very important. To start with, we must distinguish carefully between the different groups who are identified as “Protestants.” There are many with whom we can work very well, and who care about serious, open and positive ecumenism. But there are others who only try to proselytize and use a theological vision of prosperity. You were very specific in your question.
Two important articles in Civiltà Cattolica have been published in this regard. I recommend them to you. They were written by Father Spadaro and the Argentinean Presbyterian pastor, Marcelo Figueroa. The first article spoke of the “ecumenism of hatred.” The second was on the “theology of prosperity.”[3] Reading them you will see that there are sects that cannot really be defined as Christian. They preach Christ, yes, but their message is not Christian. It has nothing to do with the preaching of a Lutheran or any other serious evangelical Christianity. These so-called “evangelicals” preach prosperity. They promise a Gospel that does not know poverty, but simply seeks to make proselytes. This is exactly what Jesus condemns in the Pharisees of his time. I’ve said it many times: proselytism is not Christian.
Today I felt a certain bitterness after a meeting with young people. A woman approached me with a young man and a young woman. I was told they were part of a slightly fundamentalist movement. She said to me in perfect Spanish: “Your Holiness, I am from South Africa. This boy was a Hindu and converted to Catholicism. This girl was Anglican and converted to Catholicism.” But she told me in a triumphant way, as though she was showing off a hunting trophy. I felt uncomfortable and said to her, “Madam, evangelization yes, proselytism no.”
What I mean is that evangelization is free! Proselytism, on the other hand, makes you lose your freedom. Proselytism is incapable of creating a religious path in freedom. It always sees people being subjugated in one way or another. In evangelization the protagonist is God, in proselytism it is the I.
Of course, there are many forms of proselytism. The one practiced by soccer teams, acquiring fans, is all right, obviously! And then it is clear that there are those forms of proselytism for commerce and business, for political parties. Proselytism is widespread, we know that. But it doesn’t have to be the case with us. We must evangelize, which is very different from proselytizing.
St. Francis of Assisi told his friars: “Go out to the world, evangelize. And, if necessary, use words, too.” Evangelization is essentially witness. Proselytizing is convincing, but it is all about membership and takes your freedom away. I believe that this distinction can be of great help. Benedict XVI in Aparecida said something wonderful, that the Church does not grow by proselytism, it grows by attraction, the attraction of witness. The sects, on the other hand, making proselytes, separate people, promising them many advantages and then leaving them to themselves.[4]
Among you there are certainly theologians, sociologists and philosophers: I ask you to study and deepen the difference between proselytism and evangelization. Read well Evangelii Nuntiandi of Paul VI. There it is clear that the vocation of the Church is to evangelize. Indeed, the very identity of the Church involves evangelizing. Unfortunately, however, not only in the sects, but also within the Catholic Church there are fundamentalist groups. They emphasize proselytism more than evangelization.
Another typical thing about proselytizing is that it does not distinguish between the internal and external forums. And this is the sin into which many religious groups fall today. That is why I asked the Apostolic Penitentiary to make a statement on the internal forum, and that statement is really very good.[5]
Evangelizers never violate the conscience: they announce, sow and help to grow. They help. Whoever proselytizes, on the other hand, violates people’s conscience: this does not make them free, it makes them dependent. Evangelization gives you a filial dependence, that is, it makes you free and able to grow. Proselytizing gives you a servile dependence at the level of the conscience and the society. The dependence of the evangelized person, the “filial” dependence, is the memory of the grace that God has given you. The proselyte instead depends not as a child, but as a slave, who in the end does not know what to do unless he or she is told.
Once again I recommend these two articles in Civiltà Cattolica: read them and study them because they address much of what I am telling you. Here I tried to communicate to you the main message.
Fr. Leonardo Alexandria Simao, a scholastic in formation in Beira, speaks next and tells about his work with young people. The pope tells him that it is an important work and that “his ask is to communicate the Gospel and to ensure that young people are internally free.” Then the Jesuit asks him if and how his experience of God has changed since he was elected pope. Francis takes a short time to reflect and then responds…
I can’t tell you, actually. I mean, I guess my experience of God hasn’t fundamentally changed. I remain the same as before. Yes, I feel a sense of greater responsibility, no doubt. My prayer of intercession has become much wider than before. But even beforehand I lived the prayer of intercession and felt pastoral responsibility. I keep walking, but there’s not really been any radical change. I speak to the Lord as before. I feel God gives me the grace I need for the present time. But the Lord gave it to me before. And I commit the same sins as before. My election as pope did not convert me suddenly, so as to make me less sinful than before. I am and I remain a sinner. That’s why I confess every two weeks.
I have never been asked this question before, and I thank you for asking me because it makes me think about my spiritual life. I understand, as I told you, that my relationship with the Lord has not changed, apart from a greater sense of responsibility and a prayer of intercession that has spread to the world and to the whole Church. But the temptations are the same and so are the sins. The mere fact that I now dress all in white has not made me any less sinful or holier than before.
It comforts me a lot to know that Peter, the last time he appears in the Gospels, is still as insecure as he was before. At the Sea of Galilee, Jesus asked him if he loved him more than others and asked him to tend to his sheep, and then confirmed him. But Peter remains the same person he was: stubborn, impetuous. Paul will have to confront and fight with his stubbornness about the Christians who came from paganism and not from Judaism. At the beginning Peter in Antioch lived the freedom that God gave him and sat at table with the pagans and ate with them quietly, putting aside the Jewish food rules. But then some came there from Jerusalem, and Peter, out of fear, withdrew from the table of the pagans and ate only with the circumcised.[6] In short: from freedom he passed again to the slavery of fear. There he is, Peter the hypocrite, the man of compromise! Reading about Peter’s hypocrisy comforts me so much and warns me. Above all, this helps me to understand that there is no magic in being elected pope. The conclave doesn’t work by magic.
Fr. Joachim Biriate, the provincial’s socius, asks a question: “How can we avoid falling into clericalism during formation for priestly ministry?”
Clericalism is a real perversion in the Church. The shepherd has the ability to go in front of the flock to show the way, stay in the middle of the flock to see what happens within, and also be at the rear of the flock to make sure that no one is left behind. Clericalism, on the other hand, demands that the shepherd always stays ahead, sets a course, and punishes with excommunication those who stray from the flock. In short, the very opposite of what Jesus did. Clericalism condemns, separates, beats and despises the people of God.
I once went to confess in a sanctuary in northern Argentina. After Mass, I left in the company of another priest. A woman approached him with pictures and rosaries, asking him to bless those objects. My friend explained to her: “You have been to Mass and at the end of Mass you already received the blessing; therefore, everything has already been blessed.” But the woman kept asking for his blessing. And the priest continued with his theological explanation: “Is Mass the sacrifice of Christ?” And the woman said “Yes!” “Is itthe sacrifice of the body and blood of Christ?” And the woman said “Yes!” “And you believe that Christ with his blood saved us all?” And the woman said “Yes!” At that very moment the priest saw a friend of his and was distracted. And the woman immediately turned to me, asking, “Father, will you give me the blessing?” The poor people should not have to beg in this way for a blessing! Clericalism does not take into account the people of God.
In Latin America there is much popular piety, and it is very rich. One of the explanations given for the phenomenon is that this happened because the priests were not interested, and therefore could not clericalize it. Popular piety has aspects needing correction, yes, but it expresses the sovereignty of the holy people of God, without clericalism. Clericalism confuses priestly “service” with priestly “power.” Clericalism is rise and rule. It’s called “climbing” in Italian.
The ministry understood not as service but as “promotion” to the altar is the fruit of a clerical mentality. I can think of an extreme example. Deacon means “servant.” But in some cases clericalism paradoxically affects precisely the “servants,” the deacons. When they forget that they are the custodians of service, then the desire to clericalize and be “promoted” to the altar emerges.
Clericalism has a direct consequence in rigidity. Have you never seen young priests all stiff in black cassocks and hats in the shape of the planet Saturn on their heads? Behind all the rigid clericalism there are serious problems. I had to intervene recently in three dioceses with problems that expressed themselves in these forms of rigidity that concealed moral problems and imbalances.
One dimension of clericalism is the exclusive moral fixation on the sixth commandment. Once a Jesuit, a great Jesuit, told me to be careful in giving absolution, because the most serious sins are those that are more angelical: pride, arrogance, dominion… And the least serious are those that are less angelical, such as greed and lust. We focus on sex and then we do not give weight to social injustice, slander, gossip and lies. The Church today needs a profound conversion in this area.
On the other hand, great shepherds give people a lot of freedom. The good shepherd knows how to lead his flock without enslaving it to rules that deaden people. Clericalism, on the other hand, leads to hypocrisy, even in religious life.
I often tell the story of a Jesuit in formation. His mother was seriously ill and he knew that she would not live much longer. He lived in another city in the same country, and so he asked his provincial to be moved closer to his mother so as to be able to spend more time with her. The provincial said that he would think about it before God and would answer him before leaving early in the morning the next day. The young Jesuit stayed in the chapel that night for a long time, praying that the Lord would grant him grace. But the provincial, since he had to leave early, did not really think much about it and wrote all the answers to the petitions he had received and gave them to the minister of the community[7] to hand them over the following day. Among them was the answer to this young man. The minister, since it was late and he thought that everyone was sleeping, put the letters at the doors of those concerned. The young man, who returned to his room from the chapel late at night, saw the letter from the provincial and opened it. He realized it was dated the next day. It said, “After reflecting, praying, celebrating Mass and making long discernment before the Lord, I think you should stay in this place.” This is clericalism, it is the hypocrisy to which clericalism leads. The young Jesuit did not lose his vocation, but he never forgot that hypocrisy. Clericalism is essentially hypocritical.
Fr. Afonso Mucane, parish priest of the parish of Sant’Ignazio, in the diocese of Tete, asked for some thoughts on the Apostolate of Prayer, which is now called the Pope’s Worldwide Prayer Network and has just celebrated its 175th anniversary.[8]

I think we should teach people the prayer of intercession, which is a prayer of courage, of parrhesia. Think of Abraham’s intercession over Sodom and Gomorrah. Think of Moses’ intercession for his people. We must help the people to exercise intercession more often. And we ourselves need to pray more. The Pope’s Worldwide Network of Prayer, directed by Fr. Fornos, is doing this very well. It is important that people pray for the pope and his intentions. The pope is tempted, he is very besieged: only the prayer of his people can free him, as we read in the Acts of the Apostles. When Peter was imprisoned, the Church prayed incessantly for him. If the Church prays for the pope, this is a grace. I really do feel the need to beg for in prayer all the time. The prayer of the people is sustaining.
The last question is from a scholastic, Ermano Lucas, who works at the secondary school “Sant’Ignazio.” His question is about rampant xenophobia.

Xenophobia and aporophobia[9] today are part of a populist mentality that leaves no sovereignty to the people. Xenophobia destroys the unity of a people, even that of the people of God. And the people are all of us: those who were born in the same country, no matter whether they have their roots in another place or are of different ethnic groups. Today we are tempted by a form of sterilized sociology, where you consider a country as if it were an operating theater, where everything is sterilized: my race, my family, my culture… as if there were the fear of dirtying it, staining it, infecting it. There are those who want to stop this very important process of mingling cultures, which gives life to people. Mixing makes you grow, it gives you new life. It develops racial mixing, change and gives originality. The mixing of identities is what we have experienced, for example, in Latin America. There we have everything: Spanish and Indian, the missionary and the conqueror, the Spanish lineage, people’s mixed heritage.[10]

Building walls means condemning yourself to death. We can’t live asphyxiated by a culture as clean and pure as an operating theater, aseptic and not microbial.
The meeting between Pope Francis and the Jesuits ended with thanksgiving, a shared prayer and a group photo.

* * *
On September 8, during his visit to Madagascar, at the end of the meeting with priests, religious and seminarians on the sports field of the Jesuits’ Saint-Michel College,[11] Pope Francis met 200 of the 260 Jesuits of the Malagasy province, led by the provincial, Fr. Fulgence Ratsimbazafy. The meeting took place in the College Chapel and lasted about 40 minutes.[12]
The pope’s entrance was accompanied by the singing of the “Veni Creator” in a cordial and appropriately solemn atmosphere, a solemnity that the pope immediately wanted to dampen, saying that he would not make speeches and that he did not want to listen to them. Instead, he asked that those gathered “speak like brothers,” and to have a completely spontaneous interview with questions and answers. The meeting alternated between a series of rapid responses[13] and three broader responses.
Fr. Joseph Emmanuel Randriamamonjy, who works in the apostolate of the Spiritual Exercises, takes the microphone and asks a question in Italian: “What is your impression of Madagascar? What struck you most?”
One thing that struck me very much and that seems to me to be the real focus of the visit was the people, the Madagascan people. I have seen a people capable of withstanding poverty, suffering, and exploitation. I was struck by their ability to express joy, even when lacking the necessities of life. This is a real grace. It also says a great deal to us consecrated persons and calls into question our needs, which are refined and sometimes the typical needs of the elite. I have seen a people that seeks what is essential to survive, and precisely for this reason it is fruitful. Do not lose sight of the roots that make your people joyful even in suffering! When you are tempted to become a little acidic and dissatisfied, concentrate well on the spirit of your people and its fruitfulness.
Fr. Noel Cyprien, coordinator of the social and ecological apostolate of the province, spoke: “You are from Latin America. Today you’re in Madagascar. Do you see any relationship between our different peoples?”
I would say that our peoples must be careful not to fall into an ideological colonization that takes away our identity. Our peoples still have the ability to express themselves in a popular way without falling into populism. It is important to preserve the identity of one’s own people, an identity that comes from the spontaneous expression of the people. But we must defend ourselves against an identity that is ideological. The experience of the people goes far beyond ideologies, which are abstract and fit for a museum or laboratory. Ideology makes us lose our identity. The identity of a people cannot be expressed in concepts, but in stories. The people are sovereign in their expressions of art, culture and wisdom. St. Ignatius understood that well. If you recall, in our Constitutions there is a kind of refrain that takes up the choices and the way of acting that always depends on context, on the reality “according to places, times and people.”
The criterion of action is never abstract, but has as its reference a certain place, a given time, precise people. The inner vision does not impose itself on history, trying to organize it, but dialogues with reality, fits into history, and takes place over time. This ensures that discernment guides action, always respecting the variety of cultures and peoples, and the interiority of individuals.

It is for this reason that the Society of Jesus has been able to have figures such as Saint Francis Xavier, Matteo Ricci, De Nobili and Valignano. Our missions in South America have been creative with the people, and have not reduced them to a theoretical scheme. The rule of action in missions has always taken into account the concreteness of places, times and people. The rule is this discernment.

Fr. Joseph Rabenirina, director of the publishing house Ambozonyany, asks: “I heard from my parents and grandparents that the French missionaries used to give as penance for sins that of planting trees. What do you think?”

That sounds like a very creative pastoral initiative to me. From what you tell me it was a social and environmental penance, which is attentive to building up society. Today, when I went to the “City of Friendship,” Fr. Pedro showed me some pine trees. He told me he planted them himself 20 years ago. This is really very nice.

Tuesday, December 17, 2019

"Pedro Arrupe Was a Prophet"



Pope Francis meets with the Jesuits of Thailand on November 22, 2019 in Sampran.

(Rome) In its current issue ( issue 4067 ), the Roman Jesuit magazine La Civiltà Cattolica published a copy of the encounter between Pope Francis and the Jesuits of Thailand, penned by his confidant P. Antonio Spadaro SJ. Comparable to the flying press conferences, these internal meetings give better insight into the thinking of Pope Francis than his official speeches. The summary publication after each meeting is made with papal approval. The head of the Church knows that his answers will be made publicly available.
A question from the Thai confreres referred to the Jesuit Refugee Service (JRS). It has had an office in Berlin since 1996, in Switzerland since 2010 and in Austria "it was able to work intensively again in 2015". Francis reaffirmed his call for boundless migration and declared refugees a "theological place".
Pope Francis: Working with refugees has become a real “theological place” for the Jesuits. I consider it a theological place. That was the will of P. Pedro Arrupe [1], who emphasized the importance of this mission in his last speech here in Thailand. Father Arrupe was a prophet to me: his "swan song" was the foundation of the Jesuit refugee service right here in Bangkok. Then he suffered a stroke on the return flight from Thailand to Rome. [2]
The refugee phenomenon has always existed, but today it is better known for its social differences, hunger, political tensions and, above all, war. For these reasons, migration movements are increasing. What is the answer the world gives? The policy of segregation. Refugees are waste. The Mediterranean was turned into a cemetery. The impressive cruelty of some detention centers in Libya touches my heart.
Here in Asia we all know the Rohingya problem [3]I have to admit that some of the stories I hear across borders in Europe shock me. Populism is gaining strength. In other areas, there are walls that even separate children from their parents. Herod comes to mind. However, there are no walls to stop drugs.
As I told you before, the migration phenomenon is compounded by war, hunger and a "defense philosophy" that makes us believe that it is possible to defend ourselves only through fear and strengthening the borders. On the other hand, there is exploitation. We know exactly how the church works - how many sisters are involved in this area! - works hard to save girls from prostitution and various forms of slavery. The Christian tradition has a rich evangelical experience in dealing with the refugee problem. 
We also remember the importance of welcoming the stranger that the Old Testament teaches us. But also many small folk welcome customs, such as providing an empty chair on a festive day in the event for when an unexpected guest arrives. If the Church is a field hospital, one serving the most injured, then we have to go to these hospitals the most.

I return to the “theological place”:  the will of Father Arrupe gave work with the refugees a great boost, and above all he asked for one thing: prayer, more prayer. The speech he made to the Jesuits who worked with the refugees here in Bangkok was not to neglect prayer. We have to remember it well: prayer. In other words, do not forget the other, the spiritual, in this physical periphery. Only in prayer will we find the strength and inspiration to go well and fruitfully into the “disorder” of social injustice.
Hardly any superior general is more controversial than Pedro Arrupe, whom a part of the Jesuit order venerates like a saint. On February 5, 2019, his beatification process was opened, which Pope Francis sympathizes with.
Another question that Pope Francis was asked by the Jesuits present was about pastoral action towards the remarried and divorced. Francis does not seem to like the question. In contrast to the refugee question, for which he took a lot of time and answered in detail, he stayed briefly on this point and redirected to the next question. The willingness to respond and the length of it indicates a priority setting.

What is remarkable about his short answer is a confusing juxtaposition, which the Pope formulated as a contradiction: on the one hand there is a "Church" answer, which is "not Christian", and his answer, which he identifies as "teaching".
Pope Francis: I could answer you in two ways: in a casuistic way, but which is not Christian, although it can also be ecclesiastical; or according to the Magisterium of the Church, as it is written in the eighth chapter of Amoris laetitia, that is, to make a way of accompaniment and differentiation in order to find solutions. And that has nothing to do with the situation ethics, but with the great moral tradition of the Church.
But I see that the time is up. But let's take another quick question…
Text: Giuseppe Nardi
Image: La Civiltà Cattolica (screenshot)
Trans: Tancred vekron99@hotmail.com

[1] P. Pedro Arrupe (1907 to 1991) was from 1965 to 1981 28th Superior General of the Jesuits. He promoted an alliance of Christianity and socialism and also the young Fr. Jorge Mario Bergoglio.
[2] Pope John Paul II used Arrupe to disempower and to initiate the election of a new superior general.

[3] The Rohingya are a Muslim group that lives mainly in Bangladesh, but also in the border area of Myanmar, the former Burma. It is controversial whether it is an autochthonous group, or whether it has only recently infiltrated from the more populated Bangladesh. Since they organized themselves as an independent group and appeared politically, there has been a conflict with the Burmese government.
AMDG
AMDG

Tuesday, December 18, 2018

New Jesuit Provincial is “Worst of the Worst”




Rafael Velasco, the new Jesuit Provincial of Argentina and Uruguay

(Buenos Aires) The Jesuit General Arturo Sosa Abascal has appointed Father Rafael Velasco as the new Provincial of the Province of Argentina and Uruguay. The appointment was "the worst of the worst," says Spanish columnist Francisco Fernandez de La Cigoña. From 1973 to 1979 Jorge Mario Bergoglio, today's Pope Francis, was Provincial of this province.

The new provincial was Rector of the Catholic University of Cordoba (UCC) until 2014. He advocates the recognition of homosexuality and the introduction of women's priesthood and assures that he will continue to adhere to Marxist liberation theology.

He expressed his views on this in an interview with the Argentine journalist Mariano Saravia in 2013. Velasco then called for "reforms" in the Church that, in addition to recognizing homosexuality and the admission of the women's priesthood, also meant the elimination of the Roman Curia, the last medieval court in the middle in the 21st century.”  "The community should have more say" in episcopal appointments. 

On the objection that Pope John Paul II had definitely excluded the women's priesthood, Velasco replied that Pope Francis could simply "reopen" the question. There is "nothing the Pope can not open. The pope or a council.” [What happened to not turning back the clock?]

There are "logical" consequences to be drawn, "if a homosexual lives the same norms of love and loyalty that we demand from heterosexuals, then we must totally rehabilitate them for the sacraments, beginning with communion."

The former rector of the Catholic University denied the infallibility of the pope in the interview, when he speaks ex cathedra to questions of theology and morality. According to Velasco, the infallibility in matters of faith is "democratizing.”

According to the Jesuit, Marxist liberation theology is "the reality of reading the word of God from the poor.” The Church has "always" made policy, "but the only ones who have been punished are Ernesto Cardenal and Fernando Lugo."

Cardenal, one of the priests who became armed revolutionaries in the wake of Marxism, was from 1979, Minister of the Sandinista Revolutionary Government in Nicaragua, and Lugo was elected as a candidate for a left-wing alliance to the Presidency of Paraguay. Cardenal, lost office in 1987 due to cutbacks. In 1990, the Sandinists were voted out by the people in the first free and democratic elections. Cardenal nevertheless continues to profess himself to be "Sandinista, Marxist and Christian.”

Lugo won the 2008 elections, was relieved of office in 2012. He had just had to acknowledge the paternity of a second child whom he had conceived during his time as bishop of San Pedro with various women. He had already recognized the first child in 2009. Lugo's personal way of life was criticized as a "slap in the face of the Church.”

Due to the heterodox and heretical positions of Father Rafael Velasco, Francisco Fernandez de La Cigoña today greeted his appointment as the new Jesuit Provincial of Argentina and Uruguay as “a scandal.”

"The only positive thing about the news is that the Argentine and Uruguayan Jesuits are only fewer than 200, of whom one hundred must be eighty or almost eighty. Only 50 Jesuits will be younger than 60, of whom he is one of the youngest in the province at the age of 52.”

The cases of Velasco in Argentina and Wucherpfennig in Germany, to mention only the two most recent, as well as the scandalous statements by the Father General Arturo Sosa last year, means that it can be not only marginal cases, but the Jesuit Order seems to have a fundamental problem 
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Text: Giuseppe Nardi
Image: InfoVaticana
Trans: Tancred vekron99@hotmail.com
AMDG
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