"Pope Francis is a Reformer Like Martin Luther" -- Margo Käßmann in "Osservatore Romano"

Edit: Käßmann is the first female Lutheran Bishop who was arrested for drunk driving in 2010, yet never the less, appears frequently to promote gender ideology, contraception and heresy at events staged in the fabulously wealthy German Catholic Tax-Church.   

(Rome) German Catholic media started ​​it, the Osservatore Romano now follows, and is "celebrating" the commemoration of the Protestant Reformation with pleasantries. On May 7, the daily newspaper of the Pope published the article "A Year to Celebrate the Reformation". From October 31 2016 to the October 31, 2017 "the German Evangelical Church has" a calendar full of events.

"The 500-year celebration of the Protestant Reformation will last exactly one year, which is traditionally associated with the publication of the Disputatio per declaratione virtutis Indulgentiarum which was in conjunction with the 95 theses, which Martin Luther nailed at the door of the episcopal church of Wittenberg in Saxony-Anhalt on 31 October 1517," said Osservatore Romano .

The kickoff  on October 31, 2016 will be a "great ceremony in the Marienkirche of Berlin". In May 2017 the "World Exhibition" in Wittenberg will take place, where "the products derived from the Reformation in the various countries and churches,  but also the fruits of culture and civil society," will be showcased.

The Kirchentag will be held from May 24-28.  A Kirchentag "in motion", which will be held in eight German cities, and then all will merge in Wittenberg for its completion.

"The German Evangelical Church has been preparing for this anniversary beginning in 2008 with a way of contemplating and to set up a network between 69 cities of the Reformation in Germany and in Europe, important places for the history and the presence of Protestantism. The conclusion of the festivities will take place at the national and international level on 31 October 2017 with a number of public events. The calendar of the ecumenical events is rich," said the Vatican daily.

Ecumenism is "in a very good state, thanks to Pope Francis"

"We can 2017 make a critical revision daring to see the reformation on an international and ecumenical horizon as a complex factor," said the "theologian and Lutheran Bishop Margot Käßmann, Ambassador of  Luther Year" recently held at a Catholic-Lutheran Reformation Conference at Pontifical Athenaeum Sant'Anselmo in Rome.

Käßmann said this about Ecumenism in an interview with Vatican Insider:

"We are in a very good stage because ecumenism on the one hand is a discussion about what the Church, the Eucharist, baptism, officials, means, but then also acting as Christians in the world, and since we are currently [the Catholic Church] very close, thanks to Pope Francis, a reformer in his Church, as Martin Luther a reformer was in his."

For Käßmann, said Osservatore Romano, it was "a good opportunity" to ask, "what we can find in his other church, which we did not." As a specific example she cited: "What I really admire about the Roman Catholic Church is that it preserves the global unity of the Church, despite the many internal differences."

Text: Giuseppe Nardi
Photo: Osservatore Romano (Screenshot)
Trans: Tancred vekron99@hotmail.com

Link to Katholisches...

AMDG

 Print Article

Merkel Causing the Division of German Society Says Czech Cardinal

The Prague Cardinal Dominik Duka is defending his country against the accusation of lack of receptivity to refugees. In an interview with the newspaper "Lidove noviny" (Saturday) he charged, according to  Kathpress, German Chancellor Angela Merkel (CDU) with complicity for the division of  German society and the fear of Europeans for the refugees.

"I think that a large proportion who have  this fear are exactly those people who say: We have to accept all. Who has provoked the split in the German society?" asked the cardinal recalling Merkel's welcoming culture. It was the German Chancellor, "who undermines a number of fundamental principles of the European Union, security issues and Schengen Agreement." The interventions had consequences.

"Development has proved us right"

Meanwhile, there had been a reversal, says Duka: "We all see how now the EU speaks, as the head of the EU Commission Juncker, like Merkel, or Austria, talk. The development has proved us right," said the Archbishop of Prague.

Duka also makes  certain distinctions between European Catholics and Pope Francis on the refugee issue in the interview, "The sensitivity of Francis for the social problem is different from ours in Europe." This had to do with the origin of the pope from Latin America;  where the gap between rich and poor there is much greater.

Duka recalled that "in the past 20 years, nearly half a million new citizens" have come to the Czech Republic. The first were people from the East. Remonstrations that Czech citizens only want Christians is based on "disinformation", the Cardinal said. "We have said that we have to take Christians primarily because this is the most persecuted group who fear for their lives." The Czech Republic was not able to absorb large amounts of refugees, stressed Duka. "We have no tradition in this and no people who could communicate with the refugees."

(APA)

"An Interpretation of Amoris Laetitia From Tradition is Not Possible"-- Interview With Abbé Claude Barthe by Roberto de Mattei

Abbé Claude Barthe: Chapter VIII of Amoris Laetitia is incompatible
with the Church's tradition  

(Rome) The French priest Abbe Claude Barthe was one of the first people already on 8 April, the date of its publication, to take a position on the Apostolic Letter, Amoris Laetitia. The theologian has written many books, among others, La messe, une forêt de symboles (The Mass, a Forest of Symbols), Les romanciers et le catholicisme (The novelists and catholicity) and Penser l'oecuménisme autrement (Ecumenism Thinks Differently ). The historian and Catholic thinker, Roberto de Mattei conducted an interview for Corrispondenza Romana with Abbé Barthe to deepen the analysis.

Prof. de Mattei: it is very interesting for us to give Abbé Barthe the floor because you in your response to Amoris Laetitia  were not, as others had initially tried in the first moment, to read the Apostolic Letter on the basis of a traditional framework, and we share your reading.

Abbe Claude Barthe: I can not see how one could interpret  Chapter VIII of the letter within the meaning of the traditional doctrine, honestly. It would mean doing violence to the text  and not respecting the intent of the editors who want to introduce a new element: "Therefore, it is no longer possible to say ..." (AL, 301).

Prof. de Mattei: And yet, what is said in the Apostolic Exhortation that is not so new.

Abbe Claude Barthe: You're right, it is not new on the part of theological protest movements. Since the Council, under Paul VI. and John Paul II., there was a great undertaking primarily of protest theologians to attack Humanae Vitae with the help of books, "explanations" of theologians and congresses.  At the same time the demand of Communion for "remarried" divorced (and also homosexuals as couples and  cohabitants), I would say, played a symbolic role. One must know that it has long been the practice of many priests in France, Germany, Switzerland and many other places to allow "remarried" divorcees to communion, and to give them absolution when they want it.

The most common support for this demand came through a pastoral letter of 1 July 1993 of the Upper Rhine Bishops Saier, Lehmann and Kasper, entitled: "For pastoral care of people from broken marriages, divorced and remarried divorcees." It was about "respect for a decision of conscience."  It contained exactly, among other things, the arrangements of the current Apostolic Exhortation: in theory there would be no general admission to Communion, but the exercise of an examination with the priest to see whether the new partners "are authorized by their own conscience, to approach the table of the Logos." In France, some bishops (Cambrai, Nancy) have published files of diocesan synods that go in the same direction. Cardinal Martini, Archbishop of Milan, had also called for changes in the Discipline of the Sacraments in one general assemblyheld on 7 October 1999 at the General Assembly of the Synod of Bishops on Europe speech that was a real program for a pontificate.

And in fact you go to France, Belgium, Canada and the US even further: Some priest, even a relatively large number, celebrate for second marriages a small ceremony without the bishops prevent them. Some bishops encourage this practice even as it has done "divorcés remariés Chrétien" (Remarried divorced Christians Desclée de Brouwer, 1990) Msgr. Armand le Bourgeois, the former bishop of Autun in his book. The "jurisdictions of religious" like those of diocese also "regulate" this ceremony even, discreetly, to be done without bells, without the blessing of the rings.

Prof. de Mattei: Share the assessment that Cardinal Kasper played a leading role?

Abbe Claude Barthe: At the beginning already. Pope Francis called Kasper shortly after his election a "great theologian", as he prepared the ground with his speech to the Consistory of 20 February 2014 which caused a great sensation. From there the matter was continued with great skill in three stages: two synodal assemblies in October 2014 and in October 2015 where the reports contained Kasper's "message".

Between the two Synods of the text was on September 8, 2015 Mitis iudex Dominus Iesus whose architect was Msgr. Pinto, dean of the Roman Rota, to make  easier the nullity of marriage, mainly because it takes place before it gets in front of the bishop when the couple request nullity together, and it alone can decide, because the double judgement has been abolished.Some canonists have spoken  in this case already of a cancellation by mutual consensus.

The synod has  a kind of leadership core, which is a Cupola [the  Abbé Barthe's use of the Italian word refers to the leaders of a mafia organization], around the very influential Cardinal Baldisseri, the Secretary General of the Synod, together with Msgr. Bruno Forte, Archbishop of Chieti-Vasto and special secretary of the Synod, which is the number two, to Msgr. Fabio Fabene, new member of the Congregation of Bishops and undersecretary of the Synod, then still Cardinal Ravasi, President of the Pontifical Council for Culture, who was responsible for the message of the Synod Assembly, and all together carefully supported by Msgr. Victor Manuel Fernandez, rector of the Catholic University of Argentina, and by the Jesuit Antonio Spadaro, editor of the Roman Jesuit journal Civilta Cattolica . Added to this are other influential persons, all of whom are close to the Pope like the Bishop of Albano and C9 Cardinal Council Secretary Marcello Semeraro and Msgr. Vincenzo Paglia, President of the Pontifical Family Council. To them is also appended Cardinal Schönborn, the Archbishop of Vienna, the main one responsible for the Catholic Catechism, in the role of guarantorwho assumed   at the Synod that the text of the final report was already orthodox which Cardinal Müller refused to do. This whole team contributed a considerable amount of work in order to achieve the desired goal ...

Prof. de Mattei: To create a text of more than 250 pages submitted by the second Synodal Assembly ...

Abbe Claude Barthe: Even earlier ... The text of the post-synodal letter was broadly elaborated in September 2015 that is, before the start of the second Synod on marriage and the family.

Prof. de Mattei: You spoke of a desired target. What exactly?

Abbe Claude Barthe: It is very possible that it was at the beginning the intention of Pope Francis to grant only a "pastoral" and "merciful" pass. Since theology is a rigorous science, principles had to be announced, to justify a decision of conscience, to be permit people who live in public adultery to the sacraments. From the beginning, many passages of the Apostolic Exhortation prepare the doctrinal statement of the eighth chapter. There is the talk of "situations of weakness or imperfection" (AL, 296), and most of the divorcees who are seen "in a second union, settled over time, with new children, with proven loyalty, generous dedication, Christian commitment, with the awareness of the irregularity  their situation "involved," and great difficulty, these turn back without wanting the feeling on their conscience that they fall into new sin (AL, 298). In this "imperfect" situation (AL, 307), which relates to the "perfect ideal marriage," the Apostolic Exhortation rules for a "special exception" (AL, 301).

This happens naturally with the help of a priest "in the internal forum" (for both partners of the new union?) That the interested parties would be permitted to form a correct judgment of conscience (Al, 300). This judgment (The priest ?, the partner? with the explanation of the priest) do it because of "conditionalities or mitigating factors [...] possible that one in the middle of an objective situation of sin - who is not subjectively culpable or at least not completely "can go to the sacraments (AL, 305). It does not say whether this ruling also applies to the other priests who are interested to administer the sacraments. Anyway, it must be said that the text is not focused on access to the sacraments, which is treated in a footnote, which creates a pretty bashful impression (footnote 351).

A theological principle, however, is stressed which is summarized in paragraph 301 that is applicable to quote again: "It is therefore no longer possible to say that all who live in any so-called 'irregular' situations, are in a state mortal sin and have lost sanctifying grace. The restrictions have not only to do with a possible lack of knowledge of the standard. A person can, even though he knows the standard exactly, have great difficulty in understanding the values ​​at stake in the moral norm,[339] or he may be in a specific situation, which does not allow him to act differently and make other decisions without incurring a new sin."

A principle that can be analyzed as follows: 1) the basis of specific conditionalities, would be that people who are in "active" public adultery and know the moral rule prohibiting them, invite a guilt if they were to leave this situation (especially compared to the birth of children); 2) The people who live in  "active" public adultery, therefore, would not commit mortal sin if they remain in this state.

In fact, the negative consequences that result from the completion of the adulterous condition are (the children born of illegitimate union would suffer from the separation of parents) are not new sins, but the indirect effect of a virtuous action, namely the ending of a sinful state.

Natural justice must be respected, this applies especially to the continuation of the education of children from the second union, but outside a sinful state. So here we have a frontal contrast with the previous lesson that John Paul II. stressed in paragraph 84 of Familiaris Consortio. This clarified: If serious motives prevent it, that the "remarried" end in common life  under one roof,  then they have to live like brother and sister. This is in contrast to the new doctrinal proposal: Under certain conditions, adultery is not a sin.

Prof. de Mattei: You are saying  that one must not recognize the faith instinct?

Abbe Claude Barthe: All can not be reconciled with the natural and Christian morality. Those with knowledge of the moral norm have committed themselves sub gravi (the divine commandment that prohibits fornication and adultery) whose sin can not be excused, and therefore it can not be said that they in themselves are in a state of grace prior. St. Thomas Aquinas says in a Quaestio of the Summa Theologica, which all moralists well know, in Quaestio 19 of IA and IIÆ: It is the quality of an object that our quest arises that makes a voluntary act good and not the circumstances the action (Art. 2), and even if it is true that human reason can err and can take a bad action for good (Art. 5), are not some errors excusable, it is especially not those who disregard that one is not allowed to approach the wife of another, which is in direct opposition to the law of God (Art. 6).

Elsewhere, where it is also well-known to the moralists, in Quodlibet IX, Quaestio 7, Article 2, St. Thomas explains that circumstances can not change the value of an action, but its nature is one of the killing or punishing an offender to satisfy justice or legitimate defense. It is in this case not unjust violence, but a virtuous action. In contrast, he emphasizes that with some actions,  badness is inseparably linked, as in fornication, adultery, and other similar actions. You can never be good.

A child who reads the catechism understands this, Pius XII said in a speech on 18 April 1952 with which he condemned situation ethics that does not rely on the universal moral law, such as the Ten Commandments, but "in real and concrete conditionalities and circumstances in which one must act, and according to which the deciding individual conscience must judge and decide."

Pius XII. recalled that a good intention can never justify objectionable means, and that there are situations in which man, and especially the Christian, must sacrifice everything, even his life, to save his soul. The same thing happened in the encyclical Veritatis Splendor of John Paul II., when she says that the circumstances or the intentions of a dishonest act in itself can never turn into a subjectively honest effect of their object. He said, quoting St. Augustine (Contra mendacium): fornication, curses, etc. remain, even if they were committed for good reasons, always sins.

Prof. de Mattei: What's to be done?

Abbe Claude Barthe: The words of Christ can not be changed: "Even a woman commits adultery when she divorces her husband and marries another" (Mk 10:12). Professor Robert Spaemann, a German philosopher and friend of Benedict XVI.commented that any reasonable person can see that here we have a break. I do not think that one can be content to assert an interpretation of the eighth chapter of the Apostolic Exhortation, according to which nothing has changed. One must also take the Pope's words seriously, which confirmed the presentation of the letter by Cardinal Schönborn on the return flight from Lesbos.

The theological principle is clear and the commitment to truth requires us to say that it is not acceptable. This also applies to the related proposals, such as those who claim that illicit cohabitation or the communion of the divorced and remarried the ideal of marriage are embodied "at least partially and in analog." (AL, 292). It is therefore to be hoped, in the strong sense of theological hope, that many pastors, bishops and cardinals will speak in a clear way for salvation. At the same time, by the infallible Magisterium of the Pope or the Pope and  the bishops in communion with him, to solicit, request and demand an authentic interpretation - in terms of the interpretation of the revealed Depositums, including Depositums of natural law, and all that which is associated with it - that which differs and thus confirms in the name of faith what is true and rejects what is not.

It seems to me that today, 50 years after the Second Vatican Council,  we are entering into a new Post-Conciliar phase. We have seen a few passages on ecumenism, on religious freedom, breached the dam of doctrinal and theological Roman ecclesiological doctrine which was believed to be safe and well knit. Then another dam was built to withstand against the surge of modernity, the natural and Christian morality, whose starting points were Humanae Vitae of Paul VI. and all subsequent documents of John Paul II. on this subject. Everything that was described as  the "Restoration" as Joseph Ratzinger described it in "State of the faith,"  was largely built on the basis of the defense of marriage and the family. Everything happens now, as though the dam will break  at any moment.

Prof. de Mattei: Someone might accuse you exaggerated pessimism ...

Abbé Barthe: On the contrary. I think we are witnessing a crucial moment of Post-Conciliar history. It's hard to say what the consequences will be of that which we are experiencing, but it will be considerable. And despite everything, I'm sure that it will be positive in the end. First of all, I am safe by faith because the Church has the words of eternal life. I am also confident a very real way, because the need for a return to the Magisterium, the teaching that is actually one, will emerge more clearly in the future.

Translation: Giuseppe Nardi 
Image: Corrispondenza Romana
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Cardinal Parolin: "My Successor Could Be a Woman"

(Rome) In presenting the renewed women's supplement of Ossservatore Romano "Donne Chiesa Mondo" (Women Church World) all speakers appealed to Pope Francis, including Cardinal Secretary of State Pietro Parolin.

"The decisive factor was Pope Francis' statement, to increase the proportion of women in the newsroom," said Giovanni Maria Vian, editor of the "daily newspaper of the Pope".

"If we are ready now, then that's all to the merit of Pope Francis. He said: 'This is the hour of the laity', and women are all laity," said the feminist Luisa Muraro, author in the current issue of the women's supplement of the Osservatore Romano, which she had until recently maintained, would have been impossible.

Cardinal Secretary of State Parolin referred to the relationship between church and women, with a glance to Pope Francis: "I think that more is to be expected."

Papal Electors and Secretary of State?

Pope Francis said that women should be valued in the church. Cardinal Walter Kasper could imagine women as papal electors whether as lady cardinals or not, however, he will deny his statement the next day.

Now, Cardinal Secretary of State Pietro Parolin says he could also imagine a woman as a successor in his office, in the position as a state secretary at the head of the Roman Curia.

The statement was made to cardinals and Vatican diplomats at an event for the promotion for the women's supplement of the Osservatore Romano "Donne Chiesa Mondo" (women church world) last Tuesday, see the report exclusive and violent? Monotheism in the crossfire of the "Osservatore Romano").

The Cardinal Secretary of State said: "A woman could be Secretary, with regard to the role and function of the Secretary of State; of course with no connection ti the sacraments or the priesthood."

Parolin further: " In any case, I repeat, we will continue the previously chosen path, and the Lord will tell us how far we can go"

The women's supplement changes not only the appearance, but also the orientation, said coordinator Lucetta Scaraffia. The general aim was amplified to reproduce the perspective of women. The women's supplement has a circulation of nearly 20,000 copies and in different languages. "Perhaps we will soon appear also in German," said Scaraffia.

Several praised the "use" of the new Prefect of the Vatican Secretariat Communications, insisted Msgr. Dario Edoardo Viganò. He was present but did not sit on the podium, but stood silently at the back of the hall. He is said to have other plans for the entire Osservatore Romano, than the current editors.

Text: Giuseppe Nardi

Image: RV / OR (Screenshot)

Trans: Tancred vekron99@hotmail.com

AMDG

Exclusive and Violent: Monotheism in the Crossfire of Osservatore Romano?

(Rome) In order to gain greater attention for the monthly women's supplement of the Osservatore Romano, "no less than Cardinal Secretary of State Pietro Parolin was employed," said the Vatican expert Sandro Magister. The question is, how is the Vatican's daily newspaper to go ahead? It is unclear who has the say at the Pope's daily newspaper. The result is reflected in articles, which are the expression of a generally broadening confusion.

What future for the Osservatore Romano ?

On May 3, the chief editor of the semi-official Vatican newspaper, Giovanni Maria Vian, and the coordinator of the women's supplement, Donne Chiesa Modo (Women Church World), Lucetta Scaraffia, entered  into the Film Library at Palazzo San Carlo, directly adjacent to the guest house Santa Marta, next to the cardinal."

Also present was the prefect of the newly established Communications Secretariat , Msgr. Dario Edoardo Viganò. Although he was the most senior representative responsible for the media, "he stood strangely, wordlessly at the end of the hall in the middle of the audience."

A month ago, Msgr. Viganò had given an interview to the Swiss Vaticanist Giuseppe Rusconi (Rossoporpora). In this he was very cautious about the future of the Osservatore Romano. He pointed to strong economizing. The emphasis should be shifted to the Internet. The printout should be all set in several languages ​​and the Italian edition is to be reduced to a handout for the Roman Congregations. The free sale of the paper should only be from newsagents around the Vatican.

"For us it is a bit like an official journal", Viganò had outlined the role he assigns to the Osservatore Romano. Background reports and intellectual contributions of different disciplines should appear weekly, as it is currently the case, for example, for the German edition of the Osservatore Romano. "He said not a word he said about the women's supplement, which allegedly for Viganò, would be subject to  cuts, considering its cost, rather than being promoted," said Magister.

The "Pastiche" of the Women's Supplement in the Osservatore Romano

Cardinal Secretary of State Parolin was asked at Palazzo San Carlo as to the cost of women's supplement. There is a patron, the Cardinal said, and it was the Italian Post.

The decision on the future of the supplement seems, therefore, not to have been taken. The result of the current situation is that "one does not understand in this uncertain period of transition, who in the media department of the Vatican calls the shots, yet watches over what is published," said Magister.

The women's supplement is especially the best example of the current "pastiche". The March issue emphatically called for The Right of Women to Give Sermons, although the ecclesiastical discipline and tradition  neither know nor sanction such things. The women's supplement held forth on this subject despite Pope Francis' ruling out this issue at the beginning of his pontificate.

"One of the culprits is the Prior of Bose, Enzo Bianchi, who was then made ​​to take a step back in Osservatore Romanopublic," said Magister.

"Current State of Confusion"

Marco Vannini, dubious author of the "Osservatore Romano"

An even clearer example of the "current state of confusion," said Magister, is an article of April 26, published in the Osservatore Romano." Il disagio dei monoteismi " (The Discomfort of Monotheisms) was its title, referring to the famous German Egyptologist and religious theorist, Jan Assmann.

"Already the author raises some questions," said the Vatican expert. This is Marco Vannini, a mysticism expert whose positions "are miles away from the Catholic faith."

The Roman Jesuit journal Civilta Cattolica has already issued a damning indictment in 2004 from the pen of Father Giandomenico Mucci SJ of Vannini. Vannini, who "excludes the transcendence, suppresses the fundamental truths of Christianity and ends inevitably along the Neoplatonic way  in a modern Gnosis".

Nevertheless, Vannini has appeared increasingly since 2014  as an author in Osservatore Romano.  Of all things, the article on Assmann was entrusted to him, a religious theorist, who thinks the monotheistic religions, especially Judaism and Christianity, in contrast to other creeds, were exclusive and violent, while the polytheistic religions of antiquity, by definition, were peaceful.

Scalfari's religious relativism in the pages of L'Osservatore Romano

Vannini  does not even distance himself from Assmann in his article the distance to Assmann, but went rather on a thesis of his own.

"At a time of renewed violence in the name of God, a true religious tolerance that is able to recognize relativity without slipping into banality, exists only by overcoming the Mosaic distinction between true and false religion."

 This is contrasted with the alleged religious understanding Gandhi "the truth in us, purifies us constantly."

And further:

"In our globalized world, religion can only be a 'religio duplex ', as the religion can accommodate on two levels what has been learned as one understanding among many, and to be seen with the eyes of others, without, however, losing the hidden God from sight, the common, 'transcendental point' of all religions."

In other words, says Magister, Vannini again presents those ideas that Eugenio Scalfari attributes to Pope Francis  with the relationship between religions. Scalfari interpreted the pontiff in his own way. However, this interpretation was never really denied by the Vatican. Now it is the Osservatore Romano which creates a space for the same idea of coming from Masonic home of the atheist Scalfari.

Text: Giuseppe Nardi
Image: Asianews / Youtube (Screenshot)
Trans: Tancred vekron99@hotmail.com

Link to Katholisches...

AMDG

Professor Sues Formerly Catholic and Jesuit University

Edit: as reported in the Milwaukee Journal Sentinel, it looks like the "Jesuit" University of Marquette is going to be sued for their Catholic shaming of one of the last, if not THE last, conservative professors on the faculty. [As we've just learned, one if the last conservative professors on their faculty isn't even Catholic, although his witness is certainly inspiring, and he is being treated unjustly. At least he's not posing as Catholic like the school's administration.] The administration posted this delusional statement, which is worthy of the highest standards of fairness, justice and humanity of those in charge of the Soviet justice system during the post-war anti-Jewish purges:

"We welcome this issue being addressed  in court, where the public will hear a comprehensive account of Dr. McAdams' of our former graduate student, rather than the select details he has handpicked to promote his false narrative," Marquette said in a statement. "Once all the facts are made clear, Marquette fully expects that the decision to suspend him will be upheld."

Biography from Wiki:

John C. McAdams (born October 26, 1945)^[1] is an American associate professor of political science at Marquette University.^[2] McAdams teaches courses on American politics and public policy, voter behavior, and the John F. Kennedy assassination; he runs a website on the assassination and has published a book on the subject, JFK Assassination Logic: How to Think about Claims of Conspiracy (2011).^[3] He describes himself as "a debunker by temperament" 

A portal with a view onto some of the frankly pathological behavior traits of the school's administration about which I find hard to locate words to describe as anything but childish or effeminate.  Men don't behave this way,  From Doctor McAdams' blog, Marquette Warrior:

Marquette has now released the Report of the Faculty Hearing Committee that reviewed our case. Interestingly, they did it without our permission, in spite of insisting for months that they could not do it without our permission. 

It's important to remember in times like these that we're never really alone.

Pope Francis to Muslims: "We Are Brothers"

(Rome) Pope Francis received representatives of the Royal Institute for Interfaith Studies, the Royal Institute for Interfaith Studies from Jordan, this morning. He described the Muslims as "brothers".

The Catholic Church leader called for "building"  the Christian-Islamic dialogue with patience: "The work that they do, is a work of building."

The Royal Institute for Interfaith Studies, was the initiator of the letter of 138 Muslim representatives in 2007. It was written in response to the famous Regensburg speech of Benedict XVI.

Pope Francis: "In a meeting like this dialogue is the operative word. And dialogue means to come out - with the word and with yourself.  To say his word and hear the word of the other. Two words come together there, two thoughts. This is the first stage of the path. "

However, it wouldn't be sufficient to remain in the dialogue. Even "the hearts meet." Going from the dialogue to a "dialogue of friendship", and this leads "to a handshake." "Word, heart, hands, it is easy! Even a child understands it," the Pope said.

 Francis told the representatives of Islam: "We all have a common father - we are brothers!"

The Pontifical Council for Interreligious Dialogue, which is headed by Cardinal Jean-Louis Tauran, had planned the event.

The attitude of Pope Francis to Islam: Part of the "people of God"?

Last January, it was announced by the Vatican that Pope Francis will visit the Great Mosque of Rome after the visit to the Roman synagogue. As Vatican spokesman Father Federico Lombardi announced the visit would take place on on April 10. Since then, nothing has been  discussed  for mosque visit.

Already in November 2015 it had been circulated by Francis is allegedlt had the intention to write an encyclical about Islam.

This past Holy Thursday, the Catholic Church leader visited a refugee center in Rome. In his address to the mostly Muslim refugees, the Pope said that the Muslims would belong to the "people of God". An equivalence of Islam was highlighted in January by the first "video of the Pope", where Islam, Judaism and Buddhism were put visually on the same level with Christianity in a message from the Pope.

Text: Giuseppe Nardi

Image: Vatican.va/Osservatore Romano (Screenshot)

Trans: Tancred vekron99@hotmail.com

AMDG

"School of Bologna" and Progressive Navel Gazing -- How Francis is Changing the Church

Giuseppe Dossetti with the former EU- Commission
President Romano Prodi, brother of Paolo Prodi

(Rome) The School of Bologna is a term among Church insiders. The official name is actually "John XXIII Foundation for Religious Studies." But the hardly anyone knows. The school originated from the environment of leading Italian Left Catholics who in the 60s formed a coalition with the progressive "Rhenish Alliance". Their orientation is progressive today. However, it has been an ossified progressivism, and such is the recent criticism from their own ranks. Criticism is a type of progressive navel gazing that because of the importance of the "School of Bologna" shines a spotlight on the recent developments on the progressive margins of the Catholic Church. 

The founding goal of the school to strive after the Second Vatican Council and to make the post-conciliar partial progressive "revolution" of the Catholic Church irreversible [and permanent].

Authority to Interpret the Council

An instrument for this was the conquest of the interpretation of the Council. The "hermeneutics of rupture" originates with the Bologna School, whose main proponent it is. For this, a five-volume Conciliar History was developed and conquered a far-reaching monopoly on interpretation for itself. The history of the Second Vatican Council is said to have cemented this progressive thrust.

With funds from the German Bishops' Conference (DBK), a German edition was issued. The promotion of "School of Bologna" by the DBK, meanwhile, followed an inner logic. The bishops of the German language area were the promoters, the organizers and the infantry of the progressive camp at the Council.

Now someone is leveling sharp criticism at the "School of Bologna" from a quarter one would not expect. "Selfishness, the creation of myths, self-interest, tension and decadence", is how one of its founders, Paolo Prodi, smashed the progressive "temple" with these criticisms.

The historian Paolo Prodi is the older brother of former Italian Prime Minister and European Commission President Romano Prodi. Of the six Prodi brothers, three were deputies of the Italian and the European Parliament. Although the parties changed, they had in common an unwavering Left-Catholic orientation.

Paolo Prodi's Criticism

The Prodi family is one of the most distinguished families of  so-called "democratic Catholicism" which is settled politically left of center and seeks alliances with the non-Catholic left.

More than 50 years ago, Paolo Prodi was one among the founders of the "School of Bologna", with Giuseppe Dossetti (1913-1996) and Pino Alberigo (1926-2007). His criticism is aimed at the current head of the school, the historian Alberto Melloni. It reveals for the first time there are in-house conflicts of a political and cultural center, which has been equipped for decades with generous public benefits. Recently, they  received their regularly scheduled 400,000 euro and a further three million euros for research purposes, which were only paid in part.

Prodi's criticism scratched the first time on the myth of an institution that was previously noticed by a missionary esprit de corps. Prodi has submitted a book on Giuseppe Dossetti, the "politician of the Council." The report describes the now 85 year old historian in numerous anecdotes and memories from his time with Dossetti.

The importance of Dossetti's institution is shown in the recent personnel developments in the Catholic Church. Both the new archbishop of Bologna as well as those of Palermo belong to it, as well as the "emerging" Philippine Cardinal, Antonio Luis Tagle.

Giuseppe Dossetti, the "Politicians of the Council"

Giuseppe Dossetti, "politician of the Council"

Dossetti was the procedural "organizer" of voting successes of "Rhenish Alliance" the Second Vatican Council. The Catholic antifascist was the head of the left wing of the Christian Democrats after the Second World War. From 1946 to 1948 he was a member of the Constituent Assembly and then in 1953  MP.Dossetti, headed of the left wing of  political Catholicism and became  convinced that the future consists in an alliance with the political left, including at the time, the strictly Stalinist oriented Italian Communist Party, whose goal at that time was the establishment of a Soviet Republic loyal to Moscow.

After Stalin's death and the takeover by Khrushchev Dossetti, albeit with certain reservations,  found support in that part of the ecclesiastical hierarchy which was represented by the Paul VI. on the papal throne. Many leading churchmen in the 1960s were convinced, whether they were for or against,  that Moscow socialism would eventually triumph in the Cold War.

Dossetti exchanged the robe of the politician with that of a priest. In 1958 he was ordained by Cardinal Lercaro (1891-1976) of Bologna, the highest-ranking representative of Italy's progressive church. In connection with the Second Vatican Council this meant that he brought his political dexterity into the Church, which provided the progressive alliance unexpected benefits, because he thought and acted like a politician. His "weapon" was parliamentary procedure. He knew this from his time as an MP.  The Rules of Procedure did not interest the majority of the bishops.Thus, Dossetti could dupe them downright. At least until it became too colorful even for Paul VI., and  called for the removal of Dossetti from Rome.

Paul VI. became the object of the school's adulation and hatred.  He was charged with hindering the progressive "revolution" and to have at stalled it in the end halfway. Underlying this is the "explanation" why the promised "new springtime" of the Church did not take place until today.

Ossified progressivism?

 Dossetti in "his" Red Bologna monastic community has long been quiet. It still exists, but it plays  neither a role in the archdiocese of Bologna, nor in the cultural life of the city that Dossetti had nurtured his idea of ​​a Catholic-Communist alliance.

Prodi  accuses Melloni of pursuing a line without a clear, coherent program. The "School of Bologna" is a pampered house of the political left, a prestige project. The financing will be ensured by the left Catholic politicians who hold the ranks in leading positions of the ruling Democratic Left. 

"In my opinion, he has remained true to the foundation of  the Vatican II as well as loyal to its cult, but has not sufficiently pursued its development or not sufficiently pursued it," said Prodi to Nuova Bussola Quotidiana .

Prodi did not say it explicitly, but sees "School of Bologna" wavering as a kind of political-religious think tank.

Prodi left the School of Bologna 40 years ago in a dispute with Alberigo. At that time Melloni, the current director, was only a university student. He had left the school because he regarded it as a service that provides the instruments for research on the major issues of our time. Instead, the school had tangled in conflicts of interpretation between the different currents within the Church.

This was due to the turnaround that began in Bologna with the appointment of Cardinal Giacomo Biffi by John Paul II., who brought the school the support of senior pastors. "All this has led to tensions in my opinion, and has done no good. The Institute was the interpreted by Lercaro and this put it in  opposition to Biffi. "

Criticism from Left and Pope Francis

The Second Vatican Council, Prodi sees as "the end of the Tridentine epoch, but not as a new beginning." The criticism of the historian of his former companion is not directed against the basic orientation, but against the path taken for their implementation. Prodi accuses Melloni of having stopped at the Council. The Council was important to finish almost 500 years of church history. But what he missed, was looking to the future. The failed school. "One would have to look to the future, what this Pope does," said Prodi.

Prodi's criticism thus comes from the left. The historian and former member of parliament is positioned further to the left than Melloni. It is not sufficient to blame Pope Francis.  Melloni actually made these attempts several times, trying to monopolize Francis for his direction. The school must, however, says Prodi, develop its own ideas and take cues for the development of the Church.

Pope Francis has so far sent, according to his nature, very mixed signals. The Curial Archbishop Agostino Marchetto and known disciple of the hermeneutic of continuity himself has been praised by Francis as the "best interpreter of the Council". He also mediated Melloni and the School of Bologna , and thus gave proponents of the the hermeneutics of rupture and Marchetto's direct opponents, the impression of being on their side.The dispute over the interpretation of the Council seems to have been left behind by the reigning pontiff. He is already one step further ahead (see What Pope Francis the Second Vatican Council - Cardinal Sarah to Jail? ).

The attack by Paolo Prodi will be seen in conjunction with the new Archbishop of Bologna. With the appointment of the former auxiliary bishop of Rome, Matteo Maria Zuppi, Pope Francis ended  the "restorative" era of the archbishops Biffi and Caffarra. The reverse roller back to the era Lercaro is obvious. Zuppi belongs to the Community of Sant'Egidio.

Apparently some now see themselves encouraged to attack the untouchable, but ossified  progressive stronghold of the School of Bologna. However, it is only in order to move it even further to the left.

Anyway, the criticism explains why a school representative was not present at the launch of Prodi's recent book on April 12th at the University of Bologna.

Text: Giuseppe Nardi
Image: MiL / Corrispondenza Romana

Trans: Tancred vekron99@hotmail.com

Link to Katholisches...

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Cardinal Müller in Madrid: Not Even the Pope Can Change Divine Law

(EP) The German Cardinal is to visit this Tuesday, May 3, the Francisco de Vitoria University in Madrid, where he has come to present his book 'Report on Hope' (Library of Christian Authors) in which he is interviewed by the publisher and director, Carlos Granados, and in which he reflects on marriage, gender ideology, the divorced and remarried or abortion, among others.

"It is not possible (to live in God's grace in a situation of sin). The Church has no power to change the divine law, you can not change the indissolubility of marriage. You can not say yes to Jesus Christ in the Eucharist and not in marriage. It is an objective contradiction," he emphasized, when asked about the approach to families in irregular situation reflected in the exhortation on the family by Pope Francis, 'Amoris Laetitia.'

In this sense, the German Cardinal recalled that when a person is "in mortal sin," he must receive the sacrament of penance and that this "can not be changed by the Pope or an ecumenical council."

The integration of divorced and remarried.

In any case, he has warned that there can not be "false interpretations" that "go beyond the dogma" and explained that what the Pope is calling for from the Church is to think how these people can be integrated, who "know they live in an incorrect situation but want to approach the Church."

However, he explained that, for example in the case of returned divorced married, the "goal" should be to "separate the illegitimate husband" or live with him but in chastity, because "you can not justify a situation if it goes against the divine law."

This is indicated in the book 'Report on Hope', which states that "the Church can never enjoy any authority to waive the commandments for the sake of an alleged compassionate view" and "can not, for example, grant a remarriage while the first spouse is still living. "

Dedication to Pope

Müller has said that this book was written "with great dedication to the Pope" and has praised the "personal style of Francis" since he is more "pastoral" and "close to the people", while he has called for not "misinterpreting" his way of preaching and not to "invent contradictions" between different Popes.

During the conference, the Archbishop of Madrid, Carlos Osorio, thanked him for his presence,  Cardinal Müller was asked,  "what can you expect from society today" and he acknowledged that it is no wonder that man today could be defined as "hopeless or angry."

In this line, he highlighted the "hope" that the Church can offer to man not "shipwrecked in  pointlessness and irrationality." He also criticized those who are indifferent to the suffering of others only in order to preserve "politically correct" relations as well as those who put market laws above human dignity.

http://infocatolica.com/?t=noticia&cod=26548

Primate of Perusing Sees "Holes" in Bishops' Conference Statement

(Lima) Cardinal Juan Luis Cipriani Thorne,  Archbishop  of Lima and Primate of Peru, criticized a statement of the Peruvian Episcopal Conference (CEP) on the death penalty. Part of the Peruvian episcopate supports the abortion and gay campaign of the right-wing liberal party Peruanos Por el Kambio (PPK).

The candidate of the PPK, Pedro Pablo Kuczynski (the party symbol corresponds to the first letter of his name), was behind Keiko Fujimori with 29 percent of the vote  in the first round of the presidential election. Fujimori is the daughter of former President Alberto Fujimori (1990-2000), who is in the lead with 39 percent.

Cardinal Cipriani lamented the "gaps" in the press release, which have omitted part of Catholic social and moral teaching. "In our time, when there are thousands and thousands of abortion deaths", it should not be that the bishops speak about the death penalty, which has already been abolished in Peru, but do not mention the killing of unborn children, "because abortion is a guaranteed death penalty for unborn child, who is executed in our country. "

Since 2014, the killing of an unborn child in Peru is legal when the mother's health is at risk. The so-called therapeutic abortion contradicts the right to life and Catholic doctrine.

The document of the Episcopal Conference states that the death penalty is inadmissible. Given Pope Francis is quoted as saying the fact that "often totalitarian regimes and groups of fanatics" promote the death penalty and execute.

Cardinal Cipriani fully disagrees. The reality shows that the "death penalty of abortion" is as much a problem of democratic states.

It is an open secret that the Cardinal who doesn't  count on Opus Dei in the Peruvian episcopate as his only friends. The recent statement of the Peruvian Episcopal Conference is an indication that a majority is now setting the tone.

Since it is not the bishops' conference, but each bishop, who is responsible for his diocese, the Cardinal made a  public statement in order to distance himself from the "incomplete" explanation.

Text: Giuseppe Nardi

Image: Infovaticana

Trams: Tancred vekron99@hotmail.com

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