Tuesday, April 19, 2016

Bewildered Faith Leaders Pleading To Caesar For Protection From Euthanasia

The horse has bolted the barn (the latch has been off the door for years) and now "faith leaders" have given up on getting the animal back in the barn. They are instead asking for "conscience protection" so they don't have to feel they are a part of the evil coming down the tracks.

Guess what? Their faith communities acquiesced a long time ago to the evil and today's result was inevitable. Of course these leaders don't really understand what's happening round about them anyway. They are at an extreme disadvantage. (BTW, doesn't this scene look similar to many we saw just before same sex "marriage" was legalized in Canada?)

Their communities don't possess the fullness of truth but rather a shadow of, or an imperfect, truth. On the other hand, the Cardinal Archbishop of Toronto, a Successor of the Apostles of Jesus Christ, has all the resources of heaven behind him, along with all requisite authority. He has been anointed to not only save souls and defend his flock from evil but to identify demons and defeat them altogether in the name of Jesus Christ,
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matt.28:18-20
Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven. Matt. 18:18
Did any of these leaders strike a note of Christ and His supreme victory in their interventions?  Of course many criticize my outlook on the Catholic Church and her mission, accusing me of promoting a narrow minded triumphalism (BTW, guilty as charged).

But did any of these leaders mention today the salvation offered to the world by and through Jesus Christ? Did any warn the Prime Minister or Parliament or individual politicians of the grave consequences to their souls should they enshrine in man's law that which is forbidden by God's law? Or were they simply pleading with and begging the powers of this world to please be considerate of the "values" and concerns of religious people?

Cardinal Collins, won't you please step up to the podium?

Sunday, April 17, 2016

Lou Iacobelli Ponders The Failure Of Hireling Bishops

I've made the case (in a multitude of posts over time) that possibly ALL of Canada's current crop of Catholic Bishops have disqualified themselves as good shepherds of Christ's flock, and may aptly be described as “hireling” Bishops. I realize this claim will be seen by many respected Catholics as a fantastic one and yet I expect still more disdain to come my way from too many overly sensitive and deluded souls.

Recently I made the following statement in a blog posting pertaining to two of those Bishops who are said to be “the best of us.”

Well let’s just call a spade a spade. The Cardinal—and the Archbishop—simply don’t believe these realities. That is why I call them both hireling Bishops. It’s not that they are in it for the money; it’s just that they are not in it for Christ and His kingdom. They simply do not believe in the kingdom of God and the salvation of souls; at least not in the traditional age old sense held by the Church.  I don't see how any other argument can line up with the abundance of facts facing us.

It appears to me that slowly but surely—and perhaps too late—more Catholics will have to face the exceedingly painful truth about our “shepherds”. Lou Iacobelli notes,

In my parish, these issues are never mentioned and so the passive acceptance of abortion and other mortal sins is becoming the new normal.

Indeed. But this is a decades old phenomenon. Could any Catholic in his wildest imaginations dream that a parish with Christ as the Pastor would allow for such indifference and disintegration, both of which lead souls into Hell? Would not such an outcome be more expected if the Father of Lies were in charge?

There's a reflection for this Sunday's Gospel reading about the Good Shepherd from St. John (10:27-30) by Sr. Aemiliana that is worth reading, praying, studying and putting into action. Let's read it first and then make some observations that apply to us today. Here it is:

The notion of shepherd calls forth strong and manly qualities. He must have courage in the pastures of the Orient. Wild beasts often attacked his herds. When Saul doubts his strength, David says to him: 'Thy servant kept his father’s herds at pasture, and often a lion or a bear came and snatched a lamb from the midst of it; and I went out after him and struck him, and took the animal from his mouth.'

This image of the brave young shepherd well suits Christ, the victor of Eastertide who stands amongst us today and says, 'I give my life for my sheep.' In it all the images of the good shepherd from the Old Testament are fulfilled. He tells us that he is the fulfillment of the promise 'I am the good shepherd.' And now it is clear as well why this image of the shepherd belongs above all to Eastertime. It has often shown full of promise on the long road of the Pasch, from the beginning of the fasting season to the great week of suffering. But it was first the Passion which revealed the Lord properly as the good shepherd of his sheep. A hired shepherd whose sheep are not his own has not love’s courage to risk death for them. The Lord says, 'He has no con­cern for the sheep.' When he sees the wolf come he leaves the sheep alone and runs off. His only concern is for his pay, not for the beasts themselves. Evil shep­herds such as these were the leaders of Israel whom the prophet Ezechiel accuses, and whom Christ found in places of authority when he came to visit his flock.

Christ is the good shepherd, the real shepherd. The sheep belong to him; he has created them. He is God’s Logos through whom all things are made. All things are his; they have fallen from him, and yet he loves them. He comes as a shepherd and wounds himself for this miserable flock. He fights with the wild beasts, with hell and sin, and death, to snatch these sheep, led astray, from Satan’s mouth. He does more than any human shepherd does. He throws himself to the attackers, so to speak, in place of the sheep.

(Sister Aemiliana Lohr, O.S. B. († 1972) was a German Benedictine nun who wrote about the liturgy. Magnificat, April 2016, pages 264-265)

Sr. Aemiliana has no romantic notion of shepherds. They were strong, brave and ready to defend the sheep with their lives. Shepherds must lead by example even when there is suffering and death. The Good Shepherd fights with his life. "He fights with the wild beasts, with hell and sin, and death, to snatch these sheep, led astray, from Satan’s mouth. He does more than any human shepherd does. He throws himself to the attackers, so to speak, in place of the sheep."

However, the sad reality in Canada is that we have over the decades pretty much gradually accepted many evils. The wolves have taken over much of the country. We can begin with abortion, "same-sex marriage," a radical sex curriculum for children and now the culture of death is expanding with the legalization of euthanasia. When you can kill an innocent child in the womb, all paid for by the state health care system, does anybody then believe that we can protect the old, the disabled, the depressed and the "unwanted” from being killed? Statements and press releases from our shepherds against killing other Canadians are good, but they are hardly good enough to keep away the wolves.

Statements alone no matter how well intentioned will not stop the daily deaths in our abortuaries. The faith communities, including Catholics, have failed to develop a plan to fight the anti-life evils. We have not put faith into example and action. In my parish, these issues are never mentioned and so the passive acceptance of abortion and other mortal sins is becoming the new normal. When faith no longer protects life, the ultimate gift given to us by God, faith too will soon die with each unborn child killed in the womb and every person euthanasized in the false name of "mercy." When faith is gone, what good will it do us that we kept our charitable status and got the "blessing" from secular governments instead of the Good Shepherd who willingly "throws himself to the attackers, so to speak, in place of the sheep." May God help us!

Friday, April 15, 2016

Note to Catholic Bishops: The Relevance of Abortion In Euthanasia Debate

I have noticed that the Catholic Bishops of Canada seem quite worked up about the euthanasia mandate. Yet I can't recall one recent statement from them on euthanasia lamenting also the regime of the insufferable killing of preborn children. (Or even asserting the eternal consequences for a soul that kills a fellow human being). Perhaps they choose purposely not to state the obvious because euthanasia is the matter at hand. Why complicate the issue, eh? But what has been their excuse for silence for the past four decades?
In the euthanasia debate one can hardly overlook the relevance of abortion, and not only as regards the question of referral. (Which isn’t really a question: it is obviously illogical to refer for abortion and not for euthanasia.)  Insofar as our society thinks it morally acceptable to kill babies in the womb, it is certain to think that it is acceptable to kill the terminally ill, for it has already decided (i) that human life is disposable and (ii) that eliminating suffering or even inconvenience is a legitimate reason for its disposal. Such a society, note well, is equally certain to go beyond the notion that any suffering person may be killed if they wish to be killed, a form of violence that does not even rise to the level of abortion. It will come eventually to think that it is fine to kill those whom it determines are lacking any real justification for living, perhaps even those whose lives it deems inconvenient, whether or not they are willing. For that is the logic of abortion, a logic already well entrenched in high places. – Dr. Douglas Farrow [Source]
Why then are the Bishops huffing and puffing about euthanasia? We've all seen it coming for years and years. The best way to have stemmed euthanasia would have been to fight abortion tooth and nail, maybe even for a Bishop and Priest here and there to spend a night in the slammer along with little ladies and grandmothers.

Dr. Farrow has offered some advice to the Bishops recently:
Farrow also urged the bishops to clearly state that “formal cooperation with suicide or euthanasia, by analogy with abortion, entails excommunication latae sententiae” and to “inform Catholic officials that anyone who votes to create a euthanasia regime or to liberalize one” should “not present himself for communion and is subject to a just penalty,” even, “if need be” excommunication.
Of course the Bishops haven't done this on even one occasion in the last fifty years for pro-choice Catholic Prime Ministers, let alone rank and file Catholic politicians, who blatantly call for the destruction of unborn children in the name of a "woman's right to choose." Why would they do it now in the case of euthanasia, "a form of violence that does not even rise to the level of abortion"?

Much too little, much too late. God help your weak and cowering souls!

Wednesday, April 13, 2016

FLASHBACK: Canada's Catholic Bishops Place Low Priority on Amnesty’s Threat to Unborn Children

In light of the controversy erupting in Ireland over Amnesty International's sad abortion campaign, I remind readers that our own Catholic Bishops here in Canada did little if anything to push back on Amnesty International when it announced its new evil agenda several years ago. View the short video dealing with Ireland's challenge and then read the press release below.


Vote Life, Canada! Reviews Annual Plenary Report of Canada’s Catholic Bishops—Threat to Unborn Children by Amnesty International Still Rates Low on Priority List

Toronto, ON November 7, 2007/Christian Newswire—“Tragically, news reports confirm Amnesty International (AI) has commenced abortion advocacy internationally,” laments Eric Alcock, President of Vote Life, Canada!“ but Canada’s Bishops maintain their laissez-faire attitude.”

In an August press releaseVote Life, Canada! complained that ominous indicators of AI’s plans, like threatening letters from terrorists, surfaced early in 2006. Yet this new global threat elicited simply a ho-hum “We’ll be disappointed” comment posted on the CCCB website in July 2006.

A short three months after posting this comment the Bishops held their 2006 Plenary Assembly which, insists Alcock, “should have been a beehive of strategic thinking for the Bishops to spearhead a powerful and effective mobilization of Catholics against the Amnesty move.

Yet official documents released after the 2006 Plenary Assembly indicate no discussion whatever of the Amnesty threat. Alcock is at a loss to explain “the tragic blindness and indifference of the Bishops to this worldwide threat to unborn children.” He notes this astounding failure was further compounded by the prolonged silence of the Bishops throughout 2007.

Incredibly, reports Alcock, “even since AI announced its official new policy in Mexico City in August past—while Bishops elsewhere in the world have been severing connections with AI—the Bishops of Canada have been silent on the matter.”

“Their silence still prevails, as it did in Canada nearly forty years ago when the abortion door cracked open in Canada.” Alcock claims the persistent call from Vote Life, Canada! has been the only voice on record in Canada holding Bishops accountable for their negligence in the AI affair.

Finally, last month’s 2007 Plenary Assembly announced the AI issue as an agenda item. Yet, exclaims Alcock, “The Bishops seem to be allergic to action when it comes to defending the Unborn. The item did not garner sufficient concern and consensus from the totality of Bishops at the Plenary and was referred to the Permanent Council for later decision!”

Referring to Amnesty International, the CCCB President was quoted as saying, “What a paradox that the smallest of human beings – unborn children – are now being put at risk by those who should be their defenders.”

“Paradox indeed but the irony of this statement obviously escaped the Bishop,” exclaims Alcock. “Who more than the Bishops of Christ’s Church are called to defend human life with all their might and influence? And what of those who take no action—or ineffective action—to stop the killers?”

Tuesday, April 12, 2016

Winnipeg Statement: Canadian Bishops, September 1968

Here's the text of the infamous "Winnipeg Statement" published two months after the release of Pope Paul VI's encyclical Humanae Vitae. Paragraphs #17, 25, 26 and 34 are considered problematic, with paragraph #26 taking center stage.

26. Counsellors may meet others who, accepting the teaching of the Holy Father, find that because of particular circumstances they are involved in what seems to them a clear conflict of duties, e.g., the reconciling of conjugal love and responsible parenthood with the education of children already born or with the health of the mother. In accord with the accepted principles of moral theology, if these persons have tried sincerely but without success to pursue a line of conduct in keeping with the given directives, they may be safely assure that, whoever honestly chooses that course which seems right to him does so in good conscience.

RELATED POSTING Amoris Laetitia Will Bolster Canadian Bishops’ False And Deadly Appeal To Conscience

Here's a sample of the thinking behind the Winnipeg Statement which was said to be "an honest pastoral attempt" to "maintain unity in the Canadian Church."
Supporters contend that the Canadian Bishops were merely trying to defend those who had not matured sufficiently in their faith, and that they were simply upholding the established doctrine expressed in Dignitatis humanae, the Vatican II Declaration on Religious Freedom. They argue that it was this document which compelled the bishops "to support the need for personal freedom when dealing with the Church's rejection of artificial contraception... [and to insist] that married couples could only form their consciences in an atmosphere free of coercion." [Source]

Plenary Assembly, St. Boniface-Winnipeg
Roman Catholic Bishops of Canada
September 27, 1968

1. Pope Paul VI in his recent encyclical "On Human Life" has spoken on a profound human problem as is clearly evidenced by the immediate and universal reaction to his message. It is evident that he has written out of concern and love, and in a spirit of service to all mankind. Conscious of the current controversy and deep differences of opinion as to how to harmonize married love and the responsible transmission of life, we, the Canadian bishops, offer our help to the priests and Catholic people believing it to be their pastoral duty.

I - Solidarity with the Pope

2. We are in accord with the teaching of the Holy Father concerning the dignity of married life, and the necessity of a truly Christian relationship between conjugal love and responsible parenthood. We share the pastoral concern which has led him to offer counsel and direction in an area which, while controverted, could hardly be more important to human happiness.
3. By divine commission clarification of these difficult problems of morality is required from the teaching authority of the Church (1). The Canadian Bishops will endeavor to discharge their obligation to the best of their ability. In this pursuit we are acting consistently with our recent submissions to the federal government on contraception, divorce and abortion, nor is there anything in those submissions which does not harmonize with the encyclical.

II - Solidarity with the Faithful

4. In the same spirit of solidarity we declare ourselves one with the People of God in the difficulties they experience in understanding, making their own, and living this teaching.
5. In accord with the teaching of the Second Vatican Council, the recent encyclical(2) recognizes the nobility of conjugal love which is "uniquely expressed and perfected through the marital act" (3). Many married people experience a truly agonizing difficulty in reconciling the need to express conjugal love with the responsible transmission of human life. (4)
6. This difficulty is recognized in deep sympathy and is shared by bishops and priests as counselors and confessors in their service of the faithful. We know that we are unable to provide easy answers to this difficult problem made more acute by the great variety of solutions proposed in an open society.
7. A clearer understanding of these problems and progress toward their solution will result from a common effort in dialogue, research and study on the part of all, laity, priests and bishops, guided by faith and sustained by grace. To this undertaking the Canadian bishops pledge themselves.

III - Christian Conscience and Divine Law

8. Of recent years many have entertained doubts about the validity of arguments proposed to forbid any positive intervention which would prevent the transmission of human life. As a result there have arisen opinions and practices contrary to traditional moral theology. Because of this many had been expecting official confirmation of their views. This helps to explain the negative reaction the encyclical received in many quarters. Many Catholics face a grave problem of conscience.
9. Christian theology regarding conscience has its roots in the teaching of St. Paul (5). This has been echoed in our day by Vatican II: "Conscience is the most secret core and sanctuary of man. There he is alone with God, whose voice echoes in his depths." (6) "On his part man acknowledges the imperatives of the divine law through the mediation of conscience. In all his activity a man is bound to follow his conscience faithfully, in order that he may come to God for whom he was created" (7). The dignity of man consists precisely in his ability to achieve his fulfillment in God through the exercise of a knowing and free choice.
10. However this does not exempt a man from the responsibility of forming his conscience according to truly Christian values and principles. This implies a spirit of openness to the teaching of the church which is an essential aspect of the Christian's baptismal vocation. It likewise implies sound personal motivation free from selfishness and undue external pressure which are incompatible with the spirit of Christ. Nor will he succeed in this difficult task without the help of God. Man is prone to sin and evil and unless he humbly asks and gratefully receives the grace of God this basic freedom will inevitably lead to abuse.

IV - Teaching Office of the Church

11. Belief in the Church which is the prolongation of Christ in the world, belief in the Incarnation, demands a cheerful readiness to hear that Church to whose first apostles Christ said: "He who hears you hears me" (8). True freedom of conscience does not consist, then, in the freedom to do as one likes, but rather to do as a responsible conscience directs.
12. Vatican Council II applies this concept forcefully. Christians "Therefore must always be governed according to a conscience dutifully conformed to the divine law itself and should be submissive towards the Church's teaching office which authentically interprets that law in the light of the gospel. That divine law reveals and protects the integral meaning of conjugal love and impels it towards truly human fulfillment." (9).
13. Today, the Holy Father has spoken on the question of morally acceptable means to harmonize conjugal love and responsible parenthood. Christians must examine in all honesty their reaction to what he has said.
14. The Church is competent to hand on the truth contained in the revealed word of God and to interpret its meaning. But its role is not limited to this function. In his pilgrimage to salvation, man achieves final happiness by all his human conduct and his whole moral life. Since the Church is man's guide in this pilgrimage, she is called upon to exercise her role as teacher, even in those matters which do not demand the absolute assent of faith.
15. Of this sort of teaching Vatican II wrote: "This religious submission of will and of mind must be shown in a special way to the authentic teaching authority of the Roman Pontiff, even when he is not speaking ex cathedra. That is, it must be shown in such a way that his supreme teaching service is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will" (10).
16. It follows that those who have been commissioned by the Church to teach in her name will recognize their responsibility to refrain from public opposition to the encyclical; to do otherwise would compound confusion and be a source of scandal to God's people. However, this must not be interpreted as a restriction on the legitimate and recognized freedom of theologians to pursue loyally and conscientiously their research with a view to greater depth and clarity in the teaching of the Church.
17. It is a fact that a certain number of Catholics, although admittedly subject to the teaching of the encyclical, find it either extremely difficult or even impossible to make their own all elements of this doctrine. In particular, the argumentation and rational foundation of the encyclical, which are only briefly indicated, have failed in some cases to win the assent of men of science, or indeed of some men of culture and education who share in the contemporary empirical and scientific mode of thought. We must appreciate the difficulty experienced by contemporary man in understanding and appropriating some of the points of this encyclical, and we must make every effort to learn from the insights of Catholic scientists and intellectuals, who are of undoubted loyalty to Christian truth, to the Church and to the authority of the Holy See. Since they are not denying any point of divine and Catholic faith nor rejecting the teaching authority of the Church, these Catholics should not be considered or consider themselves, shut off from the body of the faithful. But they should remember that their good faith will be dependent on a sincere self-examination to determine the true motives and grounds for such suspension of assent and on continued effort to understand and deepen their knowledge of the teaching of the Church.
18. The difficulties of this situation have been felt by the priests of the Church, and by many others. We have been requested to provide guidelines to assist them. This we will endeavor to accomplish in a subsequent document. We are conscious that continuing dialogue, study and reflection will be required by all members of the Church in order to meet as best we can the complexities and exigencies of the problem.
19. We point out that the particular norms which we may offer will prove of little value unless they are placed in the context of man's human and Christian vocation and all of the values of Christian marriage. This formation of conscience and this education in true love will be achieved only by a well balanced pastoral insistence upon the primary importance of love which is human, total, faithful and exclusive as well as generously faithful (11).

V - Preliminary Pastoral Guidance

20. For the moment, in conformity with traditional Christian morality, we request priests and all who may be called to guide or counsel the consciences of others to give their attention to the following considerations.
21. The pastoral directives given by Pope Paul VI in the encyclical are inspired by a positive sacramental approach. The Eucharist is always the great expression of Christian love and union. Married couples will always find in this celebration a meeting place with the Lord which will never fail to strengthen their own mutual love. With regard to the sacrament of penance the spirit is one of encouragement both for penitents and confessor and avoids both extremes of laxity and rigorism.
22. The encyclical suggests an attitude towards the sacrament of penance which is at once less juridical, more pastoral and more respectful of persons. There is real concern for their growth, however slow at times, and for the hope of the future.
23. Confession should never be envisaged under the cloud of agonizing fear or severity. It should be an exercise in confidence and respect of consciences. Paul VI invited married couples to "....have recourse with humble perseverance to the mere; of God, which is poured forth in the Sacrament of Penance' (12). Confession is a meeting between a sincere conscience and Christ Our Lord who was "indeed intransigent with evil, but merciful towards individuals" (13)
24. Such is the general atmosphere in which the confessor and counsellor must work. We complete the concept with a few more particular applications.
25. In the situation we described earlier in this statement (par. 17) the confessor or counsellor must show sympathetic understanding and reverence for the sincere good faith of those who fall in their effort to accept some point of the encyclical.
26. Counsellors may meet others who, accepting the teaching of the Holy Father, find that because of particular circumstances they are involved in what seems to them a clear conflict of duties, e.g., the reconciling of conjugal love and responsible parenthood with the education of children already born or with the health of the mother. In accord with the accepted principles of moral theology, if these persons have tried sincerely but without success to pursue a line of conduct in keeping with the given directives, they may be safely assure that, whoever honestly chooses that course which seems right to him does so in good conscience.
27. Good pastoral practice for other and perhaps more difficult cases will be developed in continuing communication among bishops, priests and laity, and in particular in the document we have promised to prepare. In the meantime we earnestly solicit the help of medical scientists and biologists in their research into human fertility. While it would be an illusion to hope for the solution of all human problems through scientific technology, such research can bring effective help to the alleviation and solution of problems of conscience in this area.

VI - Invitation to Social Pastoral Action

28. The whole world is conscious of the growing preoccupation with the social impact of all men's thoughts, words and actions. Sexuality in all its aspects is obviously an area of the greatest human and social impact. The norms and values which govern this so vital human concern merit the attention and cooperation of all. Our world evolves at a frightening rate, creating at once a vivid sense of unity and a set of conflicting forces which could destroy us.
29. This concern will be fruitful only if it leads all of us to recognize our true human worth in the possession of our inner powers by which we are distinctively ourselves with the full recognition of our complementary sexual differences on the physical, the psychological and the spiritual plane. Only in this manner will we achieve marriages that are truly unions of love in the service of life.
30. To this end there must be brought into play all the positive forces of the family, the school, the state, the Church. No one may stand aloof, nor are there really national boundaries in a matter of such universal application. With this in mind we call on all members of the Church to realize on every level from the very youngest to the various possibilities of adult education.
31. Without wishing to specify in detail we single out for special mention a few aspects which may have richer possibilities. We place first the dialogue and cooperation, which have been so encouraging, among all members of the Church and, through the ecumenical movement with other Churches.
32. We note with deep satisfaction the spread and strength of so many activities calculated to prepare for marriage or to deepen the appreciation of married persons of this sublime state. For example, marriage preparation courses, family apostolates, discussion groups, etc.
33. Educators, too, are to be commended for their growing attention to the question. Everywhere the problem of sex education and family life is being studied. And this education is happily being deepened by scientific research and diffused through the creative use of mass media. Nothing less than this mobilization of all human forces will suffice to meet the challenge of divisive and destructive forces which begin deep in the willful selfishness of man and inhibit the true expression of his love. We pledge ourselves to the pastoral priority of encouraging and promoting these programs whenever and wherever possible.
34. We conclude by asking all to pray fervently that the Holy Spirit will continue to guide his Church through all darkness and suffering. We, the People of God, cannot escape this hour of crisis but there is no reason to believe that it will create division and despair. The unity of the Church does not consist in a bland conformity in all ideas, but rather in a union of faith and heart, in submission to God's will and a humble but honest and ongoing search for the truth. That unity of love and faith is founded in Christ and as long as we are true to Him nothing can separate us. We stand in union with the Bishop of Rome the successor of Peter, the sign and contributing cause of our unity with Christ and with one another. But this very union postulates such a love of the Church that we can do no less than to place all of our love and all of our intelligence at its service. If this sometimes means that in our desire to make the Church more intelligible and more beautiful we must, as pilgrims do, falter in the way or differ as to the way, no one should conclude that our common faith is lost or our loving purpose blunted. The great Cardinal Newman once wrote: "Lead kindly light amidst the encircling gloom." We believe that the Kindly Light will lead us to a greater understanding of the ways of God and the love of man.


(1) On Human Life, n. 4 & 18
(2) On Human Life, n. 8
(3) The Church Today, n. 49
(4) The Church Today, n. 51
(5) Rom. 14:23 and I Cor. 10
(6) The Church Today, n. 16
(7) On Religious Freedom, n. 3; the Church Today, nn. 16, 17
(8) Luke 10:16 (9) Const. on the Church, n. 50
(10) Constitution on the Church, n. 25
(11) On Human Life, n. 9
(12) On Human Life, n. 25
(13) On Human Life, n. 29

Monday, April 11, 2016

Amoris Laetitia Will Bolster Canadian Bishops’ False And Deadly Appeal To Conscience

From OnePeterFive blog
Just a few days ago Pope Francis issued his Apostolic Exhortation entitled Amoris Laetitia. It has received much publicity and commentary in a short space of time. At the end of this posting I have included a list of recommended links for further reading and analysis.

I will restrict my comments about the papal document to those of a general nature. This blog has repeatedly made the case that Canada’s slide into immorality, barbarism and apostasy has been fueled by the actions of her Catholic Bishops, who have betrayed not only their calling and commission but also the authentic teachings of the Catholic faith. To a large degree these failings have centred on the prevailing dissent over contraception and the tragic collapse of catechesis.

The Winnipeg Statement (WS) by the Catholic Bishops—never abrogated—still infects and compromises the character of Catholicism in Canada and may very well explain the willful dereliction of duty in respect to catechesis. Overall the Bishops’ dissent (some have characterized it as de facto schism), expressed in the Winnipeg Statement, has given rise to a dangerous and cultish pseudo-catholic culture in Canada. WS really lowered the bar for Catholic practice, intimating that Catholics could not be expected to live out the demands of Christ’s teachings in regard to chastity, specifically the use of artificial contraception, as outlined in the perennial teachings of His Church. Apparently Catholics in some way were less capable than previous generations to resist the allure and temptation of sexual disorder. Was the grace of God no longer sufficient to counter the difficult and “complex” circumstances of their modern lives? Through an appeal to conscience the Bishops gave their flock the open door necessary to ignore Humanae Vitae and to regularly practice intrinsically evil behaviour yet still present themselves for Holy Communion, a grave betrayal to the souls of Catholics but also a horrible crime of sacrilege against Christ. Ironically, from an historical point of view the compromise of the Bishops in Canada seems to have made them quite incapable of properly forming the consciences of Catholics.

I see Amoris Laetitia from a similar perspective, except it is all the more lamentable that a Pope, rather than a Conference of Bishops, should be cracking open a door to Holy Communion for those living in a different kind of mortal sin, i.e. adultery. I do not claim that the Pope’s document explicitly teaches heresy but there are a number of very problematic passages that will surely be used by Christ’s enemies to liberalize further the reception of Holy Communion by divorced and remarried Catholics, ultimately justified by “good conscience" or some such mantra. What Catholics worldwide needed from the Pope was a document which reinforced the timeless truth of Christ’s teachings, albeit with fresh insights and nuances aptly matched to defeat the evils assailing the family today. Instead what was delivered was a document, admittedly very comprehensive and orthodox in many respects, equipped inherently with the kind of ambiguities that fueled the “Spirit of Vatican II” which weakened the Church tremendously since the Council.

The scandal generated over time by such documents is pervasive and devastating to faithful Catholics, as has been the Winnipeg Statement in Canada. What makes it worse is when Catholic Bishops show no restraint in praise for subtle attacks upon the faith and offer no sober commentary on the ambiguous points, even when media plead for clarification. How much buffeting must faithful Catholics be expected to tolerate? In my opinion, there can be little doubt that a schism will eventually take place in the years ahead if the current crisis of the Church is not adequately addressed by our current Pope or his successors.

The following links will present viewpoints and assessments of Amoris Laetitia which seem to me to be aligned well with Holy Scripture and the Church’s Sacred Tradition. Other articles have appeared which are similarly useful, many of which appear on my Twitter timeline. Sorry, the view through rose-coloured glasses won't be found on this list.


Tuesday, April 05, 2016

Bishop Gracida: Lay Uprising Essential To Save Church

Continuing with Bishop Gracida's interview by ChurchMilitant.com

GoToBishop Discusses State of the Church in America

Bishop Rene Gracida was recently interviewed by ChurchMilitant.com. Bishop Gracida is retired but is hardly out of the loop. He's what I call a #GoToBishop and he even publishes his own blog which is worth visiting regularly. I once highlighted Bishop Gracida's approach to Canon 915 and public sinners while he was active in his former Diocese of Corpus Christi.

Sunday, April 03, 2016

Lectio Divina: Why Won't You Warn Them Cardinal Collins?

Tonight at St. Joseph the Worker Catholic Church in Oshawa, ON, Cardinal Collins was in attendance for Lectio Divina.

I presented a message to Cardinal Collins and to all Catholics: Why aren't we warning souls of the dangers of mortal sin?