Hail Mary, Full of Grace, the Lord is with Thee, Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Pray for us, oh Holy Mother of God. That we may be made worthy of the promises of Christ.

Monday, March 3, 2014

Bishop Bans Fisher More College from offering Traditional Latin Mass to students


http://www.cfnews.org/page88/files/0795b5dcc10f96c16d54412d9817d6c0-194.html

Note from CFN: We were aware of this not-unexpected development many days prior to Rorate reporting, but did not publicize it until it appeared the College was ready for the news to be made public. Now that the news is out, we likewise publish this report. - jv
From Rorate Caeili: 
Breaking and Exclusive: Bishop Bans Fisher More College from offering Traditional Latin Mass to students

Stunning letter gives no reason, simply bans the Mass said daily for last three years at school for sake of "your own soul"

Canon Law Centre: Bishop has "unlawfully restricted the rights of the faithful"

An effect of new Pontificate? First the FI, now the youth in America

BREAKING NEWS: MUST SOURCE RORATE CAELI
** Updates At Bottom of Post **

In a stunning and breathtaking letter, the Most Rev. Michael Olson, the newly-consecrated bishop of the Fort Worth Diocese and the second-youngest bishop in the United States, has fully and totally banned the offering of the Traditional Latin Mass in the chapel of Fisher More College, where it has been offered for the last three years on a daily basis by chaplains all approved by his predecessor bishop according to the college. This blow comes after the students of the college raised $300,000 in about a week to keep the school open for the spring semester (see here)

Rorate has exclusively obtained -- through a source who has requested anonymity -- a copy of the letter sent last week by the bishop after a personal meeting with the college's president, Michael King. Even more striking, the letter from Bishop Olson states that he's doing this "for your own soul," addressing Mr. King, apparently saying in some twisted way the offering of the Mass in the Extraordinary Form 
is a danger to Mr.King's soul

When asked by Rorate for a response to the letter from Bishop Olson, the school declined to comment.

Here is the letter from Bishop Olson to Mr. King: 

** CLICK HERE to donate to Fisher More College **

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NB: The only option Bishop Olson offers to the students to assist at the Traditional Latin Mass is in a parish where it is offered only on Sundays, at 5:30 p.m. This parish in turn is the only place in the whole diocese where the TLM is now available under diocesan authority. 
Nothing in the morning on Sunday, nothing on Saturday, nothing during the week. Students who have traveled across the country to attend this school, surely due in part to its daily Traditional Mass and sacraments, should now simply have next to nothing, according to the bishop.

Rorate will be following this closely, and we not only permit, but urge other blogs and mainstream media to do the same. We will also be offering deeper analysis in the days and weeks to come. For now, some initial reactions:

1): We have already seen the clampdown, ordered by Pope Francis, on the Franciscans of the Immaculate (FI) and have covered it in depth. At least, with the FI, there were -- albeit ridiculous -- scenarios listed by Fr. Volpi about extremism in the order, giving them -- again, ridiculous -- reasons to ban the Traditional Mass, as if the Mass of the saints could cause negative extremism. However, in this letter, there are no scenarios like this -- it's just a complete ban on the Mass, a naked power grab by a young bishop who clearly has a lot to learn about the politics of abusing authority.Why not just ask them to offer the Novus Ordo along with the TLM? Not that they should have to, but he would have at least come off, to some, as a bit less heavy handed and somewhat more compassionate towards the students.We fully expect him to come up with some other "evidence" once he feels the heat this is sure to bring.

2): This is, along with the FI, another important test case, this time on the availability of the TLM in Catholic schools, already a severely under-served sector despite the best efforts of Pope Benedict and his Motu Proprio 
Summorum Pontificum.

3): This extremism, regrettably, involves a very young bishop (47) -- which just goes to show that younger prelates do not automatically represent a "biological solution" that will solve the problem of hierarchical opposition to Tradition or outright modernism. (This comes in the wake of the "example" given by the young and outspokenly modernist bishop Stephen Ackermann in Germany, with regards to sexual morality.)

4.): There are so many problems with Catholic higher education as presently available in hundreds of colleges and universities like Notre Dame and Georgetown, yet, what gets the sledgehammer from a bishop is one of the few loyal and orthodox colleges where the students simply want to live their faith and accept all the demands of that faith by the Church.
5.): We believe the outrage of this action will not only resonate with traditional Catholics, but conservative Catholics as well, who may not attend or even like the TLM but surely understand the direct wishes of Pope Benedict expressed in Summorum Pontificumregardless of whether schools were specifically named in the still-binding document. However, we fully expect some Catholics who purposely and poorly disguise themselves as orthodox to justify this case in regards to the action of Bishop Olson, and to dismiss the very obvious "Effect" of at least a perception of the new Pontificate that is taking root around the world and spreading rapidly among priests and prelates.
Follow @RorateCaeli on Twitter for more commentary & developments

Rorate has also reached out to our long-time partners at the Canon Law Centre for their review of Bishop Olson's action. Their strong response follows:
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CALL TO ACTION: Please, dear readers, blog about this grave injustice. Email this to your families and friends. Tweet it on Twitter, including retweeting our Tweets which you will see on the right-hand side of this page. Send it to the media. We must do everything in our power to spread the word and help this school and students regain their God-given patrimony. Don't think for a second this starts and stops with this college. If we don't act now, we will surely regret it later.

Tuesday, February 18, 2014

A dilemma: canonizing Pope John Paul II

February 14, 2014 




(PUBLISHED BY THE SSPX)
If Pope John Paul II is declared a saint, false ecumenism will be canonized. How then should we view saints such as Edmund Campion and Fidelis of Sigmaringen, or others—uncanonized—who have upheld the True Faith in the face of adversity?

The dilemma presented by John Paul II’s canonization

In the January 2014 issue (no. 372) of Courrier de Rome, Fr. Jean-Michel Gleize, professor of ecclesiology at St. Pius X Seminary in Econe, published a study entitled “John Paul II: a new saint for the Church?” After recalling that a canonization is infallible, he asked, “Are the new canonizations binding on all Catholic faithful?” and then “Can John Paul II be canonized?” quoting the Polish pope’s statements to Lutherans, Anglicans, the Orthodox, Jews and Moslems, as well as his remarks on religious liberty.
The following is Fr. Gleize’s epilogue.
If John Paul II is a saint, his theology must be irreproachable, down to the smallest detail. Indeed, the virtue of faith at heroic levels implies a perfect docility to the entire spirit of the Magisterium, and not only to the letter of the teachings of infallible Magisterium and to the lowest common denominator of mandatory dogmas.
If John Paul II is truly a saint, the Catholic faithful must recognize that the Catholic Church and the Orthodox communities are sister churches, responsible together for safeguarding the one Church of God[1]. They must therefore reprove the example of Josaphat Kuncewicz, archbishop of Polotsk (1580–1623). Converted from Orthodoxy, he published a Defence of the unity of the Church in 1617, in which he reproached the Orthodox for breaking the unity of the Church of God, exciting the hatred of these schismatics who martyred him.
If John Paul II is truly a saint, the Catholic faithful must recognize the Anglicans as brothers and sisters in Christ and express this recognition by praying together[2]. They must also condemn the example of Edmund Campion (1540–1581), who refused to pray with the Anglican minister, at the time of his martyrdom.
If John Paul II is truly a saint, the Catholic faithful must hold that what divides Catholics and Protestants—that is, the reality of the holy and propitiatory Sacrifice of the Mass, the reality of the universal mediation of the Most Blessed Virgin Mary, the reality of the Catholic priesthood, the reality of the primacy of jurisdiction of the Bishop of Rome—is minimal in comparison to that which unites them[3]. They must therefore condemn the example of the Capuchin Fidelis of Sigmaringen (1578–1622) who was martyred by the Protestant reformers, to whom he had been sent as a missionary and for whom he wrote a Disputatio against Protestant ministers, on the subject of the Holy Sacrifice of the Mass.
If John Paul II is truly a saint, the Catholic faithful must recognize the value of the religious witness of the Jewish people[4]. They must then condemn the example of Pedro de Arbues (1440–1485), Grand Inquisitor of Aragon, who was martyred by Jews in hatred of the Catholic faith.
If John Paul II is truly a saint, the Catholic faithful must recognize that after the final resurrection, God will be satisfied with the Moslems and they will be satisfied with Him[5]. They must then condemn the example of the Capuchin Joseph of Leonessa (1556-1612) who worked without counting the cost in Constantinople among Christians reduced to slavery by the followers of Islam. His zeal caused him to be dragged before the sultan for insulting the Moslem religion and he spent three days hung from a set of gallows by a chain attached to hooks in one hand and one foot. Faithful Catholics should also deplore the example of St. Peter Mavimenus, who died in 715 after being tortured for three days for having insulted Mohammed and Islam.
If John Paul II is truly a saint, faithful Catholics must recognize that heads of state may not arrogate to themselves the right to prevent the public profession of a false religion[6]. They must therefore condemn the example of the French king Louis IX, who limited the public practice of non-Christian religions as much as he could.
However, Josaphat Kuncewicz was canonized in 1867 by Pius IX, and Pius XI dedicated an encyclical to him; the Church celebrates his feast on November 14th. Edmund Campion was canonized by Paul VI in 1970 and the Church honors him on December 1st. Fidelis of Sigmaringen was canonized in 1746 and Clement XIV designated him as the “protomartyr of the Propaganda” (of the Faith); his feast in the Church calendar is April 24th. Pedro de Arbues was canonized by Pius IX in 1867. Joseph of Leonessa was canonized in 1737 by Benedict XIV and his feast is celebrated in the Church on February 4th; Pius IX proclaimed him patron of the missions of Turkey. St. Peter Mavimenus, lastly, is honored in the Church on February 21. As for King St. Louis, his fairly well-known example is an ideal illustration of the teachings of St. Pius X, canonized as well. If John Paul II is truly a saint, all these saints were seriously mistaken and have given the whole Church not the example of authentic sanctity but the scandal of intolerance and fanaticism. It is impossible to avoid this dilemma.
The only way out is to draw the double conclusion that follows: Karol Wojtyla cannot be canonized and the act that would proclaim his sanctity in front of the Church could only be a false canonization.
(DICI no. 290, 14/02/14)
Footnotes
1 The Catholic Church and the Orthodox communities “recognize one another as Sister Churches, responsible together for safeguarding the one Church of God, in fidelity to the divine plan, and in an altogether special way with regard to unity.” John Paul II, Common Declaration Signed in the Vatican by Pope John Paul II and Patriarch Bartholomew I, June 29, 1995 (DC no. 2121, p. 734–735)
2 The Pope and the leader of the Anglicans give thanks to God “that in many parts of the world Anglicans and Catholics, joined in one baptism, recognize one another as brothers and sisters in Christ and give expression to this through joint prayer, common action and joint witness.” Common declaration of John Paul II and the Archbishop of Canterbury representing the Anglican Communion, signed Dec. 5, 1996 (DC no. 2152, pp. 88–89)
3 “The shared spiritual space overcomes many of the confessional barriers that still separate us from each other on the threshold of the third millennium. If in spite of the divisions we are able to present ourselves in an increasingly united way before Christ in prayer, we will realize more and more how small what divides us is in comparison to what unites us.” John Paul II, translated from the French version of his Address to Dr. Christian Krause, president of the World Lutheran Federation, December 9, 1999 (DC no. 2219, p. 109).
4 “Yes, with my voice, the Catholic Church (…) recognizes the value of your people’s witness.” John Paul II, translated from the French version of his Address to the Jewish community of Alsace, October 9, 1998, DC no. 1971, p. 1027.
5 “I believe that we, Christians and Moslems, we must recognize with joy the religious values that we have in common and give thanks to God. (…) We believe that God will be a merciful judge at the end of time and we hope that after the resurrection He will satisfied with us, and that we will be satisfied with Him.” John Paul II, translated from the French version of his Address on the occasion of meeting young people at the stadium of Casablanca, August 18, 1985, DC 1903, p. 945.
6 “The State cannot claim authority, direct or indirect, over a person’s religious convictions. It cannot arrogate to itself the right to impose or to impede the profession or public practice of religion by a person or a community.” John Paul II, Message for the Celebration of the World Day of Peace 1988, Dec. 8th, 1987 (DC no. 1953, p. 2)

Thursday, February 13, 2014

Post-Conciliar Church "Esteems" Hindu?


"Paul standing in the midst of the Areopagus, said: Ye men of Athens, I perceive that in all things you are too superstitious." - Acts 17:22

The only reason I post this video is to demonstrate the nature of what Hindus believe.

One can certainly be sympathetic of them in the same way that St. Paul seemed to be as he preached to the pagan Athenians. Yet the Apostle went on to preach the one, true gospel of our Lord Jesus Christ.

Today, the apostolic successors are more contented, as previously shown, with paying homage to false Hindu gods and idols than they are rejecting them and remaining convicted of the Truth (Jesus Christ).

Let us pray for these men and women, that authentically Catholic missionaries will reach them and bring hope to their lives...hope not necessarily of temporal glory but of a treasure which "neither the rust nor moth doth consume, and where thieves do not break through, nor steal."

Pax Christi