IF YOU ARE A DEMOCRAT WITH MUSH FOR A BRAIN, FILLED WITH ‘LOVE’ FOR THE POOR SUFFERING MUSLIM HORDES THAT YOU LONG TO BRING TO AMERICA SO THAT THEY CAN ALSO ENJOY THE BOUNTY OF OUR WELFARE SYSTEM – READ THIS !!!!

A CHRISTIAN IN A MUSLIM WORLD

Marie is an Egyptian linguist who follows PP and wishes to tell her remarkable story as a Christian

LARRY PICKERING

Four-time Walkley Award winning political commentator and Churchill Fellow, has returned to the fray over concern that the integrity of news dissemination is continually being threatened by a partisan media.

{Abyssum}


 

Tue 6 Mar 2018 02:58:53 pm

I love Australia. I have always loved this country and its people since the day I arrived. This country that Australians have built is like a paradise compared to where I came from. Yet since the day I arrived, I have been screaming to anyone who would listen, do not to allow the Muslims to come in here.

‘Why not’ they ask me? ‘We let you in, didn’t we?’

“Yes,” I reply, “but I don’t want to change your country or to take over. I just want to be a part of it and fit in”

If there is one thing I would like to change about Australians, it is their naivety. I don’t blame you for it. Growing up in such a wonderful country, it is almost impossible to imagine how people in other parts of the world can be so different.

I am a Christian, but I had the misfortune to be born in Egypt, which is a Muslim country. Fortunately for me, Egypt was under the rule of the British Empire as a Protectorate from 1882 until the 1956 Suez conflict. Anyone who thinks the British Empire was a force for evil has never lived through what me and my family have been through.

In 1956, I was living in Cairo when the Suez Canal war broke out. I was 13 years old at the time. That was when the British lost control of Egypt, thanks largely to American, Russian and UN pressure.

When us kids were allowed back to our English School of Heliopolis after the war, we found out, to our utter dismay, that all our Pom teachers had been expelled from Egypt. (Together with a huge number of other Europeans)

First lesson on the first day back, was a History class, our new teacher was one Mr Salama . . .I shall NEVER forget him. A short, squat man, with short wavy greying hair. Thick fat, wet lips, short fat fingers, and blue/grey eyes.

Mr Salama looked at us all with utter disdain, and explained that the Suez Canal ‘win’, (we actually believed Egypt had won, cos that is what we were told) was just the beginning of the creation of the new Caliphate.

He said: “All you dogs and pigs, remember my words. Us Muslims made a pact at the last Crusade to rebuild our numbers by marrying as many women as we could, then, when it is time and we have the numbers, to INVADE all Christian countries, BY ANY MEANS.

“Once inside, we will then force our demands on the host countries. We shall implement our Sharia Law. We shall proselytise, we shall marry the local women to bear as many children as they can, we shall build madrassas, we shall build mosques, we shall convert everybody, and FINALLY, we will have done what Mohammad (here he interrupted himself to bless Mo’s name) wanted us to do. I am an old man now, and will not see this Caliphate, but you pigs and dogs will.”

I turned around to my bench mate, a kid called Eshkenazy, and asked him, “who the hell are the pigs and dogs?”. He looked at me pityingly and replied, “you and me darling… the Christians and the Jews.”

WOW! I had never seen myself as a pig or a dog!… more like a CAT, as I am a Leo! In Islam, to call someone a pig or a dog, is one of the most offensive insults you can give.

Anyway . . .that lesson has remained in my memories and is as clear today, as it was then.

Muslims have NEVER stopped fighting the Crusaders, or The People of the Cross, (nas el saleeb, or gemaat el kitab – which means the People of the Book, as they call us… either that, or “The Nazarenes,” when referring to Christians).

People these days are being taught that Christians and Jews lived in peace and harmony in Muslim lands far more than Muslims could live in Christian lands. This is an outright lie.

My Egyptian family were forced to pay the Jezeyah for centuries. This is the onerous tax that is levied by Muslims on all Christians and Jews living in Muslim lands. They are forced to pay this tax on pain of death by beheading. They are also forced to accept great humiliation each year when they pay and are reminded of the death sentence that awaits failure to pay. (In Australia, this ‘slave’ tax is exacted through the Halal Certification program, seen on almost every single packaged food product in Australia.)

Eventually, my Egyptian family could no longer pay the Jezeyah. They had been paying it for centuries but finally, there was just no money left. When that happened, the Muslims confiscated all our ancestral land, all our assets and left my family in abject poverty. It is a very difficult and painful thing for me, to think about this.

I only recount it to tell others of the fate that awaits them should Muslims ever become a majority in this country.

If that were to happen, I am convinced that the Muslims would quickly vote the Aussies out of power and what happened to me, would soon be happening to your children. I have been telling people for years, that once Muslims have the numbers, they will take over positions of power in government, and they will marginalise us. I have lost many friends over this contentious issue, but I know I am right.

It started when a Muslim Pollie entered government by swearing on the Quran.

The Quran is very clear in its directive – Quran (3:28) – “Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.” The word ‘friend’ is Awliyaa which is inclusive of friends, protectors and helpers – the components of civil society. See also verse 5:51

I am appalled that our current Pollies have no notion of international history, no notion of what makes other nationalities tick. No notion of their mindset, their traditions etc. As other Pickering Posters have rightly said, Westerners assume that other people in the world are like them.

When the Poms were expelled from Egypt, it took a very short space of time for the infrastructure to start falling apart. The first thing I noticed, and I was just a kid, was the dirty smelly water running down the streets. Apparently, the sewage system had broken down, and nobody knew how to fix it – no Poms to guide and teach them anymore!

As for myself, I was no shrinking violet and had to learn to defend myself on the streets of Cairo, where my private parts got grabbed and groped. I figured, “well, two can play at this game.”

I took to watching the eyes of the men around me, and if I saw even the slightest hint of intent, I attacked first, by lunging forward, grabbing a handful of their private parts which I could discern quite clearly through their djellebahs, and then twisting with all my might.

They ended up on the ground at my feet, screaming with pain. It only happened twice, but never again . . .the story got around of my ferocity, they called me el shaitana (which means “the she devil”). My Egyptian grandmother would have died if she had known! Fortunately, my mother was out of the country, she never knew either.

I don’t think this is a good story to tell. It is my story and my burden, which I managed to live with and survived.

My understanding of Muslim intent, came through my adventurous forays on wagging school. I used to slip out of my boarding school on Saturday afternoons and go wandering around a bazaar called Khan el Khalili.

This bazaar was started in the 1300s by the dreaded Turks and is still going strong today. It is a place of amazing colour, incredible mouth-watering aromas of delicious Middle Eastern cooking, a great visual bonanza of masses of gold and silver jewellery hanging from little doorways, pottery, mountains of brass pots and pans, and an endless cacophony of sound and speech of the shoving, pushing humanity, the whole overlaid with the incessant wailing of Arabic music.

I met a man who was always busy making lovely ladies’ sandals, with his myriad bits of coloured strips of leather. I was fascinated with his deftness, his choice of colours, how he put it all together, creating his sandals before my very eyes.

He noticed me standing there, and offered me a little three-legged stool, so I could sit and watch him at work. The next time I went and sat with him, he offered me Tamar Hindi Sharbat – (same as Sherbet in English), a drink made of Tamarind seed, which is steeped in water, to create a refreshing drink. In Arabic, they call it Tamar Hindi . . . I can’t understand why, ‘Hindi’ because it is not an Indian tree but a north African one!!

Anyway, the little Muslim fella started talking to me, he told me he knew I was a Christian, that he had a daughter my age, and that if he thought she was wandering about in a souk (bazaar), he would have a heart attack.

He told me that Muslims are given instructions on how to get to heaven: humiliating, raping, or killing a Christian would give them a sure one-way ticket to paradise. Then he stuck his hand in the deep pocket of his djelebah and pulled out a knuckle duster {brass knuckles}, which he gave me with these words: ”don’t EVER let anyone do anything to you, that you don’t want”.

I learnt to use that knuckle duster {brass knuckles} to great effect. If anyone came anywhere near me, I whacked them with my deadly weapon I was also able to defend myself from the young men who gathered outside my Catholic church to pelt me with stones when I came out from Mass. I used to collect the stones and pelt them back with deadly accuracy. I felt quite Crusaderish!! One time, instead of the stones, they tried to attack me from close up. I lashed out with my knuckle duster and floored two of them. The others took off, hurling verbal insults at me as they went. None of the other churchgoers helped defend me. . .they were too scared. This was in faraway 1958/9 . . .just imagine what it is like today!

When I left Cairo for the last time in 1959, the Customs Officials at Cairo airport took the knuckle duster from me.

So, just imagine what coming to Australia and learning that I could walk down the street without getting groped and grabbed and spat upon meant to me!! I was in paradise!! I was in a civilised country! I was in a Christian country! I was with other people like me! I could open my mouth without getting jailed for it! I could walk down the street with a short-sleeved shirt and short skirt without being told I was a whore, just asking to be raped!

My kids could grow up and be whatever they wanted to be, without fear of being ostracised because they were Christians. Wow!! The very joy of being in this wondrous country is beyond descriptive words. People who haven’t ‘been there’, HAVE NO IDEA!!

I’ve been gone from Egypt since 1959, but the fear is back, now that things have drastically changed in Oz . . .and I am 75 this year! I still have people dear to me in Cairo.

They get traumatised every day of their lives, on the streets, during Christian festivities, etc ad infinitum et nauseam. Every Christmas and Easter, my soul shivers in dread fear for them. Even for myself, Australia is now full of these demented, vicious Muslims, who wouldn’t think twice about making my life a misery… I don’t care so much about myself but have to think of the rest of my family.

This insane idea of mass immigration is not about ‘refugees’, this is a bloody invasion, coordinated by the Muslim Leaders. This is something that was planned approximately 800 years ago, after the last Crusade, like Mr Salama told me all those years ago.

If Australians don’t wake up soon to the insane, self-destructive treasonous motives of our leaders, we will all find ourselves trapped in an Islamic hell hole and it will be too late to do something about it.

I thank God for The Pickering Post and I thank Larry for his efforts to bypass the lying, corrupt media and tell the truth to the Australian people. So many people are afraid to speak out through insane Politically Correct accusations of racism.

I am a wog! How is a wog racist? I am not a racist, I am a realist, and I can see the horrendous danger our Pollies are putting us into. We came to Australia to be safe, to leave behind the horrors of our youth.

But I won’t be silenced. I will shout this from the rooftops with my dying breath.

“Wake up Australia {and America}  and stop the mass immigration of Muslims into your wonderful country before it is too late!”

Marie Hudson

A CHRISTIAN IN A MUSLIM WORLD

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WHO ARE YOU? IF YOU ARE NOT SURE, ASK GOD. DO NOT ASK A PSYCOLOGIST OR PYSCHIATRIST, WHATEVER YOU DO !!

Sex Change: Physically Impossible, Psychosocially Unhelpful, and Philosophically Misguided
by Ryan T. Anderson
within Healthcare, Science, Sexuality
Mar 05, 2018 08:03 pm http://www.thepublicdiscourse.com/2018/03/21151/
Modern medicine can’t reassign sex physically, and attempting to do so doesn’t produce good outcomes psychosocially. Here is the evidence.
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Contrary to the claims of activists, sex isn’t “assigned” at birth—and that’s why it can’t be “reassigned.” As I explain in my book When Harry Became Sally: Responding to the Transgender Moment, sex is a bodily reality that can be recognized well before birth with ultrasound imaging. The sex of an organism is defined and identified by the way in which it (he or she) is organized for sexual reproduction.

This is just one manifestation of the fact that natural organization is “the defining feature of an organism,” as neuroscientist Maureen Condic and her philosopher brother Samuel Condic explain. In organisms, “the various parts … are organized to cooperatively interact for the welfare of the entity as a whole. Organisms can exist at various levels, from microscopic single cells to sperm whales weighing many tons, yet they are all characterized by the integrated function of parts for the sake of the whole.”

Male and female organisms have different parts that are functionally integrated for the sake of their whole, and for the sake of a larger whole—their sexual union and reproduction. So an organism’s sex—as male or female—is identified by its organization for sexually reproductive acts. Sex as a status—male or female—is a recognition of the organization of a body that can engage in sex as an act.

That organization isn’t just the best way to figure out which sex you are; it’s the only way to make sense of the concepts of male and female at all. What else could “maleness” or “femaleness” even refer to, if not your basic physical capacity for one of two functions in sexual reproduction?

The conceptual distinction between male and female based on reproductive organization provides the only coherent way to classify the two sexes. Apart from that, all we have are stereotypes.

This shouldn’t be controversial. Sex is understood this way across sexually reproducing species. No one finds it particularly difficult—let alone controversial—to identify male and female members of the bovine species or the canine species. Farmers and breeders rely on this easy distinction for their livelihoods. It’s only recently, and only with respect to the human species, that the very concept of sex has become controversial.

And yet, in an expert declaration to a federal district court in North Carolina concerning H.B. 2 (a state law governing access to sex-specific restrooms), Dr. Deanna Adkins stated, “From a medical perspective, the appropriate determinant of sex is gender identity.” Adkins is a professor at Duke University School of Medicine and the director of the Duke Center for Child and Adolescent Gender Care (which opened in 2015).

Adkins argues that gender identity is not only the preferred basis for determining sex, but “the only medically supported determinant of sex.” Every other method is bad science, she claims: “It is counter to medical science to use chromosomes, hormones, internal reproductive organs, external genitalia, or secondary sex characteristics to override gender identity for purposes of classifying someone as male or female.”

In her sworn declaration to the federal court, Dr. Deanna Adkins called the standard account of sex—an organism’s sexual organization—“an extremely outdated view of biological sex.” Dr. Lawrence Mayer responded in his rebuttal declaration: “This statement is stunning. I have searched dozens of references in biology, medicine and genetics—even Wiki!—and can find no alternative scientific definition. In fact the only references to a more fluid definition of biological sex are in the social policy literature.” Just so. Dr. Mayer is a scholar in residence in the Department of Psychiatry at the Johns Hopkins University School of Medicine and a professor of statistics and biostatistics at Arizona State University.

Modern science shows that our sexual organization begins with our DNA and development in the womb, and that sex differences manifest themselves in many bodily systems and organs, all the way down to the molecular level. In other words, our physical organization for one of two functions in reproduction shapes us organically, from the beginning of life, at every level of our being.

Cosmetic surgery and cross-sex hormones can’t change us into the opposite sex. They can affect appearances. They can stunt or damage some outward expressions of our reproductive organization. But they can’t transform it. They can’t turn us from one sex into the other.

“Scientifically speaking, transgender men are not biological men and transgender women are not biological women. The claims to the contrary are not supported by a scintilla of scientific evidence,” explains Dr. Mayer.

Or, as Princeton philosopher Robert P. George put it, “Changing sexes is a metaphysical impossibility because it is a biological impossibility.”

Psychosocial Outcomes

Sadly, just as “sex reassignment” fails to reassign sex biologically, it also fails to bring wholeness socially and psychologically. As I demonstrate in When Harry Became Sally, the medical evidence suggests that it does not adequately address the psychosocial difficulties faced by people who identify as transgender.

Even when the procedures are successful technically and cosmetically, and even in cultures that are relatively “trans-friendly,” transitioners still face poor outcomes.

Dr. Paul McHugh, the University Distinguished Service Professor of Psychiatry at the Johns Hopkins University School of Medicine, explains:

Transgendered men do not become women, nor do transgendered women become men. All (including Bruce Jenner) become feminized men or masculinized women, counterfeits or impersonators of the sex with which they “identify.” In that lies their problematic future.

When “the tumult and shouting dies,” it proves not easy nor wise to live in a counterfeit sexual garb. The most thorough follow-up of sex-reassigned people—extending over thirty years and conducted in Sweden, where the culture is strongly supportive of the transgendered—documents their lifelong mental unrest. Ten to fifteen years after surgical reassignment, the suicide rate of those who had undergone sex-reassignment surgery rose to twenty times that of comparable peers.

Dr. McHugh points to the reality that because sex change is physically impossible, it frequently does not provide the long-term wholeness and happiness that people seek.

Indeed, the best scientific research supports McHugh’s caution and concern.

Here’s how the Guardian summarized the results of a review of “more than 100 follow-up studies of post-operative transsexuals” by Birmingham University’s Aggressive Research Intelligence Facility (Arif):

Arif, which conducts reviews of healthcare treatments for the NHS, concludes that none of the studies provides conclusive evidence that gender reassignment is beneficial for patients. It found that most research was poorly designed, which skewed the results in favour of physically changing sex. There was no evaluation of whether other treatments, such as long-term counselling, might help transsexuals, or whether their gender confusion might lessen over time.

“There is huge uncertainty over whether changing someone’s sex is a good or a bad thing,” said Chris Hyde, the director of Arif. Even if doctors are careful to perform these procedures only on “appropriate patients,” Hyde continued, “there’s still a large number of people who have the surgery but remain traumatized—often to the point of committing suicide.”

Of particular concern are the people these studies “lost track of.” As the Guardian noted, “the results of many gender reassignment studies are unsound because researchers lost track of more than half of the participants.” Indeed, “Dr. Hyde said the high drop out rate could reflect high levels of dissatisfaction or even suicide among post-operative transsexuals.” Dr. Hyde concluded: “The bottom line is that although it’s clear that some people do well with gender reassignment surgery, the available research does little to reassure about how many patients do badly and, if so, how badly.”

Arif conducted its review back in 2004, so perhaps things have changed in the past decade? Not so. In 2014, a new review of the scientific literature was done by Hayes, Inc., a research and consulting firm that evaluates the safety and health outcomes of medical technologies. Hayes found that the evidence on long-term results of sex reassignment was too sparse to support meaningful conclusions and gave these studies its lowest rating for quality:

Statistically significant improvements have not been consistently demonstrated by multiple studies for most outcomes. … Evidence regarding quality of life and function in male-to-female (MtF) adults was very sparse. Evidence for less comprehensive measures of well-being in adult recipients of cross-sex hormone therapy was directly applicable to GD patients but was sparse and/or conflicting. The study designs do not permit conclusions of causality and studies generally had weaknesses associated with study execution as well. There are potentially long-term safety risks associated with hormone therapy but none have been proven or conclusively ruled out.

The Obama administration came to similar conclusions. In 2016, the Centers for Medicare and Medicaid revisited the question whether sex reassignment surgery would have to be covered by Medicare plans. Despite receiving a request that its coverage be mandated, they refused, on the ground that we lack evidence that it benefits patients. Here’s how the June 2016 “Proposed Decision Memo for Gender Dysphoria and Gender Reassignment Surgery” put it:

Based on a thorough review of the clinical evidence available at this time, there is not enough evidence to determine whether gender reassignment surgery improves health outcomes for Medicare beneficiaries with gender dysphoria. There were conflicting (inconsistent) study results—of the best designed studies, some reported benefits while others reported harms. The quality and strength of evidence were low due to the mostly observational study designs with no comparison groups, potential confounding and small sample sizes. Many studies that reported positive outcomes were exploratory type studies (case-series and case-control) with no confirmatory follow-up.

The final August 2016 “Decision Memo for Gender Dysphoria and Gender Reassignment Surgery” was even more blunt. It pointed out that “Overall, the quality and strength of evidence were low due to mostly observational study designs with no comparison groups, subjective endpoints, potential confounding (a situation where the association between the intervention and outcome is influenced by another factor such as a co-intervention), small sample sizes, lack of validated assessment tools, and considerable lost to follow-up.” That “lost to follow-up,” remember, could be pointing to people who committed suicide.

And when it comes to the best studies, there is no evidence of “clinically significant changes” after sex reassignment:

The majority of studies were non-longitudinal, exploratory type studies (i.e., in a preliminary state of investigation or hypothesis generating), or did not include concurrent controls or testing prior to and after surgery. Several reported positive results but the potential issues noted above reduced strength and confidence. After careful assessment, we identified six studies that could provide useful information. Of these, the four best designed and conducted studies that assessed quality of life before and after surgery using validated (albeit non-specific) psychometric studies did not demonstrate clinically significant changes or differences in psychometric test results after GRS [gender reassignment surgery].

In a discussion of the largest and most robust study—the study from Sweden that Dr. McHugh mentioned in the quote above—the Obama Centers for Medicare and Medicaid pointed out the nineteen-times-greater likelihood for death by suicide, and a host of other poor outcomes:

The study identified increased mortality and psychiatric hospitalization compared to the matched controls. The mortality was primarily due to completed suicides (19.1-fold greater than in control Swedes), but death due to neoplasm and cardiovascular disease was increased 2 to 2.5 times as well. We note, mortality from this patient population did not become apparent until after 10 years. The risk for psychiatric hospitalization was 2.8 times greater than in controls even after adjustment for prior psychiatric disease (18%). The risk for attempted suicide was greater in male-to-female patients regardless of the gender of the control. Further, we cannot exclude therapeutic interventions as a cause of the observed excess morbidity and mortality. The study, however, was not constructed to assess the impact of gender reassignment surgery per se.

These results are tragic. And they directly contradict the most popular media narratives, as well as many of the snapshot studies that do not track people over time. As the Obama Centers for Medicare and Medicaid pointed out, “mortality from this patient population did not become apparent until after 10 years.” So when the media tout studies that only track outcomes for a few years, and claim that reassignment is a stunning success, there are good grounds for skepticism.

As I explain in my book, these outcomes should be enough to stop the headlong rush into sex-reassignment procedures. They should prompt us to develop better therapies for helping people who struggle with their gender identity. And none of this even begins to address the radical, entirely experimental therapies that are being directed at the bodies of children to transition them.

The Purpose of Medicine, Emotions, and the Mind

Behind the debates over therapies for people with gender dysphoria are two related questions: How do we define mental health and human flourishing? And what is the purpose of medicine, particularly psychiatry?

Those general questions encompass more specific ones: If a man has an internal sense that he is a woman, is that just a variety of normal human functioning, or is it a psychopathology? Should we be concerned about the disconnection between feeling and reality, or only about the emotional distress or functional difficulties it may cause? What is the best way to help people with gender dysphoria manage their symptoms: by accepting their insistence that they are the opposite sex and supporting a surgical transition, or by encouraging them to recognize that their feelings are out of line with reality and learn how to identify with their bodies? All of these questions require philosophical analysis and worldview judgments about what “normal human functioning” looks like and what the purpose of medicine is.

Settling the debates over the proper response to gender dysphoria requires more than scientific and medical evidence. Medical science alone cannot tell us what the purpose of medicine is. Science cannot answer questions about meaning or purpose in a moral sense. It can tell us about the function of this or that bodily system, but it can’t tell us what to do with that knowledge. It cannot tell us how human beings ought to act. Those are philosophical questions, as I explain in When Harry Became Sally.

While medical science does not answer philosophical questions, every medical practitioner has a philosophical worldview, explicit or not. Some doctors may regard feelings and beliefs that are disconnected from reality as a part of normal human functioning and not a source of concern unless they cause distress. Other doctors will regard those feelings and beliefs as dysfunctional in themselves, even if the patient does not find them distressing, because they indicate a defect in mental processes. But the assumptions made by this or that psychiatrist for purposes of diagnosis and treatment cannot settle the philosophical questions: Is it good or bad or neutral to harbor feelings and beliefs that are at odds with reality? Should we accept them as the last word, or try to understand their causes and correct them, or at least mitigate their effects?

While the current findings of medical science, as shown above, reveal poor psychosocial outcomes for people who have had sex-reassignment therapies, that conclusion should not be where we stop. We must also look deeper for philosophical wisdom, starting with some basic truths about human well-being and healthy functioning. We should begin by recognizing that sex reassignment is physically impossible. Our minds and senses function properly when they reveal reality to us and lead us to knowledge of truth. And we flourish as human beings when we embrace the truth and live in accordance with it. A person might find some emotional relief in embracing a falsehood, but doing so would not make him or her objectively better off. Living by a falsehood keeps us from flourishing fully, whether or not it also causes distress.

This philosophical view of human well-being is the foundation of a sound medical practice. Dr. Michelle Cretella, the president of the American College of Pediatricians—a group of doctors who formed their own professional guild in response to the politicization of the American Academy of Pediatrics—emphasizes that mental health care should be guided by norms grounded in reality, including the reality of the bodily self. “The norm for human development is for one’s thoughts to align with physical reality, and for one’s gender identity to align with one’s biologic sex,” she says. For human beings to flourish, they need to feel comfortable in their own bodies, readily identify with their sex, and believe that they are who they actually are. For children especially, normal development and functioning require accepting their physical being and understanding their embodied selves as male or female.

Unfortunately, many professionals now view health care—including mental health care—primarily as a means of fulfilling patients’ desires, whatever those are. In the words of Leon Kass, a professor emeritus at the University of Chicago, today a doctor is often seen as nothing more than “a highly competent hired syringe”:

The implicit (and sometimes explicit) model of the doctor-patient relationship is one of contract: the physician—a highly competent hired syringe, as it were—sells his services on demand, restrained only by the law (though he is free to refuse his services if the patient is unwilling or unable to meet his fee). Here’s the deal: for the patient, autonomy and service; for the doctor, money, graced by the pleasure of giving the patient what he wants. If a patient wants to fix her nose or change his gender, determine the sex of unborn children, or take euphoriant drugs just for kicks, the physician can and will go to work—provided that the price is right and that the contract is explicit about what happens if the customer isn’t satisfied.

This modern vision of medicine and medical professionals gets it wrong, says Dr. Kass. Professionals ought to profess their devotion to the purposes and ideals they serve. Teachers should be devoted to learning, lawyers to justice, clergy to things divine, and physicians to “healing the sick, looking up to health and wholeness.” Healing is “the central core of medicine,” Kass writes; “to heal, to make whole, is the doctor’s primary business.”

To provide the best possible care, serving the patient’s medical interests, requires an understanding of human wholeness and well-being. Mental health care must be guided by a sound concept of human flourishing. The minimal standard of care should begin with a standard of normality. Dr. Cretella explains how this standard applies to mental health:

One of the chief functions of the brain is to perceive physical reality. Thoughts that are in accordance with physical reality are normal. Thoughts that deviate from physical reality are abnormal—as well as potentially harmful to the individual or to others. This is true whether or not the individual who possesses the abnormal thoughts feels distress.

Our brains and senses are designed to bring us into contact with reality, connecting us with the outside world and with the reality of ourselves. Thoughts that disguise or distort reality are misguided—and can cause harm. In When Harry Became Sally, I argue that we need to do a better job of helping people who face these struggles.

Ryan T. Anderson is the Founder and Editor of Public Discourse. He is the author of When Harry Became Sally: Responding to the Transgender Moment, from which this essay is adapted.

Copyright © 2018 The Witherspoon Institute, all rights reserved.
Posted in Uncategorized | Comments Off on WHO ARE YOU? IF YOU ARE NOT SURE, ASK GOD. DO NOT ASK A PSYCOLOGIST OR PYSCHIATRIST, WHATEVER YOU DO !!

AMERICA 2018

 

 
The Lord’s Prayer is not allowed in most U.S. Public schools any more.
A high school student in Minnesota wrote the following NEW School Prayer, hoping that it would be acceptable to the left.
 
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Now I sit me down in school
Where praying is against the rule
For this great nation under God
Finds mention of Him very odd
If scripture now the class recites,
It violates the Bill of Rights.
And anytime my head I bow
Becomes a Federal matter now
 
Our hair can be purple, orange or green,
That’s no offense; it’s a freedom scene.
The law is specific, the law is precise.
Prayers spoken aloud are a serious vice
 
For praying in a public hall
Might offend someone with no faith at all.
In silence alone we must meditate,
God’s name is prohibited by the State.
 
We’re allowed to cuss and dress like freaks,
And pierce our noses, tongues and cheeks.
They’ve outlawed guns, but FIRST the Bible.
To quote the Good Book makes me liable.
 
We can elect a pregnant Senior Queen,
And the ‘unwed daddy,’ our Senior King.
It’s ‘inappropriate’ to teach right from wrong.
We’re taught that such ‘judgments’ do not belong.
 
We can get our condoms and birth controls,
Study witchcraft, vampires and totem poles.
But the Ten Commandments are not allowed,
No word of God must reach this crowd.
 
 
It’s scary here I must confess,
When chaos reigns the school’s a mess.
So, Lord, this silent plea I make:
Should I be shot; My soul please take!
 
                                                              Amen
Hat Tip:  Harry Hooker
Posted in Uncategorized | 1 Comment

The [Catholic Church’s] teaching’s resilience [concerning marriage], its striking continuity from the first century to the twentieth, is also a study in what makes Catholicism’s claim to a unique authority seem plausible to many people, even in a disenchanted age. … Cardinal Kasper had fastened on the one reform that the church could not contemplate – at least not without falling into self-contradiction and performing an auto-demolition on its own claim of authority.

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To Change the Church: Ross Douthat Tackles the 21st Century

OnePeterFive

Coming out in a few weeks is yet another good book criticizing Pope Francis for changing the Catholic Church. This one comes from even more prominent origins than the previous ones we have discussed at OnePeterFive: Ross Douthat, columnist at the New York Times. Douthat’s book, titled To Change the Church: Pope Francis and the Future of Catholicism, covers much of the last five controversial years and contains many insights about the deeper reasons for our current crisis and how we got there.

Douthat’s underlying thesis is that the modern Catholic Church is coming increasingly under pressure to adapt to the changes taking place in society. While Pope Francis might be the pope who tries the hardest to adapt the Church’s teachings to the modern world, there were previous popes – as well as a council – who did the same, but to smaller degrees. In light of this adaptation – which in Douthat’s eyes might well be proven to be the right path – it is Pope Francis who pushes to a breaking point the limits of what a pope may change.

It is exactly this breaking point that Douthat fears, since it will undermine the very authority of the Church, which is based on the immutability of doctrine. In effect, he says, if Pope Francis can change the Church’s teaching on marriage, which is based on Scripture itself and our Lord’s words, what, then, will hold at all?

As Douthat puts it:

But the [Catholic Church’s] teaching’s resilience [concerning marriage], its striking continuity from the first century to the twentieth, is also a study in what makes Catholicism’s claim to a unique authority seem plausible to many people, even in a disenchanted age. … Cardinal Kasper had fastened on the one reform that the church could not contemplate – at least not without falling into self-contradiction and performing an auto-demolition on its own claim of authority. (pp. 87, 92)

In light of this fine, yet always somewhat tentative and somewhat sociological and cultural, approach, it is worthwhile to consider what Douthat has to say about how the Church could come to such a point where she would actually elect someone as revolutionary as Pope Francis. While touching upon the role of the cardinals of the Sankt Gallen Group and their influence over the 2013 Conclave, let us here consider Douthat’s own words:

It was characteristic of the church’s effective truce [between conservatives and progressivists] that John Paul II himself had given most of them [the Sankt Gallen cardinals] their red hats, elevating them despite their disagreement with his restorationist approach. (p. 47)

This statement alone is worth pondering. Douthat adds another observation with regard to the conclave: “some wishful thinkers in the secular press might talk up the possibility of a liberalizing pope, but this was John Paul and Benedict’s College of Cardinals” (p. 49).

It is helpful to consider what the process was of the last decades within the Catholic Church such that two “conservative” popes could put together a College of Cardinals that voted for Pope Francis. As Douthat shows, due to the desire to elect an energetic reformer, and due to the fact that none was to be found on the more conservative side, “the remains of St. Gallen found an opening” (p. 49). He continues this argument:

In the run-up to the conclave, then, a number of cardinals listened with fresh ears to figures like Murphy-O’Connor and Kasper, who canvassed the electors not on behalf of one of their own dwindling group, but on behalf of a figure whose theological views seemed to place him close to a conclave’s middle, whose personal austerity offered a sharp contrast to the mode of living common among certain Vatican insiders … and leading a post-European church. (p. 50)

As Douthat explains, there also was much common ground between Bergoglio and the two previous popes – for example, their desire to “steer between traditionalist and radical interpretations. He adds:

Like him, both popes were men of Vatican II, liberals in the context of the council’s debates, who tried to rein in radical interpretations of its reforms and emphasize the continuity between the church before and after. (p. 57)

It seemed to have helped Bergoglio, according to this author, that he was not known to be either an outspoken progressivist (he was known for “his wars with left-wing Jesuits” in his country) or an explicit conservative. The Sankt Galleners themselves “saw hints of their own worldview in his [Bergoglio’s] focus on poverty and social justice, his seeming weariness with certain culture war battles, and his decentralizing instincts” (p. 60). An interesting little side remark by Douthat on Cardinal Burke’s role at that 2013 Conclave: “But only the most traditionalist electors, the Ratzingerian group’s right-wing flank, seemed to worry about his ideology and theology.” Burke, “an apostle for the Latin Mass, apparently made some effort to rally an anti-Bergoglian front. But he was isolated on the conclave’s right.” (p. 62)

One last piercing aspect of the discussion of the election of Pope Francis: “He finished with over ninety-five of the one hundred and fifteen votes” (p. 63). Thus, nearly the whole College of Cardinals, which was put together by Pope John Paul II and Benedict XVI, voted for Pope Francis. This is a fact worth reflecting upon.

When speaking about the papacy of Francis, Douthat makes an interesting observation about the media, secular and Catholic alike. He describes their reaction to the new pope, saying some of the conservatives “marshaled for total continuity between Francis and his predecessors,” which seems to Douthat to be “a case of special pleading” (p. 69). The secular media seemed at that point to be more realistic than the Catholic media: “But overall the [secular] media were not deceived in thinking that the new pontiff differed from his predecessors in substance as well as style.” Douthat sees here “a rare case in which secular journalists grasped the significance of something happening in Rome more fully than many pious Catholics.”

Douthat also has the right words to say when he touches upon the highly controversial 2014 speech of Cardinal Walter Kasper to the Consistory, which opened up the debate about “remarried” divorcés:

The pope intended the German cardinal’s speech as the first step in a dramatic progression, which would soon become the most important and most contested front in his crusade to change the church. (p. 83)

Let us now step back and look at the Second Vatican Council and what Ross Douthat has to say about the deeper roots of why we are where we are – to include the College of Cardinals that elected Pope Francis; the Sankt Gallen Group, whose prominent members all had received the red hat from John Paul II (interestingly, many of them in 2001); and some lingering doctrinal ambiguities dating back to the council.

In the first part of the book – over 30 pages – Douthat discusses the main lines of the Church’s history since the Second Vatican Council and her general state before Pope Francis came into office. He calls Vatican II “a partial reconciliation with modernity” (p. 2) and shows how the question of responding to the pressing changes in modern times – to include the sexual revolution – has shaken all the different Christian denominations (such as the Anglicans), which often split over how far such an adaptation should go (for example, whether or not to bless couples engaging in sodomy). Such an approach is helpful, since it puts our current struggle within the Church into a larger context, thereby making comparisons possible.

In general, Douthat sees that, in modern times, “the Catholic Church has grown much larger and much weaker at more or less the same time” (p. 6). The author explains:

There are many more Catholics than ever before, but the church’s influence over secular politics has ebbed almost everywhere since the 1960s, and consumer capitalism rather than the church sets the cultural agenda and shapes the moral landscape for many of those baptized millions. (p. 6)

This statement is worth pondering. What did the Church do wrong that, in spite of her growth in numbers, she would lose, rather than win, influence? The Church had once set out to transform the world into a Christian world, to transform the heathens into Christians and thus humanize humanity. That is how the great missionary saints came into being. However, for decades now, the salt seems to have lost its taste. It is a shame that the Church has not been able to maintain among her faithful enough of a sense of detachment from the world that they would not fall easily prey to the emptiness of consumerism.

As Douthat explains, whereas previous popes had confronted modernity and criticized it:

… in the 1960s and 1970s, during Vatican II and afterward, the popes shifted to a strategy of accommodation and adaptation, which embraced certain aspects of the modern liberal consensus and encouraged or accepted – for a while, at least – various grassroots experiments that sought to push the reconciliation with liberalism further. (p. 10)

What happened under John Paul II and Benedict XVI? They “succeeded in holding the Church together, even as many other religious bodies split, without in any way resolving the deep tensions between its factions” (pp. 10-11).

Douthat explains some fundamental issues related to modern popes during and after Vatican II by saying that, during the council:

… the popes were very careful to build overwhelming consensus for the most controversial reforms, the ones that lay in gray areas between semper idem and self-contradiction: The conciliar pronouncements that seem most like developments in doctrine, on religious liberty and Judaism, passed with fewer than a hundred dissenting votes out of more than 2,300 cast. (p. 13)

While further discussing the council, Douthat shows how ambiguities were deliberately placed into its documents – “because the Council had many authors, and because many of those authors were themselves uncertain about what could be changed” (p. 23) – so that in some way, two different readings, the liberal as well as the conservative, were “in some sense intended by Vatican II.” With regard to the topic of religious liberty, for example, “there seemed to be a plainly-revised teaching, but even where there wasn’t there was a new language, and the apparent retirement of older phrases and rhetoric and forms.” Importantly, the author adds: “And this linguistic shift inevitably suggested a new teaching, to those who wished to have one, even as it stopped short of offering one outright.”

Later in his book, Douthat comes back to the theme of the Second Vatican Council. When reflecting upon the question of how one could possibly “change an officially unchanging church,” he says:

That’s the answer suggested by the experience of the Second Vatican Council, which in its ambiguities did not officially touch Catholic doctrine but certainly seemed at times to tiptoe very close. Nowhere was this tiptoeing more fraught than on the issue of religious liberty, where reformers wanted to accept and bless American-style church-state relations, even though the church had long insisted that governments should grant special privileges to Catholicism, with non-Catholic religions tolerated but not granted equal status. (p. 101)

As Douthat explains, Vatican II tried to adjust some of the earlier papal “thundering denunciations of religion freedom” to the spirit of the 1960s – which took place not “without controversy.” The declaration Dignitatis Humanae was “pulled from the council floor” in 1964 “amid objections from conservative bishops to the substance of the text,” thus delaying a final vote on the matter (and perhaps hoping for more time to work on the spirit of the demurring bishops). According to Douthat, Pope Paul VI showed here “prudential wisdom”: “The text was massaged to include more vocal affirmations of tradition[;] it was debated and wrangled over” and finally voted on at the end of 1965, with an overwhelming majority (2,308 votes to 70).

It is in this depiction of some of the discussions during Vatican II that the reader might see some parallels to the two family synods that led to Amoris Laetitia, especially in light of Douthat’s own words: “Ever since, Catholics have argued over how much the document actually changed and whether its claim to continuity with past teaching was plausible.”

Douthat himself then draws a parallel between the Dignitatis Humanae discussion and the liberalizing efforts of Pope Francis, saying that a synodal process:

… could provide a mechanism for changing the church’s answers to some questions, since if the bishops were perceived to be speaking together, a pope could rely upon that consensus to shield a high-stakes move from criticism – in the same way, if not through the same process, that the 2,308-70 vote protected Dignitatis Humanae from its critics. (p. 103)

A few pages later, Douthat himself draws yet another parallel between Vatican II and the Francis reform by saying that, at the family synod, there was the idea of a “lifestyle ecumenism” (John Allen), in which, “much as the post-Vatican II church had sought to recognize the virtues of non-Catholic churches [sic] and denominations, the twenty-first-century church would recognize and celebrate” the virtuous elements contained in “second marriages and second unions and cohabitation” (p. 108).

It is thus my own hope that, with his book, Ross Douthat may foster a more open and freer discussion among Catholics as to the recent history of the Catholic Church – of course, next to a clear rejection of the unworthy and quite revolutionary methods and teachings of Pope Francis.

Douthat might be especially effective in this, not only because he as a New York Times columnist comes from higher echelons, but also because he presents himself as having a detached attitude toward the whole matter.  Douthat is honest in describing himself, at the very beginning of the book, as someone who, after having converted with his family in his teenage years, sort of got stuck somewhere between the different camps in the Church. He says: “Sometimes I felt as though my conversion was incomplete, awaiting some further grace or transformation” (p. XI). He describes himself as someone who might have

… belonged to the category of Catholics that used to be common  in Catholic novels and Catholic sociology, but had been abolished somewhere in the 1970s – the good bad Catholic or the bad good one, depending on how you use the terms. (p. XI)

Douthat’s honest self-description is helpful when reading the book because, yes, indeed, it sometimes lacks that zeal and larger vigor that stems from a deep conviction. As Father John Hardon, S.J used to say: “We are only as courageous as we are convinced.” Therefore, when reading Douthat’s book, one feels a certain detachment, and a lack of a vivid sense of the supernatural is missing – i.e., the themes of grace, sacrifice, and the sometimes lost battles that so make up the material for great Catholic novels.

It is thus to be hoped that, by the discussions his book is going to stir, Douthat himself might receive an extra sparkle of grace to set him afire for God and the Catholic Faith, whole and entire. Or, to speculate here a bit, has he already received such a sparkle, and does he try to hold it under a bushel basket?

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In the not so far off future, it will be young people above all, influenced by the 2018 Synod on Youth which will promote gender theory, who will no longer understand the intrinsic value of biological sex and who will see gender as an object of free choice on the part of the individual, independently of biological sex.

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Cardinal Eijk On Euthanasia, Gender Theory, Homosexuality, and Marriage

Editor’s Note: the following text is an interview with Cardinal Willem Eijk conducted by the Italian monthly magazine Il Timone and published in Italy. In this interview, Cardinal Eijk makes some courageous statements about important matters of our time. We present to our readers herewith a translation of the whole document, with the kind permission from Il Timone’s editor-in-chief, Riccardo Cascioli.

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Crisi della fede, rapporto olandese – di Lorenzo Bertocchi

(Il Timone n. 171, marzo 2018)

“The crisis of faith in Christ has led to a crisis of faith in absolute norms, in the existence of intrinsically evil acts, and therefore in the fact that certain principles are not negotiable.”

Cardinal Willem Eijk spoke to Il Timone about his country of Holland, a nation which has undergone a very strong secularization, blazing the trail for all the so-called “new rights,” from contraception to euthanasia. A country where they are closing churches at an impressive pace, at times transforming them into restaurants or dance halls; today less than 20% of the population says it is Catholic, where as in 1970 it was 40% who said so.

Archbishop of Utrecht, 65 years old, Eijk was president of the Bishops Conference of the Netherlands until 2016, and created Cardinal by Benedict XVI in 2012.

A doctor, philosopher, and expert theologian on bioethics, he accepted the invitation to respond to questions in bracing many important things in the present ecclesial and social debate.

“Beginning with the admission of euthanasia for certain well-defined cases,” he said, describing the dramatic situation in Holland, “we have gone steeply downhill, which in English is called “the slippery slope” and which arrives at disturbing end points.

The “diverse interpretations” of Chapter 8 of Amoris Laetitia which are being registered in the Catholic world “are causing confusion” in the Church, and he would be pleased if “the pope would bring clarity to this matter, preferably in the form of some kind of magisterial document.” Access to the Eucharist for divorced and remarried couples, he says, cannot happen without their commitment to live as brother and sister.

 

Your Eminence, in Italy after laws permitting divorce, abortion, in vitro fertilization, gay civil unions, there was a law passed which more or less directly opens the door to euthanasia. What do you think of this law?

Human laws ought to be based on the natural moral law, which finds its roots in the inalienable dignity of the human person, created by God in His image. As soon as a human law offers an opening, however minimal, to an act which violates the dignity of the human person, there will be a risk of undermining all respect for this dignity.

In Holland, this secularization has been happening for some time, how did it start?

After the introduction of hormonal contraception in 1964, the problem of unwanted pregnancies arose, for which procured abortion was prescribed as a remedy. In the mid-1960s, there was an idea that this would only be a few cases each year, but today and for some time the number of procured abortions is more than 30,000 per year. Even this number is relatively low, because the majority of young women use the pill starting at age 13-14 through the initiative of their parents, who are afraid that their daughters will get pregnant. Thus Holland remains very proud of having relatively few adolescent pregnancies. This situation also generates a problem with the formation of youth, because the widespread use of the pill at such a young age does not help with the formation of the virtue of chastity, that is, the integration of impulses and sexual feelings into a mutual total gift of self which is done in marriage, or in a celibate life.

Regarding euthanasia, your country is probably one of the most “advanced “in the world.

In the late 1970s and early 1980s in Holland, the application of euthanasia was discussed (defined as the suppression of life on the part of a doctor at the request of a patient) as well as assisted suicide, but only in the case of the terminal phase of an incurable physical malady. Afterwards, the suppression of life outside of terminal cases also came to be accepted. Thus, in the 1990s, they began to speak about euthanasia, or giving assistance in suicide, in cases of patients suffering from psychiatric illnesses or in the case of dementia. A new barrier fell whth the so-callled “Groningen Protocol,” an agreement between neonatologists and the attorney for the city of Groningen, according to which a doctor, who ended the life of a handicapped newborn baby, would not be able to be prosecuted, provided that he had respected a series of cautionary requests. From this local protocol, a regulation was created at the national level for the suppression of life of handicapped newborn children. In October 2016, the preceding government to our present one announced that it wanted to develop a new law which would have made possible assisted suicide for persons who are not suffering from any kind of psychiatric or somatic illness, but who are of the opinion that, due to feelings of loneliness, old age, or a reduced mobility, their life is “accomplished,” that is, it no longer has any sense in being lived and thus may be ended. In our present government there are now two Christian parties which are against such a law. However, a member of Parliament from a left-leaning liberal party intends to present legislation which involves permitting assistance in suicide, not necessarily by a doctor, in the case of a life considered “fulfilled,” for persons at least 75 years old.

This brief example demonstrates that the criteria for the suppression of life are growing ever broader, and that respect for human life and for the dignity of the person is growing ever less. The door, once it is left ajar, in the end is completely opened. Beginning to admit euthanasia for certain well-defined cases, puts us on a inclined plane, which in English is called “the slippery slope.” Once you put your feet on this slippery slope, you slip more rapidly than you thought you would.

Is there the same sort of slippery slope which has led to marriage between persons of the same sex?

Holland was the first country to legalize so-called homosexual marriage, in 2001. It is true, in a certain sense, that also here we are dealing with a slippery slope. The legalization of hormonal contraception in the early 1960s suggested that a sexual act can be morally separable from procreation. Once the culture grew accustomed to this idea, we arrived at the conclusion that also other sexual acts outside of those directly ordered towards procreation are morally acceptable, among which are homosexual acts. It is essential to be aware that these things are linked one to the other: if we change one element of sexual morality, in the end we risk changing all of it radically, perhaps without having realized this at first.

It seems that many Catholics involved in politics may have forgotten the so-called “non-negotiable principles” (the defense of life, the natural family, and free education).

Paragraphs 73-74 of John Paul II’s 1995 encyclical letter Evangelium Vitae permit that Catholic politicians under certain conditions – that is, respecting the conditions of general principles on cooperation with evil – may vote for a law, for example a more restrictive law on procured abortion [sic], even if they are dealing with an intrinsically unjust law, in an attempt to prevent the acceptance of a still more permissive law. Politicians who thus limit the number of procured abortions may see this action as a contribution to the common good. Mini Catholic politicians have in this way defended their vote in favor of a law promoting abortion or euthanasia, although it may be asked whether they have truly follow all of the conditions as mentioned in Evangelium Vitae and if their vote may truly be interpreted as a contribution to the common good. Now, apart from the fact that many Catholic politicians today may be less effectively prepared to dialogue on non-negotiable principles in order to arrive at an ethically justifiable compromise, I fear that many of them no longer even see these things as non-negotiable.

In your opinion what is the cause of the situation?

The crisis of faith always strikes also at moral convictions, which are an intrinsic part of faith. The present crisis of faith in Christ has led to a crisis of faith in absolute norms, the existence of intrinsically evil acts, and thus in the fact that certain principles are non-negotiable. However, “we must obey God rather than men” (Acts 5:29). Human laws must correspond to the natural moral law, which safeguards the dignity of the person and which derives from the order which God has given to his creation.

Your Eminence, you have said that it would be necessary to have a document in the Church on the theme of gender. What is the present situation in Holland? What will be the future consequences?

The United Nations, other international institutions, and individual nations, are stimulating the diffusion of gender theory in social life, and above all by means of the world of education. For this reason there is an urgent need for a document of the magisterium which explains the doctrine of the Church on the essential links between gender, the social role of man and woman, and biological sex, based on a Christian anthropology for which the body, including sexuality, is an intrinsic dimension of the person. The biological distinction between man and woman is also a part of the plan of creation given by God: “and God created man in his image; in the image of God he created him: male and female he created him” (Genesis1:27). This means that the sexual difference has something to do with being created in the image of God, therefore in itself it reflects something of God One and Three, Who is in himself a community of Three Persons distinct from each other in their mutual relations.

Since 1985 in Holland, you can request from a tribunal to have your sex and name changed on your birth certificate. Since 2014, a person who is at least 16 years old, presenting a declaration from an expert at a center for gender dysphoria, may request to have their sex changed on their birth certificate by a civil agent and then on their passport, without the consent of a judge, or any medical declaration, and also without the consent of their parents. Already in the 1970s, the first center for gender dysphoria was opened in the University Hospital at the Free University of Amsterdam, whose chief doctor in 1988 became the first professor of “trans-sexology” in the world. The medical-hormonal treatment for a sex change, as well as the surgical procedures necessary, were for the most part covered by basic health insurance, which is obligatory for everyone. In the not so far off future, it will be young people above all, influenced by educational projects which promote gender theory, who will no longer understand the intrinsic value of biological sex and who will see gender as an object of free choice on the part of the individual, independently of biological sex. This has already had, and will continue to have even more, profound repercussions on the way of seeing the family, marriage, and sexuality, which is the biggest area of difficulty for the Catholic Church in proclaiming her doctrine. And this is true not only in the field of marital and sexual morality, but also in the field of the sacramental theology of Holy Orders: without a recognition or comprehension of the essential significance of the biological distinction between man and woman, one cannot understand the analogy of the relationship between Christ and the Church to that between a man and his wife (Ephesians 5:21-33), and thus one cannot understand why only a man may be ordained as a priest.

In January you gave an interview to the Dutch daily Trouw, in which you addressed the controversial question of access to the sacraments for divorced and remarried couples, a theme which is the fruit of the synodal process. Can you repeat your thoughts on this proposal?

The question of whether it is possible to consent to the so-called divorced and civilly remarried receiving sacramental absolution and thus the Eucharist is fracturing the Church. We are encountering a debate, at times very vehement, at every level, between cardinals, bishops, priests, and laypeople.

The source of the confusion is the Post-Synodal Exhortation Amoris Laetitia, written by Pope Francis at the conclusion of the Synods on the Family of 2014 and 2015. This confusion concerns above all paragraph 305 of the exhortation. We see that some bishops’ conferences have introduced pastoral regulations which imply that the divorced and remarried may be admitted to communion with a series of conditions and after a period of pastoral discernment on the part of the priest who accompanies them. In contrast, other bishops’ conferences exclude this possibility. That which is true in place A cannot be false in place B. These differing interpretations of the exhortation, which regard doctrinal questions, are causing confusion among the faithful. Therefore, I would be happy if the Pope would create clarity on this matter, preferably in the form of some sort of magisterial document. I myself participated in both Synods on the Family and I argued that we cannot consent to the divorced and civilly remarried receiving communion, I made this argument also in an article published in a book which contained interventions of eleven cardinals (Eleven Cardinals Speak on Marriage and the Family, Ignatius Press, 2015).

Can you briefly explain your position?

Jesus himself said that marriage is indissoluble (Mt 5:32; 19:9; Mk 10:11-12; Lk16:18). Jesus, in the Gospel of St. Matthew (19:9, cfr. 5:32), seems to admit an exception, that is, that one can repudiate his wife “in a case of an illegitimate union.” However, the exact meaning of the Greek word, porneia, translated here as “illegitimate union”, is uncertain: most probably it means an incestuous union caused by a marriage entered into within degrees of forbidden kinship (cf. Leviticus 18:6-18 and Acts 15:18-28). The deepest argument is that one cannot consent to the divorced and remarried receiving Holy Communion on the basis of the analogy of the relationship between husband and wife being like that of Christ and the Church (Eph 5:23-32). The relationship between Christ and the Church is a total mutual gift. The total gift of Christ to the Church is realized in gift of His life on the Cross. This total gift is made present in the Sacrament of the Eucharist. Whoever participates in the Eucharist ought to be ready to make a total gift of himself, which shares in the total gift of Christ to the Church. Whoever divorces and remarries in a civil ceremony, while the first marriage has not been declared null, violates the total mutual gift which the first marriage implies. The second marriage in a civil ceremony is not a true and proper marriage. The violation of the total gift of the first marriage which is still considered valid, and the absence of the will to comply with this total gift, renders the person involved in the second marriage unworthy of participating in the Eucharist, which makes present the total gift of Christ to the Church. However, this does not take away from the fact that the divorced and remarried may still participate in the liturgical celebration, including the celebration of the Eucharist, without receiving Holy Communion, and that the priest may pastorally accompany them.

In the case in which the divorced and civilly remarried are not able to separate, for example because of their obligations to their mutual children, they may be admitted to Holy Communion or to the Sacrament of Penance, only if they correspond to the conditions mentioned in paragraph 84 of Familiaris Consortio and in paragraph 29 of Sacramentum Caritatis. One of these conditions is that they must commit themselves to living as brother and sister, that is, to stop having sexual relations.

Translated by Giuseppe Pellegrino

 

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From the moment that Catholics abandon the teaching of Jesus and the Magisterium of the Church, they contribute to the destruction of the natural institution of marriage as well as the family and it is now the entire human family which finds itself fractured by this new betrayal on the part of priests.

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Cardinal Sarah: “I Denounce the Crisis of Faith of a Betraying Clergy”

Cardinal Sarah, in Belgium, spoke about the crisis of faith on the part of the church hierarchy and did not hesitate to denounce the betrayal committed by the clergy through their lack of faith


In the last few days Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship, was in Belgium for a presentation on his book, “God or Nothing.” He responded to certain tendencies to modify Catholic morality, in particular in regard to marriage and the family, as well as the teaching on life. May certain of his words be read as a response to the recent remarks of German Cardinal Reinhard Marx, of the Vice-President of the German Bishops’ Conference Franz Josef Bode, and of Cardinal Christoph Schönborn of Vienna?

It seems the answer is yes. Speaking to a church full of people, including the Apostolic Nuncio Cardinal De Kesel, Mayor Woluwé-Saint Pierre, and Abbot Philippe Mawet, in charge of French-speaking pastoral ministry, who had criticized Sarah’s book a few days earlier in an article in the left-leaning daily Libre Belgique, the cardinal called out the ideologies and pressure groups that “with powerful financial means and ties to the media, attack the natural purpose of marriage and commit themselves to destroying the family unit.”

But the cardinal from Guinea, speaking in one of the most devastated local Churches of all of Europe, was not afraid to include tough words directed towards his brothers in the episcopate. “Some high-ranking prelates, above all those coming from opulent nations, are working to cause modifications to Christian morality with regard to the absolute respect for life from conception until natural death, the question of the divorced and civilly remarried, and other problematic family situations. These ‘guardians of the faith’ however ought not to lose sight of the fact that the problem posed by the fragmentation of the ends of marriage is a problem of natural morality.” But the cardinal did not stop there. He continued calmly: “The great derivations became manifest when some prelates or Catholic intellectuals began to say or write ‘a green light for abortion,’ ‘a green light for euthanasia.’ Now, from the moment that Catholics abandon the teaching of Jesus and the Magisterium of the Church, they contribute to the destruction of the natural institution of marriage as well as the family and it is now the entire human family which finds itself fractured by this new betrayal on the part of priests.”

In this year in which the 50th anniversary of the encyclical Humanae Vitae is being celebrated, without making any effort to hide or water down his words, the cardinal spoke quite strongly: “The Church needs to turn to the encyclical Humanae Vitae of Paul VI as well as to the teachings of John Paul II and Benedict XVI on these vital questions for the human race. Pope Francis himself remains in the same line with his predecessors when he emphasizes the union between the Gospel of love and the Gospel of peace. The Church needs to affirm with strength and without ambiguity the Magisterial weight of all of this teaching, display clearly its continuity [with the Tradition] and protect this treasure from the predators of this world without God [in which we live].

In an interview given to Cathobel, Cardinal Sarah testified that the Church today ought to face up to great questions, and above all to “her fidelity to Jesus, to his Gospel, to the teaching which she has always received from the first popes, from the councils…and this is not evident, because the Church desires to adapt herself to the cultural context, to modern culture.”

And then on faith: “Faith has become lacking, not only on the level of the people of God but also among those responsible for the Church, sometimes we can ask ourselves if we really have faith.”  Cardinal Sarah recalled the episode of the [priest who omitted the] Creed at Mass, Fr. Fredo Olivero, and concluded: “I think that today there may be a great crisis of faith and also a great crisis of our personal relationship with God.”

And on Europe? “Not only is the West losing its soul, but it is committing suicide, because a tree without roots is condemned to death. I think that the West cannot renounce its roots, which created its culture and its values.” The cardinal continued: “There are chilling things happening in the West. I think that a parliament which authorizes the death of an innocent baby, without defense, is committing a grave act of violence against the human person. When abortion is imposed, especially on nations in the developing world, saying that if they do not accept it they will no longer receive aid, it is an act of violence. And it is no surprise. When God is abandoned, man is also abandoned; there is no longer a clear vision of who man is. This is a great anthropological crisis in the West. And it leads to people being treated like objects.”

 

Originally published at La Nuova Bussola Quotidiana. Translated by Giuseppe Pellegrino.

Posted in Uncategorized | Comments Off on From the moment that Catholics abandon the teaching of Jesus and the Magisterium of the Church, they contribute to the destruction of the natural institution of marriage as well as the family and it is now the entire human family which finds itself fractured by this new betrayal on the part of priests.

MEET THE FOMENTERS OF DISSENT FROM TRADITION

Attendees of the Boston College conference organized by Cardinal Blase Cupich last month.
Attendees of the Boston College conference organized by Cardinal Blase Cupich last month. (Courtesy of Boston College)
NATION  |  MAR. 3, 2018
The Problematic Theologians of the ‘New Paradigm’
ANALYSIS: Conferences on Amoris Laetitia Highlight Dissenting Scholars

In an effort to promote the so-called new paradigm surrounding the interpretation of Pope Francis’ 2016 apostolic exhortation Amoris Laetitia (The Joy of Love), three seminars were held last month for invited bishops and select theologians at three Catholic universities around the country.

The group of theologians invited is noteworthy not because of their expertise on the topics of marriage and family, but because of their public opposition to some of the Church’s long-taught traditions.

Called “New Momentum Conferences on Amoris Laetitia,” the seminars were spearheaded by Cardinal Blase Cupich of Chicago, fresh from his February speech on Amoris Laetitia at Cambridge University in England, and coming on the heels of a conference on the apostolic exhortation at Boston College last October.

Catholic News Agency reported Feb. 12 that it had obtained a letter from Cardinal Cupich inviting some U.S. bishops to the conferences. The gatherings offered a “tailor-made program that goes from why Amoris Laetitia provides ‘New Momentum for Moral Formation and Pastoral Practice’ to how to provide formative pastoral programs.”

The seminars brought together several selectively invited bishops “to have a conversation with the aid of theologians” at Boston College, the University of Notre Dame and Santa Clara University. The events were by invitation only and were closed to the media.

Archbishop Wilton Gregory of Atlanta attended the Boston College event. Cardinals Joseph Tobin and Blase Cupich were to present at the University of Notre Dame, and Bishops Steven Biegler of Cheyenne, Wyoming, and Robert McElroy of San Diego were to present at Santa Clara University.

Perhaps the reasoning behind the very private nature of the seminars had a bit to do with the invitation list of the theologians who were hand-picked to present on various topics relevant to Amoris Laetitia. Among the select group of theologians were Msgr. Jack Alesandro, a canon lawyer of the Diocese of Rockville Centre, New York, who calls for changes in the way the Church views the validity of marriages; liberation theologian Natalia Imperatori-Lee of Manhattan College who sees many aspects of helping laypeople form their consciences as a form of colonial oppression; and ethicist Kate Ward of Marquette University who has been a board member of the dissenting organization Call to Action that advocates for the ordination of women to the priesthood.

 

Msgr. Jack Alesandro

Msgr. Alesandro holds a doctorate in canon law and a law degree, and he has served as a judge instructor for the Diocese of Rockville Centre since 2011. He has served as a canonical consultant to the U.S. bishops’ Committee on Canonical Affairs and was president of the Canon Law Society of America.

In a 2012 interview with Newsday, Msgr. Alesandro stated his support for the ordination of women as deacons.

“I would like to see women ordained as deacons,” he is quoted as saying. “I think the Pope should consider this very seriously and make a change for the good of the Church.”

Msgr. Alesandro spoke at the similarly private 2017 Boston College conference on Amoris Laetitia, looking specifically at the canonical implications of the exhortation. He declared in his presentation there that the exhortation supports “the idea that that, as time passes, sacramental marriages become more sacramental and therefore more indissoluble.” That creates a new set of approaches to determining the validity of consent to sacramental marriage, suggesting, he added, that judges in the tribunal process will need “to discover whether both spouses, including the man, were at the time of the wedding truly capable at the time of tenderness in the sense described by the Pope, the tenderness of a mother cradling her infant.”

“Spouses must be capable of entering a lifelong adventure, and able to renew it constantly, if they are to exchange consent validly.” Msgr. Alexandro said. “It requires that they be friends on the journey. While they do not start out whole and complete, we know that they must at least be able to grow into this vocation. If they’re incapable of that growth, or they’re really not committed to it, I don’t think they’re validly married, at least not the Christian marriage.”

 

Natalia Imperatori-Lee

Imperatori-Lee, who earned her doctorate at the University of Notre Dame, was a self-declared protégé of the late Notre Dame theologian Father Richard McBrien, who was outspoken in his support for the ordination of women, an end to priestly celibacy and the acceptance of contraception by the Church. She currently serves as associate professor of religious studies at Manhattan College. Among her published articles is “Father Knows Best: Theological Mansplaining and the Ecclesial War on Women” in The Journal of Feminist Studies in Religion 31:2 (Fall 2015), 89-107.

She was also one of the presenters at the Boston College conference in 2017. During the conference, she considered Amoris Laetitia within the historical legacy of colonialism and oppression and through the lens of liberation theology, especially in the Americas, and proposed that the Pope was trying to end “the infantilization of laypeople and families that is so commonly a feature of colonization.”

Repeating the idea of the primacy of conscience, she argued that Francis was calling in Amoris Laetitia for pastors to help laypeople to form consciences, not to replace them. “The replacement of conscience,” she said, “is an act of domination, again colonization. It is an abuse of power.”

Imperatori-Lee wrote a 2016 article in America magazine titled, “Women Priests or Not, Gendered Theology Is Hurting the Church,” in which she asserted that “human biology is infinitely more complex than the ‘It’s a boy!’ or ‘It’s a girl!’ statements from new parents (or their doctors or midwives) might lead us to believe. Scientifically, even biologically, there are many factors that contribute to ‘maleness’ and ‘femaleness.’ Any claim that there are only two kinds of humans, male and female, is simplistic.”

She is also active with the organization “Future Church” that advocates for an end to the discipline of priestly celibacy, “a return to the Church’s earliest tradition, modeled on the inclusive practice of Jesus, of recognizing both female and male leaders of faith communities,” and is tied closely to Feminism & Faith in Union, an alliance of dissenting groups, including the Women’s Ordination Conference and Call to Action.

Finally, Imperatori-Lee has been a close collaborator with Jesuit Father James Martin in his pursuit to promote a pro-homosexual agenda within the Church and was the moderator of the discussion in September 2017, “Building a Bridge: The Catholic Church and the LGBT Community,” between Father Martin and Fordham University professor J. Patrick Hornbeck II.

 

Kate Ward

Ward is an associate professor of theology at Marquette University. Her primary focus is on economic ethics and economic inequality. She studied at Harvard College, the Catholic Theological Union and Boston College and was an editor of the Call to Action blog for young adult Catholics founded in 2008, which describes itself as “a safe space for stories of gender equality, LGBTQ inclusion and other topics that serve to activate and inspire Catholics to build inclusive and creative communities.”

From 2008 to 2009, she was the chairwoman of the board for Call to Action Next Generation, a youth affiliate of Call to Action. From 2012 to 2015, Ward served as a national board member of Call to Action, which has long advocated for the ordination of women to the priesthood and the acceptance of homosexual behavior in the Church, including support for same-sex “marriage.”

In 2006, Cardinal Giovanni Battista Re, then prefect of the Congregation for Bishops, declared, “The judgment of the Holy See is that the activities of ‘Call to Action’ in the course of these years are in contrast with the Catholic faith due to views and positions held which are unacceptable from a doctrinal and disciplinary standpoint. Thus to be a member of this association, or to support it, is irreconcilable with a coherent living of the Catholic faith.”

 

Heralds of the New Paradigm

As a group, the theologians who took part in the seminars are all well-known in Catholic academic circles. Several will be speaking at the upcoming annual meeting of the Catholic Theological Society in June, several were presidents of the society, and all of them can be described as active in the most progressive circles of current theological thought.

What this tells us is twofold. First, the radical ideas regarding the sacraments, conscience and morality are very widespread across Catholic institutions of higher learning. Second, the ideas of the “new paradigm” are not exactly new. The interpretations and implementation of Amoris Laetitia that seek to change Church teachings on marriage and divorce, conscience, sexuality, gender and even the sensus fidelium and Tradition have been around for a long time and can be traced to the revolutions of the 1960s and 1970s that many had hoped were a thing of the Church’s anguished years after the Second Vatican Council. What these Amoris conferences have done, however, is to create a safe space for dissenting theologians and their patrons to place their longtime dissent under the umbra of interpreting a new papal document. And much of it is being conducted behind closed doors, in conferences that prohibit all transparency, virtually all Catholic media and any recognized authorities in the Church on family life, moral theology and sexuality who might challenge the ethos of dissent.

Where can Catholics turn to understand the potential ramifications of this worldview?  Recent commentaries by the former prefect of the Congregation for the Doctrine of the Faith, Cardinal Gerhard Müller, and moral theologian Christian Brugger provide important and detailed descriptions of where embracing the “new paradigm” offered by the Amoris conferences must inevitably lead.

As George Weigel reminded all of us, the Church doesn’t do paradigm shifts.

“Something is broken in Catholicism today and it isn’t going to be healed by appeals to paradigm shifts,” Weigel said in his trenchant commentary for First Things. “In the first Christian centuries, bishops frankly confronted and, when necessary, fraternally corrected each other. That practice is as essential today as it was in the days of Cyprian and Augustine — not to mention Peter and Paul.”

Matthew Bunson is a NATIONAL CATHOLIC REGISTER senior editor.

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Phillip Lawler’s new book, “Lost Shepherd: How Pope Francis is Misleading His Flock” (2018) Regnery, is a must read.

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On EWTN Orthodox Catholic author warns Pope Francis has deliberately created confusion

WASHINGTON, D. C., March 2, 2018 (LifeSiteNews) – Pope Francis has deliberately created confusion to allow for Catholic teaching to be circumvented, a longtime Catholic commentator has said, and Francis’ inner circle contains people more radical in their beliefs than him.

Further, five years into Francis’ papacy, the mandate the pope was given to reform the Curia and Vatican finances has not been satisfied, Catholic World News Editor Philip Lawler said, because it’s not high on Francis’ agenda.

Intervention is needed in the direction Francis is taking the Church, Lawler said in a discussion on The World Over centering on some of the confusing and controversial aspects of the Francis pontificate. (Interview with Lawler begins at 23:05 in the video below)

EWTN anchor and Managing Editor Raymond Arroyo welcomed Lawler Thursday for a discussion of Lawler’s just released book “Lost Shepherd: How Pope Francis is Misleading His Flock” (2018) Regnery.

“Pope Francis has created enough confusion so that there is a huge space for maneuver for people who want to one way or another take an end around around Church moral teachings,” Lawler told Arroyo at the start of their conversation. Arroyo assented this has been done through the Francis pontificate’s much-touted notions of accompaniment and mercy.

Released February 26, Arroyo pointed out the book has earned criticism for Lawler. Others noted prior to his book’s release the significance of Lawler, not at all known as an explosive Catholic observer, feeling compelled to write in criticism of the pope.

Lawler clarified for Arroyo that he did not want to write the book critical of Francis when asked what moved him to do so. It came after an essay he’d written a year ago for CatholicCulture.com when he’d reached a boiling point of frustration with the confusion.

Significant resonation with the frustration

Titled “This Disastrous Papacy,” Lawler recounted that the post prompted more reaction than anything else he’s written in 30 years of journalism. In working on the book, Lawler said he found people in need of reassurance amid the concerning direction of the papacy, along with being beset by the question of whether they were alone in feeling this.

“And I said, that tells me there’s a hunger out there,” recalled Lawler. “There are people who are very much confused and dismayed and feeling betrayed, and wondering, “Is something wrong with them, is something wrong with the faith?”

“And I found that as I spoke with these people, oddly enough they felt reassured by what I was saying,” Lawler said. “Because if you say, “No you’re not crazy, yes, there is a problem, we have a problem with the pope,” (people then understand it’s not just them thinking this).

The pope’s apostolic exhortation Amoris laetitia was the final straw for Lawler, who told Arroyo he was originally very enthusiastic about Pope Francis, but over time became more and more concerned, dismayed and disoriented.

“When I saw what happened with the manipulation of the Synod and then with Amoris laetitia coming after it, I said, “This is more than simply imprudence in expression,”’ Lawler explained. “This is a deliberate effort to confuse.”

AL achieves the opposite of the Synod’s expressed intent

“The problem is that Amoris laetitia is intentionally unclear on the one question that everybody had topmost in their mind going into both meetings of the Synod,” Lawler reminded Arroyo, “which is, “Will the Church change her perennial teaching that Catholics who are divorced and remarried illicitly cannot receive Communion?”’

“The general impression certainly created by the apostolic exhortation is that the Church has changed her teaching,” stated Lawler.

Arroyo and Lawler discussed the conflicting interpretations of the pope’s document throughout the world, with some bishops saying the Church’s pastoral practice has changed and others saying it had not – and the faithful being left in the middle. They talked as well about how, when pastoral practice is changed, the result is doctrine no longer matters anymore because “the lived doctrine” has become unrecognizable – which is the same end result as changing Church teaching.

“That’s precisely the point,” Lawler told Arroyo. “Why else would Pope Francis have declined to answer the dubia – the perfectly legitimate questions from four cardinals asking him for clarity?”

“Why would you not want clarity?” asked Lawler. “Unless your intent was to provide that fuzzy space in which people can maneuver around Church teaching.”

Arroyo asked Lawler to respond to comments made in 2015 by one member of the pope’s circle, Archbishop Victor Fernandez, that Francis is aiming at irreversible reform in the Church.

Lawler responded that he didn’t know why Francis would have this as his goal.

“But there’s something inherently wrong with the idea of irreversible reform unless what you mean by reform is back to the fundamentals of the Catholic faith,” he added, “because the role of the pope is inherently to conserve, to protect the deposit of the faith.”

Arroyo quizzed Lawler on the provocative nature of his book and its title, and whether he was at all reticent about it.

Intervention needed

“I don’t enjoy criticizing the pope,” Lawler told him. “But there’s a point at which in a loving family, if the father has a problem, you have to confront it. Eventually there has to be an intervention – And we need an intervention.”

The men talked about the odd nature of the Francis’ election, and whether there’s any validity to rumors that his election was orchestrated.

Lawler said some cardinals had given the clear impression that they were lobbying for Francis, which is not licit. This did not shock him, and he wished it weren’t the case.

Sharing an excerpt from the book in which Lawler details coming to the troubling conclusion that Francis was a radical leading the Church away from the ancient sources of the faith, Arroyo asked Lawler why Francis would think he could get away with this, or whether the problem is more one of his advisors and confidants.

“I do believe there are people surrounding this pope who are much more radical in their beliefs than he is,” Lawler said. “It is suggestive, again, that with Amoris laetitia Pope Francis does not directly contradict Church teaching – it’s in footnotes, it’s in the space between the lines.”

Because of the confusion that has spread throughout the Church, Lawler shared with Arroyo that people in the last week since his book has come out have asked him a lot of questions about whether the Church has changed its teaching on various things.

“And I say, No,” Lawler said. “But they had that impression; Why? Because the lid is off.”

An absence of authentic reform

Asked by Arroyo if there was a conflict between Francis’ public persona and the means of governing under his pontificate, Lawler said, “yes”.

The cardinals before him were talking about the need for reform of the curia and the economic workings of the Vatican, said Lawler, and for accountability and responsibility.

“But as far as the mandate for reform – it simply hasn’t happened,” he stated. “The curia has not been significantly reformed. There have been some shuffling of responsibilities, but we’re now five years in, and there’s not substantial reform. As far as the economic reform that has tumbled and fallen apart completely.”

“He had a mandate for reform and it’s not happening,” added Lawler. “It’s not at the top if his agenda. He’s doing different things.”

What’s unfortunately happened, he said, is that the old guard at the Vatican has become even more entrenched, “And there’s less accountability than there was five year ago.”

Lawler called upon Catholics to pray, both for the pope and for those around him.

“And as a practical matter, you ask your own bishop to stand up and help bring clarity back in an age of confusion,” Lawler concluded. “If that means saying unpopular things, I’m sorry, well, say unpopular things.”

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There will be no substantial improvement in the Liturgy until another generation is willing to admit that the “spirit of Vatican II” often did more damage than good, and that many of the subsequent liturgical changes were disastrous.

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Saint John Paul II receiving Holy Communion on the tongue

COMMUNION IN THE HAND

By Father George W. Rutler

FIRST THINGS

{ABYSUM}

In 1950, Pope Pius XII cautioned against the “historicist” mentality which is inclined to measure the merit of things against an imagined practice of the distant past. This mentality distorts historical fact. Historicism is to history as racism is to race and scientism is to science. It recreates a “fly in amber” early Church, something like colonial Williamsburg. It misunderstands the nature of sacred tradition, which is an organic development applicable to changing times but never abrogating the essential core of truth.

The practice of receiving the Sacred Host in the hand is often justified on the ground of primitive precedent. St. Cyril of Jerusalem famously described the reverent manner to be used in receiving in the hand, and comments by St. Justin Martyr, Tertullian, and St. Ambrose suggest that it was the norm. But two synods in the seventh century took opposite positions on the practice (Rouen against it and Trullo for). A gradual shift then occurred in favor of communion on the tongue. By the time of St. Thomas Aquinas, communion on the tongue seems to have become the use of the Latin Church, and for a clear theological reason:

Out of reverence towards this Sacrament, nothing touches it, but what is consecrated; hence the corporal and the chalice are consecrated, and likewise the priest’s hands, for touching this Sacrament. Hence, it is not lawful for anyone else to touch it except from necessity, for instance, if it were to fall upon the ground, or else in some other case of urgency. (Summa Theologiae, III, 82, 3)

Professional liturgists not infrequently lack a gift for practical psychology. Face-to-face confession was promoted around the time that a surfeit of moral abuses began to afflict the Church. The “reconciliation room” is problematic these days, presumably for the same reason that confessionals with screens were introduced centuries ago. Historicists failed to ask why the confessional had been introduced, just as they neglect to ask why communion on the tongue replaced reception in the hand. Clearly, the closed confessional and communion on the tongue were the result of necessity born of experience. It is no coincidence that the practice of auricular confession dwindled when “reconciliation rooms” came in, just as Eucharistic sensibility tragically declined after Pope Paul VI, with the reservations and cautions typical of him, granted permission for the laity to handle the Host.

It would be imprudent to return to receiving communion on the tongue as a universal practice by sudden decree, but the option should be encouraged, as should kneeling to receive. And the use of Extraordinary Ministers of the Eucharist as ordinary should be explained as the abuse it is. It is telling that since the ill-advised changes, the expression “receiving communion” commonly became “taking communion.” At least as important, and instituted more easily, is the ad orientem position of the celebrant. Its corrective influence on the psychology of worship would make other reforms more logical. Ecumenically speaking, these forms of reverence would be more sympathetic to the Eastern Rites. Though the Eastern churches receive communion standing, they also require prostration, and communion on the tongue.

A cardinal once told me that communion in the hand had increased Eucharistic devotion. Given the dramatic decline in Mass attendance and belief in the Real Presence since the 1960s, this was the triumph of theory over fact. In his 1980 apostolic letter “Dominicae Cenae,” n. 11, St. John Paul II warned about the potential for disrespect and indifference arising from the practice of receiving communion in the hand. From a practical perspective, especially in large city parishes, communion in the hand invites profanation: Many priests have stories about people absconding with the Host. But there will be no substantial improvement until another generation is willing to admit that the “spirit of Vatican II” often did more damage than good, and that many of the subsequent liturgical changes were disastrous.

This gives me an opportunity to mention what has often been said about the Eucharistic piety of St. Teresa of Calcutta. She invariably received on the tongue, and such has been the norm in her Order. Once she told me that of all the sad things she had seen, the worst was irreverent reception of communion. She said this while holding out her hands. When I quoted this, it was taken to mean that she opposed the reception of communion in the hand. This distressed her, because it suggested that she opposed the decision of the bishops to grant the option. She told me to write a correction for the press. I replied that I’d pray and then write. Sounding almost like a Marine sergeant, she said, “No. We need this right away. I pray. You write.” Since then I have explained this many times, and often the respondents act annoyed or proceed as though they had not heard me. But after each Mass, Mother Teresa would kiss the priest’s hands: “Thank you for bringing Jesus to us.” No reforms will accomplish much without such humility.

Fr. George W. Rutler is pastor of the Church of St. Michael in New York City.

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STUPID IS AS STUPID DOES

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PRO-LIFERS BATTLING BISHOPS

Reporting from the Texas State Capitol.

March 5, 201846 Comments

TRANSCRIPT

This special edition is reporting from Austin, Texas, the state capitol, on the eve of the mid-term primaries where the Catholic bishops have gotten themselves into quite a controversy that is now going to threaten the tax exempt status of every diocese in the state and potentially the whole country. More on that most important point after a little background.

There is a great polarization going on, not just in America in general, but within each of the political parties. Liberals want the Democratic party to be even more liberal as evidenced by liberal matriarch Sen. Dianne Feinstein of California, the oldest serving U.S. senator, not even getting her party’s support last week because she isn’t liberal enough. Within the Republican party, the same thing is happening. Solid conservatives are fed up with the pussy-footing of what they call RINOs, Republican in Name Only, who vote more moderate on causes near and dear to conservatives, largely social issues like abortion.

Here in Texas, the RINO Establishment has held power for a long time, and this establishment has been largely backed by the Catholic bishops of the state, casting their votes in ways generally approved of by the bishops and their agenda, particularly in regards to illegal immigration issues. Texas is of course greatly impacted by the question of illegals since it shares the longest border of any state with Mexico where most illegals come from.

For many years, the establishment RINOs have voted in a somewhat guarded measure on issues of abortion and end of life concerns, causing Texas to experience a continued slow drop in pro-life status compared to other states. Texas used to be counted as one of the leading pro-life states but has seen that status erode under the RINO influence. While voting “somewhat” pro-life, it hasn’t been nearly enough for solid pro-life organizations like Texas Right To Life, which represents hundreds of thousands of Texas’ true conservatives and is gaining considerable clout in voting booths. Yet even on some occasions, the so-called pro-life RINOs have actually cast their votes in favor of abortion, for example, when state lawmaker Byron Cook, trumpeted as being pro-life, actually took to the floor and argued in favor of allowing babies diagnosed with deformities to be aborted.

It is precisely this kind of pro-life doublespeak and weak-kneed approach to the life issues that Texas Right to Life and its massive following in Texas want to bring to an end. So the group has become majorly aggressive in seeking to replace the establishment RINOs — the same RINOs who have the backing and support of the Texas Bishops’ Conference — and this dynamic has put Texas Right to Life and the bishops on a collision course.

Last week, in what many are viewing as an attempt to directly influence the outcome of tomorrow’s midterm elections, the bishops issued an unheard-of, unprecedented rebuke of Texas Right to Life, essentially claiming teaching authority over the group in matters political. The statement consisted of three major points, but the most troublesome point is the third point where they publicly decry the Texas Right To Life Voter Guide, which supports the young and upcoming anti-Establishment Republican candidates primed to upset the old-time GOP Establishment politicians favored by the bishops.

And here is where the bishops may have actually have run afoul of IRS regulations forbidding Church involvement in politics, a rule known as the Johnson Rule, which actually originated under the administration of Texan President Lyndon B. Johnson back in the 1960s. To have injected themselves into statewide political races just a week before the elections and essentially condemned a political activist group by name, a group that publicly backs certain candidates over others, crosses the line and puts the bishops’ conference in a position where it could thereby lose its tax-exempt status.

Church Militant has learned exclusively that plans are being drawn up and formulated to file a petition with the IRS to have the tax-exempt status of the Church in Texas completely stripped. It that were to happen, the dollar cost to the dioceses of Texas would run into the hundreds of millions of dollars and bankrupt many dioceses. Additionally, experts observe that since the head of the Texas Catholic Conference, Galveston-Houston Cdl. Daniel DiNardo, is also president of the U.S. bishops’ national conference, this could actually extend beyond Texas and impact the tax-exempt status of the entire Church across the country.

If that scenario were to play out which observers tell Church Militant is certainly a possibility, the Church across America would become financially insolvent as the 194 dioceses across the country would have to scramble to sell tens of billions of dollars of assets to pay the exorbitant tax bill that would surely come their way in the absence of their tax-exempt status — billions and billions of dollars presently and moving forward that the federal government would dearly love to get its hands on.

How did this happen? How is it that the bishops of Texas would collectively sign on to an agreement that could potentially bankrupt the Church in the United States? The answer, insiders say, lies with one woman, Jennifer Carr Allmon, the executive director of the Texas Bishops’ Conference, the first woman to ever hold that position.

A little background is in order here. The most vocal bishop in support of the attacks against Texas Right to Life has been Fort Worth Bp. Michael Olson who launched a blistering accusatory social media campaign on his Twitter feed, actually telling parishioners to let him know if his orders to his diocesan priests to read the statement of condemnation out loud at Masses from the pulpit were being followed. Olson is the same bishop who ordered Catholic pro-life groups in his diocese not to protest in front of abortion chambers with banners of Our Lady of Guadalupe because the image of Our Lady was offensive to Protestants who might also be protesting.

The behind the scenes of this is that very wealthy supporters of the Church in Fort Worth, who also support the status-quo RINOs, became very concerned that the young Republicans backed by Texas Right to Life were close to capturing the state legislature, according to internal polls. So they reached out to Olson and Jennifer Carr Allmon and said something needed to be done and done quickly before the elections.

One such establishment figure in the Texas legislature the rich want to protect because he is seen as “their man” is Charlie Geren, who barely hung on to his seat in the last election, almost losing to a Texas Right to Life challenger Bo French. That same race is again coming down to the wire and a loss in that race for the GOP-RINO establishment would signal a massive defeat for the status quo, including the bishops who are wedded to that same status quo.

The bishops are interested in maintaining the current political environment because the up and comer Republicans backed by Texas Right to Life are not friendly to the cause of illegal immigration which is the cause fueling the engine of the bishops’ political agenda in Texas. If the state of Texas suddenly turns anti-illegal immigration, the Texas bishops stand to lose a great deal, so they are willing to settle for weak pro-life support from RINOs in order to hold on to large sums of money going to what they see as the most important issue — illegal immigration.

If the up and comers score big tomorrow night, it will have devastating consequences for the bishops, so they have gone all in trying to trash those candidates, however indirectly, using a poorly thought-out, as well as, abysmally executed plan put together by Carr Allmon. But the upshot is, in trying to hold on to their favored position of money and influence in Texas, they may have inadvertently set in motion a series of events that could cost them their tax-exempt status and relegate them to political poverty.

Reports are that some of the Texas bishops are now backpedaling from the statement, some even privately denying any advance knowledge of it. Some of this backpedaling appeared to be the case in a Friday afternoon interview on EWTN where San Angelo Bp. Michael Sis downplayed the statement and offered that everyone just needs to find common ground and work together — a radical departure from the aggressive tone of the earlier condemnation.

That the entire tax-exempt status of the Church, certainly in Texas and possibly in the entire country, owing to the connection between both Cdl. Daniel DiNardo, could come down to a hastily compiled statement by one woman, Carr Allmon, in charge of the Texas Bishops’ Conference and backed by one hot-tempered bishop wanting to do the bidding of some rich donors with political interests, it’s simply mind-boggling. But given the current temperature of the culture with regard to Catholic matters, a financial tsunami could certainly be in the cards for the nation’s bishops.

Insiders tell Church Militant the petition to have the tax-exempt status revoked by the IRS is underway and should be completed sometime after the election. Texas now looms as a kind of Alamo for the Church in the United States — a last-stand effort to align themselves with the power brokers and help them hold on to power for their own selfish reasons.

Tomorrow’s election results and a future IRS ruling loom very large indeed for the social justice warriors who have had control in the Church for decades. In the ever-widening polarization of the culture, visible in the political division within the parties, the bishops may have just backed the wrong horse in siding with the old guard.

Stay tuned this week to Church Militant for more analysis and the results of these pivotal midterm elections.

 

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    What’s sad is that the services that the church provides, will virtually disappear. The government will have to pick up the slack and can they afford it? Strangely enough, this may be a blessing because what it will show, if it happens, is that the church will survive and not be beholding to government. We will no longer have to walk on egg shells. a “voters guide” which is no more then a list of where the candidates stand on certain issues, is far less then what I’ve seen by other denominations. That’s a Baptist bible belt and if this should happen to the Catholic church, it will not be foo far behind for other denominations. Just look at what the Obama preacher said … Other denominations should be paying attention because the government will be coming their way soon as well.

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    The Johnson Amendment was actually implemented in 1954 when LBJ was Senate Majority Leader

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    First, I support Texas Right to Life (TRL) and plan to use their voter’s guide. However, there are two points in this article I take strong exception to.

    First, many pro-life legislators voted against the dismemberment ban because they believed it would be overturned in the courts and then once again the state of Texas would be giving millions of dollars to Planned Parenthood’s lawyers. It is fine to debate whether or not that would happen, but please be honest regarding their position. It is bearing false witness to claim they think it is okay to abort children with disabilities.

    Why doesn’t TRL try to pass a ban on all abortions from the point of conception? Because they know it would be overturned in the courts and we’d just be having the state of Texas giving millions of dollars to Planned Parenthood’s lawyers. It would be dishonest for people to report that TRL is for abortions the first 20 weeks in the same way it is dishonest to claim the pro-life legislators were for aborting people with disabilities.

    Second, the reason our bishops support people who immigrate here illegally is because they are pastorally invested in that community, which is admirable. Personally, I want our border enforced and for us to do a better job vetting who is allowed into our country, and I will vote for people who will support that type of legislation. I am not for deporting everyone who came here illegally. We were not enforcing our borders and we were providing incentives for people to come here illegally.

    If the reason the bishops support people who immigrated here illegally is for financial gain, then it is fine you reported this. If it is not the reason, then this is bearing false witness. (We were given only ten commandments, and this breaks one of them!) So please be very careful that you know their motivations if you are going to claim to know them.

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    Republican used to mean something respectable. The last Presidential election was an example of how the Establishment Republican Party Elites were the same as the Democrats. For years, the GOP has been selling out conservatives. All the Moderate Republicans have been helping to push the GOP agenda to the center and now to the Left. The GOP establishment always threw conservatives “a bone” by nominating a candidate that would say something to appeal the conservative base. But, in the end, they always betrayed Conservatives by preventing or blocking the conservative candidate and nominating a Moderate. One only has to look at the last 30 years of Presidential Elections to see the proof of this. NOT ONE of the Presidential Candidates nominated in the last 30 years has been a true conservative – even the one from Texas!!!
    The conclusion many of us drew during the 2015-2016 campaign season was that the Republican Party and the Democrat Party were ONE BIG Party! It became an issue of elites vs. grassroots because the RINOs controlling the GOP were busily engaged in moving the party to the Left, making it more “progressive,” more “moderate” to appeal to some “invisible” voting block that was on the fence or undecided (what % *really* were the undecided). They always felt that the conservative agenda would never “appeal” to moderates or independents or the undecided voting block. So, they preferred appeasing moderates/independents/undecided and selling out the conservatives.
    Well, many conservatives had just about enough in 2016. Many conservatives finally left the party and became independent. And the beauty has been watching the RINOs squirm in their seats and be at such unrest when Trump actually one. Trump was the payback for all the years that they sold out conservatives. Trump helped “flush out” some of the RINOs (i.e. Kasich in Ohio). The GOP truly has a new face now.
    Lastly, it’s pretty clear that RINOs and CINOs have a lot in common. It used to be that almost all CINOs were exclusively Democrats – with some Republican exceptions, of course – because the Democrats held the larger Catholic voting block. However, the fact that more RINOs are being labeled CINOs is proof positive that the tide has definitely shifted.
    The question remains: Which party do faithful Catholics support? We KNOW that the Democrat Party is off the table, which leaves only the GOP. Although there has been some draining of the swamp in DC, the GOP is still riddled with Democrats operating under the cover of Republican (and some of them as Catholics, too). Until a great majority of these RINOs are flushed out, the GOP is still not safe to return back to. Faithful Catholics are on the fringe, not really having a home to go to.

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    Let us pray our rosaries for the right outcome of this election.

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    Does anyone have any knowledge of any dissenting Bishops’ votes, by name? I’m 100% certain my bishop was not among them. My bishop voiced words of consolation to a congregation shortly after the 2016 election.

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    I KNEW this was ultimately about immigration. These FOOLISH liberal prelates! Immigration is a PRUDENTIAL decision. It’s not an INTRINSIC EVIL like abortion. These Democrats in vestments have elevated immigration over abortion because it lines their pockets with millions of dollars every year from the federal government to resettle these people. These WOLVES put Judas to shame, trying to use Christ and His teachings to further their personal political agenda. Shame on them! I doubt they will lose their tax exempt status because of this, even though they deserve it. They will, however, incur costly legal expenses, which ultimately, comes from the pockets of the faithful. They’ve also further damaged the already blugeoned reputation of the Catholic Church with their prideful political hacking.

    Pray for Cardinal Sarah, the next pope, to clean house!

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      Cardinal Sarah, the next Pope! Amen!

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      I’ve come to the conclusion that most bishops have no faith in God. Many times Michael will ask at the end of a Vortex something like, “Do these bishops really believe they will not have to give an account of their actions to almighty God on the day or their judgments?

      The answer, Michael, is Yes, the bishops really believe they will not have to give an account. There is no blinking at this fact any longer. There can be no more “charitable interpretations” of their actions.

      These bishops have no faith. The Catholic church is, for them, an institution whose (diminishing) status they can use to bring about the social change they desire. That’s all it is to them. They are the cancer within.

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      I like the tone! I agree with what you are saying. And I, too, feel that it will be costly for them and that they will not lose their tax exempt status. There may even be some Churches closing. We’ll see if after this, these prelates will be willing to meet faithful Catholics “where we’re at.” Lord knows they’ve been more concerned about meeting dissident Catholics where they are at, yet, neglecting the ones who will be left after the church buildings begin to close.

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    As harsh as this may sound, my first reaction to the Church losing it’s IRS tax exempt status and possibly bankrupting it… Good. It’s about time. As long as the current model continues, nothing will ever change. This reminds me of 2008 when all of DC was going nuts over the housing bubble stock market crash. At the time my reaction was the same. They need to let the whole house of cards collapse. Yeah it would be painful, for about 3-5 years. But on the other side of that, is a much more stable beginning. But, we know they didn’t, and 10 years later, things are worse. The sooner the rug is yanked out from under their feet the better.

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    Thank you Michael for flying to Texas and give us the front line report. It is indeed valuable to have such an outstanding journalist who reports true news. Let us pray for the victory of true conservatives for the election result tomorrow.

    I am not sure I understand about the IRS ruling issue and how it affects the church’s tax exempt status. Can anyone shed a light?

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    Jennifer Carr Allmon and Bishop Michael Olson look strangely similar.
    I thought there wasn’t nepotism in the Church.

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    Well done Michael Voris. You have my prayers. Looking forward to hearing you this coming weekend in Cleveland. May God bless you.

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    I did some research on Texas Right to Life. Kyleen Wright is the director and as sincere as she can be. She gave a statement on the issue which was gracious in tone. It was obvious that she was hurt by the betrayal.—An iceberg is 90% below water. You have to look at Jennifer Carr Allmon and Bishop Michael Olson for their true agenda. This has the odor of Blase Cupich all over it.— The “toning down” of anti abortion and the lightening of gay criticism along with the diagnosis of the Republicans being the party of evil capitalism is the prime motivator. Our Lady of Guadalupe, the true protector of the immigrant and the innocent, pray for us. — The radicals in the Catholic progressive movement believe that they can secretly side with the Democrats as the party of “social justice”. The statement by P. Francis that “capitalism is the ‘dung’ of the devil” will come back to haunt the U.S. Conference of Catholic Bishops as it continues to march to the left. The question now remains of whether the true plan of the “moles within” is to show mercy for those aborting or for its true acceptance.

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    The Texas Bishops problem with the Right to Life organization?
    Their Advisory and Critique-
    The Texas Catholic Conference of Bishops’ advisory listed three conflicts with the pro-life organization:

    • Pro-life reform: “Texas Right to Life often opposes the Texas Catholic Conference of Bishops and has implied that the bishops do not faithfully represent Church teaching. Part of the dispute is rooted in Texas Right to Life’s rejection of incremental pro-life reforms …”

    • End-of-life reform: “The bishops have been compelled to publicly correct Texas Right to Life’s misstatements on end-of-life care and advance directives, in which Texas Right to Life implied that the legislation the bishops were supporting allowed euthanasia and death panels rather than the reality that the legislation reflected the long-standing church teaching requiring a balance of patient autonomy and the physician conscience protection.”

    • Texas Right to Life’s voter guide: “Finally, Texas Right to Life publishes a scorecard that purports to show which Texas legislators are pro-life. We believe this publication is not based on a fair analysis of a legislator’s work, but rather upon whether the legislator has followed voting recommendations of Texas Right to Life.”

    So now we should have “incremental pro-life reforms”–gradualism–at what–a snails pace?
    Note-Texas prolife reforms have been microscopic/ dismal vs other states.
    Texas Bishops-
    By what moral basis or overt evil done do you Banish a Pro Life organization from parishes in Texas?
    Why? If there is no moral or Catholic dogma violated–is not your action purely political?

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    Wow. Gotta watch this one again. Not certain I understood or followed it fully.
    Thanks for keeping up with things, Michael. We definitely need your work.

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    The modernist bishops have been in bed with progressives for decades. Look at the fools who were arrested on Capitol Hill last week for the “Catholic Day of Action for Dreamers.” Sisters and priests were “standing in solidarity” with the illegal aliens. Thomas Reese, SJ (pal of James Martin, SJ) looked like a complete tool getting dragged out by security. What an embarrassment they are.

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    I thought there was a move (Trump Administration) to end the Johnson Amendent so that Churches could participate in the public square without losing their tax exempt status?

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    The Lucifarian objective to control then destroy THE CHURCH is in It’s final stages.
    “You cannot serve both God and Mamon,” and the church leadership appears to serve “Mamon” rather than God.

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    So two-faced: so that they were not compelled to say you must vote for the prolife Repubican over the prodeath prohomosexual pro abortion Demoncrat, the bishops hid behind the Johnson Amendment. What they have now done shows how desperate they are. They have also just lit a fire under many of the anti-catholic prolife folks in Texas who will now vote for whoever is running against a bishop’s anti-life RINO candidate. By their actions they have doomed their RINOs to extinction; and may Texas Right To Life hasten that extinction.

    Of course in many areas, these bishops in democrat clothing were silent, but their silence was a loud and pointed implicit endorsement of democrats, candidates of the Party Of Death. From pulpits around Texas, the faithful heard from their alleged shepherds “We are not single issue voters,” that unsaid single issue being the murders daily, weekly yearly in Texas of hundreds of thousands of Texas babies, the murders being the overt policy of the democrats of the Party Of Death.

    In many places on any given day, all the murdered babies, ten, twenty, thirty, 100%, were Hispanic-American babies. For years, the Texas Conference of bishops have been silent about this brown genocide. Since Roe, 60,000,000 murdered babies in the US, and astoundingly, half, 30,000,000, were the children of minority mamas. Half. The democrat Party of Death RETA policy was demonically successful in getting rid of Sanger’s brown and black “human weeds.” (RETA: racial eugenic targeted abortion).

    Still the Catholic bishops of Texas have remained silent. Hand-in-glove with the democrats and profeath RINOs in their Texas alliance for death, they have not said from pulpits to vote for a prolife candidate instead of a party-of-death candidate, because the prolife candidate was – horror of horrors – a republican candidate. Never mind that the democrat candidate supported the murder of babies, and the RETA policy.

    But last week, mirabile dictu, wonder of wonders, the bishops speak! What could have spurred them to finally speak out – since they have never had the moral courage to say, as Peter did to the leaders of the time, “We can obey you, or we can obey God” ? Why speak out now when Hispanic-Americans are beginning to see the light and are beginning to vote for prolilfe folks to help save babies in Texas?

    The bishops have become painfully aware that their Texas alliance for death with the democrats and profeath RINOs is in danger. They saw what happened in 2016 in the Texas Rio Grande Valley when the Hispanic-American Catholics were shown how the Democrat RETA policy had decimated their numbers right here in Texas. And then the final horror – these enlightened voters, who love their children and live and die for family, they voted for Republicans. You could hear the weeping and the gnashing of prelates’ teeth from Brownsville to McAllen to Austin to Fort Worth to Houston – and even in El Paso.

    So the previously silent bishops, fearing that their Texas alliance for death partnership with the democrats would fail to deliver the once- rock-solid monolith of the Hispanic-American vote, in their desperation, loudly again proclaiming they must keep silent, have come out and condemned the quintessential Texas prolife organization, Texas Right To Life, because of its efforts – wildly successful efforts – to speak the truth about the brown genocide of Texas babies promoted by the Party Of Death democrats and Texas Right To Life’s support of non-democrat non-RETA-policy candidates; and Yes, most of them, hated non-RINO republicans.

    Lastly gasping, the bishops speak now days before the upcoming elections. Coincidence? No way, Jose. If Texas Right To Life and others like minded are to be stopped, if the Texas alliance for death is to succeed as it has in the past to elect democrats and RINO prodeath GOP candidates, the bishops had to speak out now – and it will be no surprise when they forsake these little ones in Fall 2018 again silently proclaiming we cannot endorse anyone.

    Didn’t Jesus say something about “woe” to those who hurt His children? Millstones, necks and drowning? And about hirelings, masquerading as shepherds, who run away, leaving the innocent sheep to the wolves?
    Guy McClung, Texas

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      Didn’t President Trump say as a candidate that he wanted to have the Johnson Amendment repealed? Is that in the works? Would it be too late for this mishap?

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      I here I was thinking Texas was a conservative state. This is also proof how the “seamless garment” has covered Texas as well – being that it started in Chicago. Like any garment, the USCCB appears to have kept adding to the garment by “weaving in” more issues “social justice” issues. Now, it looks like the garment has “blanketed” the WHOLE state of Texas. Now that’s ONE BIG seamless garment – even by Texas standards!

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        This is why Texans need to protect their state from liberals moving here and bringing their blue demographics to make our state purple. Keep fighting conservative pro-life Texans and take nothing for granted!

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    What really burns my buttons here is that the Texas bishops CLEARLY believe that the laity is so poorly formed as to believe that we owe our bishops absolute obedience.

    Well, Bishop Olsen, Saint Thomas Aquinas…says otherwise.

    And you know what? I think I’ll go with him – rather than a man who uses TWITTER to get parishioners to RAT OUT THEIR OWN PRIESTS! 😡

    Saint Thomas Aquinas: There being an imminent danger for the Faith, prelates must be questioned, even publicly, by their subjects.

    ALSO…pray, pray, PRAY for our good and holy priests in Texas, on the receiving end of yet more “blue on blue” fire from their superiors.

    They DO take a vow of obedience to the bishop – and he can (and often does) make their lives a misery. 😢

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    Well, if you want sensible immigration, the end to abortion, and parental rights to guide the raising and educating of your children to remain with the parents– you probably won’t vote for ANYONE that the Bishops in Texas want in office. Oh and if you are seriously in favor of the 1st and 2nd amendments of the US Constitution, well, anyone BUT those chosen by the Bishops.

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    Pray for the challengers to win their elections.

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    Did these bishops support Abortion Barbie, Wendy Davis?

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    If i say what i want to say some people would have a heart attack.So i will pray.

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      many of us know exactly what you mean. Have deleted way more comments than I post because I didn’t want to have to go to confession for a stupid internet posting.

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    These modernist bishops are forgetting whose Church it truly is. I would like to think that Our Lord is offering a correction to the bishops with this chain of events. I remember being taught that in order to be a good Catholic, one follows the laws of the land in which he or she resides. To my recollection, “illegal” was not a part of that.

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    Fort Worth is home to a very strong and vital conservative movement among Episcopalians who are, as it turns out, more Catholic than the Catholics.

    “Some of you will grab hold of a relative and say, ‘You still have a coat. Be our leader and rule this heap of ruins.'”

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    Forgive me if this is foolishness that I haven’t thought through well enough, but if the Church lost its tax-exempt status and essentially was bankrupted wouldn’t that actually be more a positive thing for the faithful? To lose it’s temporal power in this way would make all the money and power hungry people in the Church “give up the ghost” so to speak and it would leave the faithful behind which would in turn be far more powerful and outspoken.

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      The Johnson Amendment needs to be repealed so that the Church can have exempt status AND speak up for Life and Morals…..

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      Except that suddenly the power of government to control the Church via taxation would be let loose to the delight of the devil. No, the Faithful need to get over the clericalism and BE Catholic in spite of the hierarchy being off the tracks. If the Faithful ignore the bishops unless they speak correctly on some aspect of the Faith, well, that will help greatly– the Faithful thinking for themselves and applying Church teaching.

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    A very clear explanation of what is going on in Texas politics. Thank you, Michael! Maybe this is the end of the money grab by the bishops who support illegal immigration for the government funds. They have abandoned our unborn for those who break the law.

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    “And friends, our seventh collection this morning is for the [fill in name of bogus charity] fund. Please remember those less fortunate than us. Er, I mean, you.”

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      I’ve come to the conclusion that most bishops have no faith in God. Many times Michael will ask at the end of a Vortex something like, “Do these bishops really believe they will not have to give an account of their actions to almighty God on the day or their judgments?

      The answer, Michael, is Yes, the bishops really believe they will not have to give an account. There is no blinking at this fact any longer. There can be no more “charitable interpretations” of their actions.

      These bishops have no faith. The Catholic church is, for them, an institution whose (diminishing) status they can use to bring about the social change they desire. That’s all it is to them. They are the cancer within.

      Avatar

      I like the tone! I agree with what you are saying. And I, too, feel that it will be costly for them and that they will not lose their tax exempt status. There may even be some Churches closing. We’ll see if after this, these prelates will be willing to meet faithful Catholics “where we’re at.” Lord knows they’ve been more concerned about meeting dissident Catholics where they are at, yet, neglecting the ones who will be left after the church buildings begin to close.

    Avatar

    As harsh as this may sound, my first reaction to the Church losing it’s IRS tax exempt status and possibly bankrupting it… Good. It’s about time. As long as the current model continues, nothing will ever change. This reminds me of 2008 when all of DC was going nuts over the housing bubble stock market crash. At the time my reaction was the same. They need to let the whole house of cards collapse. Yeah it would be painful, for about 3-5 years. But on the other side of that, is a much more stable beginning. But, we know they didn’t, and 10 years later, things are worse. The sooner the rug is yanked out from under their feet the better.

    Avatar

    Thank you Michael for flying to Texas and give us the front line report. It is indeed valuable to have such an outstanding journalist who reports true news. Let us pray for the victory of true conservatives for the election result tomorrow.

    I am not sure I understand about the IRS ruling issue and how it affects the church’s tax exempt status. Can anyone shed a light?

    Avatar

    Jennifer Carr Allmon and Bishop Michael Olson look strangely similar.
    I thought there wasn’t nepotism in the Church.

    Avatar

    Well done Michael Voris. You have my prayers. Looking forward to hearing you this coming weekend in Cleveland. May God bless you.

    Avatar

    I did some research on Texas Right to Life. Kyleen Wright is the director and as sincere as she can be. She gave a statement on the issue which was gracious in tone. It was obvious that she was hurt by the betrayal.—An iceberg is 90% below water. You have to look at Jennifer Carr Allmon and Bishop Michael Olson for their true agenda. This has the odor of Blase Cupich all over it.— The “toning down” of anti abortion and the lightening of gay criticism along with the diagnosis of the Republicans being the party of evil capitalism is the prime motivator. Our Lady of Guadalupe, the true protector of the immigrant and the innocent, pray for us. — The radicals in the Catholic progressive movement believe that they can secretly side with the Democrats as the party of “social justice”. The statement by P. Francis that “capitalism is the ‘dung’ of the devil” will come back to haunt the U.S. Conference of Catholic Bishops as it continues to march to the left. The question now remains of whether the true plan of the “moles within” is to show mercy for those aborting or for its true acceptance.

    Avatar

    The Texas Bishops problem with the Right to Life organization?
    Their Advisory and Critique-
    The Texas Catholic Conference of Bishops’ advisory listed three conflicts with the pro-life organization:

    • Pro-life reform: “Texas Right to Life often opposes the Texas Catholic Conference of Bishops and has implied that the bishops do not faithfully represent Church teaching. Part of the dispute is rooted in Texas Right to Life’s rejection of incremental pro-life reforms …”

    • End-of-life reform: “The bishops have been compelled to publicly correct Texas Right to Life’s misstatements on end-of-life care and advance directives, in which Texas Right to Life implied that the legislation the bishops were supporting allowed euthanasia and death panels rather than the reality that the legislation reflected the long-standing church teaching requiring a balance of patient autonomy and the physician conscience protection.”

    • Texas Right to Life’s voter guide: “Finally, Texas Right to Life publishes a scorecard that purports to show which Texas legislators are pro-life. We believe this publication is not based on a fair analysis of a legislator’s work, but rather upon whether the legislator has followed voting recommendations of Texas Right to Life.”

    So now we should have “incremental pro-life reforms”–gradualism–at what–a snails pace?
    Note-Texas prolife reforms have been microscopic/ dismal vs other states.
    Texas Bishops-
    By what moral basis or overt evil done do you Banish a Pro Life organization from parishes in Texas?
    Why? If there is no moral or Catholic dogma violated–is not your action purely political?

    see more

    Avatar

    Wow. Gotta watch this one again. Not certain I understood or followed it fully.
    Thanks for keeping up with things, Michael. We definitely need your work.

    Avatar

    The modernist bishops have been in bed with progressives for decades. Look at the fools who were arrested on Capitol Hill last week for the “Catholic Day of Action for Dreamers.” Sisters and priests were “standing in solidarity” with the illegal aliens. Thomas Reese, SJ (pal of James Martin, SJ) looked like a complete tool getting dragged out by security. What an embarrassment they are.

    Avatar

    I thought there was a move (Trump Administration) to end the Johnson Amendent so that Churches could participate in the public square without losing their tax exempt status?

    Avatar

    The Lucifarian objective to control then destroy THE CHURCH is in It’s final stages.
    “You cannot serve both God and Mamon,” and the church leadership appears to serve “Mamon” rather than God.

    Avatar

    So two-faced: so that they were not compelled to say you must vote for the prolife Repubican over the prodeath prohomosexual pro abortion Demoncrat, the bishops hid behind the Johnson Amendment. What they have now done shows how desperate they are. They have also just lit a fire under many of the anti-catholic prolife folks in Texas who will now vote for whoever is running against a bishop’s anti-life RINO candidate. By their actions they have doomed their RINOs to extinction; and may Texas Right To Life hasten that extinction.

    Of course in many areas, these bishops in democrat clothing were silent, but their silence was a loud and pointed implicit endorsement of democrats, candidates of the Party Of Death. From pulpits around Texas, the faithful heard from their alleged shepherds “We are not single issue voters,” that unsaid single issue being the murders daily, weekly yearly in Texas of hundreds of thousands of Texas babies, the murders being the overt policy of the democrats of the Party Of Death.

    In many places on any given day, all the murdered babies, ten, twenty, thirty, 100%, were Hispanic-American babies. For years, the Texas Conference of bishops have been silent about this brown genocide. Since Roe, 60,000,000 murdered babies in the US, and astoundingly, half, 30,000,000, were the children of minority mamas. Half. The democrat Party of Death RETA policy was demonically successful in getting rid of Sanger’s brown and black “human weeds.” (RETA: racial eugenic targeted abortion).

    Still the Catholic bishops of Texas have remained silent. Hand-in-glove with the democrats and profeath RINOs in their Texas alliance for death, they have not said from pulpits to vote for a prolife candidate instead of a party-of-death candidate, because the prolife candidate was – horror of horrors – a republican candidate. Never mind that the democrat candidate supported the murder of babies, and the RETA policy.

    But last week, mirabile dictu, wonder of wonders, the bishops speak! What could have spurred them to finally speak out – since they have never had the moral courage to say, as Peter did to the leaders of the time, “We can obey you, or we can obey God” ? Why speak out now when Hispanic-Americans are beginning to see the light and are beginning to vote for prolilfe folks to help save babies in Texas?

    The bishops have become painfully aware that their Texas alliance for death with the democrats and profeath RINOs is in danger. They saw what happened in 2016 in the Texas Rio Grande Valley when the Hispanic-American Catholics were shown how the Democrat RETA policy had decimated their numbers right here in Texas. And then the final horror – these enlightened voters, who love their children and live and die for family, they voted for Republicans. You could hear the weeping and the gnashing of prelates’ teeth from Brownsville to McAllen to Austin to Fort Worth to Houston – and even in El Paso.

    So the previously silent bishops, fearing that their Texas alliance for death partnership with the democrats would fail to deliver the once- rock-solid monolith of the Hispanic-American vote, in their desperation, loudly again proclaiming they must keep silent, have come out and condemned the quintessential Texas prolife organization, Texas Right To Life, because of its efforts – wildly successful efforts – to speak the truth about the brown genocide of Texas babies promoted by the Party Of Death democrats and Texas Right To Life’s support of non-democrat non-RETA-policy candidates; and Yes, most of them, hated non-RINO republicans.

    Lastly gasping, the bishops speak now days before the upcoming elections. Coincidence? No way, Jose. If Texas Right To Life and others like minded are to be stopped, if the Texas alliance for death is to succeed as it has in the past to elect democrats and RINO prodeath GOP candidates, the bishops had to speak out now – and it will be no surprise when they forsake these little ones in Fall 2018 again silently proclaiming we cannot endorse anyone.

    Didn’t Jesus say something about “woe” to those who hurt His children? Millstones, necks and drowning? And about hirelings, masquerading as shepherds, who run away, leaving the innocent sheep to the wolves?
    Guy McClung, Texas

    see more

      Avatar

      Didn’t President Trump say as a candidate that he wanted to have the Johnson Amendment repealed? Is that in the works? Would it be too late for this mishap?

      Avatar

      I here I was thinking Texas was a conservative state. This is also proof how the “seamless garment” has covered Texas as well – being that it started in Chicago. Like any garment, the USCCB appears to have kept adding to the garment by “weaving in” more issues “social justice” issues. Now, it looks like the garment has “blanketed” the WHOLE state of Texas. Now that’s ONE BIG seamless garment – even by Texas standards!

        Avatar

        This is why Texans need to protect their state from liberals moving here and bringing their blue demographics to make our state purple. Keep fighting conservative pro-life Texans and take nothing for granted!

    Avatar

    What really burns my buttons here is that the Texas bishops CLEARLY believe that the laity is so poorly formed as to believe that we owe our bishops absolute obedience.

    Well, Bishop Olsen, Saint Thomas Aquinas…says otherwise.

    And you know what? I think I’ll go with him – rather than a man who uses TWITTER to get parishioners to RAT OUT THEIR OWN PRIESTS! 😡

    Saint Thomas Aquinas: There being an imminent danger for the Faith, prelates must be questioned, even publicly, by their subjects.

    ALSO…pray, pray, PRAY for our good and holy priests in Texas, on the receiving end of yet more “blue on blue” fire from their superiors.

    They DO take a vow of obedience to the bishop – and he can (and often does) make their lives a misery. 😢

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    Well, if you want sensible immigration, the end to abortion, and parental rights to guide the raising and educating of your children to remain with the parents– you probably won’t vote for ANYONE that the Bishops in Texas want in office. Oh and if you are seriously in favor of the 1st and 2nd amendments of the US Constitution, well, anyone BUT those chosen by the Bishops.

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    Pray for the challengers to win their elections.

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    Did these bishops support Abortion Barbie, Wendy Davis?

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    If i say what i want to say some people would have a heart attack.So i will pray.

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      many of us know exactly what you mean. Have deleted way more comments than I post because I didn’t want to have to go to confession for a stupid internet posting.

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    These modernist bishops are forgetting whose Church it truly is. I would like to think that Our Lord is offering a correction to the bishops with this chain of events. I remember being taught that in order to be a good Catholic, one follows the laws of the land in which he or she resides. To my recollection, “illegal” was not a part of that.

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    Fort Worth is home to a very strong and vital conservative movement among Episcopalians who are, as it turns out, more Catholic than the Catholics.

    “Some of you will grab hold of a relative and say, ‘You still have a coat. Be our leader and rule this heap of ruins.'”

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    Forgive me if this is foolishness that I haven’t thought through well enough, but if the Church lost its tax-exempt status and essentially was bankrupted wouldn’t that actually be more a positive thing for the faithful? To lose it’s temporal power in this way would make all the money and power hungry people in the Church “give up the ghost” so to speak and it would leave the faithful behind which would in turn be far more powerful and outspoken.

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      The Johnson Amendment needs to be repealed so that the Church can have exempt status AND speak up for Life and Morals…..

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      Except that suddenly the power of government to control the Church via taxation would be let loose to the delight of the devil. No, the Faithful need to get over the clericalism and BE Catholic in spite of the hierarchy being off the tracks. If the Faithful ignore the bishops unless they speak correctly on some aspect of the Faith, well, that will help greatly– the Faithful thinking for themselves and applying Church teaching.

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    A very clear explanation of what is going on in Texas politics. Thank you, Michael! Maybe this is the end of the money grab by the bishops who support illegal immigration for the government funds. They have abandoned our unborn for those who break the law.

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    “And friends, our seventh collection this morning is for the [fill in name of bogus charity] fund. Please remember those less fortunate than us. Er, I mean, you.”

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    If the Bishops would stay the course and teach the True Authentic Faith, the church wouldnt be in this mess. Watch what comes next, the Vatican will send experts from Germany with all the answers about paying taxes, as they did to Chile. The only difference is the trip to Texas would be about money and not sex with Children as in Chile.

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      “It all depends on what the meaning of ‘is’ is”. P. Francis is maneuvering to create a world socialist Church based on the writings of Teilhard de Chardin. Capitalism needs to be removed in the U.S. in order to prepare the way for that utopian ideal.– Francis has stated that abortion is caused by the greed of Western capitalist influences. By rejecting original sin, he believes that if you remove capitalism, then there will be no need for abortion.

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    Bishops all over the world have betrayed their office due to wealth and riches. It would probably do the Church some good to shed itself of money and modernisation and get back to teaching the Faith.

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    “For the desire of money is the root of all evils; which some coveting have erred from the faith, and have entangled themselves in many sorrows.” 1 Timothy 6:10

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    Maybe the Church should lose its tax-exempt status. That free the shackles and permit good priests and bishops to speak the truth more openly.

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    The monkeys have bullet holes in their feet.

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    Very Informative..

 

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