~ Keeping a critical eye on Vatican 2 ~
Friday, May 17, 2013
Being Traditional Catholic
As is the case in the political field, there have always been differing views on appropriate Church discipline and governance. These views range from the extremely liberal to very traditional. Most of the opinions which today fall under the category of "liberalism" are actually heterodox or heretical and of little value in most Catholic discussions. Because of this element "within" the Church and the overall shift that occurred around the time of the Second Vatican Council, the classic battle between liberals and conservatives has undergone a deceptive change in terminology.
As the heretics of yesterday have become the liberals of today, the liberals of yesterday now lay claim to the title "conservative". Consequently the conservatives came to be known as "traditionalists". Unfortunately, these terms are no longer completely accurate descriptions. So for the purposes of this essay, I will use the following general definitions to delineate the differences between traditionalists and "conservatives":
Traditional( or Traditionalist ): One who challenges the novel practices and teachings of Catholics (including bishops and priests) which appear to contradict the prior teaching of the Church. A traditionalist questions the prudence of new pastoral approaches and holds the belief that those things generally deemed objectively good or evil several decades ago remain so today.
The Truth About Holy Pope Pius XII's Wartime Record
The voice of Pius XII is a lonely voice in the silence and darkness enveloping Europe this Christmas. The Pope reiterates what he has said before. In general, he repeats, although with greater definiteness, the five-point plan for peace which he first enunciated in his Christmas message after the war broke out in 1939. His program agrees in fundamentals with the Roosevelt-Churchill eight-point declaration. It calls for respect for treaties and the end of the possibility of aggression, equal treatment for minorities, freedom from religious persecution. It goes farther than the Atlantic Charter in advocating an end of all national monopolies of economic wealth, and so far as the eight points, which demands complete disarmament for Germany pending some future limitation of arms for all nations.
The Pontiff emphasized principles of international morality with which most men of good-will agree. He uttered the ideas a spiritual leader would be expected to express in time of war. Yet his words sound strange and bold in the Europe of today, and we comprehend the complete submergence and enslavement of great nations, the very sources of our civilization, as we realize that he is about the only ruler left o the Continent of Europe who dares to raise his voice at all. The last tiny islands of neutrality are so hemmed in and overshadowed by war and fear that no one but the Pope is still able to speak aloud in the name of the Prince of Peace. This is indeed a measure of the "moral devastation" he describes as the accompaniment of physical ruin and inconceivable human suffering.
In calling for a "real new order" based on "liberty, justice and love," to be attained only by a "return to social and international principles capable of creating a barrier against the abuse of liberty and the abuse of power," the Pope put himself squarely against Hitlerism. Recognizing that there is no road open to agreement between belligerents "whose reciprocal war aims and programs seem to be irreconcilable," he left no doubt that the Nazi aims are also irreconcilable with his own conception of a Christian peace. "The new order which must arise out of this war," he asserted, "must be based on principles." And that implies only one end to the war. (The New York Times, December 25, 1941.)
No Christmas sermon reaches a larger congregation than the message Pope Pius XII addresses to a war-torn world at this season. This Christmas more than ever he is a lonely voice crying out of the silence of a continent. The Pulpit whence he speaks is more than ever like the Rock on which the Church was founded, a tiny island lashed and surrounded by a sea of war. In these circumstances, in any circumstances, indeed, no one would expect the Pope to speak as a political leader, or a war leader, or in any other role than that of a preacher ordained to stand above the battle, tied impartially, as he says, to all people and willing to collaborate in any new order which will bring a just peace.
But just because the Pope speaks to and in some sense for all the peoples at war, the clear stand he takes on the fundamental issues of the conflict has greater weight and authority. When a leader bound impartially to nations on both sides condemns as heresy the new form of national state which subordinates everything to itself: when he declares that whoever wants peace must protect against "arbitrary attacks" the "juridical safety of individuals:" when he assails violent occupation of territory, the exile and persecution of human beings for no reason other than race or political opinion: when he says that people must fight for a just and decent peace, a "total peace" — the "impartial judgment" is like a verdict in a high court of justice.
Pope Pius expresses as passionately as any leader on our side the war aims of the struggle for freedom when he says that those who aim at building a new world must fight for free choice of government and religious order. They must refuse that the state should make of individuals a herd of whom the state disposes as if they were a lifeless thing. (The New York Times, December 25, 1942.) (The Christmas Editorials on Pope Pius XII.)
Certainly not Jorge Mario Bergoglio, who seems to be "uncertain" about the existence of the weight of testimony that indicates the historical record is clear and unequivocal in support of Pope Pius XII's work during World War II.
There is no "open" question to be discussed, certainly nothing to be justified to those who hate the Faith and who only support "popes" who have by their words and actions made it appear as though Talmudic Judaism is a perfectly valid religion in which its adherents are assured of their eternal salvation.
* Article taken from the awesome inspired Christ or Chaos site :
Showing Us The Value Of A Conciliar Consecration
The Pontiff emphasized principles of international morality with which most men of good-will agree. He uttered the ideas a spiritual leader would be expected to express in time of war. Yet his words sound strange and bold in the Europe of today, and we comprehend the complete submergence and enslavement of great nations, the very sources of our civilization, as we realize that he is about the only ruler left o the Continent of Europe who dares to raise his voice at all. The last tiny islands of neutrality are so hemmed in and overshadowed by war and fear that no one but the Pope is still able to speak aloud in the name of the Prince of Peace. This is indeed a measure of the "moral devastation" he describes as the accompaniment of physical ruin and inconceivable human suffering.
In calling for a "real new order" based on "liberty, justice and love," to be attained only by a "return to social and international principles capable of creating a barrier against the abuse of liberty and the abuse of power," the Pope put himself squarely against Hitlerism. Recognizing that there is no road open to agreement between belligerents "whose reciprocal war aims and programs seem to be irreconcilable," he left no doubt that the Nazi aims are also irreconcilable with his own conception of a Christian peace. "The new order which must arise out of this war," he asserted, "must be based on principles." And that implies only one end to the war. (The New York Times, December 25, 1941.)
No Christmas sermon reaches a larger congregation than the message Pope Pius XII addresses to a war-torn world at this season. This Christmas more than ever he is a lonely voice crying out of the silence of a continent. The Pulpit whence he speaks is more than ever like the Rock on which the Church was founded, a tiny island lashed and surrounded by a sea of war. In these circumstances, in any circumstances, indeed, no one would expect the Pope to speak as a political leader, or a war leader, or in any other role than that of a preacher ordained to stand above the battle, tied impartially, as he says, to all people and willing to collaborate in any new order which will bring a just peace.
But just because the Pope speaks to and in some sense for all the peoples at war, the clear stand he takes on the fundamental issues of the conflict has greater weight and authority. When a leader bound impartially to nations on both sides condemns as heresy the new form of national state which subordinates everything to itself: when he declares that whoever wants peace must protect against "arbitrary attacks" the "juridical safety of individuals:" when he assails violent occupation of territory, the exile and persecution of human beings for no reason other than race or political opinion: when he says that people must fight for a just and decent peace, a "total peace" — the "impartial judgment" is like a verdict in a high court of justice.
Pope Pius expresses as passionately as any leader on our side the war aims of the struggle for freedom when he says that those who aim at building a new world must fight for free choice of government and religious order. They must refuse that the state should make of individuals a herd of whom the state disposes as if they were a lifeless thing. (The New York Times, December 25, 1942.) (The Christmas Editorials on Pope Pius XII.)
Certainly not Jorge Mario Bergoglio, who seems to be "uncertain" about the existence of the weight of testimony that indicates the historical record is clear and unequivocal in support of Pope Pius XII's work during World War II.
There is no "open" question to be discussed, certainly nothing to be justified to those who hate the Faith and who only support "popes" who have by their words and actions made it appear as though Talmudic Judaism is a perfectly valid religion in which its adherents are assured of their eternal salvation.
* Article taken from the awesome inspired Christ or Chaos site :
Showing Us The Value Of A Conciliar Consecration
Showing Us The Value Of A Conciliar Consecration
We need to pray many Rosaries of reparation now that these offenses have been given to God the false "pontiff." We need, therefore, to make much reparation for these sins as we seek always to make reparation for our own sins as we entrust to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary the need of the present moment.
We must, of course, continue to remember that this is the time that God has appointed from all eternity for us to be alive. He has work for us to do. Let us do this work with courage and valor as we never count the cost of being humiliated for the sake of defending the integrity of Faith, as we never cease our prayers for the conversion of all people, including those who adhere to the Talmud and for the conversion of the conciliar revolutionaries, to the true Church, outside of which there is no salvation and without which there can be no true social order.
Viva Cristo Rey! Vivat Christus Rex!
Immaculate Heart of Mary, triumph soon!
Showing Us The Value Of A Conciliar Consecration
'via Blog this'
.jpg)
Saturday, August 4, 2012
COEXIST !!!!! London 2012 Games leave space for spirituality - Vatican Insider
07/24/2012
London 2012 Games leave space for spirituality
LONDON: THE ATHLETES ARRIVE
In the multi-religious temple that is the Olympic village, a Catholic priest, an Anglican reverend and a practicing Muslim experience a religious function together
VATICAN INSIDER STAFFROME
Christofer Jamison an athletic sixty year old cleric celebrates the first part. Susan Blackall, an elderly female priest and Yussef, 40, a soldier in uniform follow him in a sort of relay of faith.
Looking at them holding hands in the little prayer room of the Olympic media village, they seem like three old neo-catechumenal friends: then when you get closer and you realise one of the is a Catholic monsignor, another is an Anglican reverend and a practicing Muslim who are experiencing a religious function together.
This is the "miracle" of the Olympics, thanks to which all religions get to stand up on the podium: Anglicans, Catholics, Muslims, Jews and Baptists alike.
Everyone catches the Olympic spirit, even on the pulpit of prayers. Priests, rabbis, imams and reverends unite and work side by side in the Multi-Faith Room, a temple with rooms for the five main faiths.
There is a sign reading "All are welcome" at the entrance of a little room situated close to the grounds where athletes will be competing but in a corner away from all the noise and glitz of the Games. The walls of this silent room are painted white and there are no religious symbols around. On the table are copies of the sacred scriptures of the various religions which give away the spirit of the initiative.
“There are some priests there to welcome passers-by. We want to allow everyone religious comfort,” Tony Miles explains. Miles is a Methodist minister and one of the team leaders of the initiative launched especially for the Games by the Anglican Church and taken up by the Catholic Bishops’ Conference of England and by British religious congregations.
This ecumenical initiative culminates with a joint prayer session on Saturday afternoon. Pastors get together and read out the prayer requests written on cards by their heterogeneous Olympic flock and left in a basket at the centre of the meditation room. These are read out at random and everyone then prays together, avoiding confusion because - they explain – “sport and religion unite people but they do not whisk them all together.”
Fr. Christopher Jamison is the Catholic priest who will be taking part in this strange multi-faith team of chaplains.
Then there is Susan Blackall: a kind American woman of minute stature with tidy, white hair and two blue eyes that light up the speaker as they listen to him/her; Susan is an Anglican priest who goes round the field searching for souls to help and then welcomes them in the Multi-Faith Room.
In the room there is a constant bustle of people of all races and religions. When one enters the room, on the right there is a welcome corner for Muslims, with a carpet that they can use to pray facing in the direction of Mecca.
Assistance is available to faithful 24/7. The need for faith, just like the Olympic spirit, never stops.
Subscribe to:
Posts (Atom)