Thursday, August 7, 2014

Is the Lodge Behind the Commissariat of the Franciscans of the Immaculate's Administration?

(Rome)  Is the hand of the Grand Lodge hidden behind  the provisional administration of the Franciscans of the Immaculate (FI)?  Another spotlight on a controversial measure of Roman Congregation for Religious, with the approval of Pope Francis...

http://eponymousflower.blogspot.it/2014/08/is-lodge-behind-commissariat-of.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+TheEponymousFlower+(The+Eponymous+Flower)

 
Extracts from the Eponymous Flower report.
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Until 2006, when in that year the new journal was published by the Franciscans of the Immaculate, Fides Catholica . The editors were Father Serafino Lanzetta Maria, a lecturer in moral theology at the convent's Seminary of the Immaculate Mediatrix. Already, in the first issue the  magazine  the point was addressed and published by Father Paolo Maria Siano FI, the recognized experts on Freemasonry in the Order, perhaps even the currently most important Catholic Freemason expert, with the article entitled "A Study on the Incompatibility Between Freemasonry and the Catholic Church."  In it, he pointed out that the "modern Freemasonry, since its inception in 1717,  was characterized by an enlightening and a magical-esoteric component, with the goal to "overcome  dogmatic fundamentalism"  with the reason for division and the absolute, bring out the truth, inn order to bring people together in a broad, natural religion, to leave  the way they realize God left to the subjectivity of the individual, but follows a cultus all the same.
Numerous other publications in Fides Catholica on Freemasonry followed. But Father Siano went beyond mere statements and publicly crossed swords with the Masonic brethren,  as the usual mixture of ridicule and irrationality was  applied to him.

Masonic Satanic Cult and Attacks by the Lodge



Loge Har Tzion Rome
"In the context of a 2009 Conference  held in Florence held by Fides Catholica, my confrere Father Serafino Maria Lanzetta had words with some Masons present in the audience, including Vittorio Vanni from the Lodge Stella del Mattino (No. 1031 -. Florence, Grand Orient of Italy). He accused me in a genteel way of seeing in Freemasonry something that does not exist there, a Masonic satanic cult ... Those responsible for the website of the Roman Lodge Har Tzion Monte Sion (No. 705 -. Rome, Grand Orient of Italy), published on 16 July 2009 an esoteric praise of the Devil,  and one of  his lodge brothers, the psychoanalyst and high degree Freemason, Emilio Servadio (33rd Degree of the Ancient Accepted Scottish Rite) wrote in 1974: 'The devil is as a friend with whom you can talk.  The devil  is as an instrument that transforms us, perfects us, and  as we reach the one, the liberation of duality ... It is necessary to reconvert Lucifer back into the devil ... '". Thus Father  Siano wrote in his "Handbook" about Freemasonry. There is also the suggestion that Vittorio Vanni published  "an essay on the Devil of the Tarot,"  in which he praised him as, 'principle or positive energy and as a necessary way to get to the light ... good and evil are the only light."
Commissariat Because of the Opposition to Freemasonry?
"In light of recent events, since the beginning of the provisional administration in July 2013, many things seem to confirm what many suspected immediately. The Franciscans of the Immaculate are paying now for their opposition to Freemasonry. This includes the emergence and role of Professor 'Mario Castellano, who is regarded as an instigator of the "rebels" -  to which belongs Brother Alfonso Bruno. Father Bruno has been the new "strong" man since the overthrow in the Order of the Franciscans of the Immaculate, or what's left of it," said Christiana Riscossa . The particularly active convent of Ognissanti, which was heavily involved in exposing Freemasonry, was dissolved and reorganized by the Apostolic Commissioner. Father Lanzetta was exiled to Austria and Father Siano to Africa.
That the provisional administration has had to do with the fact that the Franciscans of Father Manelli hindered the "dialogue" of part of the Church with Freemasonry, of this the historian and former Christian Democrat vice-mayor of Florence, Giovanni Pallanti is convinced. The columnist of the daily newspaper La Nazione wrote recently:
"When, on March 1, 2013 [at the Church of Ognissanti in Florence, managed by the Franciscan Friars of the Immaculate] this Order presented two books by Father Paolo Maria Siano  (the " Manual "to Freemasonry and" Freemasonry Between Mysticism, Rituals and Symbolism "), which had appeared in 2012 at the convent's publisher, that is also given by the journal Fides Catholica, I thought that this is an historic event. 
Never yet, so far as I know, was the Freemasonry criticized for their secrecy and their hostility to the Church before so many attendees in Florence. Father Lanzetta chaired. Father Siano spoke.
Could it be a coincidence? After that day, the problems for the Franciscans of the Immaculate and their Florentine monastery of Ognissanti began. It may be a pure coincidence ... Personally, I do not believe in  such coincidences. "

Coincidence or Not: Today "Deathly Quiet" Prevails in the Ognissanti Monastery

The words of former Vice-Mayor originate not from the "usual" circles, the "traditionalists", "Pelagians" and "Crypto-Lefebvrians" or whatever they are  "kindly" entitled with, but by a well-known representative of the Left Wing of the former Christian Democrat party, which one can not be dismissed by  the new Sanhedrin class as "reactionary", without having to enter into a discussion.
"What now of the rescued 'dialogue' between clericals and Freemasons going forward? Can they now sleep peacefully?  In Ognissanti in Florence, peace prevails under the provisional administration  - the peace of the graveyard," said Christiana Riscossa .
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“La Mano della Gran Loggia dietro il Kommissariamento dei Frati Francescani dell’Immacolata?” – di Pucci Cipriani

Una dichiarazione dell’ex Vice Sindaco fiorentino Giovanni Pallanti.

Plenary indulgences not impossible

http://the-hermeneutic-of-continuity.blogspot.co.uk/2006/05/plenary-indulgences-not-impossible.html
Dilexit Prior in Letters from a Young Catholic asked some useful questions today about indulgences. I thought it would be best to do a post here especially to cover the controversial question of detachment from venial sin. But first the other questions:

The conditions for gaining a plenary indulgence
Pope Paul VI set down a number of norms relating to indulgences at the end of Indulgentiarum Doctrina. Norm 7 states:
To acquire a plenary indulgence it is necessary to perform the work to which the indulgence is attached and to fulfil three conditions: sacramental confession, Eucharistic Communion and prayer for the intentions of the Supreme Pontiff. It is further required that all attachment to sin, even to venial sin, be absent. If this disposition is in any way less than complete, or if the prescribed three conditions are not fulfilled, the indulgence will be only partial, except for the provisions contained in n.11 for those who are “impeded.”
It is worth reading the other norms because they deal with some of the practical questions that arise from these conditions. It is “fitting” that Holy Communion and the prayers for the Holy Father are recited on the same day as the indulgenced work is performed. But the sacramental confession could be made “several days” before or after. This is often interpreted as “a week or so”. However, the Sacred Penitentiary, in the Decree The Gift of the Indulgence, stated:
It is appropriate, but not necessary, that the sacramental Confession and especially Holy Communion and the prayer for the Pope's intentions take place on the same day that the indulgenced work is performed; but it is sufficient that these sacred rites and prayers be carried out within several days (about 20) before or after the indulgenced act. (n.5)

The "Heroic Act of Charity"
Is it more charitable to gain indulgences for others than for oneself? There used to be a popular devotion called The Heroic Act of Charity whereby people offered to God for the souls in purgatory all the satisfactory works they would perform in their lifetime. This included all the indulgences gained by the person. However, it was a voluntary thing. More charitable? Perhaps a person who has sinned a lot needs to gain a plenary indulgence for themselves first! Maybe we don't need to worry. Offering indulgences for the souls in purgatory is certainly such a charitable thing to do that it would be a case where "charity covers many a sin."

Can you gain an indulgence for another living person?
No, only for yourself or for the souls in purgatory. We ask God for our indulgences to be applied to the souls in purgatory. The technical expression is per modum suffragii (by way of suffrage). The Holy Father has jurisdiction over the souls on earth but not over the souls in purgatory.

Do you have to be baptised, in a state of grace etc?
Yes. You need to be baptised and in communion with the Church because this is a matter of the Church's jurisdiction. You need to be in a state of grace because if the life of grace is killed by mortal sin, our good works cannot gain supernatural merit for ourselves. (However, Bellarmine was of the opinion that a person in mortal sin could gain an indulgence for the souls in purgatory because the soul in purgatory would not be posing any obstacle to grace. This view was disputed...)

Questions of intention
"In order that one who is capable may actually gain indulgences, one must have at least a general intention to gain them, but does this apply to when meeting the conditions for receiving the indulgence?" No. If you went to confession on Saturday, for example, you could decide on Tuesday to say the Rosary in a Church with the intention of gaining the indulgence. It would not matter that you had not intended to gain the indulgence at the time you went to confession.

A "general intention" can be made simply by praying at the beginning of the day, making the intention to obtain all the indulgences that you can gain that day. When you look at the works prescribed for partial indulgences, we could all gain lots of partial indulgences every day by making a general intention.

Detachment from venial sin
The most problematic condition is:
[…] the complete exclusion of any attachment to any sin, even venial,
This is not a new provision in the reform of Paul VI. Lépicier in his book Indulgences, their origin, nature and development reported a controversy which was widely current in his own time. Some theologians considered that the actual gaining a plenary indulgence was very rare.
[…] whilst with regard to plenary Indulgences, they teach us in a dogmatical tone that exceedingly few are those who can gain it, and fewer still are those who actually do gain it – perhaps a holy nun in some remote corner of the world, or some saintly hermit dead to this life and its concupiscences. (page 341)
In countering this severe view of indulgences, Lépicier observed that falling into venial sin is not the same as having an affection for venial sin:
From the first no man, however holy, excepting Christ, and His Blessed Mother, can call himself free; but many should be, and in reality are, free from the second. How can we imagine faithful souls, that are anxious to please God, and daily seal this desire with the Bread of Life – and their generation, thank God, is not extinct – how can we imagine such as these to be wilfully attached to that which, though not causing eternal death, yet is infinitely injurious to the Divine Majesty? (page 343)
If there is any doubt about the more lenient view of “detachment from venial sin”, it is perhaps worth noting that this view was expressed in 1895 by a Roman professor of theology.

More recently, in the grant of an indulgence for the Year of the Eucharist, the Apostolic Penitentiary restated the conditions for gaining a plenary indulgence. However, when speaking of special conditions for those who are infirm, the official English translation reads:
[…] as long as they are totally free from any desire to relapse into sin, as has been stated above.
We may treat the more “lenient” view as common teaching since the Church clearly intends to grant plenary indulgences that can be obtained by the faithful every day. It would not seem reasonable to do this if it were almost impossible to gain them in practice.

We may therefore encourage people to carry out the works prescribed for the gaining of a plenary indulgence (including, for many, a return to the sacrament of confession) without discouraging them by the rigorist opinion that a plenary indulgence can scarcely ever be gained in fact. It is also a good thing to pray before doing the indulgenced work, asking God to take away all affection for venial sin and conceiving in our hearts a hatred of any sin since all sins displease God who loves us so much.

CDF must revoke the Letter of the Holy Office 1949 from the Denzinger : Franciscans of the Immaculate issue

Friends of the Franciscans of the Immaculate must ask the  Congregation for the Doctrine of the Faith, Vatican to delete or revoke the Letter of the Holy Office 1949 entry from the Denzinger Enchridion since it's reference was an American magazine and not the Acta Apostolica Sedis.It also has an irrational, factual error. Once this error is corrected the Franciscans of the Immaculate can accept Vatican Council II, rationally, along with the dogma extra ecclesiam nulla salus.



The letter of the Holy Office to Archbishop Cushing was not an official Act of the Apostolic See, for it never appeared in the Acta Apostolicae Sedis itself. Every author who has written ex professo on the subject has commented upon this mysterious fact. In consequence, the Jesuit Karl Rahner later had to invent a special category in order to provide an excuse for inserting the letter in Denzinger’s Enchiridion . The controversial missive was not put in Denzinger until 1963, the year Rahner retired as editor. We can logically assume that in 1962 (while preparing the 1963 edition) his coup de grace was to insert the unqualified document to stand where it ought not (“he that readeth, let him understand”), and then bow out without taking responsibility. And, are you aware what was (and still is) the “source” Denzinger’s compilation gives for the Holy Office letter? The American Ecclesiastical Review ! These revealing facts are essential to an unbiased consideration of the case.
 
What may appear of minor significance to some is the fact that no official of the Church tribunal signed the decree ”excommunicating” Father Feeney. Perhaps the official who ought to have signed it was embarrassed to be the one to put his name on the only decree of excommunication to come from Rome for half a century — and that, a decree “excommunicating” a priest who simply taught the defined dogma that there is no salvation for anyone who refuses to be subject to the Roman Pontiff.” Nor was the decree stamped with the seal of the Holy Office. Very strange indeed!
Then you state that Cardinal Ottaviani signed the 1949 letter of the Holy Office to Archbishop Cushing. Cardinal Ottaviani signed nothing. The letter was signed by Cardinal Marchetti-Selvaggiani, Ottaviani’s secretary. No doubt the Prefect of the Holy Office knew about it. Even so, how can you be so enthusiastic for a man who in spite of his objections to the Protestant tendencies of the Novus Ordo, went against his conscience and accepted it?
I do not know, Father Williamson, how misinformed the Holy See was about the Father Feeney case. But I do know that the Holy See is run by scholarly men who do know theology. That is why their action against Father Feeney, whoever was responsible for that action, constitutes a betrayal of trust. When these unfortunate events unfolded, Father Feeney was heartbroken. He did expect the Pope to come to his defense. It was he who had accused Archbishop Cushing of heresy, and he truly did not expect that the tables would be turned on himself, whoever did turn them. Actually, no one has been able to prove that Pope Pius had anything to do with the Holy Office letter, or the excommunication.
Vatican Council II without the false inference please! for the Franciscans of the Immaculate
 
The Letter of the Holy Office used a false premise and this premise is used by the liberals in the Vatican Curia in the interpretation of Vatican Council II,the Catechism of the Catholic Church and the other magisterial documents.
 
The irrational premise says every one on earth in the present times does not need the baptism of water for salvation, since there are known exceptions.It is implied that there are non Catholics who have died with the baptism of desire and in invincible ignorance and they are de facto known.They have died without the baptism of water it is inferred.It is  assumed wrongly that we know who they are in the present times  and we can name them. So the conclusion is that every one does not need the baptism of water for salvation in 2014.An irrational premise produces a non traditional conclusion. It is this conclusion that the Franciscan Friars have to accept to be allowed to offer the Traditional Latin Mass and teach at their seminary.They have to imply that NA 2, UR 3, LG 16,LG 8 etc are explicit exceptions to extra ecclesiam nulla salus.So they must accept Vatican Council II as break with the dogma extra ecclesiam nulla salus, the Syllabus of Errors and the Catechism of Pope Pius X.They have to assume that the Council of Trent and the Catechism of Pope Pius X referred to a visible and not invisible for us baptism of desire. 
 
It is this irrational premise which Fr.Fidenzio Volpi the Apostolic Commissioner of the Franciscans of the Immaculate uses in the interpretation of Vatican Council II and other magisterial documents.This should be taken note of by his religious congregation the Franciscan Capuchins. They too are interpreting Vatican Council II with this irrational premise and so are rejecting traditional teachings of the Church.
 


The Congregation for the Doctrine of the Faith must be asked to clarify that the Letter of the Holy Office 1949 has no basis as a magisterial document and also that it contains an objective error. It assumes there are non Catholics in Heaven saved without the baptism of water .It assumes that these cases are not implicit but explicit. Then it concludes that these cases are explicit exceptions the dogma on salvation. It is assumed that these cases are  defacto exceptions for all needing the baptism of water for salvation.Hypothetical cases are objective exceptions!?
-Lionel Andrades
 
 
August 7, 2014
Fr.Fidenzio Volpi OFM cap.,is forcing the Franciscans of the Immaculate to accept an irrational premise with Vatican Council II : 'Socrates is a cat' http://eucharistandmission.blogspot.it/2014/08/frfidenzio-volpi-ofm-capis-forcing.html#links


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Fr.Fidenzio Volpi OFM cap.,is forcing the Franciscans of the Immaculate to accept an irrational premise with Vatican Council II : 'Socrates is a cat'


 A premise is a statement that an argument claims will induce or justify a conclusion.In other words: a premise is an assumption that something is true...  Aristotle held that any logical argument could be reduced to two premises and a conclusion...
For example:Socrates is mortal because all men are mortal.
It is evident that a tacitly understood claim is that Socrates is a man. The fully expressed reasoning is thus:Because all men are mortal and Socrates is a man, Socrates is mortal.-Wikipedia

For example: Socrates is mortal because all men are mortal.
It is tacitly said here that Socrates is a man. The reasoning is fully expressed thus:
Since all men are mortal and Socrates is a man, Socrates is mortal. In this example, "all men are mortal" and "Socrates is a man" are the premises, while "Socrates is mortal" is the conclusion.
The proof of a conclusion depends on the truth of the premise.
This is an example of
a rational premise.Our reason tells us that all men are mortal and Socrates refers to a man.
An irrational premise is a statement which is not true and not real. For example:
Premise:
All men are cats.
Conclusion:
Socrates is a man.
 Socrates is a cat.
In this example, the premise is irrational and fantasy.

 
Similarly, the deceased who are now in Heaven are not physically visible to us.We cannot see them on earth.This could be a rational premise.
An irrational premise is that those persons who are saved and are now happily living in Heaven are physically visible to us.We can seem them in the flesh on earth.
This is false. It is common knowledge that we cannot see the dead in Heaven.
A rational premise is that every one on earth needs the baptism of water for salvation.This is based on Catholic Faith.
An irrational premise is that every one on earth does not need the baptism of water for salvation, since there are known exceptions.There are non Catholics who have died with the baptism of desire and in invincible ignorance .They have died without the baptism of water it is inferred.It is then inferred that  we know who they are this year and we can name them. So the conclusion is that every one does not need the baptism of water for salvation in 2014.
It is this irrational premise which  Fr.Fidenzio Volpi the Apostolic Commissioner of the Franciscans of the Immaculate uses in the interpretation of Vatican Council II and other magisterial documetns.
If he would be asked why would the FFI have to accept this irrational interpretation of Vatican Council II he would say that this is a standard requirement set by the Congregation for Religious Life, Vatican. And why would this Congregation have to accept this irrational interpretation of the Council' One could be told that this is being asked of them by Pope Francis. And why would Pope Francis want Vatican Council II to be interpreted as a break with the past ? The answer would probably be it is because the Chief Rabbinate of Israel wants it as such.It is their policy for Catholics.They want to project Vatican Council II as break with the past. 
The irony is: that the Franciscans of the Immaculate,most of them, are using the irrational premise in the interpretation of Vatican Council II. So they cannot ask the Apostolic Commissioner to affirm Vatican Council II in accord with the dogma extra ecclesiam nulla salus.
The Franciscans of the Immaculate unfortunately also assume that the baptism of desire is explicit for us.It is objectively seen.So for them the baptism of desire contradicts the tradtional interpretation of extra ecclesiam nulla salus according to Fr.Leonard Feeney, Vatican Council II (Ad Gentes 7), Catechsim of the Catholic Church (846,845), Church Councils, popes and saints.
They need to ask the Apostolic Commissioner to affirm Vatican Council II and the Catechism of the Catholic Church without using the irrational premise in the interpretation.
They need to tell him that they affirm Vatican Council II, without the irrational premise, it is a Vatican Council II,in accord with the thrice defined dogma extra ecclesiam nulla salus.-Lionel Andrades
 
 
 
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“La Mano della Gran Loggia dietro il Kommissariamento dei Frati Francescani dell’Immacolata?” – di Pucci Cipriani

Una dichiarazione dell’ex Vice Sindaco fiorentino Giovanni Pallanti.
 
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Quando il 1° marzo del 2013, nella chiesa di Ognissanti a Firenze fu organizzata dai Frati Francescani dell’immacolata la presentazione dei due libri di p. Paolo Siano : “Un Manuale per conoscere la Massoneria” e “La Massoneria tra esoterismo, ritualità e simbolismo – Studi vari sulla Libera Muratoria”, ambedue pubblicati dalla Casa Mariana Editrice che ancora pubblica la rivista “Fides Catholica”, pensai che quello fosse stato un avvenimento storico.
Mai, a mia memoria – prosegue Giovanni Pallanti – in una chiesa si era parlato – a Firenze – della Massoneria (c’erano quattrocento persone, n.d.r.) criticandola per la sua ‘segretezza’ e la sua anticattolicità.
Parlò p. Paolo Siano e quindi il sottoscritto che si contrappose chiaramente alla Massoneria. P. Serafino M. Lanzetta presiedé l’incontro.
Sarà un caso (?) ma una cosa è certa -chiosa l’ex Vice Sindaco di Firenze – dopo quel giorno sono cominciati i guai per i Frati dell’Immacolata e del loro Convento fiorentino di Ognissanti. Sarà una pura coincidenza…un ‘caso’ appunto. Personalmente credo poco o punto alla semplice casualità”.
 

Every one in Heaven, those who attain salvation, every single person will be Catholic -Michael Voris




 
Every one in Heaven, those who attain salvation, every single person will be Catholic.-Michael Voris (3:46)
 
It was a command of Our Lord 'to go out and baptize all nations and teach them everything I have commanded you'.(5:55)...leaders who do not do this....are on the road to Hell because they are willfully disobeying the direct commands of Our Lord.

Notes and Advice on How to Convert -Ann Barnhardt


Notes and Advice on How to Convert

http://www.barnhardt.biz/2014/08/06/notes-and-advice-on-how-to-convert/