Wednesday, April 27, 2016

Masson-Leaks: clamorosa fuga di dati, ma le logge puntano su aborto e gender

Masson-Leaks: clamorosa fuga di dati, ma le logge puntano su aborto e gender


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(di Mauro Faverzani) La notizia è clamorosa, eppure in Italia pare che nessuno se ne sia accorto. Lo scorso 12 aprile la Gran Loggia di Francia ha sporto denuncia contro ignoti presso la Procura di Parigi con le accuse di pirateria informatica, nonché sottrazione e diffusione di dati personali dopo la fuga incontrollata di informazioni sul web relative ad alcune migliaia di documenti interni e riservati.
A darne notizia, è stato il settimanale L’Express. Il dossier è stato diffuso per la prima volta lo scorso 10 aprile dal sito Stop Mensonges, che promette «rivelazioni sul governo occulto che regge le sorti del nuovo ordine mondiale». Si tratta della maggior raccolta di testi mai sottratta, oltre 6 mila, più di 6 gigabyte di materiale segreto, almeno fino a quel giorno. Contiene decenni di rituali, elenchi, progetti, programmi, contabilità, riviste interne, domande di adesione con tanto di dettagliati curricula vitae, estratti di casellari giudiziari e copie di carte d’identità, corrispondenza interna e lettere mai inviate. Il quotidiano Le Monde è riuscito a prenderne visione.
Come operativamente queste informazioni siano uscite non è dato sapere, almeno non in questa fase dell’inchiesta. Ciò che è certo è che lo spyware, utilizzato per trasportare quest’immensa mole di dati verso uno spazio di archiviazione on line, è stato individuato nel sistema informatico della Gran Loggia di Francia, i cui computer hanno segnalato il giorno 4 aprile un file-spia intrufolatosi nel cloud il giorno 2. Alcuni file piratati sono datati aprile 2016, segno di un’operazione recente insomma.
Il gestore del blog, da diversi anni residente in una villa a Las Vegas con la sua famiglia, si è limitato a specificare di non poter spiegare come si sia procurato i documenti «per la sicurezza delle persone implicate» ed ha rifiutato di lasciarsi intervistare dalla rivista Society, temendo «rappresaglie». Ma tutto pare far pensare ad una talpa interna. Sollecitata di un parere sull’accaduto, anche la Gran Loggia di Francia ha preferito non esprimersi. Pare che i pirati informatici non siano riusciti ad entrare in possesso però della lista completa dei 34 mila membri della Gran Loggia di Francia, benché molti dei loro nomi figurino ampiamente nei documenti apparsi on line.
Subito dopo la denuncia è stato attivato l’Oclctic, complicatissimo acronimo corrispondente a Ufficio centrale della lotta alla criminalità legata alle tecnologie dell’informazione e della comunicazione, dipartimento di Polizia specializzato nella cybercriminalità. In attesa di saperne di più, v’è anche da sottolineare come la notizia si riferisca in ogni caso soltanto ad una delle otto obbedienze massoniche attualmente attive in Francia. Obbedienze, che, pare, dopo l’accaduto, si trovino in stato di allerta per prevenire attacchi analoghi. Di certo, tutto questo non ha fermato la loro attività, soprattutto su due fronti ritenuti particolarmente “caldi”: aborto e gender.
Il Godf, Grand’Oriente di Francia, ad esempio, è tornato a sottolineare l’importanza attribuita dalla massoneria alla pratica abortiva, assegnando lo scorso 8 aprile il riconoscimento Marianne Jacques France a Simone Veil, 88 anni, ex-ministro, primo presidente del Parlamento europeo eletto direttamente e primo presidente donna, ma soprattutto autrice della legge che ha legalizzato l’aborto in Francia. È stato il Gran Maestro in persona, Daniel Keller, a consegnare l’ambito busto ai due figli della premiata, Jean e Pierre-François, alla presenza del presidente del Senato, Gérard Larcher. Busto, che vuol essere «testimonianza dell’affetto e della riconoscenza del Grand’Oriente di Francia verso Simone Veil, nostra sorella di cuore».
Nella circostanza, Keller non ha usato giri di parole, è andato dritto al cuore del problema, elogiando, di Veil, l’«attivismo repubblicano», la «lotta per l’emancipazione delle donne, figlia della laicità che costituisce il fulcro dell’impegno massonico», nonché la sua legge sull’aborto, «simbolo di quel miglioramento dell’Uomo e della società, cui i massoni stanno lavorando; questa legge resta un pilastro della nostra società». Commenta giustamente l’agenzia Médias-Presse-Info: «Dunque, uccidere ogni giorno in Francia centinaia di bambini nel ventre delle loro madri costituisce un pilastro della società voluta dalla setta massonica»… Ma non basta: anche il tema del gender tiene banco, per uniformare le sacche di resistenza intestina ancora presenti tra i “grembiulini”, i cui vertici promuovono ad ogni pié sospinto l’ideologia Lgbt. Non esitando a punire chi non si adegui. Così la Glrb ovvero la Gran Loggia Regolare del Belgio ha rotto le proprie relazioni internazionali con la Gran Loggia del Tennessee per il rifiuto opposto da quest’ultima ad accogliere le richieste di adesione presentate da candidati omosessuali. Una decisione non isolata, già la Glrb si era comportata allo stesso modo e per lo stesso motivo lo scorso 8 marzo con i “confratelli” della Georgia.
Si legge in una lettera della Loggia belga, scritta il 19 aprile scorso: «Riteniamo che chiunque debba essere rispettato indipendentemente dal proprio orientamento sessuale», principio a suo dire oggi violato. Non può pertanto accettare di vedere «la propria credibilità e la propria serenità minate» dal fatto che nella stessa Catena universale della massoneria regolare di cui essa fa parte, vengano riconosciuti anche membri «con simili attitudini discriminatorie». Per la verità, lo scorso 8 marzo la Gran Loggia del Belgio aveva inviato una missiva d’avvertimento ai “grembiulini” del Tennessee, chiedendo spiegazioni circa l’esclusione dei candidati Lgbt, ma non è stata neppure data loro risposta. Da qui, la dura presa di posizione pubblica, che crea spaccature importanti e crepe significative all’interno dei consessi massonici internazionali, nel tentativo d’imporre il “massonicamente corretto” all’insegna del gay friendly più spinto. (Mauro Faverzani)
 

Religious Sisters prepare children for Confirmation : do not talk about Hell

The religious sisters are preparing children for their Confirmation. I asked one elderly sister if they speak about Hell. She said no one these days talks about Hell. There is no fear of Hell. Another Sister said that they speak about the love of God and only mention that Hell exists.
I know that Cardinal Joseph Ratzinger as Prefect of the Congregation for the Doctrine of the Faith told seminarians that they should not talk about Hell. The Catechism of the Catholic Church prefers to focus on the love of God. There are religious sisters who do not believe in Hell or do not believe that one mortal sin un-Confessed in the Sacrament of Reconciliation is sufficient to send a person to Hell. This was not taught to them during Holy Communion and Confirmation classes
Cardinal Ratzinger did not believe that most people are on the way to Hell (AG 7, LG 14) and he confirmed recently that he does not believe in the dogma extra ecclesiam nulla salus as it was taught in the 16th century.
The Catechism of the Catholic Church did not also clarify that there are no known cases of the baptism of desire. There is confusion when the baptism of desire and being saved in invincible ignorance are mentioned relative to the dogma extra ecclesiam nulla salus. They are invisible cases and so are not relevant or exceptions to exclusive salvation in the Catholic Church.
So the children at Confirmation and religion classes instead are taught that there are exceptions to all needing to enter the Church, as if these exceptions are known. So the conclusion is that all non Catholics do not need to formally enter the Church. The traditional doctrine on other religions has been changed with alleged known exceptions to the traditional teaching on salvation. Now Amoris Laeitia has changed traditional teaching on morals, with alleged known exceptions.
Similarly Vatican Council II is interpreted with subjectivism and known exceptions.The children have to presume that LG 16 refers to subjective cases of being saved in invincible ignorance which are objectively known.If they would be taught that these cases are not objectively known the entire interpretation of Vatican Council II changes. Presently the children have to interpret Vatican Council II as a break with the past.This is the Vatican policy thoughout the world.
Pope Francis and Pope Benedict alo allow the Eucharist to be given to Catholics in manifest mortal sin. Now it is also being allowed for Catholics who have remarried.
The catechetical and religious teaching, at the official level of the Vatican, seems to be directed by the Masons. They oppose Catholic home schooling.
-Lionel Andrades
 
 
St. Catherine of Siena On Hell And Catholic Youth Selling Souls To Illuminati

Loving the Church - Michael Voris


Loving the Church

http://www.churchmilitant.com/video/episode/loving-the-church

While We Were Sleeping

While We Were Sleeping
https://youtu.be/l1gBb2PzRk4

The daily prayer that can change your life - the Daily Examen, the Spiriitual Exercises of St.Ignatius of Loyola

How an ancient spiritual practice called the Daily Examen can transform your busy days



 
My days seem to fly by in a blur of commuting, work meetings, laundry, frozen meals, freelance projects, emails, visits to the grocery store, and trying to get a wired kindergartener to go to bed. Some days I don’t have a moment to think.

I try to carve out time to read and write in the mornings—but often I waste this extra hour by scouring Facebook. Then I kick myself and vow to do better the next day. I know I’m not alone. Many of us are living on autopilot, going from one urgent task to the next, not really allowing ourselves the time or space for contemplation, or whittling away our extra time on unimportant things.
The poet Mary Oliver writes, “Tell me, what is it you plan to do with your one wild and precious life?” Sometimes, I think, Is this it? Am I going to be 80 and realize that my life has just been a blur of activity?

Learning from the saints

I never paid much attention to the lives of the saints until I became Catholic five years ago. Now, during Mass at Old Saint Patrick’s, a 170-year-old parish in Chicago’s West Loop, I look up at statues of the saints that line the walls. The way Catholics seemed to focus on the saints bothered me at first. Shouldn’t we be focusing on Jesus instead? an old Protestant-fundamentalist voice said in my head.
But the more I learned about the saints, the more I saw the value in trying to emulate them. When I was confirmed in the Catholic church, I chose Saint Clare as my patron saint because she gave up all of her wealth to follow Christ. At the time, my husband and I were struggling financially, and I learned from her that financial wealth (or striving for wealth), can often get in the way of our true calling.
Saint Ignatius, a 16th century Spanish priest, theologian and founder of the Jesuits, is another saint whose example has influenced my life. He wrote the Spiritual Exercises, which are a set of Christian meditations, prayers and mental exercises considered among the most important works of spiritual literature. They remain an important part of the novitiate training of the Jesuits—who are required to spend 30 days of silence and solitude and up to five hours a day in prayer to help them discern Jesus in their lives.
Imagine praying for five hours a day for 30 days! Thankfully, the Spiritual Exercises have been adapted so people like me can do them. In the past few decades, lay people—Catholic and non-Catholic—have started to practice The Spiritual Exercises by participating in a “retreat in daily life.” Instead of praying for five hours a day over the course of a month, the Exercises are stretched over about nine months. Participants meet with a spiritual director, pray for an hour a day, and often meet with others on the same journey.

Finding God in the details

It’s still a big commitment. The year before I converted to Catholicism, my church announced it was hosting a retreat, and I signed up. As a group, we met on Tuesday nights to discuss the weekly readings, we each had weekly sessions with a spiritual director, and “homework” consisting of readings, prayers and meditation.
At the time, my husband was in school and my career was in flux and we were struggling. We were also trying to adopt a child. I couldn’t see God in any of it. Where was he? I started calling him “Ghost God.”
It was the middle of a frigid and hard Chicago winter—one where you don’t see the sun for weeks on end—and I was commuting downtown to a freelance job. But every night I would pray the Daily Examen, which is an integral part of the Spiritual Exercises. The simple process consists of five steps:

  • Become aware of God’s presence by looking back on the events of the day. Ask God to give you clarity and understanding.
  • Review your day with gratitude by focusing on the day’s gifts. Notice the small things—God is in the details.
  • Pay attention to your emotions. St. Ignatius believed that we detect the presence of God in the movements of our emotions. By reflecting on our feelings we can become more aware of ways God is leading us.
  • Choose one feature of the day and pray from it. Ask the Holy Spirit to direct you to something during the day that God thinks is particularly important.
  • Look toward tomorrow. Ask God to give you light for tomorrow’s challenges. Seek God’s guidance. Ask him for help and understanding. Pray for hope.
This simple daily exercise helped me to see my life more clearly, and helped me to live more intentionally. I started noticing God everywhere—in a conversation I had with a friend, and the bright red cardinal perched on a branch on a cold winter day.
While I tended to focus on, and lament, the big dreams I felt were dying, Saint Ignatius taught me that when we’re focused on the “big” things, we often overlook the little ways God is working in our lives. And once you start seeing the small movements of the Spirit in your life, it can add up to something much greater. For instance, noticing the frustration you have in your job—and praying about what that means—may lead you to a whole new career. Or paying attention to that conversation with your friend over coffee may lead to a greater understanding about your purpose in life.
Spending a few minutes examining your day is a great way to help you stay awake to your life, and not let it slip by without paying attention to those meaningful “God moments.” After all, as Socrates once said so famously: “The unexamined life is not worth living.”

How to get started
These days, there are many different versions of the Daily Examen. It’s flexible and adaptable. You can pray the Daily Examen at work over your lunch hour, there’s an app you can download on your phone, and you can even pray the Daily Examen with your kids.
Read more about the Daily Examen and learn how to participate in this every day life retreat.




Amoris Laetitia:a Triumph of Subjectivism - Father Matthias Gaudron SSPX

Fr. Matthias Gaudron of the Society of St. Pius X was ordained a priest in 1990. For twelve years he was rector of the SSPX Seminary of the Sacred Heart in Zaitzkofen, Germany. He is currently teaching at the Intitute Sancta Maria in Switzerland. He is the author of the Catechism of the Crisis in the Church and is a consultant to the SSPX's commission responsible for doctrinal discussions with the Holy See.
 
Father Matthias Gaudron, priest of the Society of St. Pius X, comments on the subjectivism of the post-synodal Apostolic Exhortation Amoris Laetitia released on April 8, 2016.
On April 8, 2016, the long-awaited post-synodal exhortation by Pope Francis was published. In this letter the Pope neither granted general permission to administer Holy Communion to the divorced-and-remarried nor gave the bishops’ conferences authority to make exceptions. He also repeated the words of the recent Synod of Bishops, saying that there are “absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and the family” (¶251). Finally he spoke in clear terms against “gender theory,” describing it as an ideology opposed to the order of creation (cf. ¶56). On account of all this, Pope Francis disappointed many people who are Catholics in name only and many who move in liberal circles.
And yet, with Amoris Laetitia, he has opened a breach that in effect calls into question all Catholic moral teaching. In Chapter 8 (Accompanying, Discerning and Integrating Weakness), Pope Francis opens the door to abandoning Catholic morality under the aegis of papal teaching. He not only repeats the dubious statements of the last Synod of Bishops to the effect that the divorced-and-remarried are “living members of the Church,” upon whom the Holy Ghost pours out “gifts and talents for the good of all” (¶299), but he goes even further. It is true that Catholic doctrine about marriage and all previous norms continue to remain in force, and therefore persons living in concubinage or with a civil union only are by the very fact forbidden to receive absolution or Holy Communion. But…there are exceptions!

Questioning Catholic Morality

We must, says the Pope, “avoid judgments which do not take into account the complexity of various situations” (¶304). General norms are of course very good, “but in their formulation they cannot provide absolutely for all particular situations.” That may be true of most human norms, but not of divine laws which decree that the conjugal act is permitted only to a man and a woman validly married, and that a consummated sacramental marriage cannot be dissolved by any authority on earth — not even by the Pope. These laws admit of no exceptions and are valid independent of any particular circumstance.
Furthermore the Church, along with many non-Christian philosophers, has always taught that in addition to morally indifferent acts, there exist some which are inherently good or bad. The morality of an action is in part objective and thus does not depend merely on circumstances or the intention of the agent. Killing an innocent person, abusing a child, and calumniating someone are always and in every case wrong, and hence they cannot become morally good actions even if done with the best of intentions. If out of ignorance and having an erroneous conscience, a man thinks it is permissible to kill an innocent person in order to save another, or that it is permissible to calumniate an adversary in the interest of a worthy cause, subjectively he may perhaps not be guilty of the sin, but his action remains objectively evil. On the other hand, helping the needy and remaining faithful to one’s spouse are always good actions. If someone performs a good deed for the sole purpose of being praised for it or in order to have the same done unto him, his personal merit would be lessened or disappear altogether. Yet his action would still be inherently good. The natural law is therefore not just a “source of inspiration” for decision-making, as ¶305 says; rather, it categorically forbids or commands certain actions.
This has nothing at all to do with “thinking that everything is black and white” (¶305). One can very well sympathize with a woman driven into a new relationship because of the infidelity or callousness of her husband. In such a case one may admit that the guilt is lessened, but adultery is still an inherently evil act.
But now Pope Francis maintains that “it can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace,” and that this is so not only through ignorance of the divine law, but also on account of the “great difficulty in understanding its [the rule’s] ‘inherent values.’” Someone could even “be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin” (¶301). Thus the Pope is declaring officially the possibility that someone in an objectively sinful relationship must remain in it so as not to commit yet another sin. The only such imaginable case would be that of a man and woman who, though not validly married, stay together to raise their minor children. The Church gives, as in the past, its approval to such a situation, provided the couple live together in perfect continence as brother and sister.

What are the Logical Consequences of These Errors?

Let us assume now that a couple living together without the benefit of marriage has “great difficulty” recognizing their situation is sinful. These two people want to love and serve God in this situation and act subjectively in good conscience. Such a case is imaginable because of the widespread confusion caused by the media, public opinion, and priests who disregard the Church’s teaching of the contrary. If it be possible that such a couple remain subjectively without sin, their relationship still is objectively in contradiction with the will of God. A true shepherd, whose mission is to bring straying sheep back to the path that leads to God, cannot therefore approve of such a situation or administer the sacraments to these people as though they were bound by Christian marriage. But that is precisely the logical result of the Pope’s recommendations. “It is possible,” he writes, “that in an objective situation of sin — which may not be subjectively culpable, or fully such — a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end” (¶305). As the corresponding footnote n. 351 expressly remarks, this help of the Church “in certain cases” can “include the help of the sacraments,” for the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak.”1Paragraph n. 300, in connection with footnote n. 336, says explicitly that the consequences of a rule need not be the same for everyone, including with regard to “sacramental discipline.” Therewith the Pope distances himself from Catholic moral theology, daring to cite in support of such sophisms certain distinctions taught by St. Thomas Aquinas.
In vain does Pope Francis point out that it is necessary “to avoid all misunderstanding,” to propose “the full ideal of marriage...in all its grandeur,” and also to avoid “any kind of relativism” (¶307), since it is now up to the individual pastor to undertake in the internal forum “a responsible personal and pastoral discernment of particular cases” (¶300). Thus the decision to administer or not the sacraments in such cases is left de facto to the personal judgment of each priest. But what priest will dare to administer the sacraments to one couple based on their particular situation and then refuse the sacraments to other unmarried couples?
Moreover, the Pope’s arguments can readily be applied to other cases. If two homosexuals truly love each other and simply cannot understand that their lifestyle is sinful, can one then give them also Holy Communion?
And what are we to think about this statement: “No one can be condemned for ever, because that is not the logic of the Gospel!” (¶297)? In the Gospel the Son of Man tells the evildoers: “Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels” (Mt. 25:41). Anyone unwilling to give up a sinful situation and who perseveres in sin unto the end is therefore condemned by God for all eternity. The Pope, however, seems to say that Communion cannot be withheld forever from a couple that is living in sin. Likewise, how can we condemn forever a thief who is unwilling to return what he has stolen? Do the ill-gotten goods become legally his with the passage of time? That is exactly what the Pope’s logic implies.

Even the Fine Passages Are Not Free of Error

We should not fail to say that there are also very fine passages in Amoris Laetitia. The Pope really strives to promote the ideal of Christian marriage. He explains why the union of husband and wife in marriage must by its very nature be indissoluble; he draws a beautiful picture of the Christian family, speaking about the great gift of children; he gives advice for overcoming crises and raising children. Against the widespread ideology regarding gender, he writes: “Every child has a right to receive love from a mother and a father; both are necessary for a child’s integral and harmonious development” (¶172). He emphasizes that children need a mother’s presence, especially in the first months of life (¶173), and also points out the important role of the father and the dangers of a “society without fathers” (¶176). Furthermore Pope Francis makes mention of the fact that the education of children is “a primary right” of parents (¶84) and that the State has only a subsidiary role in it.
But even in those sections certain criticisms are unavoidable. For example, is it really appropriate to include in a papal text about marriage and family a long quotation from Martin Luther King, a notorious non-Catholic whose doctrines are out of place in such a document?
The Pope also commits a Christological error when he writes that Jesus “[came] to know that ancestral faith until he made it bear fruit in the mystery of the Kingdom” (¶65). Being Son of God by nature, Jesus had no faith, since He beheld his Father and divine things directly, and therefore He had no need of being instructed in the faith.
Several times there is confusion between the natural and supernatural orders, when he is too quick in praising a natural good as the work of the Holy Ghost. Thus Pope Francis maintains that in every family that raises its children to desire what is good, the Holy Ghost is at work, regardless of the family’s religion (¶72; cf. ¶47 and 54).
Above all, though, Chapter 8 is what makes Amoris Laetitia one of the most deplorable papal documents in recent Church history. We can only hope that the cardinals, bishops, and theologians who have constantly defended the Church’s teaching on marriage against dilution these last two years will still have the courage to offer resistance.