Wednesday, May 11, 2016

Amoris Laetitia was written to create the impression of "exceptions" to absolute moral precepts - Christopher Ferrara

Yet there is no question that AL was written ambiguously, but with relentless consistency, precisely to create the impression of “exceptions” to absolute moral precepts which the document tendentiously describes throughout its text as merely “general rules (2, 300, 304)”, a “general principle,” “rules (3, 35, 288)”, “a set of rules” (49, 201, 305)”, “a rule (300, 301, 304)”, “the rule (301 & note 348)”, “a general rule (301)” and “a general law or rule (301).”- Christopher Ferrara 

An Open Letter to Bishop Athanasius Schneider


AddThis Sharing Buttonsby Rodney Pelletier  •  •  May 10, 2016    

ROME ( - Italy's sixth annual March for Life in Rome Sunday brought in more than 30,000 from 29 countries.
It started in central Rome in Piazza Bocca Della Verita next to the ancient basilica of Santa Maria in Cosmedin and went nearly two miles to St. Peter's Basilica. Marchers were greeted by Pope Francis after his regular Regina Caeli address.
Towards the front of the march were Cdl. Raymond Burke, Bp. Athanasius Schneider and Abp. Luigi Negri of the archdiocese of Ferrara-Comacchio. The spokesperson for the event, Virginia Nunziante, addressed the crowd of families, priests and religious, discussing the need to establish a culture of life.
She asked that the Italian government use the €200 million it spends to fund abortions to instead go to encouraging bigger families. She also noted how there are not enough babies being born to replace the number of Italians who are dying — a fate Italy shares with virtually every other European nation.
Protesters also held signs condemning euthanasia and same-sex marriage — both currently under consideration by the Italian government.
Abortion was legalized in Italy in 1978 with the passage of Law 194, which legalized abortion on demand for the first trimester for women older than 18d. Since that time nearly 6 million babies have been murdered in Italy.

Rome March For Life

Divine Mercy Flood My Soul / You are a priest forever - Annie Karto



09 May 2016 | by Megan Cornwell

The document is the result of the fourth Catholic-Muslim colloquium on interreligious dialogue

Senior leaders from the Catholic Church and the Muslim community have issued an eight-point joint statement reflecting their shared beliefs.
The document, which is the result of the fourth Catholic-Muslim colloquium on interreligious dialogue, includes a call for basic human rights to be protected by law, a pledge of solidarity with all those in need, a rejection of all forms of proselytism and a focus on the right of young people to an education that is “respectful of diversity”, reports Vatican Radio.
The communiqué came at the conclusion of a two-day meeting at the Vatican entitled ‘Shared values in social and political life: Christian and Muslim perspectives’. Delegates from a dozen different countries came together, organised by the Pontifical Council for Interreligious Dialogue and Jordan’s Royal Institute for Inter-Faith Studies. They were joined by Pope Francis on the concluding day.

At a time when we have become used to the destruction caused by wars, the Pope said, “the work of dialogue, of rapprochement, helps us always to build”.
Among the members of the Catholic delegation was the former Canadian ambassador to the Holy See, Anne Leahy, who currently teaches Catholic Social Thought at McGill University in Montreal.
Dr Leahy said “there was a meeting of minds” on the important values that Muslims and Christians share in terms of being good citizens acting together for the common good. “We hear too much about what our differences are”, she said, so it’s important now “to witness that there are basic values we share that can counter the negativity”.
She noted that the communiqué also says Muslims and Christians can work with all people of good will who do not profess a particular religion, so “inclusivity was a hallmark here”, she says.
Just a month ago the Vatican’s chief inter-faith expert, Cardinal Jean-Louis Tauran, warned that dialogue with Muslims had so far produced “neglibible results” and failed to prevent the threatened eradication of Christianity in the Middle East.
The Cardinal said: "We meet, we observe and listen to each other - but the problem is that all these small achievements don't translate at all into law and administration, or into the lives of ordinary people. The dialogue is just too elitist". 
The eight-point agreement stated:
  1. We share beliefs and moral values. Our commonalities are much more than our particularities, and they constitute a solid basis peacefully and fruitfully living together, also with persons of good will who do not profess a particular religion.
  1. We believe in the humanising and civilising role of our religions, when their followers adhere to their principles of worshipping God and loving and caring for the other. 
  1. We believe that God bestowed upon every person dignity and inalienable rights. They are His gifts that should be recognised, guaranteed and protected by law.
  1. We pledge our solidarity with our brothers and sisters in humanity who are in any kind of need regardless of their ethnic, religious or cultural background.
  1. Our help to the poor and the needy should be offered out of compassion and for the sake of God's favour. It should never be used to proselytise.
  1. We believe that the youth represent not only the future of humanity. They are also an important part of its present. They have the right to proper education that prepares them to be good citizens respectful of diversity.
  1. Our world, our "common home", is going through many complicated crises and needs the steady efforts of its inhabitants to make it a suitable place where we can live together peacefully, sharing the resources of the universe, mindful of future generations.
  1. We express our proximity and solidarity with all those who suffer, especially from violence and armed conflict. Respect for international law, dialogue, justice, mercy, compassion are values and adequate means to achieve peace and harmony. 
The Catholic delegation comprised of:

H.E. Bishop Miguel Ayuso, M.C.C.J, Secretary, P.C.I.D.
Mons. Khaled Akasheh, Bureau Chief for Islam, P.C.I.D. 
H.E. Jean-Paul Vesco, O.P., Bishop of Oran
H.E. Mrs Anne Leahy, Ambassador emerita of Canada to the Holy See
Dr. Anan Al-Kass Yousif, Iraq
Mrs. Ruth Susan Wangeci Maina, Kenya
Eng. Riad Sargi, Syria
Mr. Michael Utama Purnama, Indonesia.

The Muslim delegation comprised of:
Dr. Fareed Yaqoob Yusuf Mubarak AlMuftah, Bahrain
Dr. Amer El Hafi, Jordan
Dr. Oussama Mohamed Nabil, Egypt
Dr. Hassan Nadhem, Iraq  
Dr. Majeda Omar, Director of R.I.I.F.S., Jordan
Dr. Nayla Tabbara, Lebanon.

In Nicaragua, a man who saw Mary became a priest

The astonishing apparitions in Nicaragua: an untold story 

Bernardo Martínez en frente de su casa en Cuapa
Somehow, in the rush of modern life, in the avalanche of alleged Catholic phenomena in the past two decades, we lost site of a gem at our doorstep. It involves apparitions that allegedly occurred during 1980 in Cuapa, Nicaragua, and it’s no small story. 
First is the fact that the apparitions, to a humble sacristan named Bernardo Martinez, received the endorsement of Monsignor Pablo Antonio of Juigalpa, the local bishop — a rare event in an era when the majority of such claims are rejected or ignored.
It joins two other Latin American apparitions (Betania, Venezuela and San Nicolas, Argentina) in at least partial ecclesiastical acceptance, and indicates a willingness to embrace the supernatural in Spanish-speaking areas that is missing from the modern scientific terrain of North America. Although there are messages that have received imprimaturs, only one apparition has been officially approved in the United States since the nation’s foundation.
After the apparitions, in 1995, by what he described as a precious gift of the Blessed Virgin, Bernardo, at 64 years old, was ordained priest in the Cathedral of León, Nicaragua, by Bishop Bosco Vivas. He died as a holy priest in 2000.
The second significant fact is in what the Nicaraguan apparition allegedly said. Like messages in Argentina, the Nicaraguan revelations contained a warning that mankind if people did not come back to loving each other and God, mankind would experience a terrific war and natural disasters. 
Cuapa is a small valley in the Chontales Mountains where most people work on small cattle ranches. Here, on the night of April 15, 1980, Martinez first saw a statue of the Blessed Virgin Mary illuminate and at first thought it was light coming from a hole in the roof. “The light was not coming out of anything,” said Martinez. “The light came from her. That was a great mystery for me: with the light that came from her, one could walk without tripping.”
Soon Martinez saw Mary in several dreams and apparitions. The visions took on the aspect of both Our Lady of Fatima (with one event occurring on the Fatima feast day of October 13), and Our Lady of the Miraculous Medal (grace streaming from the Virgin’s hands). As at Fatima and Medjugorje,  her feet were on a cloud.
“Covering her was a veil of a pale cream color with gold embroidery along the edge,” said Martinez. “The rays that came from her hands touched my breast.”
The Virgin gave Father Martinez a number of profound spiritual lessons. For instance she advised that the Lord did not like prayers made in a rush or ones that were recited mechanically. She recommended the Rosary with the reading of biblical citations (the Scriptural Rosary) and First Saturday devotions (Confession and Communion on the first Saturday of each month). She also urged the faithful to read the Word of God — and put it into practice.

“Love each other,” Martinez quoted Mary as saying. “Fulfill your obligations. Make peace. Don’t ask Our Lord for peace because if you do not make it there will be no peace. 
“Nicaragua has suffered much since the earthquake [in the 1970s]. She is threatened with even more suffering. She will continue to suffer if you don’t change.
“Pray, pray the Rosary for all the world, my son,” the Virgin said. “Tell believers and nonbelievers that the world is threatened by grave dangers. I ask the Lord to appease His justice, but if you don’t change you will hasten the arrival of a third world war.”
It’s unclear if the war mentioned at Cuapa was the same alluded to at other apparitions. At Fatima Sister Lucia dos Santos reportedly said a consecration of the world to the Immaculate Heart of Mary by the Pope in 1984 prevented a nuclear war from occurring in 1985. The threat of war was also mentioned in the 1980s at Medjugorje while at San Nicolas in Argentina — more than 3,000 miles south of Nicaragua —  an alleged seer named Gladys Quiroga said she was warned (precisely in 1985) that the world was “hanging by a thread” and “in great danger.”
It’s unclear whether the threat has now passed or was simply postponed but we should note that a fourth Latin American apparition — this time to a young woman named Pachi Talbot Borrero in the remote city of Cuencha, Ecuador — warned of a similar threat, with Pachi shown a vision of what looked like great nuclear destruction if mankind did not convert.
Impressive is the fact that these seers were unknown to each other at the time that their visions occurred. In Nicaragua the Virgin came with lightning-like flashes similar to what has been described at both Fatima and Medjugorje. She materialized over a little morisco tree, reminding us of the way she appeared over a small holm oak at Fatima. She came both as a young woman and a child. Her hair fell to her shoulders, brown in color. She faced the east. Significant was that one major apparition took place at 3 p.m. — which Catholics honor as the hour of mercy. In one vision, played like a movie, the Virgin showed Martinez a large group of people dressed in white and bathed in a luminosity. “They sang,” said Martinez. “But I could not understand the words. It was a celestial festival. It was such happiness, such joy…”
“These are the very first communities when Christianity began,” the Virgin reportedly explained. “They are the first catechumens; many of them were martyrs.”
Martinez said he was also shown a group who had been given the first Rosary. One man carried a large book, would read from it, and then the others would meditate. “After this period of prayer in silence, they then prayed the Our Father and tenHail Marys,” explained Martinez, who said the Virgin told him that many people pray for things that are “unimportant” when they should“ask for faith in order to have the strength so that each can carry his own cross.”

She said certain requests were granted but not those designated by God as sufferings to be endured while in the world. “Pray for faith in order that you will have patience,” Mary told the sacristan — now Father Martinez. “Pray, pray, my son, for all the world. Grave dangers threaten the world. Pray the Rosary. Meditate on the mysteries. Listen to the Word of God spoken in them. Forgive each other. Make peace. Don’t ask for peace without making peace.”
Bernardo said there were also visits by an angel who prophesied events that came true — including the murder (September 9, 1980) of a cousin who had scoffed at the heavenly warning. “Everything that the angel told me was fulfilled exactly,” said Martinez. 
Bernardo himself faced persecution when he refused a request by three officials of the Sandinista regime to proclaim the Virgin in favor of their side in the violent political conflict that engulfed the small nation. Offered a free ranch with cattle, Bernardo refused, explaining that he could not deny the truth. Soon official journals and the Sandinista television launched an attack accusing him of being crazy and hysterical.
A woman tried to seduce him. Catholics who protected Bernardo discovered lurking photographers. One morning the Sandinista police raided his house and tried to abduct him. But devotees who slept in his house of Bernardo protected him, and soon he was whisked off to a seminary for safekeeping, where he was dedicated to gardening and reveled in his stories the seminarians.
Told by the Virgin to disseminate the messages, Martinez was granted permission to let others know of the happenings on June 24, 1980, which was the patron feast of Cuapa (and a year to the day before the beginning of apparitions in Medjugorje). Mary told Bernardo to invoke her by saying, “Holy Virgin, you are my mother, the mother to all of us, sinners.” And after having said this three times she was elevated as if the clouds were pushing her and disappeared.

Miracle at Medjugorje


Apparition Hill Movie Trailer


How can Amoris Laetitia (AL) use references from Vatican Council II which is largely based on an objective error from the Letter of the Holy Office 1949 ?

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How can Amoris Laetitia (AL) use references from  Vatican Council II which is largely based on an objective  error from the Letter of the Holy Office 1949,subjectiveness is confused as being objective, what is implicit is considered explicit,  invisible  cases are interpreted as being objective.An irrational premise is used  to reach a non traditional and heretical conclusion.
How can seminarians  and priests be encouraged to accept the philosophy of Vatican Council II based on a false premise  i.e unknown cases of the baptism of desire and blood are (1) personally known and (2) they exclude  the baptism of water.This irrational theme runs throughout Vatican Council II (LG 16, LG 8, UR 3, NA 2 etc).
The philosophy of subjectivism, to which Fr. Matthias  Gaudron, SSPX (Germany)1 referred to with reference to AL is also there is Vatican Council II.It is assumed that the baptism of desire, for example, is subjectively known and so contradicts the Feeneyite interpretation of EENS(AG 7, LG 14), so all do not need 'faith and baptism' for salvation.
 So the Catechism (1992) is telling us that  EENS is an 'aphorism' ( and not a dogma defined three times) and there are relevant exceptions. This is irrational philosophy. How can we judge a baptism of desire case? How can we read any one's conscience? We cannot!

author imageBut judgment is not only about condemning; it also means acquitting.The presumption here, and throughout the chapter, is that pastors can in fact render a judgment of acquittal on consciences so the people in irregular unions can move forward. But if we cannot and should not judge the souls of others, then we can neither condemn them by saying they are certainly guilty of mortal sin, nor can we acquit them saying they are not subjectively culpable for choosing grave matter. We cannot judge.-E. Christian Brugger, Five Serious Problems with Chapter 8 of Amoris Laetitia

The mistake which was there in the Letter (1949) is also there in Vatican Council II and the Catechism (1992).
So how can AL reference Vatican Council II which has an objective mistake?
We do not know any one saved in imperfect communion with the Church(UR 3) . So why should we accept this premise? If we assume UR 3 refers to a hypothetical case then we are not using the premise and then UR 3 will not be an exception to the Feeneyite interpretation of the dogma EENS. However, since they they have included UR 3 in Vatican Council II it indicates they made a mistake. It was an objective error. They assumed there is known salvation outside the Church even though no one could have known of any one saved outside the Church. Then they asssumed that these explicit cases, which really are implicit for us, were exceptions to the traditional dogma extra ecclesiam nulla salus (EENS).
Implicitly UR 3 is saying there is known salvation outside the Church otherwise it should not have been mentioned in Vatican Council II.Smilarly we cannot know any case of someone saved with 'elements of sanctification and truth'(LG 8). Vatican Council II implies there are known cases as such.Objectively we know this is not possible.So why was 'elements of sanctification and truth' (LG 8), 'invincible ignorance' (LG 16), 'a ray of that Truth'(NA 2) mentioned in Vatican Council II?
AL references Vatican Council II and the Catechism, which has mistakes.AL itself has made a mistake in N.301 when suggests  that we can know subjective cases or factors which would indicate that a person living in manifest mortal sin is not in mortal sin.It suggests that there are subjective cases which can be judged as objectively contradicting , the traditional teaching on mortal sin.
So in morals and faith ( salvation) the new theology is saying that there are known exceptions; known subjective conditions, which contradict the traditional teaching on mortal sin and exclusive salvation in the Catholic Church.-Lionel Andrades


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Father Mathias Guadron, SSPX has got it right : there are no known exceptions to the traditional moral teachings.The new moral theology is based on an irrationality

Fr.Gaudron, like Cardinal Burke and Joseph Shaw does not see how judgement of hypothetical cases result in a non traditional conclusion in Vatican Council II