Monday, September 19, 2016

Institute of Christ the King Sovereign Priest in England given permission to offer Latin Mass unlike the Franciscan Friars of the Immaculate since the Institute interprets Vatican Council II with 'the speculative doctrines of Karl Rahner, the Jesuit'

There is a new priest of the Institute of Christ the King Sovereign Priest in England 1 who has been given permission to offer the Traditional Latin Mass unlike the Frnciscan Friars of the Immaculate since the Institute interprets Vatican Council II and other magisterial documents with 'the speculative doctrines of Karl Rahner, the Jesuit' as the Franciscans of the Immaculate recently disclosed to Fr. Ray Blake.
Like the Latin Mass Society of England and Wales, he will be given permission to offer the Traditional Latin Mass since he interprets the dogma extra ecclesiam nulla salus and Vatican Council II with an irrational premise and conclusion; he will assume hypothetical cases are objectively visible in the present times. 

The priests who offer the TLM are not allowed to affirm in public exlusive salvation in the Catholic Church. So the ecclesiology of the TLM today in England is not the same as in pre-Council of Trent times.

 There is no denial or correction to these blog posts which say the Traditional Latin Mass (TLM) and the Novus Ordo Mass are being accompanied with a heretical and irrational theology, which changes Church doctrine and is a clear break with the ecclesiology of the TLM before the Council of Trent. To change the Nicene  Creed, reject the dogma extra ecclesiam nulla salus(EENS)  and interpret Vatican Council II as a break with EENS and the Syllabus of Errors, is a sin of faith.It is rejecting teachings of the Church which are obligatory for Catholics.It is a first class heresy and so a mortal sin. It is an impediment to offering Holy Mass for a priest and receiving the Eucharist at Mass for a lay person, in this state.
Related imageWith the theology of Cushingism, the traditionalists Fr.John Hunwicke, the FSSP priests,  Joseph Shaw and the Latin Mass societies,the Institute of Christ the King priests,the Remnant forum members, Roberto dei Matei  and sedevacantists reject Church doctrine, necessary to affirm.They reject it dejure ( in principle) and defacto( in act and practise).
So the contemporary Traditional Latin Mass becomes modernist for them. The new ecclesiology is modernist.
Related imageSimilarly journalists Edward Pentin, Cindy Wooden, Marco Tosatti and Andrea Tornielli use Cushingism as a theology to interpret magisterial documents and fundamental doctrines of the Church. The result is non traditional, heretical and irrational.They attend Mass with this new theology.
Both groups  for instance, assume Lumen Gentium 16 ( being saved in invincible ignorance) as referring  to visible instead of invisible cases. So LG 16 becomes a break with the traditional teaching on all needing to be formal members of the Church to avoid Hell.It is a break with EENS.
For me LG 16 refers to invisible cases.So LG 16, LG 8, UR 3 etc is not a break with EENS. Vatican Council II is not a break with EENS, the Feeneyite version of EENs.
It is different with me. However if you ask both groups, traditionalists and  journalists, if they interpret Vatican Council II with Cushingism ( LG 16 is explicit) or Feeneyism ( LG 16 is invisible ), they will say it is with Cushingism.
Traditionalist Cushingites, will  answer the following questions with a Yes. Confirm it. Ask the Catholic journalists too. The  answer will be Yes. It will be Yes to irrationality. There answers are contrary to common sense.






Similarly if you ask them the following questions on Feeneyism they will confirm that they use an irrationality to reject the old ecclesiology of the Church and re interpret magistertial documents with an irrationality.
Related image
1.Feeneyism says there are no exceptions to the dogma extra ecclesiam nulla salus, there are no known exceptions?  Answer: Yes. Agreed.This is being Feeneyite.
You reject Feeneyism since for you there are exceptions? Answer : Yes. So does the magisterium.

2.Feeneyism says there cannot be any known exception to the dogma EENS  for us humans, since we cannot physically  see or know any exception.They would be known only to God ?The answer is Yes. Agreed.There cannot be any any known exceptions for Feeneyite.
You reject Feeneyism since for you there are known exceptions? Yes.

3.There is no magisterial document before 1949 which clearly says  the baptism of desire and blood or being saved in invincible ignorance refer to implicit cases  and so are exceptions  to EENS? Their answer is Yes. Agreed. (There is no such case,unless, it is inferred wrongly that there is such a case. The wrong inference is made by theologians)
Related imageYou infer they are exceptions, so you reject Feeneyism as it was known in pre-Council of Trent times? Yes. Since the Letter of the Holy Office 1949 to the Archbishop of Boston made the inference and the magisterium accepted it.
4.Liberal theologians interpret the Council of Trent phrase 'the desire thereof' as referring to explicit, known in the flesh cases and you accept this ? Yes.
So this is a rejection of Feeneyism? Yes.

So both groups you would find reject  Feeneyism and accept irrational Cushingism as a theology.
 I accept Feeneyism and reject Cushingism.For me the contemporary Traditional Latin Mass and the Novus Ordo Mass are not heretical and modernist.
While Fr. John Hunwicke, Joseph Shaw, the FSSP priests  and the sedevantists influenced by Archbishop Marcel Lefebvre, do not say that they reject Cushingism and accept Feeneyism.They offer/ attend Mass with an irrational and heretical interpretative theology.
-Lionel Andrades


Rahner's theology based on the irrational premise and conclusion is obligatory at Catholic universities and seminaries

Image result for "Franciscans of the Immaculate" benedict
The reason for all this (persecution) according to Franciscans of the Immaculate is not merely their support of 'Tradition', though all of them seem happy to celebrate both forms of the Roman Rite but their opposition to the speculative doctrines of Karl Rahner, the Jesuit

Dies Irae

Dies Irae

Celebre canto gregoriano

Dies Irae

From Wikipedia, the free encyclopedia
Centre panel from Memling's triptych Last Judgment (c. 1467–71)
"Dies Irae" (Day of Wrath) is a Latin hymn attributed to either Thomas of Celano of the Franciscan Order (1200 – c. 1265)[1] or to Latino Malabranca Orsini (†1294), lector at the Dominican studium at Santa Sabina, the forerunner of the Pontifical University of Saint Thomas Aquinas, Angelicum in Rome.[2] The hymn dates from at least the thirteenth century, though it is possible that it is much older, with some sources ascribing its origin to St. Gregory the Great (d. 604), St. Bernard of Clairvaux (1090-1153), or St. Bonaventure (1221-1274).[1]
It is a medieval Latin poem characterized by its accentual stress and its rhymed lines. The metre is trochaic. The poem describes the day of judgment, the last trumpet summoning souls before the throne of God, where the saved will be delivered and the unsaved cast into eternal flames.
The hymn is best known from its use as a sequence in the Roman Catholic Requiem Mass (Mass for the Dead or Funeral Mass). An English version is found in various Anglican Communion service books.
The melody is one of the most quoted in musical literature, appearing in the works of many diverse composers.

Use in the Roman liturgy

The "Dies Irae" was used in the Roman liturgy as the sequence for the Requiem Mass for centuries, as evidenced by the important place it holds in musical settings such as those by Mozart and Verdi. It appears in the Roman Missal of 1962, the last edition before the implementation of the revisions that occurred after the Second Vatican Council. As such, it is still heard in churches where the Tridentine Latin liturgy is celebrated. It also formed part of the traditional liturgy of All Souls' Day.
In the reforms to the Roman Catholic liturgy ordered by the Second Vatican Council, it was retained only in part by the "Consilium for the Implementation of the Constitution on the Liturgy"—the Vatican body charged with drafting and implementing the reforms (1969–70). It remains as a hymn ad libitum in the Liturgy of the Hours during the last week before Advent, divided into three parts for the Office of Readings, Lauds and Vespers.[3]
Nevertheless, the Consilium felt that the funeral rite was in need of reform and eliminated the sequence as such from the Masses for the Dead. A leading figure in the post-conciliar liturgical reforms, Archbishop Annibale Bugnini, explains the mind of the cardinals and bishops who were members of the Consilium:
They got rid of texts that smacked of a negative spirituality inherited from the Middle Ages. Thus they removed such familiar and even beloved texts as the "Libera Me, Domine", the "Dies Irae", and others that overemphasized judgment, fear, and despair. These they replaced with texts urging Christian hope and arguably giving more effective expression to faith in the resurrection.

 in the resurrection.[4]


The Latin text below is taken from the Requiem Mass in the 1962 Roman Missal. The first English version below, translated by William Josiah Irons in 1849, albeit from a slightly different Latin text, replicates the rhyme and metre of the original.[5][6] This translation, edited for more conformance to the official Latin, is approved by the Catholic Church for use as the funeral Mass sequence in the liturgy of the Anglican ordinariate.[7] The second English version is a more formal equivalence translation.
01Dies iræ, dies illa
Solvet sæclum in favilla,
Teste David cum Sibylla.
Day of wrath and doom impending.
David's word with Sibyl's blending,
Heaven and earth in ashes ending.
The day of wrath, that day
Will dissolve the world in ashes
As foretold by David and the Sibyl!
02Quantus tremor est futurus,
Quando Judex est venturus,
Cuncta stricte discussurus!
Oh, what fear man's bosom rendeth,
When from heaven the Judge descendeth,
On whose sentence all dependeth.
How much tremor there will be,
when the Judge will come,
investigating everything strictly!
03Tuba mirum spargens sonum,
Per sepulchra regionum,
Coget omnes ante thronum.
Wondrous sound the trumpet flingeth;
Through earth's sepulchres it ringeth;
All before the throne it bringeth.
The trumpet, scattering a wondrous sound
through the sepulchres of the regions,
will summon all before the Throne.
04Mors stupebit et natura,
Cum resurget creatura,
Judicanti responsura.
Death is struck, and nature quaking,
All creation is awaking,
To its Judge an answer making.
Death and nature will marvel,
when the creature arises,
to respond to the Judge.
05Liber scriptus proferetur,
In quo totum continetur,
Unde mundus judicetur.
Lo, the book, exactly worded,
Wherein all hath been recorded,
Thence shall judgement be awarded.
The written book will be brought forth,
in which all is contained,
from which the world shall be judged.
06Judex ergo cum sedebit,
Quidquid latet apparebit:
Nil inultum remanebit.
When the Judge his seat attaineth,
And each hidden deed arraigneth,
Nothing unavenged remaineth.
When therefore the Judge will sit,
whatever hides will appear:
nothing will remain unpunished.
07Quid sum miser tunc dicturus?
Quem patronum rogaturus,
Cum vix justus sit securus?
What shall I, frail man, be pleading?
Who for me be interceding,
When the just are mercy needing?
What am I, miserable, then to say?
Which patron to ask,
when [even] the just may [only] hardly be sure?
08Rex tremendæ majestatis,
Qui salvandos salvas gratis,
Salva me, fons pietatis.
King of Majesty tremendous,
Who dost free salvation send us,
Fount of pity, then befriend us!
King of tremendous majesty,
Who freely savest those that have to be saved,
save me, Source of mercy.
09Recordare, Jesu pie,
Quod sum causa tuæ viæ:
Ne me perdas illa die.
Think, kind Jesu! – my salvation
Caused Thy wondrous Incarnation;
Leave me not to reprobation.
Remember, merciful Jesus,
That I am the cause of Thy way:
Lest Thou lose me in that day.
10Quærens me, sedisti lassus:
Redemisti Crucem passus:
Tantus labor non sit cassus.
Faint and weary, Thou hast sought me,
On the Cross of suffering bought me.
Shall such grace be vainly brought me?
Seeking me, Thou sattest tired:
Thou redeemedst [me] having suffered the Cross:
let not so much hardship be lost.
11Juste Judex ultionis,
Donum fac remissionis,
Ante diem rationis.
Righteous Judge, for sin's pollution
Grant Thy gift of absolution,
Ere the day of retribution.
Just Judge of revenge,
give the gift of remission
before the day of reckoning.
12Ingemisco, tamquam reus:
Culpa rubet vultus meus:
Supplicanti parce, Deus.
Guilty, now I pour my moaning,
All my shame with anguish owning;
Spare, O God, Thy suppliant groaning!
I sigh, like the guilty one:
my face reddens in guilt:
Spare the supplicating one, God.
13Qui Mariam absolvisti,
Et latronem exaudisti,
Mihi quoque spem dedisti.
Through the sinful woman shriven,
Through the dying thief forgiven,
Thou to me a hope hast given.
Thou who absolvedst Mary,
and heardest the Robber,
gavest hope to me, too.
14Preces meæ non sunt dignæ;
Sed tu bonus fac benigne,
Ne perenni cremer igne.
Worthless are my prayers and sighing,
Yet, good Lord, in grace complying,
Rescue me from fires undying.
My prayers are not worthy:
however, Thou, Good [Lord], do good,
lest I be burned up by eternal fire.
15Inter oves locum præsta.
Et ab hædis me sequestra,
Statuens in parte dextra.
With Thy sheep a place provide me,
From the goats afar divide me,
To Thy right hand do Thou guide me.
Grant me a place among the sheep,
and take me out from among the goats,
setting me on the right side.
16Confutatis maledictis,
Flammis acribus addictis,
Voca me cum benedictis.
When the wicked are confounded,
Doomed to flames of woe unbounded,
Call me with Thy saints surrounded.
Once the cursed have been rebuked,
sentenced to acrid flames:
Call Thou me with the blessed.
17Oro supplex et acclinis,
Cor contritum quasi cinis,
Gere curam mei finis.
Low I kneel, with heart's submission,
See, like ashes, my contrition,
Help me in my last condition.
I meekly and humbly pray,
[my] heart is as crushed as the ashes:
perform the healing of mine end.
18Lacrimosa dies illa,
Qua resurget ex favilla,
Judicandus homo reus.
Huic ergo parce, Deus:
Ah! that day of tears and mourning,
From the dust of earth returning
Man for judgement must prepare him,
Spare, O God, in mercy spare him.
Tearful will be that day,
on which from the ash arises
the guilty man who is to be judged.
Spare him therefore, God.
19Pie Jesu Domine,
Dona eis requiem. Amen.
Lord, all-pitying, Jesus blest,
Grant them Thine eternal rest. Amen.
Merciful Lord Jesus,
grant them rest. Amen.
Because the last two stanzas differ markedly in structure from the preceding stanzas, some scholars consider them to be an addition made in order to suit the great poem for liturgical use. The penultimate stanza Lacrimosa discards the consistent scheme of rhyming triplets in favor of a pair of rhyming couplets. The last stanza Pie Iesu abandons rhyme for assonance, and, moreover, its lines are catalectic.

Concluso il Congresso Eucaristico di Genova


E commentando le parole del Papa sulla corruzione pronunciate oggi da Francesco all’Angelus, ha detto:«Dobbiamo diventare dissidenti rispetto al pensiero unico, alla cultura dominante, e dire che `il Re è nudo´».

Nella sua omelia il cardinale Bagnasco aveva affermato: «Genova è lieta di ospitare il Congresso; lieta e onorata per la presenza di ciascuno di voi e delle Chiese che rappresentate. Un grazie cordiale va a quanti hanno collaborato alla sua realizzazione: Amministratori e Istituzioni, volontari e Sacerdoti. Il vangelo racconta come Dio non s’arrenda davanti alla storia infranta degli uomini: vi entra e le dà una nuova direzione. Il Congresso Eucaristico rende presente questa storia in forma corale e pubblica, annunciando che Gesù è il Signore, Colui che ai poveri proclama “il vangelo di salvezza, la libertà ai prigionieri, agli afflitti la gioia” (Prece Euc. IV)”.

«In ogni rapporto di comunione, soprattutto sponsale, - aveva riflettuto Bagnasco - viene il momento in cui, da sole, le parole non bastano più. Si fa allora prepotente l’esigenza del dono totale di sé, che quelle parole invera. L’Eucaristia è proprio questo dono, dove la Parola si fa Carne e Sangue, Pane che nutre di grazia la vita, principio e forza di un nuovo modo di stare nel mondo».

«Le opere di misericordia, tanto raccomandate dal Papa in quest’Anno santo, - ha continuato il presidente della Cei - sono infatti opere eucaristiche: scandiscono la lunga tradizione della Chiesa, ne rendono attuale la storia e interpellano tutta la nostra esistenza. È in questa luce che, come Vescovi delle diocesi italiane, abbiamo voluto far coincidere questa domenica, nella quale il nostro Congresso giunge al culmine, con un gesto di concreta condivisione con quanti sono stati duramente colpiti dal terremoto in alcune zone del centro Italia».

Il presidente della Cei non ha mancato di rivolgersi alle famiglie. «A voi famiglie - ha detto - , che siete Chiesa domestica e scuola accogliente di vita in tutte le sue fasi, giunga la nostra voce di ammirata riconoscenza. Lasciatevi incontrare dal Signore e custodite la Sua amicizia: una famiglia che prega non potrà mai essere semplicemente disperata né cadere totalmente in preda alla discordia».

“Questo è l’annuncio – ha proseguito il legato del Papa, il Cardinale Bagnasco - che attraversa i secoli, con il quale oggi il Santo Padre Francesco ci incoraggia a uscire incontro a ogni uomo. Come Chiesa italiana, a lui rivolgiamo il nostro pensiero affettuoso e grato: il vincolo della preghiera e lo sguardo a Gesù-Eucaristia ci rendono uno in quella inscindibile comunione di affetti e intenti, che nella liturgia trova fonte e culmine”. «A voi diseredati della vita, da qualunque parte veniate, rinnoviamo la nostra prossimità: il Dio dell’amore ci spinga a camminare insieme, nella promozione della stessa dignità e nella responsabilità di un comune destino», ha detto ancora nella predicazione Bagnasco.

Dopo aver indicato la strada ai religiosi, i presbiteri, ai laici, ai giovani e alle famiglie in particolare, l’omelia dell’Arcivescovo si è conclusa con un invito rivolto alla Chiesa italiana: “Come comunità ecclesiale, vogliamo infine rivolgerci al nostro amato Paese, a quanti guardano a questo grande cenacolo con l’attesa di una parola particolare. Vorremmo dirvi che vi siamo sinceramente vicini, che ci state a cuore, che ci anima una piena disponibilità a incontrarvi; insieme con voi ci sentiamo pellegrini verso casa. Siamo Pastori di una Chiesa esperta in umanità: la nostra voce è discreta, ma ora – come una vela al largo, sostenuta dal vento dello Spirito – prende vigore e proclama : “O uomini che ci ascoltate: la nostra gioia è grande e si chiama Gesù!”. E al termine della Santa Messa ha riaffidato a Maria la città che dal 1637 è protettrice della comunità.…/pagina.html

Fr. Gabriele Amorth recommended Medjugorje on Italian national TV

September 18 - Saint Joseph Of Cupertino

Gloria TV News: Will a Disclaimer follow?

Protestant Cardinal: In a meeting with the president of the Protestants in Germany, Munich Cardinal Reinhard Marx has again sung the praises of Martin Luther calling him – quote – “an awe-inspiring seeker of God as I would wish my parish-priests and theologians to be.” In reality, Luther was a lapsed Catholic priest, filled with hatred against the Pope and the Holy Mass who put himself in the service of the politicians of his time.

God Seeker? This is what Cardinal Marx’s God Seeker said about Holy Mass: “I declare that all brothels, murders, thefts, and adulteries are less wicked than the abomination which is the papist Mass," and: “When the Mass is destroyed then, I believe, we will have destroyed all papism.”

Trendy Pope: Talking last week to new bishops, Pope Francis said that – quote – “The world is tired of ‘trendy’ priests or bishops. The people sniff them out – they have God’s sense of smell – and they walk away when they recognize narcissists, manipulators, defenders of their own causes, auctioneers of vain crusades.” Steve Skojec comments under the title RIP Irony: “Irony, you will be missed.”

Will A Disclaimer Follow? Pope Francis’ recent letter to the Argentinian bishops has generated the following headline on the front page of The Irish Catholic, a weekly published in Dublin: “Divorced/remarried Catholics can now receive communion.”

Rahner's theology based on the irrational premise and conclusion is obligatory at Catholic universities and seminaries

Image result for Photo of Fr.Karl rahner S.JA professor of theology at one of the pontifical universities in Rome told me that there are no visible cases of the baptism of desire, a theory on which Rahners theology is based.Yet this professor is forced to teach Rahners theology.Karl Rahner's theology is obligatory in Catholic universities since it replaces traditional Feeneyism.
Catholic lay and religous students are  compulsorily taught that the baptism of desire and blood refer to personally known cases in the present times, and so they are examples of salvation outside the Church. Since there is known salvation outside the Church the Feeneyite interpretation of the dogma is no more valid.
A student may ask where are these cases of the baptism of desire etc in 2016, what are their names? He or she will be told by the professor that there are no known cases in 2016, obviously.However it is obligatory to believe and teach that there are such known cases since this is what the Church expects of us.
"But is this not a lie, a falsehood, professor?"
"Yes.But we have to keep in step with the Church", the professor would say.
"This is the not deposit of the faith.It creates a hermeneutic of rupture?", the student asks.
"Yes", the honest professor agrees."There are no known exceptions, in Vatican Council II to the old ecclesiology based on extra ecclesiam nulla salus, according to the 16th century missionaries. However we have to assume there are known exceptions.This is obligatory. We must assume we can physically see people on earth saved in invincible ignorance and without the baptism of water.So Vatican Council II then becomes a rupture with Tradition."
"So the mistake is there in Vatican Council II and isome passages can be interpreted in two ways.It's because of Rahner's theology?"
"Yes", admits the professor. "There should have been no mention of hypothetical cases like the baptism of desire etc.The inference is made that these are personally known cases in the present times.This mix up between what is hypothetical and what is practically known was the theology promoted by Fr. Karl Rahner and the other Jesuits."
"So I cannot choose to do a thesis on Outside the Church there is no salvation and support the Feeneyite position?", the young seminarian-student asks.
"No. It is not permitted. It would contradict the accepted Rahnerian theology which is politically correct with the Left and the Vatican."
"So I attend a whole semester learning about Rahner's theology and then study it for the exam knowing it is false and is based on an irrationality!".
"Yes", says the priest-professor. "And I will teach it to you.The two popes approve this."
-Lionel Andrades

September 18, 2016
The New Theology in itself violates the Principle of Non Contraduction