Clergy and Lay Scholars Issue Filial Correction of Pope Francis

 By Edward Pentin at NCREGISTERBLOGS  |  SEP. 23, 2017
Clergy and Lay Scholars Issue Filial Correction of Pope Francis.
The initiative, the first time such a mechanism has been used since the Middle Ages, accuses the Pope of “propagating heresies” and respectfully asks that he teach the truth of the Catholic faith in its integrity.


A group of clergy and lay scholars from around the world have taken the very rare step of presenting Pope Francis with a formal filial correction, accusing him of propagating heresies concerning marriage, the moral life, and reception of the sacraments.

Entitled Correctio filialis de haeresibus propagatis, meaning ‘A Filial Correction Concerning the Propagation of Heresies,’ the 25 page letter was delivered to the Holy Father at his Santa Marta residence on Aug. 11.

The Pope has so far not responded to the initiative, whose 62 signatories include the German intellectual Martin Mosebach, former president of the Vatican Bank, Ettore Gotti Tedeschi, and the superior general of the Society of St. Pius X, Bishop Bernard Fellay (he learned of the document only after it had been delivered to the Pope and signed it on behalf of the Society).

The letter begins by saying that with “profound grief but moved by fidelity to our Lord Jesus Christ, by love for the Church and for the papacy, and by filial devotion toward yourself” the signatories feel “compelled” to take this action “on account of the propagation of heresies.”

They cite in particular Francis’ apostolic exhortation on marriage and the family, Amoris Laetitia, and “other words, deeds and omissions.”

They accuse the Pope of upholding seven heretical positions about “marriage, the moral life, and the reception of the sacraments” which, they say, has “caused these heretical opinions to spread in the Catholic Church.”

The clergy and scholars “respectfully insist” that Pope Francis condemn the heresies that he has directly or indirectly upheld, and that he teach the truth of the Catholic faith in its integrity.

The filial correction, the first to be made of a reigning Pontiff since Pope John XXII was admonished in 1333, is divided into three main parts.

In the first, the signatories say they have the “right and duty” to issue such a correction. They make clear the doctrine of papal infallibility has not been contradicted as the Pope has not promulgated heretical opinions as dogmatic teachings of the Church, but they maintain that Francis has “upheld and propagated heretical opinions by various direct and indirect means.”

The second part deals with the correction itself. Written in Latin, it lists the passages of Amoris Laetitia in which, they argue, the Pope insinuates or encourages heretical positions. They mention those who claim these texts can be interpreted in an orthodox way, but the correction lists examples of when it is clear “beyond reasonable doubt” that the Pope “wishes Catholics to interpret these passages in a way that is, in fact, heretical.” In particular, they say the Pope has advocated the belief that obedience to God’s moral law can be impossible or undesirable, and that Catholics should sometimes accept adultery as compatible with being a follower of Christ.

In the third part, the signatories highlight two causes of this crisis: modernism and the influence of Martin Luther. They argue that the embrace of modernism, which they define as the belief that God has not delivered definite truths to the Church which she must continue to teach in exactly the same sense until the end of time, means that faith and morals become “provisional and subject to revision.” Such thinking, they point out, was condemned by Pope St Pius X. Regarding Martin Luther, they show how some of the Pope’s ideas on marriage, divorce, forgiveness, and divine law correspond to those of the German Reformation monk, and draw attention to the “explicit and unprecedented praise” the Pope has given the 16th century heresiarch.


No accusation of formal heresy

The signatories stress they are not accusing the Pope of formal heresy (when a person departs from the faith by doubting or denying some revealed truth with a full choice of the will), and are making “no judgment about Pope Francis’s culpability in propagating the seven heresies” as it is “not their task to judge about whether the sin of heresy has been committed.”

But they also note that some faithful who have spoken up in defense of the Catholic faith have been subject to reprisals within the Church and Church institutions. They therefore say the signatories “speak for a large number of clergy and lay faithful who lack freedom of speech.”

The addition of Bishop Fellay, as well as the SSPX’s district superior in Britain, Father Robert Brucciani, are notable for the fact that the Society continues to be in talks about returning to full communion with Rome. Pope Francis has been open to reconciliation with the Society, which has had differences with Rome over some teachings of the Second Vatican Council.

See here the full text of the correction, and the list of signatories.

This is the sixth major initiative in which both clergy and laity have expressed concerns about the Pope’s teaching, particularly emanating from Amoris Laetitia. Despite the repeated pleas and warnings of chaos and confusion, Francis has refused to respond or acknowledge the initiatives which are as follows, in chronological order:


  • In September 2015, just ahead of the second Synod on the Family, a petition of nearly 800,000 signatures from individuals and associations around the world including 202 prelates was presented to Pope Francis, calling on him to issue words of clarity on the Church’s teaching on marriage and family. The signatories, from 178 countries, expressed concern about “widespread confusion” arising from the possibility that “a breach” had been opened within the Church at the previous synod.


  • In July 2016, a group of 45 Catholic scholars, prelates and clergy sent an appeal to the College of Cardinals asking that they petition Pope Francis to “repudiate” what they saw as “erroneous propositions” contained in Amoris Laetitia. They said the apostolic exhortation contains “a number of statements that can be understood in a sense that is contrary to Catholic faith and morals.”


  • On Sept. 19, 2016, four cardinals — Carlo Caffarra, Walter Brandmüller, Raymond Burke, and Joachim Meisner — presented the Pope with dubia, five questions on disputed passages of Amoris Laetitia with the aim of obtaining clarification and resolving confusion over diverse interpretations of the controversial passages among various bishops and episcopal conferences. The Pope did not acknowledge the dubia, nor did he respond to the cardinals’ request for an audience in May.


  • In February this year, confraternities representing thousands of priests worldwide issued a statement saying a clarification of Amoris Laetitia was “clearly needed” in the wake of “widespread” differing interpretations of the apostolic exhortation. They also thanked the four cardinals for submitting the dubia.

  • In April this year, six lay scholars from different parts of the world held a conference in Rome in which they drew attention to the same controversial passages of Amoris Laetitia, showing the extent of concern and unease among the laity over the papal document and its interpretation.


Read more at OnePeterFive



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Reflection for the 25th Sunday of Ordinary Time

From: The Benedictine Monastery of Christ in the Desert. (by kind permission of the Abbot)

Image result for workers in the vineyard

FIRST READING  Isaiah 55:6-9

Seek the Lord while he may be found, call him while he is near.  Let the scoundrel forsake his way, and the wicked his thoughts; let him turn to the Lord for mercy; to our God, who is generous in forgiving.  For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.  As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts.

SECOND READING        Philippians 1:20c-24, 27a

Brothers and sisters:  Christ will be magnified in my body, whether by life or by death.  For to me life is Christ, and death is gain.  If I go on living in the flesh, that means fruitful labor for me.  And I do not know which I shall choose.  I am caught between the two.  I long to depart this life and be with Christ, for that is far better.  Yet that I remain in the flesh is more necessary for your benefit.  Only, conduct yourselves in a way worthy of the gospel of Christ.

GOSPEL       Matthew 20:1-16a

Jesus told his disciples this parable:  “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.  After agreeing with them for the usual daily wage, he sent them into his vineyard.  Going out about nine o’clock, the landowner saw others standing idle in the marketplace, and he said to them, ‘You too go into my vineyard, and I will give you what is just.’  So they went off.  And he went out again around noon, and around three o’clock, and did likewise.  Going out about five o’clock, the landowner found others standing around, and said to them, ‘Why do you stand here idle all day?’  They answered, ‘Because no one has hired us.’  He said to them, ‘You too go into my vineyard.’  When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’  When those who had started about five o’clock came, each received the usual daily wage.  So when the first came, they thought that they would receive more, but each of them also got the usual wage.  And on receiving it they grumbled against the landowner, saying, ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’  He said to one of them in reply, ‘My friend, I am not cheating you.  Did you not agree with me for the usual daily wage?  Take what is yours and go.  What if I wish to give this last one the same as you?  Or am I not free to do as I wish with my own money?  Are you envious because I am generous?’  Thus, the last will be first, and the first will be last.”

My sisters and brothers in Christ,

How can someone who works the whole day be paid the same as someone who only worked an hour or less?  God keeps on demanding of us that we recognize His mercy and His love.  Do we want salvation for others, even if they have only converted at the last moment?  If we don’t, then there is something wrong in the way that we love others.

The first reading today comes from the Prophet Isaiah.  Today he tells us:  “Seek the Lord while he may be found, call him while he is near.”  And the Prophet reminds us that God’s way are not our ways.  These are two important points that help us understand just a bit how God is toward us.  The Lord is always near but we don’t always feel that way.  The Lord can always be found, but we don’t spend the energy.  To walk with God will cost us our life—and we are often not entirely committed to that walk with the Lord.  But God loves us always because His ways are not our ways.  If we have a friend who is just with us and for us part of the time, we would normally not consider that person a very good friend.  Yet God in Christ Jesus is willing to call us brothers and sisters and friend and beloved—even when we reject Him.

The second reading is from Saint Paul’s Letter to the Philippians.  Saint Paul tells us first about his own experience of giving himself for others.  Then he reminds us:  “Conduct yourselves in a way worthy of the gospel of Christ.”  We are brought back once more to face ourselves as we are before God.  Do we live in a way that manifests God’s love for others?  Do we have mercy on others?  Do we pardon others even if they continue to seek to harm us?  This is strong teaching.

So we come to the Gospel from Saint Matthew.  What an incredible parable!  This is Jesus teaching us about the Kingdom of God.  God will continue to invite us over and over throughout our whole life.  God never tires of asking us:  “Will you come and work in my vineyard?”  We can’t really believe that God is so good because we ourselves are often no so good.  But God is not a human being!  God is God and has his own ways and His own thoughts.  God loves us eternally and is always willing to forgive us and to show us mercy.

We are invited today to know more about how God loves us and then to live that same kind of love with one another.  Truly it is the only way to salvation and the only way that our world will ever come to live in peace.  Let us walk with Jesus and live as He lived.

Your brother in the Lord,

Abbot Philip

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Saint Pio’s Prayer for Trust and Confidence in God’s Mercy


O Lord, we ask for a boundless confidence and trust in Your divine mercy, and the courage to accept the crosses and sufferings which bring immense goodness to our souls and that of Your Church.

Help us to love You with a pure and contrite heart, and to humble ourselves beneath Your cross, as we climb the mountain of holiness, carrying our cross that leads to heavenly glory.

May we receive You with great faith and love in Holy Communion, and allow You to act in us as You desire for Your greater glory.

O Jesus, most adorable Heart and eternal fountain of Divine Love, may our prayer find favour before the Divine Majesty of Your heavenly Father. Amen.

St. Pio of Pietrelcina, pray for us!


(Padre Pio Devotions)


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The Next Scandal in the Church?

In a recent article, Fr. James Schall, S.J. argues that “The only real way to eliminate the historic aggressiveness of Islam is to convert its believers.” Yet if you had to bet, “the conversion of the world to Islam is, in the long run, more likely than its conversion to Christianity.”

From a purely human perspective, the conversion of Muslims is a tall order. It’s not just that Islam is a tough nut to crack, it’s also that some today – usually Catholics – have an aversion to conversion. (Even the pope had denounced “proselytism.”) In good multicultural fashion, they don’t want to fiddle with the unique cultural identity of the “other.”

These fashionable ideas won’t attract many Muslims, and it has an alienating effect on Christians as well. The Church in the West has been losing members as a result of the impression it gives that other faiths are just as valid as our own. So before undertaking the conversion of the Muslim world, the Church needs first to do something about the deconversion of Christians.

Ironically, one of the factors that is driving people out of the Church is its response to Islamic terror. After every terrorist attack, the Vatican (or some prominent bishop) assures us that the violence has nothing to do with Islam, which we are told is a “religion of peace” – a response not a whit different from the politically correct, secular liberal response.

In fact, Church leaders often put secular leaders to shame in their advocacy for Islam. The Obama administration called for the admittance of 10,000 Syrian refugees; the USCCB called for 100,000. When European leaders began to admit that Muslim migration should be restricted for the sake of national security, Pope Francis responded by insisting that the safety of migrants was more important than national security.

There are no statistics about how many Catholics are leaving the Church because of its welcoming attitude towards Islam, but there is anecdotal evidence. Ann Corcoran, the director of Refugee Resettlement Watch converted to Catholicism in 2002, but later left the Church when she discovered that the USCCB was being paid tens of millions per year for resettling Muslim refugees. Magdi Allam, a prominent Italian Muslim journalist was baptized in 2008 by Pope Benedict XVI during Easter Vigil service. In 2013, he announced that he would leave the Church to protest its soft stance on Islam.

Allam, who remained a Christian, said that he left the Church because of its “religious relativism, in particular the legitimization of Islam as a true religion.” The feelings of Catholics disaffected by the Church’s handling of the Islamic crisis is summed up by a French politician : “I admit to you that I am aghast, and I no longer feel like going to a Church that is committing suicide before our very eyes. Even from this side we are being betrayed.”

In several ways, the situation is reminiscent of the priestly sex-abuse scandal, which did so much damage to the Church in Europe and America. One of the most disheartening aspects of the scandal was the cover-up. The reluctance of many priests and bishops to report the abuse allowed it to continue for decades.

But the Church’s handling of the Islam crisis is also, in effect, a cover-up. On the theological side, Church leaders have long minimized, ignored, and covered up the rather large gap that divides Islam and Christianity. While emphasizing surface similarities between the two faiths, they have papered over the deep differences. Moreover, they have downplayed and even denied the violent nature of Islam.

As recently as ten days ago, on the anniversary of 9/11, Pope Francis declared that religions “cannot desire anything other than peace.” Well, technically, yes. Islam desires peace – except that Islamic scholars say that peace can only be achieved by the subjugation of the entire world to Islam.

Church leaders haven’t quite figured out that when Islam talks peace it really means war, but ordinary Catholics are not so Pollyannaish. And as the gap widens between what the hierarchy says about Islam and what Catholics can see with their own eyes, we can expect that many more Catholics will become alienated from the Church.

After the sex abuse scandal broke, Catholics asked: “Why didn’t Church officials do more to protect children?” Now they are justified in asking: “Why didn’t they tell us the rest of the story about Islam?”

Like the priestly abuse scandal, the brewing cover-up scandal also involves sexual abuse – and probably on a much larger scale. This time the perpetrators are not priests, but Muslim migrants in Europe. Although this sex-abuse epidemic was long covered up by European authorities, it’s out in the open now.

Thanks to Muslim immigration, Sweden now has the second highest incidence of rape in the world. In Rotherham, England, 1,400 girls were raped by Pakistani gangs over a fifteen year period. In Cologne, Germany, 1,200 women were sexually assaulted by Muslim men in a single night (New Year’s Eve) outside the main train station. Some swimming pools in Germany are now sex-segregated in order to curtail the frequent sexual assaults committed by Muslim refugees.

The Vatican surely knows about the enormous escalation of sexual abuse brought on by the migration invasion, which it has encouraged and facilitated. Yet Pope Francis seems more concerned about the safety of Muslim migrants than the safety of their victims.

The Church’s facilitation of an Islamic takeover of the West will, in the end, prove to be a much larger scandal than the priestly sex abuse scandal. Unlike the earlier scandal, its victims will be numbered not in the thousands, but in the tens of millions. And unlike the first abuse scandal, this one will arrive with an official seal of approval.

No Church official ever sanctioned the abuse of minors, but a great many have endorsed the dangerously misleading view that Islam is a benign religion that means us no harm.

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RCOG votes to decriminalise abortion – betrays its members, women and their babies

CP&S is very sad to report this breaking news: a majority vote that legalises the killing of unborn babies right up to the moment of birth for practically any motive whatsoever. Murder (and this includes abortion) is one of “the 4 sins that cry to Heaven for vengeance”. See: HERE 


From Society for the Protection of Unborn Children – 22nd September, 2017 (one hour ago)

The Society for the Protection of Unborn Children (SPUC) has responded to news that the Royal College of Obstetricians and Gynaecologists has voted to support the decriminalisation of abortion.

Dr Anthony McCarthy said:

“Today the leadership of the RCOG has betrayed its members, women and their babies, and the medical profession. By supporting a campaign to trivialise abortion, ie a lethal attack upon an unborn child, that leadership has betrayed Hippocratic principles and opened the door to a laissez-faire and in effect deregulated abortion industry.

“Prior to the vote, hundreds of doctors signed a letter protesting the motion, and the fact that a mere 33 members of the College would be permitted to vote on it. Professor Regan’s morally and medically cretinous comment comparing abortion to getting ‘your bunions sorted’ sums up the arrogance of an elite which does not speak for doctors generally or for the vast majority of women.”


Contact us
For more information, please contact Dr Anthony McCarthy:

– 07883 107358

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Dressing Modestly is Practicing for Heaven

When was the last time you heard a sermon on dressing in a modest fashion? Perhaps you have never heard one if you live in a Novus Ordo parish. And yet modesty, together with the virtue of chastity (purity), are pathways to Heaven.


Advice from St Padre Pio:

“There are, moreover, three virtues which perfect the devout person with regard to control of his own senses. These are: modesty, continence and chastity. By the virtue of modesty the devout person governs all his exterior acts. With good reason, then, does St. Paul recommend this virtue to all and declare how necessary it is and as if this were not enough he considers that this virtue should be obvious to all. By continence the soul exercises restraint over all the senses: sight, touch, taste, smell and hearing. By chastity, a virtue which ennobles our nature and makes it similar to that of the Angels, we suppress our sensuality and detach it from forbidden pleasures.

This is the magnificent picture of Christian perfection. Happy the one who possesses all these fine virtues, all of them fruits of the Holy Spirit who dwells within him. Such a soul has nothing to fear and will shine in the world as the sun in the heavens.”

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Witness survived atom bomb of Hiroshima through “the sweet song of Fatima”

The testimony of Professor Hikoka Vanamuri, survivor of Hiroshima, August 6, 1945

Hikoka Vanamuri, former Professor of Philosophy at the University of Tokyo, was interviewed while on pilgrimage in Fatima. This is what he had to say:

“I’ll never return to Japan. After years of study, after years of meditation I have understood that life under the tainted atmosphere of Buddha is an embittered historical testimony of blatant paganism. I converted to Catholicism. I made this decision after the explosion of the atomic bomb on Hiroshima. I was in Hiroshima for historical research. I was in the library when the bomb exploded. I was busy consulting a Portuguese book and my eye happened to catch an image of Our Lady of Fatima. I had the impression that this image moved, as if to say something. All of a sudden there was a blinding light, hurting my eyes intensely. I was terrified. The cataclysm had come about. The sky had darkened and a cloud of brown dust had covered the city. The library was burning. Men were burning. Children were burning. The air itself was burning. I didn’t even have the slightest scratch on me. The sign of the miracle was evident. Yet I wasn’t able to explain what had happened.

Can a miracle be explained? I wasn’t even able to think. Only the image of Our Lady of Fatima shone for me above all the flames, above all the fires, above all man’s acts of barbarism. There is no question that I was saved to bring the Virgin’s testimony to the entire world. Doctor Keia Mujnuri, a friend I went to visit fifteen days later, verified through X-Rays that my body had not been subjected to any burns. The barrier of mystery was shattered. I began to believe in the beauty of love. I learned the Catechism but in my heart I kept Her image, the sweet song of Fatima. I wanted to confess to the Lord, but I wanted this through His Most Holy Mother.”

[Source: nelcuoredimaria. Translation by Francesca Romana]

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BREAKING: Pope replaces John Paul II Institute with new school focused on Amoris Laetitia

From LifeSiteNews:

VATICAN CITY, September 19, 2017

Pope Francis is replacing the renowned John Paul II Institute for Studies on Marriage and the Family with an institute focused on implementing Amoris Laetitia, the Vatican announced on Tuesday.

In an apostolic letter issued on September 19, the Pope formally establishes a new academic institution, called the John Paul II Pontifical Theological Institute for Marriage and Family Sciences, to carry forward the work of the recent Synods on the Family. With the establishment of the new institute, the statutes of the original institute founded by St. John Paul II in 1981 “cease to exist.”

The letter, also known as a motu proprio, is entitled Summa familiae cura. It was signed by Pope Francis on September 8, 2017, the feast of the Nativity of the Blessed Virgin Mary, just two days after the death of Cardinal Carlo Caffarra, the founding president of the John Paul II Institute for Studies on Marriage and the Family.

As one of the four cardinal signatories to the dubia given to Pope Francis exactly one year ago today, Cardinal Caffarra expressed serious concerns about Amoris Laetitia, significant parts of which he found incompatible with John Paul II’s teachings and the Church’s magisterium. Not having received a response to the dubia, earlier this year Cardinal Caffarra wrote a second letter to Pope Francis on behalf of the four cardinals requesting a private audience to discuss the matter.

In the motu proprio released by the Vatican today, Pope Francis notes the “useful work” carried out by the John Paul II Institute for Studies on Marriage and the Family since its founding, after the 1980 Synod of Bishops on the Family and John Paul II’s promulgation of Familiaris consortio. He adds, however, that the recent 2014-2015 Synods on the Family have “brought the Church a renewed awareness of … the new pastoral challenges to which the Christian community is called to respond.”

“The anthropological-cultural change, which today influences all aspects of life and requires an analytic and diversified approach, does not allow us to limit ourselves to pastoral and missionary practices which reflect forms and models of the past,” he writes.

Instead, the Pope continues, we must interpret the faith “in a context in which individuals are less supported by social structures than in the past, in their family and emotional life.”

“In the clear purpose of remaining faithful to the teaching of Christ,” he continues, “we must look with a loving intellect and with wise realism at the realities of the family today, in all its complexity, in its lights and in its shadows (cf. Amoris Laetitia, 32).”

For these reasons, Pope Francis explains, he has decided to give the John Paul Institute “a new legal framework,” and to establish a Theological Institute for Marriage and Family Sciences, “expanding its field of interest, both in terms of the new dimensions of the pastoral task and the ecclesial mission, as well as in the developments in human sciences and anthropological culture in such a fundamental field for the culture of life.”

It remains unclear, however, why “studies” is being replaced with “sciences” in the name of the new institute, or what exactly is “new” about the new institute, given that a permanent interdisciplinary perspective was part of the statutes established by John Paul II in Magnum Matrimonii sacramentum. In n. 3 of this document, Pope John Paul II granted legal recognition to the John Paul II Institute “in order that the truth about marriage and family [would be] investigated with an increasingly scientific method, and so that lay people, religious and priests might receive, in this area, a scientific formation in both philosophy and theology, and in the human sciences, so that their pastoral and ecclesial ministry might be carried out more suitably and effectively for the good of the People of God.”

John Paul II, therefore, granted the Institute the right to confer, de iure: the doctorate in Theology with a specialization in theological sciences of Marriage and Family; the license in Theology of Marriage and Family; and the diploma in science on marriage and family.

The pastoral, scientific, interdisciplinary approach to the study of Marriage and the Family was precisely Pope John Paul II’s genius and intuition. If there is something “new,” it lies elsewhere.

A survey of their diverse course titles and programs also reveals the John Paul II Institute’s interdisciplinary way of teaching. In their Masters programs, for example, the institute collaborates closely with the Catholic University of Rome and Milan for science courses in sociology, psychology, medicine, and other fields.

In an interview with Vatican Radio’s Italian edition, Archbishop Vincenzo Paglia, the institute’s grand chancellor, said the word “science” is being used to denote a “much broader dialogue with the great challenges of the contemporary world, and a deepening of the anthropological perspective.” He also said a “new reflection” is needed and that the new institute will study better and in a more robust fashion areas such as family history and family law.

Informed sources have suggested that changing “studies” to “sciences” could provide a pretense of a new interdisciplinary perspective (one which, in fact, the John Paul II Institute always had), in order to push through a more liberal agenda. A new direction, they say, could only have been given to the Institute by changing the name and statutes, while apparently treasuring the inheritance of John Paul II.

The Motu Proprio does, in fact, call for new statutes to be drawn up and approved by the Holy See. Until then, the statutes which have governed the John Paul II Institute until now will remain in force.

The new theological institute is being granted the faculty to grant de iure the following academic degrees: doctorate, license and diploma in Marriage and Family Sciences (4, § 3).

Given that the new entity is being named a theological institute, it is unclear why the new degrees are in “Marriage and Family Sciences,” and not “Theology of Marriage and Family” or “Theology with specialization in theological sciences on Marriage and Family,” as the John Paul Institute had granted.

Like its predecessor, the new academic institution will continue to function as part of the Pontifical Lateran University. It will also work closely with the Holy See through the Congregation for Catholic Education, the Pontifical Academy for Life and the new Dicastery for Laity, Family and Life.

“Thus renewed,” article 4, § 1 of the Motu Proprio states, the Pontifical Theological Institute “will adapt its structures and provide the necessary tools — Chairs, teachers, programs, administrative staff — to accomplish the scientific and ecclesial mission assigned to it.”

Did the Pope just answer the dubia by abolishing the John Paul II Institute?

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Ember Days – An Opportunity for Additional Sacrifice and Spiritual Growth

Though ignored by many in the Roman Church today, this week is traditionally set aside in the year for honoring the Ember Days.

Starting Wednesday, September 20, and continuing on Friday (September 22) and Saturday (September 23), the Roman Church celebrates the Ember Days following the Feast of the Holy Cross. Though the contemporary Church no longer honors these days, traditionally they were designated as days of fasting and abstinence. Thankfully, many traditional Catholics, including those who attend chapels ministered by the priests of the Society of Saint Pius X, continue to honor these days.

History of the Ember Days

The Ember Days, which were historically kept four times during the liturgical year, have a venerable history. Here is the explanation from the 1917 Catholic Encyclopedia.

The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class. At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The “Liber Pontificalis” ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week–these were formerly given only at Easter. Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.”

Keeping with Tradition

Catholics who have access to the traditional liturgy outside of Sundays should make a special point to assist at Mass on Wednesday, Friday, and Saturday of this week. In addition to keeping the fasting and abstinence prescriptions on these days, the faithful should be attentive to the special collects and readings that are assigned on these days. Here, for instance, are the Collects from Wednesday, which properly capture the spirit of these days.

May our frailty, we beseech Thee, O Lord, find support in the help of Thy mercy; so that what is marred by its own nature may be restored by Thy grace.

O Lord, we beseech Thee, grant to Thy praying household that, as they fast from bodily food, they may also abstain mentally from sin.



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Letter from Pope John Paul II on Apparition of Our Lady at La Salette, September 19, 1846

A Letter from St John Paul II to Mgr Louis Dufaux, Bishop of Grenoble, For the 150th Anniversary* of the Apparition of Our Lady of La Salette.

* [1996]

“To the Most Reverend Louis Dufaux, Bishop of Grenoble

This year the diocese of Grenoble, the Missionaries of La Salette, and many of the faithful throughout the world, will celebrate the one hundred and fiftieth anniversary of the apparition of the Blessed Virgin on this peak of the Alps from which her message has been unceasingly heralded. Such a commemoration has a rich potential of grace, and I want to share in it, in union with the pilgrims who come to venerate the Mother of the Lord under the title of Our Lady Reconciler of sinners.

Mother of the Saviour, Mother of the Church, Mother of all, Mary journeys with each one on the pilgrimage of life. The preparation of the great Jubilee of the Redemption intensifies, and this year, consecrated to the anniversary of the apparition of Mary to Maximin and Melanie, represents a significant step toward it. In this pIace, Mary, a Mother filled with love, manifested her sadness in the face of the moraI evil of humanity. Her tears help us better understand the painful gravity of sin, the denial of God, as well as the passionate fidelity that her Son, the Redeemer, maintains toward her children despite a love wounded and rejected.

The message of La Salette was given to two young shepherds at a time of great suffering. Peoples were scourged by famine, subjected to many injustices. Indifference or hostility toward the gospel message worsened. As she appeared bearing on her breast the likeness of her crucified Son, Our Lady showed herself associated to the work of salvation, experiencing compassion for the trials of her children, suffering when they strayed from the Church of Christ as they forgot or rejected the presence of God in their lives, the blessedness of his Name.

The wide diffusion of the event of La Salette bears convincing attestation that the message of Mary is not contained solely within the suffering expressed by her tears. The Virgin bids us regain spiritual composure. She invites us to penance, to perseverance in prayer, and especially to fidelity in the observance of Sunday. Through the witness of the two children, she asks that her message be made known to all her people. Indeed, the children’s voice was heard. Pilgrims came. There were many conversions. Mary appeared in a light reminiscent of the splendor of a humanity transformed by the Resurrection of Christ: La Salette is a message of hope a hope sustained by the intercession of her who is the Mother of all peoples. Our alienations are not irreparable. The night of sin surrenders to the light of divine mercy. Human suffering properly accepted can contribute to purification and salvation. The arm of the Son of Mary will not weigh upon, not condemn, the people who walk humbly in the pathway of the Lord. Christ will take the outstretched hand into his own, and lead to new life the sinner reconciled by the grace of the Cross.
Mary’s strong and simple words maintain the relevancy of her message in a world still locked in the throes of famine and war, and so many other blights that are the signs, and often the consequences of sin. Today still, She whom “all generations will call blessed” (Luke 1:48) would lead all those who are suffering the trials of these times to the joy born of a peaceful completion of the mission assigned to the people of God.

The Missionaries of La Salette have never ceased plumbing the depths of the message of La Salette. They seek to demonstrate its enduring value for the approaching third millennium. They are especially enjoined to make known to all peoples the summons to renew Christian life. This is the mission which lies at the origin of their founding in the diocese of Grenoble. During this anniversary year, I am inviting them to pursue this mission urgently in the different parts of the world where they preach the gospel. In the same way, I offer all my encouragement to the Sisters of La Salette and the other Institutes whose founding and inspiration come from the La Salette event. In this special year I pray that the Mother of Christ help them achieve the spiritual renewal they desire, and dedicate themselves to the work of evangelization with the missionary dynamism that the Church expects of them.

From this land of Savoie and Dauphine where the Virgin Mary spoke her message a century and a half ago, the same call goes out today to the many pilgrims who come to this Shrine, as well as to the many other La Salette shrines throughout the world. With merely a few years prior to the great Jubilee, I encourage them to bring to the Immaculate Virgin the sorrows and the hopes of our world. May they be witnesses to the reconciliation which is the gift of God, and the fruit of Redemption for individuals, families and nations! May this pilgrimage preserve them from a tepid and indifferent Christian life.
May it remind them to grant a place of pride to the risen Christ in their lives! May they become artisans of the peace promised by the Lord (cf. John 14:27), and remain unfailingly convinced of the inalienable worth of the humblest human person!

Mary is as present to the Church today as she was on the day of the Cross, on the day of the Resurrection, and on the day of Pentecost. At La Salette she clearly spoke the constancy of her prayer for the world: she will never abandon the people created in the image and likeness of God, those to whom it has been given to become children of God (cf. John 1: 12). May she lead to her Son all the nations of the earth!

As I confide to Our Lady Reconciler the diocesan community of Grenoble, The Missionaries of La Salette, as well as the religious men and women who share the same spirituality, I cordially grant to all my Apostolic Blessing.”

(From the Vatican, 6 May 1996.)


For more information from a reliable source on Our Lady’s apparition in La Salette, read, The Authentic Message of La Salette”.

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Knock and it Shall NOT be Opened to You – SSPX Pilgrimage Group Refused Entry to Knock Shrine

From: God does not die! For a Truly Catholic Ireland.

Published September 17, 2017

The Society of Saint Pius X annual pilgrimage to the Shrine of Our Lady at Knock in Co. Mayo was disrupted yesterday, Saturday 16th September, when Shrine officials refused entry to priests and laity.

Members of Knock Shrine Security approached the SSPX priests, informing them that they were not permitted to celebrate Mass or carry out any devotions as a group. They confirmed that these were the orders which they had been instructed to convey.

For the first time in over ten years, therefore, the Society was forced to celebrate Mass outside of the Shrine grounds (heretofore, for a number of years, SSPX priests had been granted permission to celebrate Mass in various chapels on the grounds of the Shrine). And, for the first time in the entire history of the SSPX’s presence in Ireland, the pilgrimage group was not even permitted to recite the Rosary or pray the Stations of the Cross within the Shrine precincts!

As a result, Mass was celebrated in the car-park of an obliging local café, and the Rosary was prayed on the Main Street which runs adjacent to the Shrine. Security was posted at the gates during the rosary procession, ensuring that the group did not enter the Shrine grounds at any time.

Just like there was no place in the inn for Christ in Bethlehem, so there was no place for those faithful to the Tradition of the Church at Knock this past Saturday. The Knock Shrine authorities should be ashamed of themselves! Rector, Fr. Richard Gibbons, had no problem allowing an “ecumenical service” last January in the Saint John’s Rest and Care Centre at the Shrine. Neither did he have any problem with the assistance of “Reverend Canon” Derek Swann of the Church of Ireland, the Presbyterian “Reverend” Molly Deatherage and a Muslim representative, Manar Cherbatji, at a 2014 Peace Mass at Knock. He even had his photograph taken with them on the occasion:

Knock Rector, Father Richard Gibbons, centre of photograph, sandwiched between his Bishop and the “Reverend” Molly after the “Peace” Mass, 2014.

Also in 2014, Father Gibbons was content to conduct a joint ecumenical service in the Knock Shrine Basilica with the Church of Ireland “Bishop” of Tuam, Killala and Achonry, “Dr.” Patrick Cooke in August of that year to celebrate the 190 years of the Royal National Lifeboat Association. On this occasion, as the Irish Catholic reported, Father Gibbons went the extra mile … “Dr.” Cooke led the celebration, while Father Gibbons was his assistant!

Conclusion? Father Gibbons cordially invites Anglicans, Presbyterians and Muslims, who do not accept the Church’s infallible teachings on the Blessed Virgin Mary, to participate in, and even lead services on the site where Our Lady appeared. But, he does not allow the Society of Saint Pius X and those faithful who assist at their Masses to even say the Rosary as a group on the same site, despite their obvious love for the Mother of God. Shame on him!


CP&S comment – The old progressives with their destructive agenda and childish liturgies are still hanging on in the Church…. But as washy-washy banality fails to appeal to the upcoming ranks of young Catholics, perhaps it won’t be for much longer!

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Be Brave! Speak out!

What happened to the Church under the heretic Arians is happening again now


(Source: Deacon Nick Donnelly on Facebook)


Speaking out is not easy in our anti-Christian, politically-correct world today. We have pointed out in many articles of recent times how those courageous bishops, priests, politicians, journalists, etc., and in fact any Catholic worthy to be called one, who does not cower or remain silent when called to defend the Faith and other Christians (including the unborn), exposes themselves to a bombardment of insults and ridicule. And sometimes  even the loss of livelihood, exile, and in the worst scenarios, their vey lives! Our Lord warned us it would be so, and that, “A servant is not greater than the Master” – (John 13:16). We cannot expect our own treatment to be different, easier, to the way the Son of God was treated by the majority of mankind He loved so greatly and whom He had come to redeem.

But what is the hatred and scorn of this passing world compared to the Love of God and everlasting life that Christ promised to those who follow in His footsteps and defend His teachings? “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?” – (Matthew 16:26).

Saint Ignatius of Antioch says it far better than I ever could:

You have never begrudged the martyrs their triumph but rather trained them for it. And so I am asking you to be consistent with the lessons you teach them. Just beg for me the courage and endurance not only to speak but also to will what is right, so that I may not only be called a Christian, but prove to be one. For if I prove myself to be a Christian by martyrdom, then people will call me one, and my loyalty to Christ will be apparent when the world sees me no more. Nothing you can see is truly good. For our Lord Jesus Christ, now that he has returned to his Father, has revealed himself more clearly. Our task is not one of producing persuasive propaganda; Christianity shows its greatness when it is hated by the world.” 

Be brave! Speak out in defence to those who attack and despise Our Glorious Faith!

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Reflection for the 24th Sunday of Ordinary Time

from: The Benedictine Abbey of Christ in the Desert (by kind permission of the Abbot)

Image result for Lord how many times must I forgive

FIRST READING  Sirach 27:30–28:9

Wrath and anger are hateful things, yet the sinner hugs them tight.  The vengeful will suffer the Lord’s vengeance, for he remembers their sins in detail.  Forgive your neighbor’s injustice; then when you pray, your own sins will be forgiven.  Could anyone nourish anger against another and expect healing from the Lord?  Could anyone refuse mercy to another like himself, can he seek pardon for his own sins?  If one who is but flesh cherishes wrath, who will forgive his sins?  Remember your last days, set enmity aside; remember death and decay, and cease from sin!  Think of the commandments, hate not your neighbor; remember the Most High’s covenant, and overlook faults.

SECOND READING        Romans 14:7-9

Brothers and sisters:  None of us lives for oneself, and no one dies for oneself.  For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s.  For this is why Christ died and came to life, that he might be Lord of both the dead and the living.

GOSPEL       Matthew 18:21-35

Peter approached Jesus and asked him, “Lord, if my brother sins against me, how often must I forgive?  As many as seven times?”  Jesus answered, “I say to you, not seven times but seventy-seven times.  That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.  When he began the accounting, a debtor was brought before him who owed him a huge amount.  Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.  At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’  Moved with compassion the master of that servant let him go and forgave him the loan.  When that servant had left, he found one of his fellow servants who owed him a much smaller amount.  He seized one of his fellow servants and started to choke him, demanding, ‘Pay back what you owe.’  Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’  But he refused.  Instead, he had the fellow servant put in prison until he paid back the debt.  Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.  His master summoned him and said to him, ‘You wicked servant!  I forgave you your entire debt because you begged me to.  Should you not have had pity on your fellow servant, as I had pity on you?’  Then in anger his master handed him over to the torturers until he should pay back the whole debt.  So will my heavenly Father do to you, unless each of you forgives your brother from your heart.”

My sisters and brothers in Christ,

“Forgive your neighbor’s injustice; then when you pray, your own sins will be forgiven.”  —  these words from the Book of Sirach remind us that forgiveness is a deep and necessary part of our spiritual tradition, handed down to us from our Jewish ancestors in faith.  Jesus echoes this teaching when He gives us the “Our Father,” which tells us to pray, “Forgive us our trespasses as we forgive those who trespass against us.”

The second reading today, from the Letter to the Romans, tells us that “if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s.”  And it is our Lord who tells us to forgive.  If we want to follow Jesus, then we become people who forgive others, no matter what offense they do to us.  Jesus is clear that to follow Him, we will suffer, so we must take up our cross daily and follow Him.

The Gospel from Matthew today is very strong.  Jesus is so clear in His teaching to us:  forgive everything from your heart!  We are not allowed to hold on to anything against anybody.  Rather, as Jesus teaches, we must go even further and help those who harm us and give to those who rob us.  To follow Jesus is not easy and asks us to give ourselves completely to Him and to following Him.  Christianity will never be a life of comfort, even though we may have comforts from time to time.

We can also ask ourselves today how we relate to those around us?  Are we people who forgive others?  Are we people who really seek to love and serve others?  Do we seek to see Christ in others?  Do we look for God’s will in our lives and in the lives others?

Jesus always pulls our attention back to God and to the way God wants us to live.  Always we are invited to see God in every situation and not ignore the divine presence.  It is too easy for us to lose sight of God and to pay attention only to our human desires.

At the heart of the teachings of Jesus, at the heart of His own life, is this deep awareness of God’s presence in all creation and in all peoples.   Even in the agony of Jesus and in the Cross, Jesus keeps His heart with love for others.

Today, we are invited to forgive and to follow Jesus once more in a way that gives witness to the glory of God.  Let us walk the way of the Lord.

Your brother in the Lord,

Abbot Philip

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“Dear Pope Francis”: A Letter to the Pope — by Fr Richard Cipolla

Dear Pope Francis,

I write this letter to you with a heavy heart full of concern for the Church and for you as the Successor of Peter. We Catholics are called to love you and support you in your difficult ministry in the Church.

And we do. But there are many of us who are concerned that you do not have your pulse on the state of the Church as it is in today’s world. You seem sometimes to act arbitrarily on important matters such as the liturgical life of the Church and moral teaching in a way that suggests that you think like someone from the 1960s. While we must respect the Second Vatican Council as an Ecumenical Council, the ways of thinking that were in place at that time are very different from those of the present time. In many ways that Council signaled the end of modernity, at least in the Church. We are called now to try to understand what it means to live in a post-modern age, come to terms with it and then get on with the task of evangelization in a post-modern world.

It hurts us deeply when you talk in a disparaging way about those whom you call “traditionalists” and dismiss them as obsessed with the past, narrow minded, and uncharitable. There may be some who fit this image, but those whom I know who love the Sacred Tradition of the Church, far from being obsessed with the past, are vitally concerned with the future of the Church and have no desire to live in a golden age of the Church that never existed.
These men and women, including bishops, priests, deacons and lay, are quite happy to live in the world of today with its special challenges and seek to bring the Gospel of Jesus Christ and the Sacred Tradition that embodies the teaching handed down from the Apostles to the post-modern world.

You seem, dear Holy Father, to be unaware that unlike the modern world that has passed away with its rationalism and anti-traditional bias, the young people in the post-modern world are genuinely interested in Tradition and are fascinated by their experience of that Tradition whether it be in art, in architecture, in music, or in the Traditional Liturgy of the Church. The problem is that the Second Vatican Council produced a liturgy that is the fruit of the modern era. It is already stale today in the post-modern world. If you should visit the seminaries in this country, what you would find is that a majority of our seminarians are quite positive about the Traditional Mass that was suppressed in the post-Conciliar years. They are not carrying the baggage you and I carry from the upheavals of the 60s. The young people today are like blank slates, which is to their advantage. They see beauty in the Tradition, they are attracted to it and wonder why that beauty is no longer experienced by most Catholics today.

At the very time when the unity of the Catholic Church is threatened within and without, you have actually deepened that threat by your recent changing of Canon Law to give power to local Bishops Conferences to make their own adaptations of the liturgy of the Mass. Not only will we be divided by language, we will soon be divided by the rite of the Mass itself. You are right in trying to free the liturgy from the bureaucracy of the Roman Congregations. For the liturgical Tradition cannot undergo organic growth if liturgy is reduced to rubrics and law. But the path you are following threatens the unity of the Church herself. The Mass should not be used as an instrument of that “inculturation” that was the obsession of the modern Church of the past.

Dear Pope Francis: I pray that you will think about what I have said in this letter and consider ways to find out where your flock really is in today’s world. You will not do this by surrounding yourself with those who are still living in the 1960s. Do not be afraid to embrace the Sacred Tradition of the Church. That embrace will make you a happy man and a wise Bishop of Rome.

With filial affection,

Father Richard Gennaro Cipolla


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Tears of Our Lady of Sorrows

From Sensus Fidelium

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