In Atlanta protests about @JamesMartinSJ upcoming talk – #sodoclericalism

There is a piece at LifeSite that you should see, if you want to understand something about how The Present Crisis grew, over the years, to the existential threat that it is in these USA.

Remember: The Lord gave us an indefectible Church and promised that Hell would not prevail.  He didn’t promise that the Church would survive in these USA.

James Martin, LGBTSJ, infamous homosexualist and #sodoclericalism activist was inexplicably invited by the Archbishop of Atlanta to speak.  The talk will take place at – where else? – the Jesuit parish.

Concerned people are angry and they are protesting.   Martin finds this puzzling because, after all, he is “approved” and “in good standing”.   Why oh why would anyone protest?

The answer is fairly straightforward.  As LifeSite says:

Atlanta’s CBS 46 reported about Catholics who gathered outside the Cathedral of Christ the King on Sunday protesting Archbishop Gregory’s invitation:

“We’re simply protesting two things,” said Dr. Kelly Bowring. “One, that Archbishop Gregory directly invited Father James Martin to speak. It wasn’t that it just happened. He invited him. And secondly that Father James Martin himself is coming to the diocese to speak with a pro-gay agenda.”

Demonstrators told reporter Ashley Thompson that Father Martin is known to celebrate the gay community, which they say is against church doctrine.

“He is promoting active homosexuality,” said Diane Duquette. “He says there is nothing wrong with that.”

[…]

“We’re concerned that Father James Martin is being invited because we understand and agree to reach out to homosexuals and to love the sinner but the problem that Father James Martin does not address is the sin of homosexuality,” said Bowring.

I don’t think anyone on this planet believes, really, that Martin is promoting just compassion for homosexual people and, in some instances, more charitable treatment.   Everyone knows that what he is doing is trying to make homosexual acts acceptable, on par with normal, heterosexual sex, as if there is no moral difference.   When queried, he simply won’t clarify that homosexual acts are always gravely sinful.   He does not accept the teaching of the Church that a homosexual orientation is disordered (cf CCC 2357-2358).

If Martin would be clear about what the Church teaches and also talk, for the good of souls, the intrinsic evil of homosexual acts, then the rest of his message about charity toward homosexual people would be alright.  I think we could all back that.

But that’s not what he does.

Why would Catholic parents be at all concerned that the LGBTSJ message – which effectively undergrids and defends the problem of #sodoclericalism that we are struggling with now?

Posted in Sin That Cries To Heaven | Tagged , , ,
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Read and weep: Soviet style “psych” tactics used against priests by bishops.

What I am about to post, read carefully.

Over the last few months I have been contacted by diocesan priests (and a religious) who were being sent by their bishops (superior) to be “evaluated” at one of these psych clinics for clergy.  The most (in)famous of these in these USA is St. Luke’s in Maryland.

The pattern is alarmingly similar.  The priest has some sort of dust up in the parish (or wherever).  For example, a woman gets angry because he preached about contraception, someone claims that he has “boundary issues”, somebody on the staff says that he is “cold” or “remote”.  They complain to the bishop.  The bishop tells the priest – pressures the priest – to go for “evaluation”.  With great trepidation the priest obeys (an important point).  He goes for a week or two of evaluation, at the end of which he is told that there isn’t much wrong with him.  He goes home, thinking that all is well.  Shortly thereafter, he is called in to the bishop’s office, where he is told that the clinic sent the bishop a very different assessment.   The priest is diagnosed – and it is always about the same – narcissism and borderline bi-polar.  The bishop then really puts the screws to the man to go back that clinic for “treatment”.  He is told for three months or so.  But when he gets there, and they confiscate his mobile phone and even his shaving kit, and start pumping him full of drugs and monitoring/controlling email, he is told that he’ll be there for six months.  The horror show begins.

A common characteristic of the priests: they are conservative or traditionalists.   I have a friend who was forced into one of these places and, when we could talk on the phone, he told me that I wouldn’t believe the number of conservative men there and what they were reading.   And the fact that they are conservative is important, because conservatives tend to obey.

This is one of the reasons why bishops in past have slammed down hard on conservatives but they let libs do any damn thing they want.  Even if they are slightly inclined to be conservative themselves, they are moral cowards.  They know that libs will fight them like hell and they don’t want the fight.   But they can do anything they want to conservatives because they know that they tend to obey.

There are some clergy who really do need help.   However, bishops are using this process as a way of stomping out conservative or traditionalists in their dioceses.   And I have a suspicion that this is coordinated.  Why?  In the last year, there was a period of a couple months in which several priests contacted me to tell me that they were going into the psych slammer at the order of their bishops.  Before that, I hadn’t had any such call or contact.  It suddenly started, as if some bishops had, among themselves, decided that this was a good way to get rid of troublemakers.   It is almost as if, a one of their meetings, over evening cocktails, one of them grumbled about having this really traditional priest who was spreading his ideas about Latin and Communion rails.  One of his pals, pouring another, piped up saying, “I’ll tell ya what works.  Send him to St. Lukes for ‘evaluation’.   They’ll send back something that can be used against him, one way or another. It’s expensive, but it works.”  “Hey, thanks Bill!  That’s a good idea.  I’ll also tell Fatty and Dozer.*  They’ve got these guys too.”

Rare and rare and rare as hen’s teeth are bishops who openly back their conservative priests.

Mind you… sending a guy for “treatment” is a really expensive endeavor.  A month in one of these slammers costs a diocese many 10ks of bucks (of YOUR money).   But they must figure that it is worth it, if they can intimidate priests into towing the line.   Think of the quip of Voltaire on hearing that the Brits after the Battle of Minorca shot Admiral Byng on the deck of his own ship “to motivate the others”. As he put it in Candide, “Dans ce pays-ci, il est bon de tuer de temps en temps un amiral pour encourager les autres … In this country, it is good idea to kill an admiral once in a while to encourage the others.”

That’s what bishops are doing to priests.  Slam down hard with this “treatment” on a priest and the rest of the presbyterate will get the message.   In the long run, though it is expensive, it’s ideologically worth it.

Today I read at Dreher’s page a bit of a letter from a priest about this very topic. Dreher posted about The Kalchik Shakeup in Chicago. Kalchik was pastor at a parish where people burned an infamous “gay” banner against the wishes of Card. Blase “Rabbit Hole” Cupich. Kalchik was told that he had to get out of the parish, with minutes notice, or he would be arrested and that he was supposed to go for “evaluation”. Kalchik chose, instead, to go into hiding. I’m told that a prominent Catholic website will have an interview with Kalchik soon.

Here’s what I read at Dreher’s. Read and weep.

A parish priest e-mails:

There is nothing that the laity can do to protect priests. Bishops have total authority over us. We can certainly walk away. We can leave. But Kalchick is a great example of what happens when a priest stands up to his bishop’s agenda. He’s probably done as a priest.

He can submit to St. Luke’s and get the evaluation, but St. Luke’s has an alliance with the bishops as well. It’s the bishops who pay the bill. When a priest goes there the priest must sign a release for everything he discusses to be turned over to the bishop and the diocese. So how is he supposed to deal with any real psychological issues he might have knowing that the data is going to be sent back to the bishop and put into files or even potentially released or used against him? Point being, the priest isn’t free. It’s a coercive environment. It’s rigged against priests and the information can be used by bishops to continue to manipulate those priests for years to come, all under the guise of “I just want Fr. X to be healthy.” What they are really after is reconditioning priests to act within a particular safe metric to avoid bad publicity or cause problems. Sounds a bit Orwellian doesn’t it?

Another side of this is that bishops have to hold liability insurance on their priests and if the priests have some kind of HR problem or Occupational Problem in their parish, the insurance companies are demanding bishops send them to places like St. Luke’s for a kind of “reconditioning therapy” that they don’t actually need. The priests are not actually in any kind of need of psychological assistance, but for the Diocese to continue to have the covered with liability insurance the insurance company puts pressure on the bishop for them to demonstrate that they have taken measures to lessen liability. A St. Luke’s program of 6 months of incarceration and therapy with 5 years of outpatient programming is just such a program. All of this goes into the priest’s file and is held against him the rest of his career to be trotted out any time he gets out of line.

Notice, none of this has to do with the abuse of children. Perhaps some with moral failure or bad decisions. Maybe decisions that would cause a layperson to lose their job. But in the priesthood, you get the shame of six months of incarceration in a lock-down facility and forced psychological treatment that even these facilities know you do not need. But they participate in the sham because it’s big revenue and they are cashing in on the bishop’s need to cover their liability. This is happening in large numbers throughout the country to priests.

This whole business bothers me enormously, to the point that a couple weeks ago I had an unsettling dream about creating a haven for priests, like a prepper redoubt, in Montana or some such place. They would be funneled to the redoubt, set up like a Camaldolese community, through a kind of underground railroad. I digress.

My point is that this is a real problem. Be on the watch for it.

This is what Communists did in the former Soviet union.  If a person dissented, he must be mentally ill.  Kill or send most to the camps, but diagnose some with “sluggish schizophrenia” and “treat them”… pour encourager les autres.   Word gets around what’s in store for dissenters.

I find it interesting that Fr. Kalchik fought back. Especially in this time.

As for a priest friend of mine who was in one of these places?  After a few months of “treatment” I barely recognized his conversation, his focus was shot, and his words were slurred.

Wanna fight back?

Send your diocesan donations to the TMSM.  Money and bad press are about the only things some of these people understand.

Maybe it is time to cut off all funds and channel them only to trustworthy traditional causes.

*Long time readers may recognize the reference to “Fatty” as being Bp. Fatty McButterpants of the fictional Diocese of Libville, neighbor to the Diocese of Black Duck.  “Dozer” is the nickname of Fatty’s old classmate, Bp. Antuninu Ruspa of Pie Town, who has a penchant for demolishing traditional churches and building, if anything – he sells properties as often as possible – worship spaces that look like municipal airports or the lobbies of trendy boutique hotels.   Fatty’s loathsome and somewhat deformed dog Chester once, wisely, bit “Dozer” in the inside of the thigh, rather high up, requiring a humiliating visit to the ER and the ministrations of thick-forearmed nurse who had a lot of questions.  As it turns out, Bp. McButterpants used the psych strike on a priest of Libville, the pastor of St. Christine the Astonishing, Fr. Joe W?otrzewiszczykowycki-Brz?czyszczykiewic.  Fr. JoWo tried to get something good going at his parish for the many suffering liturgical refugees from Fr. Bruce Hugalot’s Sing A New Faith Community Into Being Faith Community.  Fr. JoWo fled to the Diocese of Black Duck, where Bp. Noble gave him a safe haven without an “evaluation”.  He often helps Msgr. Zuhlsdorf at St. Ipsidipsy in Tall Tree Circle for Solemn Masses and confessions while taking care of his own budding St. Philip Neri Oratory of Mary Cause of Our Joy.


UPDATE:

I am always blown away by the goodness of so many of you readers.   I received this via email:

If you believe this priest’s life might be in jeopardy, we can begin with him. I live 3 hours from Chicago in ___. I work full time but am single with no obligations. I don’t have much, but I am close to a dozen home schooling families who would love to have him. […] He would be safe out in ___. I am mildly familiar with the methods of concealment; […]. I could drive to Chicago with a rental, pick him up, drive him here. Safely deposit him with people who are, shall we say, familiar with the situation in the Church.

Anyway, I sound nuts to myself writing this, but if it’s in your heart that this needs to be done, I may be able to help.

Posted in Be The Maquis, Cri de Coeur, Liberals, Mail from priests, Pò sì jiù, Priests and Priesthood, The Coming Storm, The Drill, Wherein Fr. Z Rants | Tagged , ,
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“Has not all our misery as a Church arisen from people being afraid to look difficulties in the face?”

“The more implicit the reverence one pays to a Bishop, the more keen will be one’s perception of heresy in him … those, who have cultivated a loyal feeling towards their superiors, are the most loving servants, or the most zealous protestors.” — Newman

I saw this on Twitter but I lost the tweet.  I found the source of the quote, however.

On Christmas Day of 1841, Bl. John Henry Newman wrote a letter to Rev. G.W. Church.

Let’s see it, with some bits and pieces redacted.  My emphases.

REV. J. H. NEWMAN TO REV. R. W. CHURCH

Christmas Day: 1841.

[…]

Has not all our misery as a Church arisen from people being afraid to look difficulties in the face? They have palliated acts when they should have denounced them. There is that good fellow Worcester Palmer can whitewash the Ecclesiastical Commission and the Jerusalem Bishopric, and what is the consequence? That our Church has through centuries ever been sinking lower and lower, till a good part of its pretensions and professions is a mere sham, though it be a duty to make the best of what we have received. Yet, though bound to make the best of other men’s shams, let us not incur any of our own. The truest friends of our Church are they who boldly say when her rulers are going wrong and the consequences. And (to speak catachrestically) they are most likely to die in the Church who are (under these black circumstances) most prepared to leave it.

And I will add that, considering the traces of God’s grace which surround us, I am very sanguine, or rather confident (if it is right so to speak), that our prayers and our alms will come up as a memorial before God, and that all this miserable confusion will turn to good.

Let us not, then, be anxious and anticipate differences in prospect, when we agree in the present.

P.S.— […]

[Y]et they should recollect that the more implicit the reverence one pays to a Bishop, the more keen will be one’s perception of heresy in him. The cord is binding and compelling till it snaps. Men of reflection would have seen this if they had looked that way. Last spring a very High Churchman talked to me about resisting my Bishop; asking him for the Canons under which he acted, &c. But those who have cultivated a loyal feeling towards their superiors are the most loving servants or the most zealous protesters. If others became so too, if the clergy of —— denounced the heresy of their diocesan, they would be doing their duty and relieving themselves of the share they will otherwise have in any possible defections of their brethren.

[…]

There are interesting items in there, no?  For example:

And (to speak catachrestically) they are most likely to die in the Church who are (under these black circumstances) most prepared to leave it.

SSPX, anyone?  Not that the SSPX has left the Church.  They are not schismatic, as some claim.  But, this line from Newman was poignant.   BTW… I won’t allow the rabbit hole Cupich hole of SSPX status to dominate the combox.

Meanwhile, speaking of Newman, I remind the readership that one of my items of swag HERE

Here is a shot of the regular sized coffee mug… I’ll bet you could put your yogurt and granola in it too.

To be deep in history
And the larger one.

 

T

There is also now a MEGA-size.  Very handy.  I use that size all the time now.

Anyway…  the whole graphic.

One of the benefits I derive from sales of these mugs, etc., is that I can use the credit that accrues in my account to send mugs to priests and bishops who do great things!  For example, I recently sent some swag to Fr. Hunwicke.  I’ve sent items to, for example, Fr. Lankeit and Bp. Vasa, etc.

Posted in ¡Hagan lío!, Si vis pacem para bellum! | Tagged
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When they claim “Clericalism!”, they really mean #sodoclericalism

There are a few terms in common usage which I would like to be able to reform in common usage.  For example, I wish that “priestcraft” wasn’t so relentlessly derogatory.  It can mean “professional knowledge and skill in respect to the exercise of priestly functions” but it almost always is taken to mean, “the scheming and machinations of priests”.  It would be nice to say that seminarians are learning “priestcraft”, the craft of doing things priests do.  That, alas, is not the common definition.

I would leave “jesuitical”, however, just as it is.  Just. As. It. Is.

I’ve been thinking about the term “clericalism”.  Definitions vary widely.

In a political sense, clericalism has to do with the involvement of clerics in governance and affairs of state, as opposed to “laicism”. Merriam Webster goes straight to “a policy of maintaining or increasing the power of a religious hierarchy”. Oxford says, “(especially in Roman Catholic contexts) the misuse or overextension of the clergy’s authority.”

When we hear clericalism, it is almost always pejorative. Clerics have or grasp at too much authority, beyond their spiritual sphere.

John Paul II identified a different kind of clericalism, one to which I have often referred on this blog: the attempt, especially by libs, to turn lay people into faux-clerics. I see it this way. If clericalism is a negative treatment of lay people, about the worse thing you can do to them is suggest that, on their own as baptized faithful, they aren’t good enough. Hence, the worst sort of clericalism is a condescending attitude whereby priests and bishop “allow” lay people to do things in the liturgy or elsewhere, that are really the bailiwick of clerics. Unwittingly, this is what those who seek the ordination of women are doing to women. It’s awful.

Another idea of clericalism is not that which comes from the clergy, but that which comes from the laity themselves. Some lay people have, whether clerics have promoted it or not, a distorted view of who clerics are and what they are for. This can lead, of course, also to the flipside of the coin: anti-clericalism.  Although I admit willingly to a strong dose of anti-clericalism, in the sense that I really don’t like some of my brethren.  The feeling is mutual.

I have, however, tried sometimes to promote a more positive idea of clericalism. For example, I think it is important for priests to spend time together, to give each other positive support, apart from the eyes and ears of lay people. Clerics are, after all, by definition, distinct from laity, especially these days, since the clerical state begins with the imposition of an indelible mark on the soul through sacramental ordination. To this end, I have, with tongue in cheek, hosted “Suppers For The Promotion Of Clericalism”, intended to bring men together for mutual support and the recharging of batteries.   But, alas, that’s not how most people hear the word, which is why I have fun using “promotion of clericalism” in that social context.  We have to keep a sense of humor.

In another, now sadly common use, Francis relentlessly speaks of clericalism but it is hard to know what he means. He is the master of the strawman, incessantly throwing censorious jabs and insults at vaguely – at best – identified groups. Right now, for Francis and his Team, “clericalism” seems to mean, “the desire to expose the truth about the crimes that bishops and the Curia have obviously been covering up and then root them out.”

Maybe it isn’t so hard to know what he means, at least right now.

The problem is, often, that clericalism is loosely defined and often a caricature of some usually negative reality.

These days, however, we are seeing clericalism use, along the lines I suggest above, as a kind of a dodge, a strawman.

It is increasingly clear that The Present Crisis has been largely brought about by homosexual clergy who have created a subculture in the Church.

Some of these clerics are homosexualists, seeking consciously to build this subculture for the sake of grasping the reins of power and maintain that power. Others, succumbing to the temptations of their disordered desires, simply want to stay on the low down. Either way, there is a culture of coverup. It’s clerical, in that it is in clerical circles and it concerns all that they do in their clerical lives. But it is, more fundamentally a homosexualist attitude or disorder which seeks to keep itself hidden so that it can get power or just get on. Also, because this disorder often preys on the young, which is mostly illegal and nearly always at least highly unethical, the desire to cover up the reality of this subculture is powerful. And then there is the influence of the Devil, and the demonic which attaches to the sins committed and the places where they are perpetrated.

It is really nasty business, this subculture, replete with nearly every sort of human depravity that the Enemy of the soul can promote in chains of sins, each leading to worse and worse lows.

Those who desire to avert our attention from the REAL cause of The Present Crisis cry “Clericalism!” as if it is a result of clerics, in general, wanting a distorted and exalted role of privilege and dominance. Sure, there is some of that kind of clericalism in the Church and it would be stupid and counterproductive to deny it. However, that’s apart from the sort of clericalism inflicted by the homosexual cabal in the Church.

We need a new term for the machinations of homosexualist clerics and their lay counterparts who are trying to deflect attention away from the true roots of The Present Crisis.

When Team Francis and their allies use the word “clericalism”, it is code for sodoclericalism.

The left and homosexualists have hijack the word “clericalism”. Nay, rather, they are trying to redefine “clericalism”.

We, however, know that when they claim “Clericalism!”, they really mean “sodoclericalism”.

When, for example, over at Fishwrap Madame Defarge writes about “clericalism”, or Mickens or Spadaro or Rosica or Faggioli or these usual suspects talk about “clericalism”, what they are covering over is sodoclericalism.  That’s what you should hear when you find their attempts to distract from the real problem we face.

BTW… moderation is ON.   And if I don’t think you “get it”, I’ll hold your comments for while, if I hold them at all.   I am not going to let this go down a rabbit hole… no… what we must now call a

… Cupich hole.

Posted in "How To..." - Practical Notes, Si vis pacem para bellum!, Sin That Cries To Heaven, The Drill, The future and our choices | Tagged ,
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ASK FATHER: Is a Communion plate or paten a “sacred vessel”?

From a reader…

QUAERITUR:

Greetings in Christ. I hope this finds you well.

A good, holy, traditional priest in my home diocese has recently claimed in conversation that the Communion-plate is in fact a sacred vessel, hence why they have handles–the servers are not to touch the blessed, plate portion itself.

However this does not fit with my time as a server at ___. There we had plates which had no handles, but small lips on two opposite sides which we simply thumbed to hold the plates. Those Fathers are also very good, holy, and traditional–and if those plates had been sacred, I certainly think they would have told me about it.

I have looked into this myself, but I cannot find any clarity beyond which documents state the plates should be used. Do you know the answer, here?

The sacred vessels are any vessels that hold sacred things, things that have been consecrated. For example, the chalice and its paten hold the Eucharist. Hence, they are sacred vessels. They receive a special consecration. The monstrance, the ciborium, the pyx, the lunette. These, too, are sacred vessels. So rare as to hardly merit mention are the fistula and papal asterisk.  A tabernacle is a sacred vessel, too, as would have been the archaic Eucharistic dove.  Vessels that hold consecrated oils are sacred. The bucket for Holy Water is a little ambiguous, since Holy Water is only blessed. And we are encouraged to touch Holy Water with our hands.

However, the Communion paten or plate, which substitutes for the paten on the chalice, or a housling cloth, is intended to “hold the Eucharist”, should it fall. They are gilded. They are concave, like the chalice paten. If particles of the Host drop onto the paten, handle or not, they are born along. If the chalice’s paten is sacred, for it holds the Eucharist, then why not the Communion paten which does the same. The chalice’s paten and the Communion paten are designed for this purpose. They actually do function the way they are designed. A smaller amount of the sacred species is still just as much the Presence of Christ as a larger amount.

I come down on the side of the Communion plate or paten being a sacred vessel. They should be gilded and clean, just like the chalice paten. The handle eliminates a need for gloves, for those who are careful about touching sacred vessels with hands that haven’t been anointed. No handle, then it is better to use gloves when handling it.

I hope this helps.

Posted in "How To..." - Practical Notes, ASK FATHER Question Box, Liturgy Science Theatre 3000 |
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OCTOBER – ROME – Annual #SumPont2018 Pilgrimage

At the end of October, 26-28 October to be precise, is the annual Summorum Pontificum Pilgrimage to Rome.  People from all over travel to Rome to participate in traditional liturgy, processions and talks… and to make contacts and greet old friends.

I have kicked myself the times I did not go.   Also, it is a nice birthday present to myself. [You can click the flag to make a donation toward my expenses.]

I will be in Rome from about 23-30 October.  Alas, a too short visit.

During that time, it would be nice to catch up with people who read these pages.  Perhaps there will be a chance for a “blognic”.  I’ll have Mass each day as well.

Benedict XVI’s 2007 Motu Proprio Summorum Pontificum was of monumental importance for the future revitalization of the life of the Church.

It was important from the day it was issued.  It is even more important now that we are all suffering from The Present Crisis.

Let’s be clear about something.

We who are engaged in the restoration of our sacred worship through tradition aren’t so engaged because we think we are better or holier than everyone who uses the newer forms.  While we want to take to heart the positive admonishment of Paul at the beginning of his first letter to the community at Corinth, we recognize that we are sinners in a Church founded precisely for sinners.  The older forms of the Roman Rite teach us something about our identity which the newer forms – especially the way they are celebrated, but in themselves as well – do not.

We are our rites.

That’s why we have to have a restoration of so much that was lost.  If we are going to find our way our of The Present Crisis, we need the untrammeled might that flows from tapping into Tradition which is itself a gift from God.

We must do all we can, each according to our vocations, to help in the revitalization and restoration of Catholic identity.   The use of the older, traditional forms of sacred liturgical worship will be of great value as we pick our way through the rubble and go forward together.

¡Hagan lío!

Posted in ¡Hagan lío!, "How To..." - Practical Notes, ACTION ITEM!, SUMMORUM PONTIFICUM, What Fr. Z is up to |
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Thanks to Augustus on his birthday and to the Cohors Italicus

Today is the birthday of Augustus Caesar, born in ancient Velitrae (Velletri) in 63 BC.

When I was living in Rome, on this day I was accustomed to stroll to the Ara Pacis and read some of the bronze lettered text embedded in the wall before the Mausoleum of Augustus, the text of the Res Gestae Divi Augustii.

The first panel:

Try reading part of it aloud:

Annos undeviginti natus exercitum privato consilio et privata impensa comparavi per quem rem publicam a dominatione factionis oppressam in liberatatem vindicavi.

One of my favorite parts is where Augustus boasts about the accomplishment of closing the doors of the Temple of Janus. These doors were closed only where there was a state of peace. This was probably the occasion of the fullness of time, when the Roman state, so important for the foundation and “culture” of the Catholic Church Christ founded, was at peace… and therefore ready for the birth of our Lord into this our vale of tears.

13 Ianum Quirinum, quem claussum esse maiores nostri voluerunt, cum per totum imperium populi Romani terra marique esset parta victoriis pax, cum prius, quam náscerer, a condita urbe bis omnino clausum fuisse prodátur memoriae, ter me principe senatus claudendum esse censuit.

Janus Quirinus, which our ancestors ordered to be closed whenever there was peace, secured by victory, throughout the whole domain of the Roman people on land and sea, and which, before my birth is recorded to have been closed but twice in all since the foundation of the city, the senate ordered to be closed thrice while I was princeps.

So, Augustus brought about the conditions of peace necessary for the Incarnation of the Lord and, moreover, His escape from Herod.   As The Great Roman texted me today:

“Travel from Nazareth to Bethlehem would have been impossible a few years earlier, without the Cohors Italica making sure no one would even dream of robbing/raping/hurting in any way those traveling that route.”

The same goes for traveling to escape the predations of Herod.

It is an interesting starting point for reflection on Church State relations.

Today, the remains of the Temple of Janus form a part of the Basilica of San Nicola in Carcere in the Forum Holitorium, in which I was ordained to the diaconate by the late great Card. Mayer in June 1990 for the place Augustus was born.

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Francis trades quips with Polish photographer in Vilnius

If AP is to be believed about anything having to with the Church or with Francis, AP has an interesting tid bit about Francis’ present trip to Lithuania.

First, remember the great photo of John Paul II by Grzegorz Galazka?

Now read this…

VILNIUS, Lithuania (AP) — The Latest on Pope Francis’ visit to the Baltic countries (all times local):

6:35 p.m.

Pope Francis has acknowledged that his reputation pales a bit compared to St. John Paul II — at least as far as Poles are concerned.

Greeting journalists Saturday en route to Lithuania, Francis was given a book about the former pope by Polish photographer Grzegorz Galazka. Receiving the large book with a beaming John Paul on the cover, Francis quipped: “(Pope John Paul II) was a saint, I am the devil.”

Laughing, Galazka immediately corrected him: “No, you are both saints! You are both saints!”

Francis’ quip appeared to acknowledge that he has his detractors, particularly among conservative Catholics who long for the more doctrinaire papacies of John Paul and Emeritus Pope Benedict XVI.

The criticism of Francis by conservatives has grown more vocal recently amid the church’s sex abuse scandals and the distress over his opening to letting divorced and civilly remarried Catholics receive Communion.

Moderation is ON.

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Archbp. Chaput of @ArchPhilly on upcoming Synod’s working document. Concerns.

Not only is there a new document out which changed the way the Synod (“walking together”) of Bishops runs, but a substantive supplemental document with more details (needed because the new document left things out) hasn’t yet been issued. The clock is ticking.

Before a Synod of Bishop convenes, a preliminary “working document” for the Synod’s meeting is issued. It is called in Latin an Instrumentum Laboris.

It seems that the IL for this upcoming Synod (on Young People) is… sub-par.

Archbp. Charles Chaput of Philadelphia – whom Archbp. Viganò says was personally maligned by Francis when they met for the first time (“[T]he Bishops in the United States must not be ideologized, they must not be right-wing like the Archbishop of Philadelphia!”) – received a summation of the IL from a noted theologian.  It concerned him enough to offer it to a wider audience through First Things.

Chaput wrote:

Over the past several months, I’ve received scores of emails and letters from laypeople, clergy, theologians, and other scholars, young and old, with their thoughts regarding the October synod of bishops in Rome focused on young people. Nearly all note the importance of the subject matter. Nearly all praise the synod’s intent. And nearly all raise concerns of one sort or another about the synod’s timing and possible content. The critique below, received from a respected North American theologian, is one person’s analysis; others may disagree. But it is substantive enough to warrant much wider consideration and discussion as bishop-delegates prepare to engage the synod’s theme. Thus, I offer it here:

If you are interested in the Synod (I think you should be), you should go to First Things and read the whole thing.  Sample:

The IL upends the respective roles of the ecclesia docens and the ecclesia discens. The entire document is premised on the belief that the principal role of the magisterial Church is “listening.” Most problematic is §140: “The Church will have to opt for dialogue as her style and method, fostering an awareness of the existence of bonds and connections in a complex reality. . . . No vocation, especially within the Church, can be placed outside this outgoing dynamism of dialogue . . . . [emphasis added].” In other words, the Church does not possess the truth but must take its place alongside other voices. Those who have held the role of teacher and preacher in the Church must replace their authority with dialogue. (In this regard, see also §67-70).

There were serious problems with the Final Report – and the procedure surrounding it – from the last Synod.  There were serious problems with the procedure of both the Synods on the Family.

Do you suppose, after the rigging of the last Synod, Zuhlio will have more to say about the Synod and present state of affairs?

Posted in "How To..." - Practical Notes, Synod, The Coming Storm, The Drill | Tagged , , ,
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THIS IS WAR! Wherein Fr. Z calls on bishops and priests to FIGHT BACK as priests and bishops!

Preliminary note:  For the last two nights, I have had nightmares.  Last night was as bad as anything I have ever had and it was incredibly real.  As I wrote this post, I had the dreaded BSOD.   Hasn’t happened for long time and I was freshly rebooted.  Coincidence?


Under another post, about Akita, Communion in the hand, and homosexuality, I mentioned that certain vile sins – I’ll spare you – invite demons to attach themselves to the people who commit them and to the places where they are committed.

When I travel, one of the first things I do is bless the hotel room or place I am staying with Holy Water blessed with the older, traditional form.

Given that The Present Crisis is grounded in homosexual sins and cover ups by those who perpetrate them, we must also consider the other, dire spiritually corrosive effects of the demonic which of necessity infiltrates when sodomy is committed.  Also, the effects of sodomy will be graver because they also involve sacrilege.   When a priest, a consecrated person, commits sodomy, he also commits the sin of sacrilege, because he is a consecrated person.

Let’s call it…

#sodoclericalism

I suggest that demons revel in that opportunity and tenaciously latch onto any place where sacrilegious sodomy is committed.

If I were a diocesan bishop, I would quietly give all my priests the permission to use Chapter 3 of the traditional Roman Ritual‘s rites of exorcism. 

Chapter 3 covers exorcism of places.  I would give the priests permission to use it and then tell them that they should use it

  • in their rectories
  • in the convent if there is one
  • in the offices of the parish
  • on the grounds of the parish
  • in the school if there is one
  • in the sacristy
  • in the church

Si vis pacem para bellum!

Some time ago, I recorded the Latin of Chapter 3 and said that I would make it available to priests who request it.

The Devil hates Latin.  The Devil is also quite legalistic.  It is best to use good, clear Latin at all times when dealing with Hell.

NEVER FORGET:  Just as sacramental effects are not less real just because we can’t see, touch, hear, taste or smell them, so to other supernatural realities, such as the infestation or oppression of the demonic.

Priests are ordained to deal in these insensible supernatural realities more than they are ordained to deal with the administration of material goods, etc.   Anyone can do those things, but only priests and bishops and tackle the supernatural realm.  That’s what priests are really for.

Something important about the priest’s true identity has been obscured by the busyness of his daily life stretched out over years and years and years.   Couple that with the enervating long-term effect of celebration of weakened worship, with its deficient explication of priestly identity, and we have a real problem.

Priests and bishops and lay people alike need to wake up to who the priest is.

Fathers, let’s get some strong cups of traditional Catholic identity coffee and wake up.

THIS IS WAR.

It’s time to dust off and employ all our armor and weapons.  We have to get into the fight as priests who fight back as priests.  We aren’t just anyone.

We’re ALTER CHRISTUS!

And, Fathers, Excellencies…

GO TO CONFESSION!

That’s a preliminary to everything we do.

The rites of the Rituale Romanum are sacramentals.  Confession is a sacrament.  Sacraments are far more effective than sacramentals.

If you know that something really bad happened in a place, it might be a good idea not just to bless it and use Chapter 3.  You might say Mass there.    (Having an altar from St. Joseph’s Apprentice would be handy!)

Si vis pacem para bellum!

Our Lady, Queen of the Clergy, pray for us.

Posted in ¡Hagan lío!, "How To..." - Practical Notes, ACTION ITEM!, Si vis pacem para bellum!, Sin That Cries To Heaven, Wherein Fr. Z Rants | Tagged , , ,
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