Saturday, March 24, 2018



I think it is time to do away with the controversial foot washing of Holy Thursday. Let me just say as a priest, I am glad that our Lord didn't concretely show His love by helping someone with their bedpan! Could you imagine what creativity on Holy Thursday in the new rite would look like, especially when everyone in the congregation is asked to do the gesture for someone else????????



Footwashing is GROSS!

I’ve never liked feet.  Feet are just…nasty.  Now, I can handle feet in socks and shoes because I don’t have to look at them, but anything with an open toe is over the top.  And, no, I don’t have a single, specific reason why feet freak me out.  I just know that feet—whether they’re clad in flip-flops, $100 sandals, or jellies Ă  la 1988—are dirty, dusty, and just plain yuck.

Now, you may have noticed an obvious problem with my being grossed out by feet and worshipping in a liturgical tradition.  You are, of course, wondering how I feel about Holy Thursday, with its infamous pedilavium?  This ritual demands bare feet: touching bare feet, looking at bare feet, and points blazing hot lights on the actions of Jesus, who apparently did not find bare feet disgusting, but loved this dusty, sweaty, and most unattractive body part....


New York's Cardinal Dolan: Democrats have abandoned Catholics


Stormy Daniels' Explosive Full Interview on Donald Trump Affair: "I Can Describe His Junk Perfectly" (EXCLUSIVE)

It appears that apart from CNN, the Democrats' cable news network, most Americans don't give a flip, including EF Catholics and conservative evangelical Protestants about Donald Trump's consensual sexcapades.

Is this a good thing or not?

Puritanical Protestants and Jansenistic Catholics are usually the ones who think sins surrounding the 6th Commandment are the worst ones and when exposed deserve the fires đŸ”¥ of hell to be brought down upon those with the letter A written on their backs.

Prior to the sexual revolution of the 1960's, which really went mainstream starting with who some call a Saint, Hugh Hefner in the 1950's, the sexcapades of politicians was not deemed worthy of reporting. This was especially true for President Kennedy, seemingly a good Catholic. In other words, people's consensual sex lives, moral or immoral, were kept private and between the sinner and God.

For Catholics, required to go to Confession for sexual sins of any kind, even impure thoughts, they have the luxury of the seal of confession to keep things PRIVATE!

So is CNN, the Democrats' Cable News Network out of touch with most Americans who aren't as voyeristic as CNN is, but for political purposes, and in reporting the private sexual sins of DT, relish all the pornographic details? Are they promoting national political voyerism and isn't this more immoral and caustic of the common good then DT's consensual sexcapades.

And of course we already know DT's junk, he comes out with it everyday in his tweets!

Friday, March 23, 2018


At His Holiness Wednesday catechesis on the Mass, this is what the Holy Father said about the reception of Holy Communion:

According to the ecclesial practice, the faithful approach the Eucharist normally in a processional form, as we have said, and, standing with devotion or kneeling, as established by the Episcopal Conference, receive the sacrament in the mouth or, where permitted, in the hand, as preferred.

What is interesting is that Pope Francis had to add the codicil standing with devotion  to the standing part, but not to the kneeling part. Why? Because kneeling is intrinsically more devotional and automatically so, than is standing (from the external viewpoint).

On top of that anyone who watches so-call Communion Processions, will note that externally the kneeling position looks far more reverent and with devotion than the standing position which looks like a chow line, and people constantly on the move with no time to actually reflect in a devotional way on Who it is they have received on the spot. 

Add standing and receiving on the hand and a whole host of other problems (no pun intended) occur to the wrong ways to receive in the hand, to moving hands, to adults and children popping the Host into their mouths or bringing the Host back to the pew to share, adore or drop on the floor or bring home as a good luck charm or for a Satanic black mass. 

Some wise guy wrote the following:

In placing the emphasis where he does, Francis is also following the logic of the reformed liturgy, which quite consistently pruned away from the Tridentine liturgy later medieval developments and returned to a form more like the practice of the Church’s first five or six centuries. The Church has made it rather clear, in the way the liturgy was reformed after Vatican II, that the Church does not hold the late medieval developments to have been entirely for the good.

Well, what's good for the goose is good for the gander! A future Council of the Church can imply that "the Church does not hold the post Vatican II developments (on the Liturgy or how to receive Holy Communion) to have been entirely good!


Atheist Richard Dawkins warns against celebrating the alleged demise of Christianity in Europe


The photo at the top of my blog entails great irony with its caption exquisiteness in Liturgy. In fact it is as banal as it gets a la 1970's and even more ironic given the fact the photo is of a recent daily Mass celebrated by the Supreme Pontiff.

The photo made me feel the way I felt at a Sunday Mass I attended while on vacation. I could not watch the priest at the altar facing the congregation as at a school's teacher's desk. I had to close my eyes. I feel the same way with the photo at the top of my blog. It is so uninspirational as to turn one's Liturgical stomach.

In the history of papal Masses, Low, High and Solemn High and everything in between, the image of the current ocupant of the Vatican Motel Six celebrating Mass for other guests and workers of this Motel tells the story of the loss of beauty and attention to detail and now in a papal Mass . Is there any wonder so many now have to either close their eyes at Mass in order not to be repulsed or absent themselves from Mass so as not to offend their sensibilities concerning the reason why we are to keep our eyes open during Mass which is meant to be visibly and sensually beautiful.

Thus John Nolan hits the nail on the head with this comment:

Remember that there are now two generations of Catholics whose only liturgical experience is of a vernacular 'over-the-counter' Mass with hymns. They need to be radicalized (in the true sense) and it will not be easy. 

In my some 38 years in my diocese I see very little radicalized liturgical renewal in our parishes. It is the same old same old as symbolized by the Papal Mass at the Vatican Motel Six. God help us and send a miracle!

Thursday, March 22, 2018


And now there is more! It appears that the Vatican Motel Six under Pope Francis is in as much disarray as Trump's Whitehouse!

LaStampa has more on LETTERGATE!!!! Read the full article HERE.

ViganĂ²’s resignation: background 

and unanswered questions 

Was Ratzinger’s entourage warned of the partial
reading of the letter? And Francis’ comment on
the yet-to-be completed media reform
Pope Francis with Monsignor Dario ViganĂ², head of the Secretariat for Communication since 2015

That email of Saturday, March 17 

At the origin of the thunderous resignation of the Prefect of Vatican communication, there is certainly the communicative management of Ratzinger’s letter. But there is no doubt that tensions with other curial bodies, in particular with the Secretariat of State, contributed to Monsignor ViganĂ²’s departure from the scene and to yesterday’s epilogue.  

The Vatican Media reform has centralized considerable power in the hands of the prefect, and his management has caused more than one arm-wrestle. The last episode took place Saturday. The day before, on the morning of Friday, March 16, Francis had received in Audience, seminarians and priests from the Roman colleges. The Pope had given indications that he did not want the meeting to be live-streamed.  

L’Osservatore Romano, who had a journalist present, published on the paper edition that same afternoon a short chronicle, summarizing the contents but without including any of the Pope’s quotations. On Saturday morning, while the Pope was in San Giovanni Rotondo, the Secretariat of State asked Francis if he wanted the integral transcription of the dialogue with the seminarians to be distributed to journalists and then made public. Bergoglio would have replied no, adding that the line to follow would be that of the Osservatore’s summary chronicle, which did not include any of his quotations. Thus, the Secretariat of State, at about 10.30 a.m., sends a message to about ten email addresses in the Vatican media and the Press Office, to inform them that the transcription of the papal text would not be published and that they should take cue from the news published by the Osservatore Romano. 

The Prefect’s reply  
Within a few minutes, a harsh reply from ViganĂ² arrived at all the email addresses, unaware of the fact that the Secretariat of State’s indications were coming directly from the Pope: the prefect cried “confusion”, claiming the autonomy of the Press Office, and more specifically that of the Secretariat for Communication, with respect to the Osservatore Romano. In his reply, he adds that the other Vatican media reported the Pope’s dialogue with the seminarians as they considered most appropriate. When this email exchange took place, the controversy about rumors over Ratzinger’s letter omitted paragraph had yet to burst. The news on the undisclosed lines of the Pope emeritus provoked yet another earthquake, and after a quick round of consultations between ViganĂ², the Secretariat of State and Benedict XVI’s entourage, it was decided to finally publish the full text.  

This article was published in today’s edition of the daily newspaper La Stampa  


Boom: how one priest transformed a parish with sacred music and traditional worship

Some may remember the controversy that swirled around San Francisco’s Father Joseph Illo, whose traditionalist ideas—male-only altar servers and ad orientem Mass, among others—provoked protests.

Nonetheless: the parish where he serves, Star of the Sea, has since undergone an impressive revitalization. And Fr. Illo wrote about it recently on his blog:  
Here are some of the simple changes we have made at my parish, Star of the Sea in San Francisco, that have made the parish more prayerful:
a.  Confessions. One must begin at the beginning, which is the fact that we are sinners and beggars at the throne of grace. We put a priest in the confessional 15 minutes before every Mass; that is, we offer confessions at least 17 times a week. If nobody comes (rarely) we catch up on our breviary or our reading. People come from all over the city, because they know they will find a confessional light on at Star of the Sea.
b. Altar servers. I’ve already related the story of “altargate” and my five minutes of fame over our all-boys server program. We remained firm despite almost unanimous opposition from our local area. I received over 900 letters and emails from all over the world, 90% of which were positive. But 90% of the negative emails were from the San Francisco Bay Area. We stood firm, and trained our young men so well that the Archbishop stole some of our best ones for his cathedral Masses. Some boys serve two or three Masses in a row, both in the Ordinary and Extraordinary Form. We did not neglect the girls either, but established a “Star Girls” group that meets every other week for fun and service, including altar guild activity.
c.  Sacred Music. We put time and money into our music department, recovering chant and polyphony. At one point the department consumed 25% of our budget. Sacred Music had been much developed before I arrived at the parish, but much had to be done, and still needs to be done. Good music costs a pastor time and money, but I remembered St. John Vianney, the pastor who lived like a pauper but spent money on the Sacred Mass like a king.
d. Vessels and vestments. We quickly moved banal vestments and vessels to storage, and we repaired what was torn and tarnished, purchasing new vestments where needed. We asked this question: in 100 years would you find this vessel or that vestment in a museum? The timebound and faddish are now in a closet, and the beautiful and timeless grace our altars every day.
e.  Church Interior. We restored the altar predella marble by removing the tired red carpet that had been glued over it. We replaced the same old carpet over our sanctuary with splendid stone tilework. We gilded the altar, replaced burned out fixtures, installed more brilliant lighting, and made the sanctuary lamp prominent and brighter. Our church has “good bones” and has preserved its essential integrity, but much remains to be done so that it regains the vivid beauty of an age of greater faith.
f.   Ad Orientem Masses. I wanted the trust of the people before leading them into ad orientem worship, so I approached this move progressively over three years. The Archbishop wanted us to spend a few months in education, and we even made a Youtube instructional video, before entering a three month experimental period, from Ash Wednesday to Pentecost last year. After Pentecost we asked people what they thought, and not one person complained. Everyone loved seeing the priest face the altar during the collects and canon of the Mass. 
g. Altar Rail. By God’s grace our parish has retained its original altar rail from 1914. I had encouraged Holy Communion on the tongue at the English Masses, but didn’t get many takers. Only after I encouraged people to come to the altar rail did most folks begin receiving on the tongue. If people stand in line for Holy Communion, as if waiting for a handout, most will naturally put out their hands. But when one kneels, one realizes that one is no longer at the bank or the post office. At first we only gave people the option of Holy Communion at the rail, but within two or three months almost everyone had forsaken the “communion line” for the altar rail. Then we asked everyone to come to the rail, and the vast majority now receive Holy Communion on the tongue.
h. Perpetual Adoration. We built a new chapel at significant cost ($300,000) and promoted adoration at every opportunity. Our adoration program is still very much a work in progress, but perpetual Eucharistic adoration is a game changer for any parish or diocese. It draws people to the parish, of course, but beyond that it transforms the parish into a praying community. The nocturnal hours are unparalleled hours of grace for priests and people. A young men’s group, for example, does a holy hour every Thursday from 5-6am.​
He has much more about this at his blog. His conclusion:
In an area where Mass attendance is generally diminishing, our attendance has increased about 8% annually. The Sunday offertory has tripled in three years. Many new social, study, and service groups have formed, such as the Knights of Columbus, Young Adults (who begin their weekly meeting with an hour of Eucharistic adoration and confession), a Mother’s Group, a monthly men’s recollection, a Reading Club, and many more. We baptized seven adults last year in a parish that apparently hadn’t witnessed an adult baptism in several years. Four men entered the seminary from Star of the Sea in 2017.
Meantime, below is the video explaining ad orientem, “Together Facing God.”

Read more HERE!


I think the Holy Father makes a good point about Confession, but His Holiness should have framed is anti-Pelagian message in a different way to include not "either/or" but "both/and" and with the proper understanding of Who it is Who does the cleansing.

This is what Pope Francis said:

Francis then reflected on the fact that when we seek the Sacrament of Penance we must not do so as if we were going to the Laundromat to wash away the dirt: “No. We go to Confession to receive the love of this faithful God who always awaits us. Always”.

Of course, when we think that going to Confession, we are washing away the dirt, that is Pelagian! No?

And certainly I like the emphasis of Pope Francis that "We go to Confession to receive the love of this faithful God who always awaits us. Always”.

But the Holy Father could have also included that it is God who gives us His love and is the One who has actually brought us to the confessional, and it is He Who washes away our sins, not we who do so by going to Confession.

I prefer erases our sins for the Sacrament of Penance, since God has already washed them away in Holy Baptism.   Post Baptismal sins are erased by God in Confession since this sacrament doesn't use Holy Water, no?


Savannah has a Benedictine Priory and an all boys Benedictine High School (BC) attached to it. There are about 7 priests and brothers in residence. It is a humongous priory. These Benedictines are out of Latrobe, Pennsylvania.

For the Benedictines, March 21 is one of their major Solemnities. It is the death of Saint Benedict.

Thus the priests of the Savannah Deanery along with our bishop and bishop emeritus were invited for Solemn Sung Vespers and dinner, with a happy hour after vespers. Be sure to mark this, Makers Mark is my favorite bourbon and they had it!

The meal was delicious.

But back to Solemn Sung Vespers. It was chanted in English and I had forgotten how much better it is the pray the Office in community rather than alone, with the temptation to rush through it in order to get it over with. And Chant in English is just lovely. Isn't it too bad that those in authority in the hierarchy don't insist that the Catholic laity have the ability to chant at Mass as the normal aspect of the Sung Mass?

The Superior General of the worldwide Benedictines (who is out of the Conception Benedictine Monastery in Missouri but now in Rome) will be visiting the Priory shortly.

He was named Superior General more than a year ago. And oddly enough when I was in Rome on my month long sabbatical, a group of us went out to have some gelato not far from St. Peter's and the new Superior General was there in full habit with some other Benedictine dignitaries. I had a nice chat with him.



I am glad the CDF and Pope Francis have drawn our attention to the new Gnostics and Pelagians in the Church today.

It has helped many to understand that some of the theology of the modern liturgists since the new liturgical movement of the 20th century were both. I would say Bishop Bugnini and his cohorts were the preeminent ones imbued with a new gnosticism and Pelagianism.

Why is that, you may ask?

Think about the reforms of the Mass after Vatican II that didn't exactly follow what Vatican II actually suggested. The first ideology was to make the Mass more ecumenically pleasing to Protestants. Aren't they the Gnostics of the Reformation period? Aren't they the ones who did away with all the inspirational aspects of the liturgy and in fact did away with the sacraments? Aren't they the ones who insisted on comprehensibility, the Word as information more important than the mystical aspects of the Liturgy?   Didn't they have new insights as to what the Church should be hidden from the pope and bishops in union with him at the time?

Thus, if you couldn't understand the Mass (gnosis) and it wasn't comprehensible, (gnosis) and it was too mystical (no gnosis)  and if it was too physical, sacraments and signs, (Gnostic) and you weren't the one doing all the work to attain an salvation, (Pelegianism) then the elements of hocus pocus had to be eliminated because these implied that you didn't did need to use your mind and your body to be able to comprehend and assimilate on your own what you needed to know to experience God's grace. It wasn't up to you, but up to God and that had to be corrected by the Protestant reformers and the post-Vatican II reformers in cahoots with them.

Thus the revised Mass, more ecumenical and allowing for more gnosis and Pelagianism, became more cerebral so that each participant could understand otherwise they couldn't receive the graces because their understanding of things is what allowed them the graces. It was up to them to understand and if they couldn't no grace was there.

For example, there are some in the Ordinary Form who think a deaf and dumb person who is blind receives no graces from simply being at the Holy Sacrifice of the Mass because they can't comprehend one single thing that takes place. No comprehension, no grace!

Of course that is balderdash! In the EF Mass, with its high Christology, mystical experiences, Latin language, silent Canon and the priest duplicating genuflections and Signs of the Cross all over the place, it isn't the cerebral (Gnosticism) or the Pelagianism, (I transform myself by my understanding and assimilation of the things that I understand).

Thus a return to the theology of the EF Mass is the sure and certain way to over come the new Gnosticism and Palegianism of the Ordinary Form of the Mass pseudo-theology.

And thus an astute commenter on another post unwittingly uncovered for us the theology of the new gnostics and Pelagians in the introduction to the Penitential Act of the Ordinary Form:

Brethren (brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.  (NEO-Pelagian) no?

EF theology applied to an OF innovation:

Brethren (brothers and sisters), by the grace of God and His purifying love, may our sins be made known to us and imbued with the grace of sorrow, let us ask God to prepare us to celebrate the Sacred Mysteries.


It must be in France's genes to do this! From the Catholic Herald:

Dioceses edit photo of priest in cassock to make it look like he’s wearing jeans

Three French dioceses apparently doctored the image as part of a fundraising campaign
Three French dioceses have apparently altered an image of a priest in a cassock to make it look as if he is wearing jeans and a shirt.
Four dioceses in the south of the country, Perpignan, Montpellier, Nimes and Carcassonne made a video to solicit donations for an annual collection. The video featured a priest wearing a cassock meeting young people and taking a selfie with them.

The original poster
French blog Le Salon Beige said that as part of the campaign, a still-shot from the video was turned into a poster. However, in the dioceses of Perpignan, Montpellier, and Nimes, the picture was altered to add jeans to the priest and blur out the buttons on the top of his cassock.

The edited poster
The picture appeared unedited in Carcassonne.
Writing on New Liturgical Movement, editor Gregory DiPippo said: “If, as this rather sad little episode seems to indicate, a diocese becomes not merely reluctant to show a priest as a priest, but positively embarrassed by the idea, it should at least be honest and admit that the money collected in its fundraising appeal will be used to pay the lawyers who handle its receivership.”

Wednesday, March 21, 2018



At the Wednesday audience Pope Francis continued His Holiness' catechesis on the Mass with a focus on receiving Holy Communion.

This is what His Holiness said in part with my opinion in red:

Catechesis of the Holy Father

Dear brothers and sisters, good morning!

...And let us continue now with the catechesis on the Holy Mass. The celebration of Mass, the various moments of which we are going through, is ordered to Communion, that is, uniting with Jesus. Sacramental communion: not spiritual communion, which you can do at home by saying, “Jesus, I would like to receive you spiritually”. No, sacramental communion, with the body and blood of Christ. We celebrate the Eucharist to nourish ourselves with Christ, Who gives us Himself both in the Word and in the Sacrament of the altar, to confirm us to Him. (Actually, Holy Mother Church nourishes us.) The Lord Himself says so: “Whoever eats my flesh and drinks my blood remains in me, and I in them” (Jn 6: 56). Indeed, the gesture of Jesus ,Who gave to the disciples His Body and Blood in the Last Supper, still continues today through the ministry of the priest and the deacon, ordinary ministers of the distribution to their brothers of the Bread of life and the Chalice of salvation.

In the Mass, after breaking the consecrated Bread, that is, the body of Jesus, the priest shows it to the faithful, inviting them to participate in the Eucharistic banquet. We know the words that resound from the holy altar: “Blessed are those called to the supper of the Lamb: Behold the Lamb of God, behold Him Who takes away the sins of the world”. Inspired by a passage of the Book of Revelation – “Blessed are those who are invited to the marriage supper of the Lamb” (Rev 19: 9), “marriage” because Jesus is the Spouse of the Church – this invitation calls us to experience the intimate union with Christ, source of joy and of holiness. It is an invitation that causes us to rejoice and at the same time urges an examination of conscience illuminated by faith. If on the one hand, indeed, we see the distance that separates us from Christ’s holiness, on the other we believe that His Blood is “shed … for the remission of sins”. We were all forgiven in baptism, and all of us are forgiven or will be forgiven each time we partake of the Sacrament of Reconciliation. And do not forget: Jesus always forgives. Jesus never tires of forgiving. It is we who tire of asking for forgiveness. Considering the salvific value of this Blood, Saint Ambrose exclaims: “I who sin always, am always in need of medicine” (De sacramentis, 4, 28: PL 16, 446A). In this faith, we too turn our gaze to the Lamb of God who takes away the sins of the world and invoke Him: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed”. We say this in every Mass.

Although it is we who move in procession to receive Communion, we go towards the altar in procession to receive Communion, it is actually Christ Who comes to us to assimilate us to Him. (Thank you Holy Father, our Lord processes to us to assimilate us to Him!)

There is an encounter with Jesus! To be nourished by the Eucharist means to allow oneself be changed as we receive. Saint Augustine helps us to understand it, when he tells us about the light received in hearing Christ say: “I am the food of strong men; grow, and you shall feed upon me; nor shall you convert me, like the food of your flesh, into you, but you shall be converted into me” (Confessions VII, 10, 16: PL 32, 742). Each time we receive Communion, we resemble Jesus more, we transform more into Jesus. Just as the bread and wine are converted into the Body and Blood of Christ, those who receive them with faith are transformed into a living Eucharist. To the priest who, distributing the Eucharist, says to you, “The Body of Christ”; you answer, “Amen”, or rather, you acknowledge the grace and commitment that leads to becoming the Body of Christ. Because when you receive the Eucharist, you become the Body of Christ. This is beautiful, very beautiful. While it unites us with Christ, tearing us from our selfishness, Communion opens us and unites us to all those who are one in Him. This is the prodigy of Communion: we become what we receive!

The Church strongly desires that the faithful also receive the Body of the Lord with consecrated hosts in the same Mass; and the sign of the Eucharistic banquet is expressed with greater fullness if Holy Communion is made in the two forms, even though Catholic doctrine teaches that one whole Christ is received in one form (cf. General Order of the Roman Missal, 85; 281-282). (Good clarification!) According to the ecclesial practice, the faithful approach the Eucharist normally in a processional form, as we have said, and, standing with devotion or kneeling, as established by the Episcopal Conference, receive the sacrament in the mouth or, where permitted, in the hand, as preferred (cf. General Order of the Roman Missal, 160-161). (Thank God His Holiness doesn't rule out kneeling for Holy Communion and on the tongue!) After Communion, to keep the gift received in our hearts, we are helped by silence, silent prayer. Prolong a little that moment of silence, speaking with Jesus in the heart helps us greatly, as does singing a psalm or a hymn of praise (cf. General Order of the Roman Missal, 88) that helps us to be with the Lord.(I am glad too that the Holy Father doesn't make "singing while receivng Holy Communion the thing that unites us! It is Jesus of course. And the Holy Father rightly states that sacred silence can be even more beneficial as the means to help us to be with the Lord!!!!! Thank you Holy Father! Of course His Holiness doesn't rule out singing, either by a schola or the congregation, but it isn't turned into a liturgical mandate as Praytell and other modern liturgists are prone to do!)

The Eucharistic Liturgy is concluded by the oration after Communion. In this, on behalf of everyone, the priest turns to God to thank Him for making us His guests and to ask that what has been received may transform our life. The Eucharist makes us strong to bear the fruits of good works for living as Christians. Today’s prayer is significant, in which we ask the Lord “May the mysteries we have received, O Lord, bring us heavenly medicine, that they may purge all evil from our heart and strengthen us with eternal protection” (Roman Missal, Wednesday of the Fifth week of Lent). Let us partake of the Eucharist: receiving Jesus Who transforms us into Him makes us stronger. Very good and very great is the Lord!


Monignor Dario Edoardo Vigano Monsignor Dario Edoardo Vigano  (Vatican Media)

Vatican’s Prefect for Communication resigns

Pope Francis has accepted the resignation of Monsignor Dario Edoardo ViganĂ², Prefect of the Vatican’s Secretariat for Communication.
Pope Francis on Wednesday accepted the resignation of Mons. Dario E. ViganĂ², the man he had chosen to spearhead the Vatican media reform.

In a letter published by the Holy See Press Office, the Pope said that after having reflected carefully on Monsignor’s ViganĂ²’s request to step down from his position as Prefect of the Secretariat for Communication, he accepts his resignation “not without some effort”.

In the letter the Pope nominates ViganĂ² "Assessor" for the Dicastery of Communication asking him to stay on within the Secretariat so as to be able to continue to give his “human and professional contribution” to the new Prefect and to the media reform.

In his letter addressed to Pope Francis, and dated 19 March, ViganĂ² refers to recent controversy concerning his work and thanks the Pope for the “paternal and solid” support manifested throughout his mandate.

However, he explains he has decided to step down out of respect for the people who have worked alongside him during these years, and to avoid that the “Motu Proproi,” on the Vatican media reform, can in any way be “delayed, damaged or even blocked”.


If you cannot win an argument on your own merits resort to shaming and humiliating your opponent. This is what happened to orthodox Catholics in the 1960's and 70's. I bet Winters is my age and probably older! Press title for full degrading commentary by right wing dictator masquerading as a progressive!

CNS-Francis c.jpg

Pope Francis
"The statue of St. Peter is seen as Pope Francis leaves his general audience in St. Peter's Square at the Vatican March 14. (CNS/Paul Haring)

But I come to bury Douthat not to praise him, for his facts are nonsense, his arguments tendentious, and his thesis so absurd it is shocking, absolutely shocking, that no one over at Simon & Schuster thought to ask if what he writes is completely or only partially unhinged. I incline to the former adverb.
You would think that someone who works for a newspaper would be able to distinguish fact from fancy, to feel some sense of authorly responsibility for getting the story correct, have a nose for propaganda and insanity. In the case of Douthat's book, these attributes are missing. As I read my review copy, a paperback with no footnotes, I kept noting in the margins, "Source?" and "How would he know this?" and "That is not how bishops talk about one another." When the hardback arrived with the footnotes, I realized in the first instance that the sources were few, or a paragraph full of assertions would have a footnote that only referenced the last of those assertions. And among the sources were Life Site News, and Catholic World Report, an essay by John Zmirak and articles mostly from Edward Pentin, Sandro Magister and John Allen. If you are unfamiliar with these "sources," check them out. The first three are lunatic fringe, and the latter three display varying degrees of anti-Francis bias.


I have said it before and will say it again, the retrograde Catholics are those stuck in the 1970's liberalism. Those progressives in the Magisterium of that period implemented their progressive spirit by using the worst form of pre-Vatican II authoritarianism which included shaming those who did not share their vision as being backwards and disobedient.

These liberals were really right wing dictators forcing down the throats of rank and file clergy and laity a vision of a completely new Church in completely new wineskins. Traditionalists were marginalized and sent to the peripheries in the most abusive psychological way and often in physical ways too!

There is a recovery of this name calling right wing dictatorship in the highest levels of the Church today, as though in some weird time warp.

You can read the full interview on true progressivism at The National Catholic Register, an excerpt of which I copy below:

Bertalan Kiss, president of the 'traditionalist' youth movement Foaederatio Internationalis Juventutem
Bertalan Kiss, president of the 'traditionalist' youth movement Foaederatio Internationalis Juventutem (Bertalan Kiss)

BLOGS   |  MAR. 21, 2018
Youth Leader: Traditional Latin Mass is 'Progressive'
Bertalan Kiss says the extraordinary form of the Roman rite is not stuck in the past but rather draws on the treasures of the Church’s heritage and attracts young people because it ‘challenges them.’
You’ve said in the past that you’re the “progressives.” What do you mean by that?

Yes, my position is that there’s this concept, or mindset, that those people who prefer the extraordinary form, traditional liturgical practices and all the theological and moral teachings that go with it, are somehow retrograde. They want to go back and so on. But I always argue that this is completely not the case, because if you look at the liturgical reform and look at how Pope Benedict interpreted the liturgical reform in light of continuity, this movement is the next logical step to make.

We have had 50 or so years of the liturgical reform being introduced. There were high hopes that it would attract new generations, that it would be more accessible, and so on, but the implementation and the fruits of it, well these are still being discussed. But the way Summorum Pontificum envisioned the use of the extraordinary form in parish life and in the life of the Church is just the next logical step to make. So I usually say we’re not the ones who want to go back, we are truly the progressives because we’re not afraid to use different elements of the Church’s treasures and patrimony. Also because we didn’t live in the times when the liturgical reforms happened, so we don’t have any sort of personal contact with the discussions going on at that time.  So for us it’s the next logical step to make.

Tuesday, March 20, 2018


O joy! The Vatican is having another synod. This one is for youth.

What do our youth need today?

Stability, stability and stability. They need the sure and certain faith of the Catholic Church, not relativism.

They need discipline, structure and obedience.

They need the transcendent and a Church, from the Vaticn on down that shows in a sacramental way what the Kingdom of Heaven is and the the Glorified, Risen Person of Jesus Christ the King.

They don't need a "low Christology" of the Jesus of His public ministry. They need the high Christology of St. John's Gospel.

They need beauty too.

They don't need a liturgy that shifts with every fad and music to accompany those fads and trends. 

They need the One, Holy, Catholic and Apostolic Faith handed on in a credible fashion.

Look at my generation who the Church tried so very hard to be relevant in the 1960's. About 12% of us still practice our faith. Thank you!


This is from Sandro Magister:

"Catholic Church, Where Are You Going?" A Conference. That It Not Lose Its Way

It is confirmed. Next April 7, the Saturday of Easter Week, a very special conference will be held in Rome. The intention of which will be to show the Catholic Church the way to go, after the uncertain journey of the first five years of the pontificate of Pope Francis.
The reckoning of this five-year period, in fact, is rather critical, to judge from the title of the conference:
“Catholic Church, where are you going?”
And even more so if one looks at the subtitle: “Only a blind man can deny that in the Church there is great confusion.” This is taken from a statement of Cardinal Carlo Caffarra (1938-2017), not forgotten as an endorser, together with other cardinals, of those “dubia” submitted in 2016 to Pope Francis for the purpose of bringing clarity on the most controversial points of his magisterium, but which he has left without a response.
In a Church seen as being set adrift, the key question that the conference will confront will be precisely that of redefining the leadership roles of the “people of God,” the characteristics and limitations of the authority of the pope and the bishops, the forms of consultation of the faithful in matters of doctrine.
These are questions that were thoroughly explored, in his time, by a great cardinal who is often cited both by progressives and by conservatives in support of their respective theses, Blessed John Henry Newman.
And there will be other cardinals and bishops who will once again confront these questions, at the conference on April 7. Their names have not been released yet, but they are expected to include the signers of the “dubia,” and others who share their outlook.
In any case, there has already been confirmation of the contributions - with “ad hoc” video messages - of two very representative cardinals: the Chinese Joseph Zen Zekiun, bishop emeritus of Hong Kong, and the Nigerian Francis Arinze, former archbishop of Onitsha and then prefect of the congregation for divine worship, the same one that is headed today by Cardinal Robert Sarah.
There will also be a posthumous projection of a video interview with Cardinal Caffarra, on the controversial encyclical of Paul VI “Humanae Vitae.”
But there will also be presentations by lay scholars. Professor Valerio Gigliotti, a professor of history and of medieval and modern law at the university of Turin, will bring into focus the exercise of the “plenitudo potestatis” of the pope in the history of the Church. While Professor Renzo Puccetti, a physician and professor of bioethics at the John Paul II PontificalTheological Institute, will analyze the evolution of the bioethics taught at that institute, from its first phase with Caffarra as president to its current phase, under the aegis of Archbishop Vincenzo Paglia.
The final and culminating moment of the conference will be in any case the reading of a “declaratio,” a concise profession of faith on the points of doctrine and morality that are most controversial today.
Unlike the “dubia,” the declaration will not bear any specific signature, but the participants at the conference will propose it for the whole Church and for the world, as the voice of “baptized and confirmed members of the People of God.”
Of course, this “decleratio” will be the polar opposite of that “Kölner Erklärung” - the declaration signed in Cologne in 1989 by German theologians now in the good graces of Francis - which concerning the principles later reaffirmed by John Paul II in the encyclical “Veritatis Splendor” of 1993 “attacked in a virulent manner the magisterial authority of the pope especially on questions of moral theology,” as Benedict XVI wrote in the letter to Monsignor Dario Edoardo ViganĂ² that caused such an uproar last week.
The conference, with no admission fee, will be held on Saturday, April 7 beginning at three in the afternoon, at the conference center “The Church Village” at 94 Via di Torre Rossa, a couple of miles to the west of the basilica of Saint Peter.
(English translation by Matthew Sherry, Ballwin, Missouri, U.S.A.)

Monday, March 19, 2018


Press title for Russ Doubthat's lengthy New York Times article:

Pope Francis Is Beloved. His Papacy Might Be a Disaster.

Some money-bites:

At the same time, Francis has allowed a tacit decentralization of doctrinal authority, in which different countries and dioceses can take different approaches to controversial questions. So in Germany, where the church is rich and sterile and half-secularized, the Francis era has offered a permission slip to proceed with various liberalizing moves, from communion for the remarried to intercommunion with Protestants — while across the Oder in Poland the bishops are proceeding as if John Paul II still sits upon the papal throne and his teaching is still fully in effect. The church’s approach to assisted suicide is traditional if you listen to the bishops of Western Canada, flexible and accommodating if you heed the bishops in Canada’s Maritime Provinces. In the United States, Francis’ appointees in Chicago and San Diego are taking the lead in promoting a “new paradigm” on sex and marriage, while more conservative archbishops from Philadelphia to Portland, Ore., are sticking with the old one. And so on.
These geographical divisions predate Francis, but unlike his predecessors he has blessed them, encouraged them and enabled would-be liberalizers to develop their ambitions further. In effect he is experimenting with a much more Anglican model for how the Catholic Church might operate — in which the church’s traditional teachings are available for use but not required, and different dioceses and different countries may gradually develop away from each other theologically and otherwise.
People waved a Chinese flag when Pope Francis greeted the faithful in Vatican City last year.CreditAngelo Carconi/European Pressphoto Agency 
This experiment is the most important effort of his pontificate, but in the last year he has added a second one, seeking a truce not with a culture but with a regime: the Communist government in China. Francis wants a compromise with Beijing that would reconcile China’s underground Catholic Church, loyal to Rome, with the Communist-dominated “patriotic” Catholic Church. Such a reconciliation, if accomplished, would require the church to explicitly cede a share of its authority to appoint bishops to the Politburo — a concession familiar from medieval church-state tangles, but something the modern church has tried to leave behind.
A truce with Beijing would differ from the truce with the sexual revolution in that no specific doctrinal issue is at stake, and no one doubts that the pope has authority to conclude a concordat with a heretofore hostile and persecuting regime. Indeed, he is building on diplomatic efforts by his predecessors, though both of them declined to take the fraught step to a formal deal.
But the two truces are similar in that both would accelerate Catholicism’s transformation into a confederation of national churches — liberal and semi-Protestantized in northern Europe, conservative in sub-Saharan Africa, Communist-supervised in China. They are similar in that both treat the concerns of many faithful Catholics — conservative believers in the West, underground churchgoers in China — as roadblocks to the pope’s grand strategy. They are similar in that both have raised the specter of schism by pitting cardinals against cardinals and sometimes against the pope himself.