THIS DOCTOR OF THE FIELD HOSPITAL CHURCH HAS MADE THE RIGHT PSYCHIATRIC DIAGNOSIS, THAT OF GASLIGHTING AND MANIPULATION OF ORTHODOX CATHOLICS MOST OF WHOM ARE FAR FROM RIGID PHARISEES!

 In today’s Church, we need not just doctors of the body, but psychiatrists who can make the proper diagnosis and Bishop Robert Mutsarets is a great psychiatrist. Read His Excellency’s full commentary post at Rorate Caeli by pushing their title. My money bytes below the photo:

The Deceptive Tactics of the Silent Revolution Engulfing the Church - by Bishop Robert Mutsaerts

This does not mean that nothing may ever change. The liturgy has developed, canon law has changed, ecclesiastical disciplines have been modified, and theological formulations have been refined. An oak tree looks different after five hundred years than when it was an acorn. But when that acorn suddenly produces a tulip, "development" is no longer the right word.

There is reason to be concerned about this. Why? Read Church history. Ecclesial upheavals rarely begin with the announcement: "As of Monday, we are abolishing two thousand years of Catholic tradition." It happens differently. First it is said that a doctrine is being misunderstood. Then that the terminology is "hurtful." Next that no one wishes to change the doctrine, but that "pastoral space" is needed. Local experiments then arise. The experiments become practice. The practice creates expectations. The expectations become "lived reality." And finally, those who defend the original doctrine are asked why they cling so rigidly to a formulation that has by now been superseded. That is the silent revolution.

Sometimes the Church must find new words to proclaim the same truth in a comprehensible way. But that is precisely why the decisive question is not: Is something changing? The question is: Is what is changing recognizable as an organic development of what preceded it, or is there a rupture with what came before? That is why continuity is not the hobby of nostalgics. It is a Catholic criterion. The Catholic question is never only: "Is this kind?" "Is this inclusive?" "Does this work pastorally?" The decisive question remains: Is this the same faith that we have received? The faith of Paul, of Augustine, of Thomas, of Trent, of Newman, of John Paul II and Benedict XVI.