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September 2019 Contents
The Papacy in Jesuitical Captivity: Archbishop Viganò and the “60-Year-Old Plan” (George Neumayr)
Jorge Bergoglio is the first Jesuit to become pope in the history of the Church, a grimly ironic distinction given the moral and theological collapse of the order at the moment of his election. At its lowest point, the Jesuit order produced its first pope, which foreshadowed his disastrous pontificate. In light of his catastrophic papacy, the first Jesuit pope may also end up the last one.
One of the themes of my book, The Political Pope, is that the papal program of Jorge Bergoglio comes straight out of the modernist playbook of the modern Jesuit order. We are witnessing the liberal Jesuit captivity of the papacy.
Hence, I wasn’t surprised by Archbishop Carlo Maria Viganò’s recent remark that the Bergoglio pontificate represents the culmination of a decades-long plot of the modern Jesuits to liberalize the Church. Viganò is right: Francis seeks not to reform the Church but to destroy it in conformity with the modernist ambitions of his liberal Jesuit confreres. Click here to continue reading
Jesuits for Communism: Russia’s Errors are Alive and Well (Brian M. McCall)
Russia’s Errors Alive and Well
In the Secret of Fatima, Our Blessed Mother told the three shepherd children in July 1917 that Russia “will spread her errors throughout the world, causing wars and persecutions of the Church” unless Russia were consecrated by the pope in union with the bishops of the world to her Immaculate Heart. Over 100 years later, her prediction has come true. The key tenants of the errors that Russia adopted in 1917, namely, Communism, have spread throughout the world. Secular atheism, materialism, an all-powerful dictatorship that subjugates and persecutes the Church, abortion, contraception, and the destruction of the family are the key and fundamental errors of Communism.
In addition to spreading throughout the secular world, the errors of Russia have also spread throughout the Church. Within the Church, the dictatorship of the proletariat that is fundamental to the plans for world domination by Communists has revealed itself to be the Jesuit Order, which has in turn given us the Dictator Pope, Francis. The once great Jesuit Order, a veritable Praetorian Guard of the Church, has become since the time of Our Lady of Fatima’s prediction the vanguard of Communism within the Church.
If we needed more proof that the Society of Jesus (which should be renamed the Comrades of Marx) had become the chief instrument of Russia’s errors, we received it on July 23, 2019 when America: The Jesuit Review published the article, “The Catholic Case for Communism”, by Dean Dettloff. To continue reading, subscribe to the Catholic Family News E-Edition
Popes Speak: Excerpts from the Encyclical Divini Redemptoris on Atheistic Communism (Pope Pius XI)
Editor’s Note: Our Lady of Fatima predicted that Russia would spread her errors throughout the world unless the consecration of that nation to her Immaculate Heart was made according to her instructions. As the consecration was not completed, Communism became the bitter enemy of the Church of her Son and spread throughout the whole world. Notwithstanding the collapse of the Soviet Union in late 1991, Communism is still spread throughout the world and is in fact more dangerous in a certain sense than it was when championed by Soviet tanks. Communism still works ceaselessly against Christ and His plan of Redemption. Pope Pius XI’s precise condemnation of Communism is as accurate and poignant today as it was in 1937. Excerpts from this great Encyclical are reproduced in this month’s edition.
Venerable Brethren, Health and Apostolic Benediction.
The promise of a Redeemer brightens the first page of the history of mankind, and the confident hope aroused by this promise softened the keen regret for a paradise which had been lost. It was this hope that accompanied the human race on its weary journey, until in the fullness of time the expected Savior came to begin a new universal civilization, the Christian civilization, far superior even to that which up to this time had been laboriously achieved by certain more privileged nations.
2. Nevertheless, the struggle between good and evil remained in the world as a sad legacy of the original fall. Nor has the ancient tempter ever ceased to deceive mankind with false promises. It is on this account that one convulsion following upon another has marked the passage of the centuries, down to the revolution of our own days. This modern revolution, it may be said, has actually broken out or threatens everywhere, and it exceeds in amplitude and violence anything yet experienced in the preceding persecutions launched against the Church. Entire peoples find themselves in danger of falling back into a barbarism worse than that which oppressed the greater part of the world at the coming of the Redeemer.
3. This all too imminent danger, Venerable Brethren, as you have already surmised, is Bolshevistic and atheistic Communism, which aims at upsetting the social order and at undermining the very foundations of Christian civilization.
4. In the face of such a threat, the Catholic Church could not and does not remain silent. This Apostolic See, above all, has not refrained from raising its voice, for it knows that its proper and social mission is to defend truth, justice and all those eternal values which Communism ignores or attacks. Ever since the days when groups of “intellectuals” were formed in an arrogant attempt to free civilization from the bonds of morality and religion, Our Predecessors overtly and explicitly drew the attention of the world to the consequences of the dechristianization of human society. With reference to Communism, Our Venerable Predecessor, Pius IX, of holy memory, as early as 1846 pronounced a solemn condemnation, which he confirmed in the words of the Syllabus directed against “that infamous doctrine of so-called Communism which is absolutely contrary to the natural law itself, and if once adopted would utterly destroy the rights, property and possessions of all men, and even society itself.” Later on, another of Our Predecessors, the immortal Leo XIII, in his Encyclical Quod Apostolici Muneris, defined Communism as “the fatal plague which insinuates itself into the very marrow of human society only to bring about its ruin.” With clear intuition he pointed out that the atheistic movements existing among the masses of the Machine Age had their origin in that school of philosophy which for centuries had sought to divorce science from the life of the Faith and of the Church. Click here to continue reading
Fatima’s Angel of Peace and the Need for Eucharistic Reparation (Matt Gaspers)
Transubstantiation – the idea that during Mass, the bread and wine used for Communion become the body and blood of Jesus Christ – is central to the Catholic faith. Indeed, the Catholic Church teaches that “the Eucharist is ‘the source and summit of the Christian life.’”
But a new Pew Research Center survey finds that most self-described Catholics don’t believe this core teaching. In fact, nearly seven-in-ten Catholics (69%) say they personally believe that during Catholic Mass, the bread and wine used in Communion “are symbols of the body and blood of Jesus Christ.” Just one-third of U.S. Catholics (31%) say they believe that “during Catholic Mass, the bread and wine actually become the body and blood of Jesus.”
For those under age 40, the percentage drops to 26%.
Granted, the numbers vary significantly between those who attend Mass “weekly or more” (63%) versus those who attend “monthly/yearly” (25%) or “seldom/never” (13%). Nevertheless, this new study shows that a whopping 37% of U.S. Catholics who attend Mass “weekly or more” believe that “the bread and wine are symbols,” rather than the actual Body, Blood, Soul, and Divinity of Our Lord Jesus Christ. Click here to continue reading
*The Philosopher’s Corner* Being and Becoming: The Problem of Change (Brian M. McCall)
Initial Attempts at Defining Change
Understanding the phenomenon of change has been an issue since ancient times. The pre-Socratic philosophers Heraclitus and Parmenides staked out radically different philosophical positions on the topic. Heraclitus argued that reality was nothing but change. No aspects of reality are stable but are always in a process of change and even that process of change is changing. He famously summed up his position in the expression, “No man ever steps in the same river twice.”
In contrast, Parmenides denied the reality of any change. We only see the appearance of change, but in reality, the universe is merely one unchanging thing. We cannot trust our perception of change because that is not reality.
In their different philosophies, both men were struggling to distinguish being from becoming and they each provided an overly simplistic answer: either only being is real and becoming is not or vice-versa. Both of their attempts at explaining reality partially (although unsatisfactory) answer the question. Heraclitus is correct that things are changing. The water in the river today contains different water from the water in it yesterday. Even a human being is not made up of the same cells throughout life; they are constantly dying and being replaced. Yet, we recognize that the Tiber River is still the same river today as in the time of Cicero. You are the same person throughout your life even though your body has totally new cells on the day of your death from the day of your birth. To continue reading, subscribe to the Catholic Family News E-Edition
Church Militant v. Fr. McLucas and SSPX: Setting the Record Straight (Matt Gaspers)
Background to the Story
On July 23, 2019, Michael Voris’ Church Militant (CM) organization published a rather shocking headline: “Is the SSPX Sheltering a Sexual Predator?” To briefly recap its contents, the author – James Baresel, “a freelance writer with degrees in philosophy and history” (CM’s description) – accused the leadership of the Society of Saint Pius X (SSPX) of gross negligence (at best) and deliberate cover-up (at worst) in relation to Fr. James McLucas, a priest of the Archdiocese of New York accused of sexual abuse of an adult woman in 2012, and who has since assisted the SSPX in the U.S. on occasion due to his interest in traditional doctrine and liturgy.
Those who read the article and have followed the ensuing social media debate know that the headline was a rhetorical question, since it is obvious that both the author and Church Militant presume guilt on the part of Fr. McLucas, despite a lack of hard evidence (accusations ≠ evidence) and the absence of a guilty verdict from either a diocese or court of law (settlements ≠ admission/finding of guilt). (Both the author and CM also clearly harbor a strong bias against the SSPX, which could be the real motivation behind their efforts – more on this later.)
Having now reviewed in detail the court records related to Fr. McLucas – available online from the New York State Unified Court System (“Search as Guest” for “James McLucas”) – and having done further research into his history, my purpose in this article is twofold: (1) to present a fuller picture of Fr. James McLucas and the known facts of his case; and (2) to point out several deficiencies in Church Militant’s method of prosecuting what can rightly be dubbed ‘Church Militant v. Fr. McLucas & SSPX’ before the ‘Supreme Court of Church Militant’ and in which Church Militant acts as the jury. Click here to continue reading
A Catholic Defense of Banning Books (Jesse Russell, Ph.D.)
Revisiting the Case of Dr. Lewis
For over a year, now, the world of Catholic education has been abuzz with scandals and rumors of scandals at a host of Catholic colleges and universities. Among the many honest exposés, slanders, and careless whispers that have circulated in the morass of the internet is the case of an English professor at the Franciscan University of Steubenville (your author’s alma mater), who was demoted due to exposing his students to the perverse and sacrilegious novel The Kingdom by Emmanuel Carrère.
In response, the professor, Dr. Stephen Lewis, crafted a piece in First Things magazine arguing in defense of his decision to use the novel and citing St. Augustine of Hippo’s (A.D. 354-430) argument in his treatise On Christian Doctrine, that just as the Israelites stole Egyptian gold, so too can Catholics appropriate pagan literature for Christian use.
Your humble author has already responded to Dr. Lewis in a Catholic Family News piece entitled, “Saint Augustine on Pagan Literature: The Whole Story”, in which your author noted St. Augustine’s point that only certain portions of certain pagan literature can be appropriated for Catholic use, quoting his emphasis that “all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid…” To continue reading, subscribe to the Catholic Family News E-Edition
*Lessons in Catholic Education* True Religion: The Essence of Education (Fr. David Sherry, SSPX)
The second ingredient in St. John Bosco’s recipe for education – “Reason, Religion, Kindness” – concerns the very essence of education. This is because education really means enabling a human being to live the good life. The good life is that which we were created for – to know, love and serve God – which can be summed up by “religion.”
Here, it is important to point out that there is true and false religion. The religion that is essential for education is true religion. True religion is that which was founded by Jesus Christ, namely, the Catholic religion; all others are more or less false. The true religion is the solution to all human problems and the recipe for a happy life and a blessed eternity. This is simply because Jesus Christ is the Son of God, the Second Person of the Blessed Trinity, made man. “I am come,” He said, “that they may have life, and may have it more abundantly” (John 10:10). He is able to give us this life because He actually is God, and thus, “the Way, and the Truth, and the Life” (John 14:6). In other words, He is the goal and the way to get there. In order to achieve our goal, we simply have to follow Him in the way that He lays down.
All other religions are more or less false: either mere human philosophies that are not religions at all (like Buddhism), or diabolical paganism (like voodoo), or corruptions of the true religion (like Islam and Protestantism). To continue reading, subscribe to the Catholic Family News E-Edition
The Life of Archbishop Marcel Lefebvre (Bishop Bernard Tissier de Mallerais, SSPX)
Editor’s Note: In this month’s installment, we see the Archbishop confront one of the errors of Vatican II, false ecumenism. His discovery that a pan-religious ceremony occurred in his domain with the encouragement of the Apostolic Nuncio reminds us that the errors of Vatican II were fomenting in the Church before the Council was even called. His prudent reaction to the growing clamor for ecumenism (in particular, with Islam) demonstrates the beauty of the Traditional Catholic position. He strongly defends the purity of doctrine but deals with people in a very prudent and charitable manner. His assessment of the state of Islam in Africa has proven very prescient. – Brian M. McCall, Editor-in-Chief
An Interreligious Ceremony in Dakar
One day the Archbishop had a disagreement with his vicar general. It was after Independence, and while the Archbishop was away in Nouakchott an airplane attempting to land at Yoff airport overturned and ended up in the water. There were 160 victims of various religions, but their bodies were in such a state that Catholics could not be distinguished from Muslims. Air France’s chief executive was a practicing Catholic and came to see Fr. Bussard. The vicar general gave the following account of their conversation and its consequences:
“Couldn’t you do a joint ceremony?” said the Chief Executive.
“Not all the religions at the same time,” I replied. “I do see one solution. The ceremony could take place in the courtyard of the bishop’s residence, the three religions could do their ceremonies one after the other, and I’ll ask the Apostolic Nuncio to come and give the absolution.”
Bishop Maury [the apostolic nuncio] consented on the condition that he be the first to conduct the ceremony, and that he not assist at the ceremonies of the other religions. The whole government was there, and when the Nuncio intoned the Libera me all the Catholics joined in singing heartily. Then the Protestant pastor gave a dull address. As for the marabout, he did not want to appear. I had to ask Mamadou Dia to make him come, “otherwise,” I said, “people will believe that we didn’t want him to take part, while the opposite is true.” The marabout came in the end and read from the Koran, and that was the end of the ceremony.
The Catholics said, “Wow! We were really able to show the others what it’s all about! They were pitiful!”
The following day Archbishop Lefebvre returned, and I went to fetch him from the airport.
“I heard on the radio,” said the Archbishop, “that there was a ceremony in the cathedral grounds. Did you give your permission for that?”
“But it’s communicatio in sacris!”
“No, Monseigneur. The expression is exact but does not apply to the ceremony. The Catholic part was separate. And, well, the Apostolic Nuncio…”
“Oh, yes!” he replied, “that’s nothing to go by!” He was kind with everybody but sometimes he could be a little sharp like that.
“Monseigneur, there was no communicatio in sacris. It was a triumph for the Catholics; you can ask anybody.”
Then Archbishop Lefebvre spoke to his secretary who was there and who was very strict on such matters, “What do you think, Fr. Duguy?”
“No, Monseigneur, Fr. Bussard did the right thing.”
“Not you as well!” replied the Archbishop.
That was the end of it, and the matter was never raised again. I said to him, “Monseigneur, if you think I did the wrong thing, you know, I’ll resign straightaway.”
He said nothing more. However, I think he didn’t approve.[i]
Certainly Archbishop Lefebvre did not approve and could not approve: the juxtaposition of these three religious rites, even one after the other, smacked of relativism and indifferentism. One could not compromise principles by allowing an ambiguous fraternization that amounted to casting doubt on the only true religion. To continue reading, subscribe to the Catholic Family News E-Edition
Our Lady and the Saints on the Holy Rosary (Marianna Bartold)
“I am the Lady of the Rosary” was the name by which Our Lady identified herself at Fatima, on the very day of the Miracle of the Sun. Since the Mother of God repeatedly asked it of us, every Catholic should pray the daily Rosary. What the Virgin Mary said centuries ago to St. Dominic, desperately battling the vicious and prevalent Albigensian heresy of his time, remains true today as the entire Church battles Modernism, “the synthesis of all heresies” (Pope St. Pius X, Encyclical Pascendi Dominici Gregis).
“It is to forgetfulness and ignorance of the life and doctrine of Christ that we must attribute, in great measure, the many heresies that arose and carried off so many sheep from the flock of Jesus Christ after Christianity had been established all over the world,” wrote the 19th-century priest and author, Fr. Michael Müller. “Our dear Savior, however, incessantly watches over the welfare of His Church. He tells us in the Gospel that He is the Good Shepherd…He knows His sheep in general and in particular. He instructs them by His word, He strengthens them by His grace, animates them by His spirit, and enriches them with His merits. He does not, like other shepherds, nourish Himself with their flesh or clothe Himself with their fleece; on the contrary, He gives them His Flesh to eat and His Blood to drink.”
“He watches over His sheep with a special providence; He never abandons them; He defends and protects them against the foe who would devour them…Hence, in every century He has provided chosen vessels—Saints—to defend and edify His Church and to supply her wants.” To continue reading, subscribe to the Catholic Family News E-Edition
*Roman Catechism Series* He Ascended into Heaven, Sitteth at the Right Hand of God the Father Almighty (Matthew Plese)
Christ Ascended Body and Soul into Heaven
After having carefully examined the mystery of Our Lord Jesus Christ’s death and glorious Resurrection into Heaven, the Roman Catechism turns to His triumphant Ascension into Heaven:
“Filled with the Spirit of God and contemplating the blessed and glorious Ascension of our Lord, the Prophet David exhorts all to celebrate that splendid triumph with the greatest joy and gladness: Clap your hands, all ye nations: shout unto God with the voice of joy…. God is ascended with jubilee. The pastor will hence learn that this mystery should be explained with the greatest diligence; and that he should take care that the people not only perceive it with faith and understanding, but that they also strive as far as possible, with the Lord’s help to reflect it in their lives and actions.”
Ascension Thursday in the liturgical year marks the 40th day after Easter Sunday and the day we celebrate Our Lord’s Ascension into Heaven from earth. The Ascension has three principal parts: (1) the departure of Jesus from earth, (2) His going up into Heaven, and (3) taking His place at the right hand of the Father. To the faithful who understand the reason for Our Lord’s ascent, it is not only a historical reality but also an occasion for us to reflect on our lives. Are we in the state of grace and worthy to follow Our Lord into Heaven?
Rogation Days in Preparation for the Ascension
While many Catholics today will often unfortunately overlook the Ascension, the traditional liturgy of the Church saw the Ascension as a crowning achievement of Our Lord’s victory over sin and death. As such, not only was the Ascension celebrated as an Octave for eight days but also it was preceded by fasting and vigils. These days of preparation were known as the Minor Rogation. These days have their ancient origin in 470 A.D. by Bishop Mamertus of Vienna. In time, they were eventually adopted as part of the Church’s universal calendar. The word “Rogation” comes from the Latin verb rogare, which simply means “to ask”, and was applied to these days because the Gospel reading for the previous Sunday before the Ascension included the verse, “Ask and you shall receive” (John 16:24). To continue reading, subscribe to Catholic Family News E-Edition
St. Vincent de Paul and the Spirit of Trent (Mark Fellows)
He was born in Pouy, a small village in southwest France. The fifty families that made up the village lived in clay houses with thatched roofs, which often housed the animals as well. Although he retained a permanent fondness for his peasant upbringing, young Vincent escaped his origins by becoming a Churchman. He attended a Franciscan school, where he received the tonsure and Minor Orders at age fifteen. Then his father sold two oxen – a great sacrifice – to finance Vincent’s education at the university in Toulouse. By 1600, he was a priest. He said his first Mass in a small chapel dedicated to the Blessed Virgin. His ordination at the young age of twenty was due in part to his intelligence, which was remarkable, but also to the relatively easy process for becoming a priest in those days.
It was more difficult to acquire a benefice (a parish and the revenues due it). He remained in Toulouse as a tutor until 1605, when he went to Marseilles to collect a small inheritance. His companion persuaded Vincent to return by boat and he agreed, “since the weather was fine and I would make the trip more quickly and at less cost than by land.” It was less than a day’s journey in good weather. For Vincent, however, it took several years.
Shortly after his boat left shore, three Turkish pirate boats gave chase. “They attacked us so hotly that two or three on our boat were killed and the rest wounded,” Vincent wrote in a letter to Comet. He was one of the wounded, receiving an arrow in the leg that gave him a permanent limp. When the pirates boarded the ship, they butchered Vincent’s companion and “hacked our pilot into a thousand pieces in revenge for the death of one of their own leaders.” Certain he was next, Vincent, clad in his black cassock, knelt in prayer. Instead, the arrow was torn out of his leg. His cassock was taken away. He was chained to the other survivors, and they were all taken to Tunis and sold as slaves. To continue reading, subscribe to Catholic Family News E-Edition
The Amazon Synod: Francis Tips His Hand (Christopher A. Ferrara)
Calling a Modernist’s Bluff
Like bad poker players, Modernists have a “tell” by which one can determine what they are really thinking despite the poker faces they attempt (unsuccessfully) to affect. After so many years of experience with their games, the Modernist’s tell is particularly glaring and ever-present in our day: simply assume that they deny what they affirm and that they affirm what they deny. The Modernist is a terrible bluffer. We can see his deceptions from a mile away.
Pope Saint Pius X spotted these characters more than a century ago. In Pascendi, his landmark encyclical written to alert the Church universal to their rhetorical ruses, Saint Pius X wrote this concerning “the Methods of the Modernists”:
“In the writings and addresses they seem not unfrequently to advocate now one doctrine now another so that one would be disposed to regard them as vague and doubtful. But there is a reason for this, and it is to be found in their ideas as to the mutual separation of science and faith. Hence in their books you find some things which might well be expressed by a Catholic, but in the next page you find other things which might have been dictated by a rationalist.” (n. 18)
In other words, the Modernist is a rationalist who deconstructs the Faith while attempting to throw his critics off the scent with contradictory expressions of the very Faith he is in the process of deconstructing. Or, stated otherwise, his method is to bob left and right but always on a leftward trajectory overall. …
A Modernist Papacy
There can no longer be any reasonable doubt that a Modernist now sits on the Chair of Peter, bringing the post-Vatican II crisis to its most acute and probably final stage. For the past six years, Pope Bergoglio has been leaving “one trail for the skeptical and another for the pious, the latter more plainly marked but leading in circles so that eventually the pious will have to follow the skeptics’ trail if they wish to get anywhere.” Knowing this about the Modernist modus operandi, so-called traditionalists (meaning simply Catholics who have not changed their beliefs or practices since 1962) correctly predicted exactly where Francis was heading while his resolutely naïve defenders (a rapidly dwindling constituency) went about in circles trying to defend him. To continue reading, subscribe to Catholic Family News E-Edition