A corporal work of mercy.

A corporal work of mercy.
Click on photo for this corporal work of mercy!

Thursday 30 July 2015

CAUTION, EXTREMELY DISTURBING! Abortionist plays with baby after abortion!

On the day when RU-486 the up to 7 week abortion pill was approved in Canada, I have been sent this video link which was uploaded just a few weeks ago. It appears to be in Russian.

This is extremely disturbing. As I watched the first few seconds, I could only pray. You may not be able to stomach more. 

I thought for a moment, "should I post this?" 

General Dwight D. Eisenhower visited every Nazi death camp. He saw himself and demanded it be documented. He reputedly said that it had to be lest someone come along in the future to deny the reality of what happened. 

What is filmed here is living, breathing human being. The monsters at Planned Parenthood who would siphon the baby and dissect it to sell body parts are the epitome of evil. Yet, why is everyone so outraged now over this? The evil of abortion persists regardless. Yet, if this is what it take to make the news headlines and show the facts to people, the so be it.

Pray for us little child. Pray for the whole world.


The video is extremely disturbing, but the truth cannot be denied.

This is abortion.

Pushers of the Sodomy Synod will be stopped!

Get out the pitchforks and torches folks.

It's time!


Church Militant - Serving Catholics

Shadow Council’ Pushes Heresy

Speakers spun rationalizations for contraception, sodomy and Communion for divorced adulterers

ROME, July 30, 2015 (ChurchMilitant.com) - Contraception, homosexual activity and Communion for divorced adulterers — all were endorsed and rationalized by speakers at a private conference held at a Jesuit university in Rome earlier this year. Presenters at the invitation-only conference, which suspicious critics are calling the "shadow council," or "shadow synod," also rejected the idea that any acts, such as artificial contraception or sodomy, should be called "intrinsically evil."


Catholic World Report

July 29, 2015
On July 17, nearly two months after the fact, the German bishops conference released the text of the meeting's interventions, in French, German, and Italian
Cardinal Reinhard Marx of Munich and Freising, Germany, gestures during a news conference in Rome in February 2012 (CNS photo/Max Rossi, Reuters); right: The Pontifical Gregorian University at night, in a 2007 photo (Wikipedia)
Rome, Italy, Jul 29, 2015 / 03:01 am (CNA).- Yes to contraception, homosexual acts, and Communion for the divorced and remarried – all considering the circumstances. No to understanding any acts as intrinsically evil.

These are the positions advocated by speakers at the May 25 “shadow council” which gathered prelates and theologians, led by the German bishops, at a Jesuit university in Rome.

That day 50 specially chosen representatives of the the German, Swiss, and French bishops conferences gathered at the Pontifical Gregorian University for a closed-door meeting, with the aim of reflecting on the biblical and theological bases of the family, and of discussing their goals for the Synod on the Family which will be held at the Vatican this October.

Wednesday 29 July 2015

Latin Mass Community in London moving to St. Thomas, Ontario

There is a growing and vibrant community of Catholics in the Diocese of London, Ontario worshipping the Lord according to the Extraordinary Form of the Roman Rite. The community is a combination of those who attended the Mass at St. Patrick's in Kinkora and various locations in London formerly served by a travelling priest from the FSSP.

For the last two years, the community has worshipped on Sundays at 2:00 PM in the chapel at Reginal Mundi College, just south of the City of London. The Chapel with a fine Casavant pipe organ in what is now a regular co-educational high school, was originally built as part of the College which was opened in the 1960's as a Minor Seminary. Similar to the School of Philosophy built in Toronto at St. Augustine's Seminary, it's mission collapsed in the wake of the chaos after the Second Vatican Council and the crisis of vocations. 

Beginning Sunday, August 2, the second of only two Traditional Latin Masses in the entire Diocese of London will move to Holy Angels Parish in St. Thomas, Ontario, 502 Talbot Street, St. Thomas, Ontario and is twenty minutes south of London. The Church, whilst renovated after the Council, is eminently suitable and dignified and the Pastor, extremely welcoming! The other Latin Mass community of St. Benedict recently had to move from the now closed Assumption Parish in Windsor, the oldest church in Canada west of Montreal and a national historic site.

The Mass in St. Thomas, Ontario will be at 1:30 P.M. with a potential change to an earlier time in the future. There are three diocesan priests from the Diocese of London providing pastoral care to this growing and vibrant community of Catholics.

Tuesday 28 July 2015

What is going on in Dolan's New York?

Iconoclasm, sodomite organists to "marry" another man, organists living with priests, luxury rectory renovations.

There are three churches in New York City where the liturgy has been properly celebrated, the music properly executed and the traditional Latin Mass offered. Holy Innocents has survived, for now, an attempted closure. Yet, Our Savior is under a new pastor who has spent like a drunken sailor on the rectory where he lives with the organist while creating havoc with the magnificent iconongraphy. Now we have a report that at St. Agnes, the organist and choir resigned due to the new priest's admonishment, the current organist, a man, is to "marry" another man and the pastor admonishes and harasses the attendees of the Latin Mass to the point of turning off the air-conditioning.

Where is Timothy Dolan in all of this?




Roof going on. Contribution matching!

Thursday 23 July 2015

Deodorant needed against Clericalist dis-odour

Basilian Father, Thomas J. Rosica, spoke recently at the annual assembly of the American Association of Priests, a rather dubious organisation of clerics without clericals still opining about their issues with the Third Edition of the Roman Missal correctly translated and helping the nuns on the bus, in between advocating for women deacons. The whole speech has been made available by this cleric at Zenit and here is this little gem as GloriaTV reports:
Wrong Smell: Father Thomas Rosica, the CEO of the liberal Canadian Salt and Light Catholic Media Foundation and English language Media Attaché to the Holy See Press Office has claimed in a keynote address delivered in St. Louis, Missouri on June 30th, that – quote – “the Church must smell like the world it penetrates.” In sharp contradiction to Rosica, Saint Paul writes in 2 Cor 2,14 of Christ who “through us spreads in every place the fragrance that comes from knowing him.
The bolding of that quote above is also in the text as published by Zenit. Father Rosica must have clearly intended that quote to stand out. Well, let is stand, it says much. 

We've surely heard that we are to become like the Saints who exude the "odour of sanctity" and as St. Paul reminds us above, we are to become the "fragrance" of  Our Lord Jesus Christ.

I am quite sure that most faithful, practicing Catholics have no desire to smell like the world. Frankly, Father Rosica needs to stop telling us and the world what the Church needs to do, because he is wrong. 

What the Church needs to do is to preach that there is no salvation outside of the Church, that one must come to Jesus Christ in order to be saved lest one perish in Hell for all eternity. The Church must preach the Social Kingship of Christ, not the socialist, environmentalist and homosexualist/adulterist false gospel that has been shoved down our throats for decades.  The Church must re-catechise Its faithful, restore Her liturgy and speak the truth with clarity and charity. The Church must preach God's mercy but not apart from His justice. This generation, for the most part, of bishops and priests seem to have forgotten this. 

If Father Rosica or the Bishop of Rome himself wish to take on the smell of the world they are more than free to do so. They can take on any stench they like. However, the Church Herself, being the spotless Bride of Christ, has the odour of sanctity, perfumed with incense to adorn Her beauty. 

To say that the Church must take on the smell of the world is to corrupt Her with filth. It is to defile Her and they don't have the right to do that. 


That is all.

Tuesday 21 July 2015

Archdiocese of Toronto: Televised Mass for Shut-Ins features Hymn to Earth goddess Gaia!

UPDATE: The Chancellor for the Archdiocese of Toronto has indicated that the matter will be discussed with Monsignor Brad Massman, age 76 and retired Rector of St. Paul's Basilica, to ensure that, "it does not happen again." Perhaps the good Monsignor Massman, who really should know better, might take a look at this article at the New Liturgical Movement on why we sing to God. 

For those of us that work to ensure that the music in the Holy Sacrifice of the Mass is focused on the true worship of God and with the dignity that befits the sacred liturgy, the introduction of hymns has been a challenging exercise. 

I contend that the single worst problem with Catholic worship today as it relates to what is ridiculously considered to be sacred or liturgical music resides in the 1967 document, Musicam Sacram. For the first time in the history of the Church; hymns were used to supplant the antiphons, liturgical texts from Holy Scripture structured in the Mass for over 1,500 years. This was right out of Luther's Mass. How diabolical! More often than not, we see these sacred texts in the Ordinary Form of the Mass, the Entrance, Offertory (yes, it exists) and Communion antiphons, replaced by hymns of dubious quality and theology. Hymns replacing scripture. The whole premise seems counter to the increased reading of scripture in the Mass that the reformers (I prefer to call them what they were, revolutionaries) allegedly wanted; or was it?

Less control of course is given over the recessional hymn which is certainly not necessary as technically speaking, Mass has ended just before with the Ite. Yet, this is a time, should a hymn be chosen, for glorious singing of praise or thanksgiving to God or perhaps the Blessed Mother or Saint of the Day.

For those poor souls trapped inside and unable to attend the Holy Mass in Toronto, they often choose to be subjected to the liturgical banality of a televised Mass for Shut-Ins which does not substitute for the Sunday obligation.

Is that not bad enough?

No, it seems.

How about this hymn to the pagan earth goddess, gaia at the end of the Holy Sacrifice of the Mass. You can listen to it yourself at 27:30.

This is a disgrace. How hard, some of us have worked for proper liturgy to the glory of God and the edification of his people. How disgusting it is to see this priest and these laymen and women and these musicians do such a disgrace. So unprofessional; so scandalous to the faithful held hostage by these liturgically incompetent musicians and priests who permit this right under their noses. Have they no faith? 

There is no excuse for this in Toronto, not with the presence of St. Michael's Choir School and the outstanding work done there for over eighty years. Msgr. Ronan would not be amused but I think, they all hated him anyway.

Let nobody tell you that the liturgy in the Archdiocese of Toronto, except for a few minor exceptions, is not impoverished, banal, self-serving and narcissistic. Those are harsh words, this is a condemnation and I am tired of preaching and working for something better when ecclesiastics really don't seem to give a damn. 

A few months ago, a bishop stopped to question me about the book, the Simple English Propers and his questioning of the existence of the Offertory Antiphon. I had to explain to a bishop, what it was. Who the hell am I to explain liturgy to a bishop?

I have over 25 years as a Cantor in the Ordinary Form. I find this liturgical bile reprehensible and insulting to Our Lord and to the work that those of us faithful have done. Frankly, I think there is simply no hope for the reformed liturgy. I am becoming more convinced than ever that the future of the Church is back to its past. 

Pagan gaia worship, and on the official Archdiocese of Toronto YouTube page!


Cardinal Collins, you need to fix this!

For more on the composer.




I am pleased to see that this is making the rounds in Italian and the writer drew the parallel with the Bishop of Rome's environmental manifesto:


Gaia in Greek mythology is the goddess who personified the Earth generates divine races. Second born after Chaos and before Eros. He was revered, especially in Attica, as the goddess of the dead and the underworld. In late period it is to merge with the various figures of the Universal Mother and the Mother of the Gods. It was identified by the Romans with Tellus.

The global environmental movement has spread the name, and in some even the worship of Gaia, arguing that the earth is a sentient super-organism, which lives in the spirit of the ancient goddess worship and reverence it deserves.

The British chemist and environmentalist guru James Lovelock's book "Gaia: a new look at life" (Gaia: new ideas on ecology) writes that "all forms of life on the planet are a part of Gaia - part of the spirit the goddess that sustains life on earth. From the beginning of this transformation in a living system, the actions of Gaia have created diversity in evolution of living creatures on the planet earth. "

A hymn to Gaia was sung at the end of the Mass broadcast on Sunday by the television channel CTV Toronto, Mass and entrusted to the archdiocese Canadian television space (in the video above per minute 27:30).

The song is titled "Beautiful Gaia" and was written by American Carolyn McDade, feminist and composer of songs spiritualeggianti often used in the liturgies Protestant and Catholic unfortunately.

Sunday 19 July 2015

Fresh Fetal Livers - on sale this week!

This is where "choice" leads, as if we did not already know that it was happening. Ann Barnhardt reports on the selling of fetal livers and other parts on sale this week at Stem Express.  This information has come our way from PewSitter and as Mundabor also reminds us, this is nothing more than "Nazification!" What would the greatest generation think after spilling so much blood that we have become them? Mundabor also reminds us how important PewSitter is as a portal of unstoppable information that informs and educates Catholics in this dark age in which we are living. It is incredibly important.

When our governments approved research in "embryonic" stem-cell research, what did they expect was going to happen? Did anyone really think that money was not behind it all along? If you didn't then you were simply stupid or in denial. They were warned.

Abortion is a big business. The business of death is worth hundreds of millions of dollars as clearly told to all by this spiritual child of Mengele, Deborah Nucatola, neither of whom deserve the title "Doctor" before their names. Nucatola is not alone, she is one cog in an enormous wheel of evil and death.

Yet, the truth is; even if the fresh fetal liver cells were not on sale or aborted babies were not burned to heat buildings, abortion would be no less evil.

How much longer can this evil continue without some kind of divine intervention?

Not long, methinks.

Tuesday 14 July 2015

Changing doctrine IS on the agenda!

Do you remember this?
"Will this Pope re-write controversial Church doctrines? No. But that isn't how doctrine changes. Doctrine changes when pastoral contexts shift and new insights emerge such that particularly doctrinal formulations no longer mediate the saving message of God's transforming love. Doctrine changes when the Church has leaders and teachers who are not afraid to take note of new contexts and emerging insights. It changes when the Church has pastors who do what Francis has been insisting: leave the securities of your chanceries, of your rectories, of your safe places, of your episcopal residences go set aside the small minded rules that often keep you locked up and shielded from the world."
With that quote, (originating at the NCReporter) Father Thomas J. Rosica, on numerous occasions, laid out the plan of the upcoming Synod on the Family.

In this breaking report by Sandro Magister, French Dominican theologian Thomas Michelet has written:  
This lack of clarity would also end up making the concluding proposals of the synod ambiguous, opening the way to pastoral practices so diversified as to undermine the unity of the doctrine concerning the indissolubility of marriage, even if in words it is reaffirmed as intact.
I was threatened with a lawsuit by Father Thomas Rosica for stating that he and others were attempting to change doctrine through pastoral practice. I quoted his own quote. 

Now, others are articulating that same thing -- and people much more educated and qualified than this simple layman.

The bishops and priests and theologians who are planning this scam will be held accountable by Our Blessed Lord. 

You and I, dear sister and brother, must proclaim that these men, these clerics, no matter what colour their fancy robes, will be challenged by the Catholic faithful no matter how small we become, no matter how ostracised we become, no matter how mocked we become -- we will challenge them, we will call them out, we will hold them accountable in the here and now and let Our Blessed Lord do it for all eternity. 

Read Magister's latest at http://chiesa.espresso.repubblica.it/articolo/1351093?eng=y

Synod. The Preparatory Document’s Arabian Phoenix

Everybody says there is one, what it is nobody knows. It is the “penitential way” to communion for the divorced and remarried. The Dominican theologian Thomas Michelet lays bare the contradictions

by Sandro Magister

Chopped babies and their parts sold by a presumed Catholic - Deborah Nucatola - Repent lest you be judged

If it was good enough for you Deborah!

Deborah Nucatola!

You have many happy pictures on your Facebook; even with your smiling niece. Thank God she wasn't cut up and sold off as spare parts.

One can only presume you were baptised as a Catholic, given your name and obvious Italian heritage.

Shame on you.

You have achieved your 15 minutes of fame with a salad and a glass of wine.

May it bring you to repentance and God's mercy before you find His justice!

Postscript: To the many thousands that have found their way here from Michael Savage at WND, welcome and God bless you. Would you consider this so that some good might come out of such vile evil?

Monday 13 July 2015

The Change Manifesto

Below is the address by Jorge Bergoglio, Bishop of Rome to the people of Bolivia. The salutation, "Good afternoon" reminds us of another time when we did not hear "Praise to Jesus Christ" but instead, "good evening."

The Holy Name of Jesus appears four times. "Christ," not once. "Grace" is not to be found. The word "sin" appears four times, three in connection with an apology that the Europeans were so nasty, nothing about individual sin. "Conversion" appears once in the context of social structures. "Change" appears thirty-one times, where have we heard that word before?

Take a look at this one paragraph:
"Today I wish to reflect with you on the change we want and need. You know that recently I wrote about the problems of climate change. But now I would like to speak of change in another sense. Positive change, a change which is good for us, a change – we can say – which is redemptive. Because we need it. I know that you are looking for change, and not just you alone: in my different meetings, in my different travels, I have sensed an expectation, a longing, a yearning for change, in people throughout the world. Even within that ever smaller minority which believes that the present system is beneficial, there is a widespread sense of dissatisfaction and even despondency. Many people are hoping for a change capable of releasing them from the bondage of individualism and the despondency it spawns."
How can there be any change except that based on Our Lord Jesus Christ?

When has a Pope ever spoken in this manner? All that was missing was liberté, égalité, fraternité!

What is most concerning about this speech is that it was not just an off-the-cuff mess that we've become familiar with. It was written down and with footnotes.

The problems of Central and South America are well known. They are not the fault of Europeans who brought the saving news of Christ, the problems is political and economic corruption, criminal domination and a Church which has failed to preach the Truth as clearly seen in the vanishing numbers of faithful, an outright collapse as people leave for other congregations that actually preach about Jesus. Convert the people to Christ and His Church and you will convert the economic and political system.

The liberation theology inspired chickens of the 1970's have come home to roost. 

It was a heresy then and it is a heresy now no matter who proclaims it.

The Bishop of Rome's address follows, God help us.


Good afternoon!

Several months ago, we met in Rome, and I remember that first meeting. In the meantime I have kept you in my thoughts and prayers. I am happy to see you again, here, as you discuss the best ways to overcome the grave situations of injustice experienced by the excluded throughout our world. Thank you, President Evo Morales, for your efforts to make this meeting possible.

During our first meeting in Rome, I sensed something very beautiful: fraternity, determination, commitment, a thirst for justice. Today, in Santa Cruz de la Sierra, I sense it once again. I thank you for that. I also know, from the Pontifical Council for Justice and Peace headed by Cardinal Turkson, that many people in the Church feel very close to the popular movements. That makes me very happy! I am pleased to see the Church opening her doors to all of you, embracing you, accompanying you and establishing in each diocese, in every justice and peace commission, a genuine, ongoing and serious cooperation with popular movements. I ask everyone, bishops, priests and laity, as well as the social organizations of the urban and rural peripheries, to deepen this encounter.

Today God has granted that we meet again. The Bible tells us that God hears the cry of his people, and I wish to join my voice to yours in calling for land, lodging and labor for all our brothers and sisters. I said it and I repeat it: these are sacred rights. It is important, it is well worth fighting for them. May the cry of the excluded be heard in Latin America and throughout the world.

1. Let us begin by acknowledging that change is needed. Here I would clarify, lest there be any misunderstanding, that I am speaking about problems common to all Latin Americans and, more generally, to humanity as a whole. They are global problems which today no one state can resolve on its own. With this clarification, I now propose that we ask the following questions:

Do we realize that something is wrong in a world where there are so many farmworkers without land, so many families without a home, so many laborers without rights, so many persons whose dignity is not respected?

Do we realize that something is wrong where so many senseless wars are being fought and acts of fratricidal violence are taking place on our very doorstep? Do we realize something is wrong when the soil, water, air and living creatures of our world are under constant threat?

So let’s not be afraid to say it: we need change; we want change.

In your letters and in our meetings, you have mentioned the many forms of exclusion and injustice which you experience in the workplace, in neighborhoods and throughout the land. They are many and diverse, just as many and diverse are the ways in which you confront them. Yet there is an invisible thread joining every one of those forms of exclusion: can we recognize it? These are not isolated issues. I wonder whether we can see that these destructive realities are part of a system which has become global. Do we realize that that system has imposed the mentality of profit at any price, with no concern for social exclusion or the destruction of nature?

If such is the case, I would insist, let us not be afraid to say it: we want change, real change, structural change. This system is by now intolerable: farmworkers find it intolerable, laborers find it intolerable, communities find it intolerable, peoples find it intolerable … The earth itself – our sister, Mother Earth, as Saint Francis would say – also finds it intolerable.

We want change in our lives, in our neighborhoods, in our everyday reality. We want a change which can affect the entire world, since global interdependence calls for global answers to local problems. The globalization of hope, a hope which springs up from peoples and takes root among the poor, must replace the globalization of exclusion and indifference!

Today I wish to reflect with you on the change we want and need. You know that recently I wrote about the problems of climate change. But now I would like to speak of change in another sense. Positive change, a change which is good for us, a change – we can say – which is redemptive. Because we need it. I know that you are looking for change, and not just you alone: in my different meetings, in my different travels, I have sensed an expectation, a longing, a yearning for change, in people throughout the world. Even within that ever smaller minority which believes that the present system is beneficial, there is a widespread sense of dissatisfaction and even despondency. Many people are hoping for a change capable of releasing them from the bondage of individualism and the despondency it spawns.

Time, my brothers and sisters, seems to be running out; we are not yet tearing one another apart, but we are tearing apart our common home. Today, the scientific community realizes what the poor have long told us: harm, perhaps irreversible harm, is being done to the ecosystem. The earth, entire peoples and individual persons are being brutally punished. And behind all this pain, death and destruction there is the stench of what Basil of Caesarea called “the dung of the devil”. An unfettered pursuit of money rules. The service of the common good is left behind. Once capital becomes an idol and guides people’s decisions, once greed for money presides over the entire socioeconomic system, it ruins society, it condemns and enslaves men and women, it destroys human fraternity, it sets people against one another and, as we clearly see, it even puts at risk our common home.

I do not need to go on describing the evil effects of this subtle dictatorship: you are well aware of them. Nor is it enough to point to the structural causes of today’s social and environmental crisis. We are suffering from an excess of diagnosis, which at times leads us to multiply words and to revel in pessimism and negativity. Looking at the daily news we think that there is nothing to be done, except to take care of ourselves and the little circle of our family and friends.

What can I do, as collector of paper, old clothes or used metal, a recycler, about all these problems if I barely make enough money to put food on the table? What can I do as a craftsman, a street vendor, a trucker, a downtrodden worker, if I don’t even enjoy workers’ rights? What can I do, a farmwife, a native woman, a fisher who can hardly fight the domination of the big corporations? What can I do from my little home, my shanty, my hamlet, my settlement, when I daily meet with discrimination and marginalization? What can be done by those students, those young people, those activists, those missionaries who come to my neighborhood with their hearts full of hopes and dreams, but without any real solution for my problems? A lot! They can do a lot. You, the lowly, the exploited, the poor and underprivileged, can do, and are doing, a lot. I would even say that the future of humanity is in great measure in your own hands, through your ability to organize and carry out creative alternatives, through your daily efforts to ensure the three “L’s” (labor, lodging, land) and through your proactive participation in the great processes of change on the national, regional and global levels. Don’t lose heart!

2. You are sowers of change. Here in Bolivia I have heard a phrase which I like: “process of change”. Change seen not as something which will one day result from any one political decision or change in social structure. We know from painful experience that changes of structure which are not accompanied by a sincere conversion of mind and heart sooner or later end up in bureaucratization, corruption and failure. That is why I like the image of a “process”, where the drive to sow, to water seeds which others will see sprout, replaces the ambition to occupy every available position of power and to see immediate results. Each of us is just one part of a complex and differentiated whole, interacting in time: peoples who struggle to find meaning, a destiny, and to live with dignity, to “live well”.

As members of popular movements, you carry out your work inspired by fraternal love, which you show in opposing social injustice. When we look into the eyes of the suffering, when we see the faces of the endangered campesino, the poor laborer, the downtrodden native, the homeless family, the persecuted migrant, the unemployed young person, the exploited child, the mother who lost her child in a shootout because the barrio was occupied by drugdealers, the father who lost his daughter to enslavement…. when we think of all those names and faces, our hearts break because of so much sorrow and pain. And we are deeply moved…. We are moved because “we have seen and heard” not a cold statistic but the pain of a suffering humanity, our own pain, our own flesh. This is something quite different than abstract theorizing or eloquent indignation. It moves us; it makes us attentive to others in an effort to move forward together. That emotion which turns into community action is not something which can be understood by reason alone: it has a surplus of meaning which only peoples understand, and it gives a special feel to genuine popular movements.

Each day you are caught up in the storms of people’s lives. You have told me about their causes, you have shared your own struggles with me, and I thank you for that. You, dear brothers and sisters, often work on little things, in local situations, amid forms of injustice which you do not simply accept but actively resist, standing up to an idolatrous system which excludes, debases and kills. I have seen you work tirelessly for the soil and crops of campesinos, for their lands and communities, for a more dignified local economy, for the urbanization of their homes and settlements; you have helped them build their own homes and develop neighborhood infrastructures. You have also promoted any number of community activities aimed at reaffirming so elementary and undeniably necessary a right as that of the three “L’s”: land, lodging and labor.

This rootedness in the barrio, the land, the office, the labor union, this ability to see yourselves in the faces of others, this daily proximity to their share of troubles and their little acts of heroism: this is what enables you to practice the commandment of love, not on the basis of ideas or concepts, but rather on the basis of genuine interpersonal encounter. We do not love concepts or ideas; we love people... Commitment, true commitment, is born of the love of men and women, of children and the elderly, of peoples and communities… of names and faces which fill our hearts. From those seeds of hope patiently sown in the forgotten fringes of our planet, from those seedlings of a tenderness which struggles to grow amid the shadows of exclusion, great trees will spring up, great groves of hope to give oxygen to our world.

So I am pleased to see that you are working at close hand to care for those seedlings, but at the same time, with a broader perspective, to protect the entire forest. Your work is carried out against a horizon which, while concentrating on your own specific area, also aims to resolve at their root the more general problems of poverty, inequality and exclusion.

I congratulate you on this. It is essential that, along with the defense of their legitimate rights, peoples and their social organizations be able to construct a humane alternative to a globalization which excludes. You are sowers of change. May God grant you the courage, joy, perseverance and passion to continue sowing. Be assured that sooner or later we will see its fruits. Of the leadership I ask this: be creative and never stop being rooted in local realities, since the father of lies is able to usurp noble words, to promote intellectual fads and to adopt ideological stances. But if you build on solid foundations, on real needs and on the lived experience of your brothers and sisters, of campesinos and natives, of excluded workers and marginalized families, you will surely be on the right path.

The Church cannot and must not remain aloof from this process in her proclamation of the Gospel. Many priests and pastoral workers carry out an enormous work of accompanying and promoting the excluded throughout the world, alongside cooperatives, favouring businesses, providing housing, working generously in the fields of health, sports and education. I am convinced that respectful cooperation with the popular movements can revitalize these efforts and strengthen processes of change.

Let us always have at heart the Virgin Mary, a humble girl from small people lost on the fringes of a great empire, a homeless mother who could turn a stable for beasts into a home for Jesus with just a few swaddling clothes and much tenderness. Mary is a sign of hope for peoples suffering the birth pangs of justice. I pray that Our Lady of Mount Carmel, patroness of Bolivia, will allow this meeting of ours to be a leaven of change.

3. Lastly, I would like us all to consider some important tasks for the present historical moment, since we desire a positive change for the benefit of all our brothers and sisters. We know this. We desire change enriched by the collaboration of governments, popular movements and other social forces. This too we know. But it is not so easy to define the content of change – in other words, a social program which can embody this project of fraternity and justice which we are seeking. So don’t expect a recipe from this Pope. Neither the Pope nor the Church have a monopoly on the interpretation of social reality or the proposal of solutions to contemporary issues. I dare say that no recipe exists. History is made by each generation as it follows in the footsteps of those preceding it, as it seeks its own path and respects the values which God has placed in the human heart.

I would like, all the same, to propose three great tasks which demand a decisive and shared contribution from popular movements:

3.1 The first task is to put the economy at the service of peoples. Human beings and nature must not be at the service of money. Let us say NO to an economy of exclusion and inequality, where money rules, rather than service. That economy kills. That economy excludes. That economy destroys Mother Earth.

The economy should not be a mechanism for accumulating goods, but rather the proper administration of our common home. This entails a commitment to care for that home and to the fitting distribution of its goods among all. It is not only about ensuring a supply of food or “decent sustenance”. Nor, although this is already a great step forward, is it to guarantee the three “L’s” of land, lodging and labor for which you are working. A truly communitarian economy, one might say an economy of Christian inspiration, must ensure peoples’ dignity and their “general, temporal welfare and prosperity”.[1] This includes the three “L’s”, but also access to education, health care, new technologies, artistic and cultural manifestations, communications, sports and recreation. A just economy must create the conditions for everyone to be able to enjoy a childhood without want, to develop their talents when young, to work with full rights during their active years and to enjoy a dignified retirement as they grow older. It is an economy where human beings, in harmony with nature, structure the entire system of production and distribution in such a way that the abilities and needs of each individual find suitable expression in social life. You, and other peoples as well, sum up this desire in a simple and beautiful expression: “to live well”.

Such an economy is not only desirable and necessary, but also possible. It is no utopia or chimera. It is an extremely realistic prospect. We can achieve it. The available resources in our world, the fruit of the intergenerational labors of peoples and the gifts of creation, more than suffice for the integral development of “each man and the whole man”.[2] The problem is of another kind. There exists a system with different aims. A system which, while irresponsibly accelerating the pace of production, while using industrial and agricultural methods which damage Mother Earth in the name of “productivity”, continues to deny many millions of our brothers and sisters their most elementary economic, social and cultural rights. This system runs counter to the plan of Jesus.

Working for a just distribution of the fruits of the earth and human labor is not mere philanthropy. It is a moral obligation. For Christians, the responsibility is even greater: it is a commandment. It is about giving to the poor and to peoples what is theirs by right. The universal destination of goods is not a figure of speech found in the Church’s social teaching. It is a reality prior to private property. Property, especially when it affects natural resources, must always serve the needs of peoples. And those needs are not restricted to consumption. It is not enough to let a few drops fall whenever the poor shake a cup which never runs over by itself. Welfare programs geared to certain emergencies can only be considered temporary responses. They will never be able to replace true inclusion, an inclusion which provides worthy, free, creative, participatory and solidary work.

Along this path, popular movements play an essential role, not only by making demands and lodging protests, but even more basically by being creative. You are social poets: creators of work, builders of housing, producers of food, above all for people left behind by the world market.

I have seen at first hand a variety of experiences where workers united in cooperatives and other forms of community organization were able to create work where there were only crumbs of an idolatrous economy. Recuperated businesses, local fairs and cooperatives of paper collectors are examples of that popular economy which is born of exclusion and which, slowly, patiently and resolutely adopts solidary forms which dignify it. How different this is than the situation which results when those left behind by the formal market are exploited like slaves!

Governments which make it their responsibility to put the economy at the service of peoples must promote the strengthening, improvement, coordination and expansion of these forms of popular economy and communitarian production. This entails bettering the processes of work, providing adequate infrastructures and guaranteeing workers their full rights in this alternative sector. When the state and social organizations join in working for the three “L’s”, the principles of solidarity and subsidiarity come into play; and these allow the common good to be achieved in a full and participatory democracy.

3.2. The second task is to unite our peoples on the path of peace and justice.

The world’s peoples want to be artisans of their own destiny. They want to advance peacefully towards justice. They do not want forms of tutelage or interference by which those with greater power subordinate those with less. They want their culture, their language, their social processes and their religious traditions to be respected. No actual or established power has the right to deprive peoples of the full exercise of their sovereignty. Whenever they do so, we see the rise of new forms of colonialism which seriously prejudice the possibility of peace and justice. For “peace is founded not only on respect for human rights but also on respect for the rights of peoples, in particular the right to independence”.[3]

The peoples of Latin America fought to gain their political independence and for almost two centuries their history has been dramatic and filled with contradictions, as they have striven to achieve full independence.

In recent years, after any number of misunderstandings, many Latin American countries have seen the growth of fraternity between their peoples. The governments of the region have pooled forces in order to ensure respect for the sovereignty of their own countries and the entire region, which our forebears so beautifully called the “greater country”. I ask you, my brothers and sisters of the popular movements, to foster and increase this unity. It is necessary to maintain unity in the face of every effort to divide, if the region is to grow in peace and justice.

Despite the progress made, there are factors which still threaten this equitable human development and restrict the sovereignty of the countries of the “greater country” and other areas of our planet. The new colonialism takes on different faces. At times it appears as the anonymous influence of mammon: corporations, loan agencies, certain “free trade” treaties, and the imposition of measures of “austerity” which always tighten the belt of workers and the poor. The bishops of Latin America denounce this with utter clarity in the Aparecida Document, stating that “financial institutions and transnational companies are becoming stronger to the point that local economies are subordinated, especially weakening the local states, which seem ever more powerless to carry out development projects in the service of their populations”.[4] At other times, under the noble guise of battling corruption, the narcotics trade and terrorism – grave evils of our time which call for coordinated international action – we see states being saddled with measures which have little to do with the resolution of these problems and which not infrequently worsen matters.

Similarly, the monopolizing of the communications media, which would impose alienating examples of consumerism and a certain cultural uniformity, is another one of the forms taken by the new colonialism. It is ideological colonialism. As the African bishops have observed, poor countries are often treated like “parts of a machine, cogs on a gigantic wheel”.[5]

It must be acknowledged that none of the grave problems of humanity can be resolved without interaction between states and peoples at the international level. Every significant action carried out in one part of the planet has universal, ecological, social and cultural repercussions. Even crime and violence have become globalized. Consequently, no government can act independently of a common responsibility. If we truly desire positive change, we have to humbly accept our interdependence. Interaction, however, is not the same as imposition; it is not the subordination of some to serve the interests of others. Colonialism, both old and new, which reduces poor countries to mere providers of raw material and cheap labor, engenders violence, poverty, forced migrations and all the evils which go hand in hand with these, precisely because, by placing the periphery at the service of the center, it denies those countries the right to an integral development. That is inequality, and inequality generates a violence which no police, military, or intelligence resources can control.

Let us say NO to forms of colonialism old and new. Let us say YES to the encounter between peoples and cultures. Blessed are the peacemakers.

Here I wish to bring up an important issue. Some may rightly say, “When the Pope speaks of colonialism, he overlooks certain actions of the Church”. I say this to you with regret: many grave sins were committed against the native peoples of America in the name of God. My predecessors acknowledged this, CELAM has said it, and I too wish to say it. Like Saint John Paul II, I ask that the Church “kneel before God and implore forgiveness for the past and present sins of her sons and daughters”.[6] I would also say, and here I wish to be quite clear, as was Saint John Paul II: I humbly ask forgiveness, not only for the offenses of the Church herself, but also for crimes committed against the native peoples during the so-called conquest of America.

I also ask everyone, believers and nonbelievers alike, to think of those many bishops, priests and laity who preached and continue to preach the Good News of Jesus with courage and meekness, respectfully and pacifically; who left behind them impressive works of human promotion and of love, often standing alongside the native peoples or accompanying their popular movements even to the point of martyrdom. The Church, her sons and daughters, are part of the identity of the peoples of Latin America. An identity which here, as in other countries, some powers are committed to erasing, at times because our faith is revolutionary, because our faith challenges the tyranny of mammon. Today we are dismayed to see how in the Middle East and elsewhere in the world many of our brothers and sisters are persecuted, tortured and killed for their faith in Jesus. This too needs to be denounced: in this third world war, waged peacemeal, which we are now experiencing, a form of genocide is taking place, and it must end.

To our brothers and sisters in the Latin American indigenous movement, allow me to express my deep affection and appreciation of their efforts to bring peoples and cultures together in a form of coexistence which I would call polyhedric, where each group preserves its own identity by building together a plurality which does not threaten but rather reinforces unity. Your quest for an interculturalism, which combines the defense of the rights of the native peoples with respect for the territorial integrity of states, is for all of us a source of enrichment and encouragement.

3.3. The third task, perhaps the most important facing us today, is to defend Mother Earth.

Our common home is being pillaged, laid waste and harmed with impunity. Cowardice in defending it is a grave sin. We see with growing disappointment how one international summit after another takes place without any significant result. There exists a clear, definite and pressing ethical imperative to implement what has not yet been done. We cannot allow certain interests – interests which are global but not universal – to take over, to dominate states and international organizations, and to continue destroying creation. People and their movements are called to cry out, to mobilize and to demand – peacefully, but firmly – that appropriate and urgently-needed measures be taken. I ask you, in the name of God, to defend Mother Earth. I have duly addressed this issue in my Encyclical Letter Laudato Si’.

4. In conclusion, I would like to repeat: the future of humanity does not lie solely in the hands of great leaders, the great powers and the elites. It is fundamentally in the hands of peoples and in their ability to organize. It is in their hands, which can guide with humility and conviction this process of change. I am with you. Let us together say from the heart: no family without lodging, no rural worker without land, no laborer without rights, no people without sovereignty, no individual without dignity, no child without childhood, no young person without a future, no elderly person without a venerable old age. Keep up your struggle and, please, take great care of Mother Earth. I pray for you and with you, and I ask God our Father to accompany you and to bless you, to fill you with his love and defend you on your way by granting you in abundance that strength which keeps us on our feet: that strength is hope, the hope which does not disappoint. Thank you and I ask you, please, to pray for me.

[1] JOHN XXIII, Encyclical Mater et Magistra (15 May 1961), 3: AAS 53 (1961), 402.
[2] PAUL VI, Encyclical Populorum Progressio (26 March 1967), 14: AAS 59 (1967), 264.
[3] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 157.
[5] JOHN PAUL II, Post-Synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995), 52: AAS 88 (1996), 32-22; ID., Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 22: AAS 80 (1988), 539.

[6] Bull of Indiction of the Great Jubilee of the Year 2000 Incarnationis Mysterium (29 November 1998),11: AAS 91 (1999), 139-141.

Saturday 11 July 2015

Lombardi and the rest of the Vatican spindoctors

Oh give it a rest you clowns,

You say you're not "offended" that the clown El Presidente of Bolivia gave that wretched and blasphemous gift to the Pope? Well, I am offended.

You say that it is a about "dialogue?"

I say it is about murder and mayhem and the hatred of Christ.

You can't spin this and you can't try to make it seem like another form of a Roman crucifixion.

You also cannot know the intent of the Jesuitical artist (RIP) that allegedly made this piece of shite.

Get the hell out.

Friday 10 July 2015

Pope's trip to South America is a disaster in the making

The Pope's trip to South America is a disaster a disaster in the making. If some of these instances were not so outright scandalous they might be considered as sick jokes. These instances reveal deep problems with this papacy and the people in the Vatican in general and specifically with the men that surround the Pope. Charitably, we must assume they are idiots, but they are most likely must more than that. Manipulative, evil, destructive, Christ-hating monsters. Freemasons, communists and homosexuals have have no faith and no fear of the Lord.

I will make three points.

The Pope's homily requesting the people of Ecuador to "pray fervently for this intention, (the Synod) so that Christ can take even what might seem to us impure, scandalous or threatening, and turn it -- by making it part of his 'hour' -- into a miracle. Families today need this miracle!"

A comment that Fr. Federico Lombardi said the Bishop of Rome did not refer to anything specific.

Really Padre Lombardi?

Do you think we're stupid?

We have the socialist El Presidente with the bad haircut presenting the Pope with a Corpus of Our Lord on a communist hammer and sickle. We are told the Pope said, "this is not okay." Or he may have said "I did not know that" after it was explained to him. Did he say the first? The second? Both? It does not matter, The Pope should have handed this blasphemy right back to the tinpot dictator who has disgraced his country. What Vatican official would not have known the protocols that gifts to the "leaders" are discussed beforehand? El Presidente also put an "pectoral cross" of this blasphemy around the Pope's neck.

Lombardi assures us that the monstrosity will not end up in a Church.

Want to bet?

This is another beach ball moment if I ever saw one.

Yet, the worst of all?

The Most Blessed Sacrament distributed by laymen from paper bags.

Well, at least the bags were white.

Paper bag ciboria here, plastic cups at WYD in Brazil.

These people have no faith.

They are deceived or bloody evil.

Get right or get out!

UPDATE; The Lord's Day July 12.

Father Z is reporting that it seems that they were not actually "paper bags."