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Monday 12 December 2016

Austen Ivereigh at Knights of Columbus funded CRUX - the latest Bergoglian minion!

There can be no truck nor trade with these journalistic poseurs who purport to be Catholic. They must be called out and that includes Austen Ivereigh at Crux

As Father Z points out, he is a "contributing editor" at Crux and states it so above this screed. One would presume then that this is an editorial position. This malefactor paid for out of my Knights of Columbus dues has now targeted faithful Catholics as the dissenters.

Ivereigh takes the same stance as Pope Bergoglio did the other day. That is, that the majority of bishops at the Synods voted to provide Holy Communion to those in adultery.

This is a not true whether it is stated by Ivereigh by the Bishop of Rome himself.

Ivereigh, and Bergoglio himself are following the Gospel according to Saul Alinsky

Pick the target, freeze it, personalize it, and polarize it. Cut off the support network and isolate the target from sympathy. Go after people and not institutions; people hurt faster than institutions. 

He also blasphemes that the Holy Spirit can somehow change his mind and lie to us after two thousand years.

Since I hold the same faith and same beliefs and practices of the parents who passed it on to me, one must ask, "Who is the dissenter?"

A little more on Austen? A regular reader has written to me with this public information:

Archbishop Sheen was famous for asking those who professed their objections to organized religion, “And what is your sin?”
But he would not have needed to ask Austen Ivereigh - because Ivereigh admitted in a British Court that “he had made one girlfriend pregnant” – but he denied  having pressured her to have an abortion”.
Later he further admitted, “while working as head of public affairs for Cardinal Murphy-O’Connor, he  admitted making another girlfriend pregnant with twins. This woman was contemplating abortion and, after their relationship floundered, she suffered a miscarriage, the court was told.”
See too:  https://en.wikipedia.org/wiki/Austen_Ivereigh

In fairness to Mr. Ivereigh -  from a reader:

The allegations were the subject of legal proceedings initiated by Ivereigh in the High Court of Justice against Associated Newspapers Ltd. (ANL). A trial in February 2008 was inconclusive, but at the retrial in January 2009 [1] the jury unanimously found that Ivereigh had been libeled. He was awarded £30,000 in damages [2] and all costs [3], estimated at £3m.

And now, our boy Austen has blocked me on Twitter.

Oh, how will I ever cope.

Related imageAs anti-Amoris critics cross into dissent, the Church must move on 
By rejecting the process of the synod and its fruits, the critics of Amoris Laetitia, led by four protesting cardinals, have crossed a line, and look increasingly like the dissenting lobbies under John Paul II who accused him of betraying Vatican II.
Meanwhile, the Church is moving on. The anti-Francis revolt spearheaded and legitimated by four mostly retired cardinals has acquired a newly vicious tone. A line has been crossed.
I don’t just mean the line of good manners and respect. That was crossed some time ago, when the four cardinals made public their letter challenging Francis’s apostolic exhortation Amoris Laetitia, and threatened him with a kind of public censure. Since then the tone of disrespect and contempt of some writers who back them has plumbed shocking new lows.
But far more important than tone, the critiques have crossed a frontier into a territory marked “dissent”.
Dissent, to be clear, is not the same as disagreement. Catholics often disagree with this or that decision or statement of a pope, object to his theology, or don’t share his priorities. And Pope Francis is not only relaxed about disagreement, but positively encourages it.Dissent is different. Dissent is to disagreement what disbelief is to doubt.
Dissent is, essentially, to question the legitimacy of a pope’s rule. It is to cast into doubt that the development of the Church under this Successor of St. Peter is a fruit of the action of the Holy Spirit.
Dissent is nothing new. At the time of the Second Vatican Council, the dissenting party set its face against its pastoral direction, as well as key developments in liturgy, religious freedom and ecumenism.
Under John Paul II, on the other hand, the dissenters were convinced he had betrayed the Council. They argued for women priests, an end to mandatory celibacy and an opening in areas such as contraception.
Now, under Francis, the dissenting party opposes the synod and its major fruit, Amoris Laetitia.Because dissenters almost always end up looking and sounding like each other, the four cardinals and their supporters look every day more like those lobbies under the papacies of John Paul II and Benedict XVI calling for liberal reforms.
Catholics know that going against the pope is a serious matter, and so when they dissent they adopt a regretful, pained tone that stresses conscience and the impossibility of betraying whatever they have absolutized - their idea of unchanging tradition, say, or their version of the Second Vatican Council.
What they have in common is that they are almost always lay, educated and from the wealthy world or the wealthy parts of the developing world. They are mostly intellectuals and lawyers and teachers and writers who put great store in their reason.
What to them seems entirely self-evident - arguments, logically developed from absolute first principles, backed by a few emeritus bishops, building to a case that cries out to be answered - almost always meets with silence from Rome. At this point there is a reaction of anger and stupefaction which over time coagulates into suppurating resentment.Some will break off, claiming the one true Church lies elsewhere or nowhere, but most resentfully stay, “clinging onto my faith by my fingertips” as they like to say, or “still a Catholic - despite the pope’s best efforts to drive me out.”
Clinging to the pain of their betrayal, they take refuge in their progressive or traditionalist liturgies and incandescent websites, firing off letters and petitions from lobbies and associations, vainly demanding, as “faithful Catholics” that the pope do this, that, or the other.
But even as they insist that there is a debate to be had, a case to answer, a matter to be settled, the train is leaving the station, and they are left on the platform, waving their arms.
The Second Vatican Council set the Church on a path of pastoral conversion. John Paul II united the Church around an understanding of the Council based on a hermeneutic of continuity. In both cases, there was strong resistance, but most Catholics recognized the development as legitimate, as Peter acting for the good of the Church, as a doctrinally faithful response to the signs of the times.
The same is true now. Most Catholics understand the synod, and Amoris Laetitia, as an inspired response to our times, a means both of rebuilding marriage and of helping to bandage those wounded by the failure of marriage.
This is why Francis can no more respond to the cardinals’ dubia than Benedict XVI could answer a petition to ordain women as deacons: because the Catholic Church has its own mechanisms of development, based on consultation and spiritual discernment.
Put another way, whether it is a conclave or a synod, the Catholic Church likes to lobby-proof its deliberations, precisely to allow the Holy Spirit space to breathe.
Francis cannot answer the cardinals directly  - although he has done indirectly countless times - without undermining that action of the Holy Spirit present in the most thorough process of ecclesial discernment since Vatican II. As he last week told the Belgian Christian weekly Tertio, everything in Amoris Laetitia - including the controversial Chapter 8 - received a two-thirds majority in a synod that was notoriously frank, open and drawn out.Roma locuta, causa finita, as Catholics used to say. And the case is even more closed this time, because it is the universal Church which has spoken, not just the pope.
To respond to the cardinals would be tantamount to rewinding the clock, to refuting the very process of the synod, in order to rehearse arguments that the synod settled, if not resolved.
Let’s remember what happened. At the start of the two-year synod process, there were two groups wanting to resolve the question of access to the Eucharist for the divorced and remarried one way or the other.
One group wanted to open up an Orthodox-type pathway back to the sacraments, the other wished to restate and reaffirm the teaching and discipline of Familiaris Consortio (John Paul II’s 1980 exhortation, which on that topic calls for discernment of different situations, but precludes any return to the sacraments unless the couple promises to live together as brother and sister.)
Faced with that yes/no question, of precisely the sort that the cardinals have put to Francis, the synod rejected a yes/no answer.  The synod affirmed the general principles of FC but developed John Paul’s teaching on the discernment of situations while refusing to impose the same blanket ban on readmission in all cases.
The synod decided, by a two-thirds majority, that they wanted both to preserve the doctrine of indissolubility in the current discipline of the Eucharist while at the same time creating sufficient pastoral latitude in the application of the Church’s law to allow pastors to respond to situations where there was a subjective lack of culpability.
Which situations?
AL doesn’t specify, which has allowed the four cardinals and their supporters to claim the document is ambiguous and confusing. But how could it spell it out, without becoming a manual of casuistry?
The whole point is that there is no new law, no new doctrine, no new norms, because the synod determined that there should not be. “There is no general norm that can cover all the particular cases,” as Cardinal Christoph Schönborn says, adding: “The general norm is very clear; and it is equally clear that it cannot cover all the cases exhaustively.”
And that’s the heart of the matter. The synod kept the law - how could it not? It’s the law of Jesus - but defended a latitude in its application, recognizing, as did Jesus, that the law is necessary but insufficient, and has to be applied in such a way that respects the particularity of each person’s story.
Amoris Laetitia took the synod’s settlement - forged, by all accounts, in the white heat of the German group - and asks the Church to create mechanisms of accompaniment that will allow for this discernment.
It says: Let’s hear this particular couple’s history and see where sin has created blockages and wounds, and where God’s grace is needed.And on the way, what will happen? It might mean ending a relationship and returning to a valid marriage; it might lead to an annulment; in some cases it might lead to re-integration into a parish, but not the sacraments; in some cases it might require living as brother and sister, and a return to the sacraments.
And in some, rare cases it might lead, yes, to being admitted to Communion where the lack of subjective culpability is beyond doubt, where, for example, an annulment is impossible, where the marriage is irrecoverable, where there are children by a new union, where a conversion has taken place in a person that creates a new state, and where the notion of ‘adultery’ simply fails to capture a reality. (Father Thomas Reese has suggested the kinds of distinctions Pope John Paul II had in mind in Familiaris Consortio.)
One bishop in South America whom I recently interviewed, when I asked about Chapter Eight of Amoris in an interview, kindly but firmly cut me short. “I can’t talk about that,” he said. “Every case is different.”
There speaks a pastor. There speaks the synod. There speaks the pope.
The one message I’ve had from other bishops and cardinals I have spoken to this year in preparation for a new book is that what AL calls for can only be grasped by a pastor.
Only one who understands the complexities of the workings of sin and grace in a person’s life grasps the paradox: that to insist on the universal, equal application of the law in all circumstances is to contradict God’s supreme law of mercy, which puts the individual before - not above, but before - the law.
The four cardinals, with their heavily loaded binary questions carefully crafted to exclude precisely that paradox, reject the synod’s settlement of this question, and in so doing they reject the validity of the Holy Spirit’s action.
They are trying to return to the logic of the liberal media and the hysterical pro-family groups who descended on the first synod to defend Christian teaching on marriage. Yet the synod rejected that logic in favor of an ancient tradition of pastoral theology.
To the four cardinals, three of whom wrote a book prior to the first synod insisting that nothing could change, this of course looks like capitulation. (Cardinal Burke, it is worth remembering, was removed as head of the Vatican’s highest court because he rejected any reform to the annulment process - a reform sanctioned by the synod - on the grounds that it would undermine marriage).
And they will continue to see it that way.
So, too, will the lay elite intellectuals and journalists who continue to scream that the entire edifice of Catholic teaching on indissolubility will unravel as a result, and construct elaborate arguments that AL cannot possibly say what it says.
It is not easy for young converts fleeing the Anglican doctrinal muddle in search of rock-like objectivity, and who saw the synod through that prism. Nor is it easy for the culture warriors, who are all too happy to look away from the pain of people’s shattered marriages to focus on the defense of the institution of marriage faced with divorce and the hook-up culture.
And it is not easily grasped by those Pope Francis calls the “doctors of the law” in whom fear of being swamped or contaminated by a world of relativism and sin is so great that it becomes the single driving focus of their attention.
They suspect that Amoris undermines the affirmation of objective truth in Veritatis Splendor (which it doesn’t, but it certainly shifts the focus away from the defense of truth to the defense of the way Grace works in a soul.)
Many are good people, clever people, faithful Catholics, who want to defend the Church and promote the Good and the True. Some I consider friends. And as their friend, I have to tell them that in their anxiety and fear they have been tempted down the road of dissent, rejecting a Spirit-filled process of ecclesial discernment. (They argue, naturally, that the synod was ‘manipulated’ or ‘steamrolled’, and therefore merely political. But these are not arguments, but stories dissenters need to tell each other.)
More importantly, as their friend, I have to warn them: the train has left the station, the Church is moving on. And they will end up like the betrayed progressives of the John Paul era, locked into a kind of resentment that made them poor heralds of the Gospel.
Just last week, the Congregation for the Clergy released a comprehensive new format for seminary formation. The priest of the future, formed by Amoris Laetitia, will learn to walk with people “with a disposition of serene openness and attentive accompaniment in all situations, even those that are most complex, showing the beauty and demands of Gospel truth without falling into legalistic or rigorist obsessions.”
Long after the cardinals’ dubia are no more than a footnote in the history of this papacy, long after Ross Douthat’s predicted schism from the columns of the New York Times has failed to materialize, the next generation of priests will be applying the magnificent teaching of Amoris Laetitia, and the noisy, angry strains of dissent will have faded into a distant memory.
Francis expected protest, especially from this quartet of red hats, and is saddened by it.  But he is not alarmed or shocked. He sees it, as Father Antonio Spadaro told Crux, as the outworking of a Spirit-filled process.
He knows that the dissenters have dug their trench, and many will stay firmly in it, glowering while the rest of the Church develops a new pastoral strategy for marriage and family. But Francis also knows that this is their choice, which is the choice of every dissenter.
And he knows that, in order to be faithful to the Holy Spirit’s action, his own choice can only be to ignore the cardinals and press on.


DJR said...

"And he knows that, in order to be faithful to the Holy Spirit’s action, his own choice can only be to ignore the cardinals and press on.

This man has things 100% backwards.

It is true that we are witnessing the work of the Holy Ghost, but not in the manner Mr. Ivereigh thinks.

The pope and his collaborators are unable to change doctrine; thus, they are resorting to subterfuge in order to get their way.

But they are being thwarted by those whom the Holy Ghost is now raising up to defend the true teachings of Christ.

It is not people like Cardinal Kasper who are on the side of the Holy Ghost, and if the pope attempts to cross over that uncrossable line, the Holy Ghost, aka "the God of surprises," may just end up hitting Control-Alt-Delete.

The fact that the pope has been constrained is evidence of the work of the Holy Ghost.

It is unconscionable that these cretins are calling Cardinal Burke and allies "schismatics."

Disgusting. Outrageous and disgusting!

Matthew 5:11-12.

"Blessed are ye when they shall revile you and persecute you and speak all that is evil against you, untruly, for my sake. Be glad and rejoice, for your reward is very great in heaven."

Johnno said...

I bet this maroon often mistakes Twitter for the 'Holy Spirit.'

You have to enjoy how these people far removed from Rome somehow 'know' about how the Francis is behaving. He must be so "calm and serene and saddened," unlike Pentin who reports otherwise about the raging cowardly bull that is the real Francis.

Austen Powers here can feel free to join Francis at the station and hop on board the train to hell. We will wave at them as they depart the station.

Press On!

They do love their Communist slogans!

Peter Lamb said...

Wow! What a slimey, twisting, turning viper of satan! I'm not sure if it's appropriate, but for what it's worth, this was my response to the NWO nightmare:

Open letter to Most Rev. Archbishop William Slattery OFM.

Your Grace,

I am a very ordinary layman and former member of St. John Fisher parish in your Archdiocese. I have no formal education in Theology, Philosophy, or Ecclesiology whatever, apart from what I was taught about the Holy Catholic Faith by the dear Nuns, Brothers and Priests of Loretto Convent and Christian Brothers' College in Pretoria, from grade one to matriculation, before Vatican II. I have always tried to be a good and loyal Catholic. I, like myriads of good Catholics accepted the changes of Vatican II and the novus ordo popes in good faith because I, like them, trusted my Priest, Bishop and Pope.

About two years ago I was asked whether I agreed with a statement of Bishop Richard Williamson that a particular clause in a Vatican II document was heretical. I agreed that, in my layman's opinion, it probably was. I googled Bp. Williamson to find out who he was. One thing lead to another and I read the "Open Letter to A Confused Catholic" by Bp. Lefebvre and discovered the Society of St. Pius X. Their "Recognise and Resist" position is clearly ridiculous in terms of Catholic Doctrine. Their "una cum"(but valid ) sacrifice of the Mass in union with a heretical "pope" cannot be pleasing to God.

However,once (if belatedly) made aware of the current situation the differences between the Catholic Church of my youth and the novus ordo church I was attending were vast and immediately obvious. I then read extensively on the internet for over a year before finding peace and security in sedevacantism - the only logical position for a true Catholic to hold in the current situation. I am aware that some theologians consider sedeprivationism a possible solution.

There is no doubt in my mind whatever regarding the falsity and heresy, or rather apostasy of the novus ordo church. It does not take a theologian to understand Papal Encyclicals, which are at one's finger tips on the internet and to compare those teachings of the Infallible Magisterium with the documents of Vatican II and the numerous modernistic heresies of the post conciliar "popes". Any layman can read and understand the explicit condemnation of modernism in Pascendi Dominici Gregis, the condemnation of false ecumenism and relativism in Mortalium Animos etc. etc. Their motivations for their satanic ravaging of the Holy Tridentine Mass of St. Pius V by the masons Bugnini and Montini et al are obvious - even to a dummy like me. Altering the forms and matters of crucial Sacraments - why? With what devilish intent? To render them invalid and by doing so to attempt to destroy the Holy Catholic Church of Our Lord Jesus Christ from within! The Permanent Instruction of the Alta Vendita, The testimony of Bella Dodd before the United States Congress, the writings of Fr. Luigi Villa in Chiesa Viva, Novus Ordo Watch' The Catholic Writings of Fr. Rama Coomaraswarmy, Fr. Anthony Cekada, Bishops Sanborn and Dolan, The Ottaviani Intervention etc.,etc. are there for all to read.

Peter Lamb said...

Surely if an idiot like me can perceive these crude masonic conspiracies, then so much better must you and the valid Priests in your Archdiocese ordained in the old rite before Vatican II ? You and they know a thousand times more about these things than I do. I will not believe that you, or they, do not know the truth of the situation in your/their hearts. Why have they not stood up for Christ and His Holy Catholic Faith in the tradition of St. Athanasius and St. John Fisher and courageously lead their flocks on the path of Truth and resistance to the novus ordo church of darkness which has eclipsed the Holy Catholic Church, as foretold by Our Lady at Quito, la Salette and Fatima and by various Saints? Surely to suffer the consequences for Christ, would be cause to dance for joy? Their reward would be great!

I have written this letter, with great sadness, to formally inform you of my departure from and condemnation of the novus ordo church. I am a Roman Catholic! I do not recognise you, or any novus ordo priest as my pastor, or that you have any spiritual authority over me whatsoever. I beseech Our Lord through the Immaculate Heart to send a holy Priest to Pretoria who will confect and administer valid Sacraments, say the valid Holy Mass and teach the Holy Catholic Faith as taught from the time of Christ and His Apostles until 1958.

Ana Milan said...

The Vatican Council declares " "the Holy Ghost was not promised to the successors of Peter in order that through His revelation they might manifest new doctrine but that through His assistance they might guard and faithfully expound the revelation handed down by the Apostles or the deposit of the faith" (conc.vat., Sess.IV, cap.liv).

The Modernist Theories were analysed & condemned as "the synthesis of all the heresies in the Encyclical "Pascendi Dominici gregis" 18 September 1907. & Decree Lamentabli Sane (Condemning the errors of the Modernists), Congregation of the Holy Office 3 July 1907.

Writing in the tablet.co.uk on Amoris Laetitia Mr. Ivereigh propounds “In unleashing the biggest church discernment process in modern times, Pope Francis wanted to achieve what in Latin America is called a “pastoral conversion”. It happened at the two synods, and its fruit is evident in Amoris Laetitia. Rather than wag fingers at the collapse of marriage and family in contemporary culture, Francis wants the Church to rebuild it from the ground up, by learning to speak of the joy of conjugal love and helping people practically to live it. Francis wants the Church to educate the faithful in the mature use of their consciences, holding out the truth and beauty of the Church’s teaching in all its fullness, but witholding from no one the converting power of God’s mercy. The news, of course, is all about the resolution of the eucharist question, but the real power of the exhortation is in converting the Church for its massive new mission: to become the world’s biggest and most famous school of married love.”

Given that the CC has wilfully not taught catechesis to its young or evangelised the ignorant in order to appear 'nicer' to schismatics since VII, how does he propose the average Catholic to cultivate an informed & mature conscience? Rather does this neglect not positively feed the Modernist ideology that has already been condemned by a string of popes since Pius X & is not in keeping with Tradition/Deposit of Faith or the Magisterum of the Church but actually contradicts it.

Eirene said...

Thank you Peter Lamb for your heartfelt outpouring and I am sure there are many Catholics who think and feel the same!

As for this Austen Ivereigh . . . . .scroll up, scroll up
and scroll up, Eirene and don't let the devil's words and lies penetrate your brain - not even for a nano-second!
Why? Because immense grace is required to deal with this
kind of evil writing - Vox has been accorded this gift, although it must wear him out ! Which is why I pray for him and other righteous bloggers daily. But for me, I might fall for it, thus I leave this door closed.
and lose my eternal salvation.

Ana Milan said...

In fairness Vox in regard to the court case re Daily Mail the following should also be reported:

The allegations were the subject of legal proceedings initiated by Ivereigh in the High Court of Justice against Associated Newspapers Ltd. (ANL). A trial in February 2008 was inconclusive, but at the retrial in January 2009 [1] the jury unanimously found that Ivereigh had been libeled. He was awarded £30,000 in damages [2] and all costs [3], estimated at £3m.

Frankly, I always thought Mr. Ivereigh was of the limp-wristed variety but care must be taken in such cases. Anyone working for The Tablet is always suspect & now Crux is garnering the same reputation. I personally don't go there!

Eirene said...

Vox - I need to edit my comment - the last sentence: should read:
"But for me, I might fall for it and lose my eternal salvation
thus I leave this door closed."

Makes more sense, eh?!