The Prophet Ezekiel condemns our Bishops, Cardinals and our "Pope!"

From the Prophet Ezekiel 

34 And the word of the Lord came to me, saying:

2 Son of man, prophesy concerning the shepherds of Israel: prophesy, and say to the shepherds: Thus saith the Lord God: Woe to the shepherds of Israel, that fed themselves: should not the flocks be fed by the shepherds?

3 You ate the milk, and you clothed yourselves with the wool, and you killed that which was fat: but my flock you did not feed.

4 The weak you have not strengthened, and that which was sick you have not healed, that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost: but you ruled over them with rigour, and with a high hand.

5 And my sheep were scattered, because there was no shepherd: and they became the prey of all the beasts of the field, and were scattered.

6 My sheep have wandered in every mountain, and in every high hill: and my flocks were scattered upon the face of the earth, and there was none that sought them, there was none, I say, that sought them.

7 Therefore, ye shepherds, hear the word of the Lord:

8 As I live, saith the Lord God, forasmuch as my flocks have been made a spoil, and my sheep are become a prey to all the beasts of the field, because there was no shepherd: for my shepherds did not seek after my flock, but the shepherds fed themselves, and fed not my flocks:

9 Therefore, ye shepherds, hear the word of the Lord:

10 Thus saith the Lord God: Behold I myself come upon the shepherds, I will require my flock at their hand, and I will cause them to cease from feeding the flock any more, neither shall the shepherds feed themselves any more: and I will deliver my flock from their mouth, and it shall no more be meat for them.

11 For thus saith the Lord God: Behold I myself will seek my sheep, and will visit them.

Bergoglio's Cardinal Threatens and Blames the Victims

“I’m here happy to talk about nice things, not about problematic things, it’s an accusation that is made, and in some cases it’s true. But the evil of many is the consolation of fools, because sometimes those who accuse men of the Church should [be careful] because they have long tails that are easily stepped on.” Cardinal Sergio Obeso Rivera.

https://cruxnow.com/church-in-the-americas/2018/08/21/mexican-cardinal-says-abuse-victims-should-think-about-skeletons-in-their-own-closet/

A stinking, pompous, arrogant heresiarch and probably a sodomite.

The emeritus Archbishop of Xalapa appointed "Cardinal" by "Pope" Francis.

Another stinking fraudulent son of a bitch. 

Another sodomite.

Another Bergoliomite.

Another stinking example of the corruption of Jorge Mario Bergoglio, an alleged Pope of Rome.

Donald Wuerl is a Liar!

The problem IS Homosexuality

"It seems clear in light of these recent terrible scandals that indeed there is a homosexual culture, not only among the clergy but even within the hierarchy, which needs to be purified at the root." Raymond Leo Cardinal Burke

Speaking on The World Over with Raymond Arroyo, Cardinal Burke was clear that the root of the problem is homosexuality.

Not every homosexual is a molester or a predator or an abuser, but every boy abused, and these are 90% of all victims, was abused by a homosexual.

Every single one needs to be outed and removed from the priesthood. Every priest, bishop or cardinal, -- or even pope!

The Church of Christ Catholic has been infiltrated by malefactors. The men who did this did not do it out of a simple "fall from grace." Reading the Pennsylvania Grand Jury report reveals that it was much more, it was Satanic and demonic, Much of it was ritualistic, blaspheming God, committing sacrilege with the Most Blessed Sacrament and using Holy Water to "wash" out a boys mouth after forcing him to perform fellatio. 

This is the stuff of a Black Mass.

Friends, do not abandon our Mother, the Church. Early typing manuals included the phrase, "Now is the time for all good men to come to the aid of the party." Our Lord expects us to do our part, to do battle, to clean the stables. Do not let Him down.

Rosica says - who needs Jesus, we have Bergoglio!

Gosh, I need to take another shower.

I wonder if he realizes that nobody noticed this diatribe until it was on Zenit. I mean, it's been on the Salt + Light web page since July 31. It shows you that nobody reads it.

"Pope Francis breaks Catholic traditions whenever he wants, because he is “free from disordered attachments.” Our Church has indeed entered a new phase: with the advent of this first Jesuit pope, it is openly ruled by an individual rather than by the authority of Scripture alone or even its own dictates of tradition plus Scripture." Thomas J. Rosica, CSB

Source: https://zenit.org/articles/the-ignatian-qualities-of-the-petrine-ministry-of-pope-francis/

Original: http://saltandlighttv.org/blogfeed/getpost.php?id=72516

Oh, and a warning to my old friend. Don't even dare to interfere again. 

Got it?

Just in case it goes down ...

UPDATE:

Rosica doubles down! Do you the truth and pressure are getting to him? Oh, we read the whole thing and it stinks. As for confession... 

The Ignatian Qualities of the Petrine Ministry of Pope Francis

Fr. Thomas Rosica, CSB

July 31, 2018

The Ignatian Qualities of the Petrine Ministry of Pope Francis

Reflection on the Feast of the Founder of the Society of Jesus

July 31, 2018

For the July 31st Feast Day of St. Ignatius of Loyola, founder of the Society of Jesus, I offer you the following reflections about this great saint and how his vision for the Church and for Christians has found a home in the life and witness of Pope Francis. One of the main themes permeating the thought of St. Ignatius of Loyola is his exhortation “Sentire cum ecclesia” or “think with the Church.” “Sentire cum ecclesia” also means to feel with the Church and to love the Church.  It is necessary to cultivate this communion of shared devotion, affection, and purpose in a very disciplined way, for not all aspects of the Church are lovable, just as we are not always lovable as individuals. The structures of the Church cannot exist without human mediation, with all its gifts and defects of the persons present in the Church. Such thoughts are vitally important, especially in the midst of current crises facing the Church, Catholics and Christians around the world.

Ignatius of Loyola founded the society after being wounded in battle and experiencing a religious conversion. He composed the Spiritual Exercises to help others follow the teachings of Jesus Christ. In 1534, Ignatius and six other young men, including Francis Xavier and Peter Faber, gathered and professed vows of poverty, chastity, and later obedience, including a special vow of obedience to the pope in matters of mission direction and assignment. Ignatius' plan of the order's organization was approved by Pope Paul III in 1540 by a bull containing the "Formula of the Institute".

The Society of Jesus is present today in education, schools, colleges, universities and seminaries, intellectual research, and cultural pursuits. Jesuits also give retreats, minister in hospitals, parishes, university chaplaincies, and promote social justice and ecumenical dialogue. One of them with a longstanding Jesuit identity happens to be leading the Catholic Church at this moment in history. Francis of Argentina is the first pope from the Society of Jesus – this religious congregation whose worldly, wise intellectuals are as famous as its missionaries and martyrs. It's this all-encompassing personal and professional Jesuit identity and definition that the former Cardinal Jorge Mario Bergoglio brought with him from Buenos Aires to Rome, and one that continues to shape almost everything he does as Pope Francis. From his passion for social justice and his missionary zeal to his focus on engaging the wider world and his preference for collaboration over immediate action without reflection, Pope Francis is a Jesuit through and through.

What kind of a Jesuit is Francis?

Jorge Mario Bergoglio fully embraced the Jesuits' radical turn to championing the poor; though he was seen as an enemy of liberation theology by many Jesuits, others in the order were devoted to him. He turned away from devotional traditionalism but was viewed by others as still far too orthodox. Critics labeled him a collaborator with the Argentine military junta even though biographies now clearly show that he worked carefully and clandestinely to save many lives. None of that ended the intrigue against Bergoglio within the Jesuits, and in the early 1990s, he was effectively exiled from Buenos Aires to an outlying city, “a time of great interior crisis,” as he himself described it. As a good, obedient Jesuit, Bergoglio complied with the society's demands and sought to find God's will in it all. His virtual estrangement from the Jesuits encouraged then-Cardinal Antonio Quarracino of Buenos Aires to appoint Bergoglio as auxiliary bishop in 1992.

In 1998, Bergoglio succeeded Quarracino as Archbishop. In 2001, John Paul II made Bergoglio a cardinal, one of only two Jesuits in the 120-member College of Cardinals at that moment in history. The other Jesuit cardinal was Carlo Maria Martini of Milan.

We all know what happened to Cardinal Bergoglio on March 13, 2013, when his brother Cardinals elected him Bishop of Rome and Successor of Peter during the Conclave that followed the historic resignation of Pope Benedict XVI from the papacy.

The Pope among his brother Jesuits

On Monday, October 24, 2016, Pope Francis went to the General Congregation of the Jesuits – their general chapter underway in Rome – with a message. His whole address was characterized by an openness to what lies ahead, a call to go further, a support for caminar, the way of journeying that allows Jesuits to go toward others and to walk with them on their own journey.

Francis began his address to his Jesuit confrères quoting St. Ignatius and reminding them that a Jesuit is called to converse and thereby to bring life to birth “in every part of the world where a greater service of God and help for souls is expected.” Precisely for this reason, the Jesuits must go forward, taking advantage of the situations in which they find themselves, always to serve more and better. This implies a way of doing things that aims for harmony in the contexts of tension that are normal in a world with diverse persons and missions. The pope mentioned explicitly the tensions between contemplation and action, between faith and justice, between charism and institution, between community and mission.

The Holy Father detailed three areas of the Society’s path, yet these areas are not only for his religious family, but for the universal Church. The first is to “ask insistently for consolation.” It is proper to the Society of Jesus to know how to console, to bring consolation and real joy; Jesuits must put themselves at the service of joy, for the Good News cannot be announced in sadness. Then, departing from his text, he insisted that joy “must always be accompanied by humour,” and with a big smile on his face, he remarked, “as I see it, the human attitude that is closest to divine grace is a sense of humour.”

Next, Francis invited the Society to “allow yourselves to be moved by the Lord on the cross.” The Jesuits must get close to the vast majority of men and women who suffer, and, in this context, it must offer various services of mercy in various forms. The Pope underlined certain elements that he had already had occasion to present throughout the Jubilee Year of Mercy. Those who have been touched by mercy must feel themselves sent to present this same mercy in an effective way.

Finally, the Holy Father invited the Society to go forward under the influence of the “good spirit.” This implies always discerning, which is more than simply reflecting, how to act in communion with the Church. The Jesuits must be not “clerical” but “ecclesial.” They are “men for others” who live in the midst of all peoples, trying to touch the heart of each person, contributing in this way to establishing a Church in which all have their place, in which the Gospel is inculturated, and in which each culture is evangelized.

These three key words of the pope’s address are graces for which each Jesuit and the whole Society must always ask: consolation, compassion, and discernment. But Francis has not only reminded his own religious family of these three important gifts that are at the core of Jesuit spirituality, he has also offered them to the universal Church, especially through the recent Synods of Bishops on the Family. As Pope Francis goes about his daily work and slowly implements the reform that he was commissioned to bring about in the Church by his brother Cardinals, it has become clear that his aim is to make the Church the Church of Jesus Christ, welcoming to all, and appealing and attractive because it shows its care for all people.

Discernment

Over the past five years, Pope Francis has stressed that quintessential quality of Ignatius of Loyola: discernment.  Discernment is a constant effort to be open to the Word of God that can illuminate the concrete reality of everyday life. A clear example of this discernment emerged at the 2015 Synod of Bishops on the Family and in the Synod’s Apostolic Exhortation, Amoris Laetitia. It was a very Ignatian principle that illustrates the Church’s great respect for the consciences of the faithful as well as the necessity of formation of consciences:

“We have long thought that simply by stressing doctrinal, bioethical and moral issues, without encouraging openness to grace, we were providing sufficient support to families, strengthening the marriage bond and giving meaning to marital life. We find it difficult to present marriage more as a dynamic path to personal development and fulfilment than as a lifelong burden. We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.” (37)

The Church does not exist to take over people's conscience but to stand in humility before faithful men and women who have discerned prayerfully and often painfully before God the reality of their lives and situations. Discernment and the formation of conscience can never be separated from the Gospel demands of truth and the search for charity and truth, and the tradition of the Church.

In keeping with his own Jesuit formation, Pope Francis is a man of discernment, and, at times, that discernment results in freeing him from the confinement of doing something in a certain way because it was ever thus. In paragraph 33 of his Apostolic Exhortation Evangelii Gaudium. Francis writes:

“Pastoral ministry in a missionary key seeks to abandon the complacent attitude that says: “We have always done it this way”. I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities. A proposal of goals without an adequate communal search for the means of achieving them will inevitably prove illusory.”

The first Jesuits were “a holiness movement,” inviting everyone to lead a holy life. Francis of Assisi was committed to a literal imitation of the poor Christ. Ignatius was inspired by that poverty and originally planned that Jesuits would follow the same route. But as the renowned American Jesuit historian Fr. John O’Malley has indicated, just as Ignatius learned to set aside his early austerities to make himself more approachable, he later moderated the Society’s poverty to make it possible to evangelize more people especially through educational institutions. Even evangelical poverty was a relative value in relation to the good of souls and their progress in holiness. That same apostolic reasoning is found in Pope Francis’ instructions to priests around the world about their ministries.

An inclusive, listening Church

The spirit of openness is foundational to the Jesuit way of proceeding. Jesuit parishes are known for their inclusiveness and Jesuit confessors for their understanding and compassion. Ignatius insisted in favour of the goodness of everyone we encounter and a prescription for a style of encounter that makes condemnation of those in error a last resort. Early in his Pontificate when Pope Francis made his controversial statement about even atheists having a chance to get into heaven, he was following the teaching of Vatican II, but he was also following a very Ignatian approach to the good of souls.

Care of those most in need

Ignatius of Loyola’s recommended style of ministry anticipates the positive pastoral approach Pope Francis has taken to evangelization. Pope Francis’ attention to refugees, the abandoned elderly, and unemployed youth exhibit the same concern as the first Jesuits for the lowliest and neediest people in society. Ignatius’ twin criteria for choice of ministries were serving those in greatest need and advancing the more universal good. The Jesuit Refugee Service and creative Jesuit projects in education, like the Nativity and Cristo Rey schools, are contemporary embodiments of the same spirit of evangelical care for the neediest. These apostolates are part of the post-conciliar renewal of the Society of Jesus, but they have deep, formative roots in Jesuit history and spirituality as well. In the mind and heart of Pope Francis, even elite Jesuit institutions can combine the intellectual apostolate with service to the poor in the spirit of Ignatius.

Humility and clerical reform

Pope Francis’ humility has impressed many people around the entire world. His style has truly become substance.  It is the most radically evangelical aspect of his spiritual reform of the papacy, and he has invited all Catholics, but especially the clergy, to reject success, wealth, and power. Humility is a key virtue in the Spiritual Exercises. One of its key meditations focuses on the Three Degrees of Humility. In Ignatius’ eyes, humility is the virtue that brings us closest to Christ, and Pope Francis appears to be guiding the Church and educating the clergy in that fundamental truth. Reform through spiritual renewal begins with the rejection of wealth, honours, and power, and it reaches its summit in the willingness to suffer humiliation with Christ. Humility is the most difficult part of the Ignatian papal reform, but it is essential for the Church’s purification from clericalism, the source of so many ills in the contemporary church.

How can we characterize Francis’ leadership and how is that leadership “Ignatian”?

Ignatius did not use the word “leadership” as we commonly do today. Jesuit or Ignatian spirituality and Jesuit traditions lend themselves well to manifesting leadership in one’s life and work. Someone whose style of leadership is inspired by the Ignatian tradition will particularly emphasize certain habits or priorities as a leader, in ways that distinguish him/her from the way leadership is generally taught and practiced. Those habits or priorities include the importance of formation – not just learning to do technical tasks (like strategic planning) but also commitment to lifelong self-development; the importance of deep self-awareness (of coming to know oneself, for example, as happens in the Spiritual Exercises); becoming a skilled decision-maker, as happens through the discernment tools of the Exercises; committing oneself to purposes bigger than self, to a mission of ultimate meaning (Jesuits often refer to this commitment by the expression of “magis”); deep respect for others, “finding God in all things.” Yet the difference between the worldly style of leadership and that traced by Ignatius is that the Jesuit style of leadership always points to God, the ultimate source of meaning. Great Jesuit figures like Peter Faber, Francis Xavier, Matteo Ricci, or Alberto Hurtado were able to accomplish the feats they did not simply because they had some good leadership skills but because they were inspired by love of God.

What does a Jesuit pope mean for the church?

The Jesuit pope is well versed in the Spiritual Exercises, so able to spread the knowledge and practice of this counterfeit way of conversion – a way that does not use the Bible and the Gospel of Jesus Christ to simply convict his hearers of sin, righteousness, and the judgment to come but invites people to experience Jesus, his mercy, his love, his goodness, and his invitation to sinners to draw closer to him. Ignatius’ Spiritual Exercises invites people to imagine the gory details of hell, the warm embrace of the prodigal father, and the presence of Jesus walking with people on the highways and byways of life. Ignatius learned this way of meditation from his reading of the lives of the saints and mystics, but it is not necessarily the way of Scripture that can at times be devoid of imagination. Pope Francis follows Ignatius’ imaginative method in a remarkable and vivid way. He reminds us day in and day out that Jesuit spirituality is not only mystical, but it is ethical and can help us in our daily living.

The whole concept of setting up committees, consulting widely, convening smart people around you is how Jesuit superiors usually function. Then they make the decision. This sort of discernment – listening to all and contemplating everything before acting – is a cardinal virtue of the Ignatian spirituality that is at the core of Francis' being and his commitment to a "conversion" of the papacy as well as the entire church.  It’s hard to predict what will come next. Francis is shrewd, and he has repeatedly praised the Jesuit trait of "holy cunning" – that Christians should be "wise as serpents but innocent as doves," as Jesus put it. The pope's openness, however, also a signature of his Jesuit training and development, means that not even he is sure where the spirit will lead. He has said: "I don't have all the answers. I don't even have all the questions. I always think of new questions, and there are always new questions coming forward."

Pope Francis breaks Catholic traditions whenever he wants because he is “free from disordered attachments.” Our Church has indeed entered a new phase: with the advent of this first Jesuit pope, it is openly ruled by an individual rather than by the authority of Scripture alone or even its own dictates of tradition plus Scripture. Pope Francis has brought to the Petrine office a Jesuit intellectualism. By choosing the name Francis, he is also affirming the power of humility and simplicity. Pope Francis, the Argentine Jesuit, is not simply attesting to the complementarity of the Ignatian and Franciscan paths. He is pointing each day to how the mind and heart meet in the love of God and the love of neighbour. And most of all, he reminds us each day how much we need Jesus, and also how much we need one another along the journey.

What is going on in Oklahoma that faithful Catholics should be so abused?

Vox Cantoris has been banned from posting on Twitter until August 9, 
please Tweet my posts.

A guest post from Mr. Laramie Hirsch on the continuing saga of insult and attack on Catholics faithful to the tradition of the Church and Her liturgy.

After reading Mr. Hirsch's column, I am asking myself, "Does this priest suffer from "gay-rage?"

Catty Priest Insults Minorities In Homily...
By Laramie Hirsch

...And, by minorities, I don't mean brown-skinned people, immigrants, or homosexuals.  Instead, the minorities I mention are the most hated minorities in the Catholic Church: Traditionalists.

If you attended Mass at a certain parish in Tulsa early this July, you'd be pleased to see a good sized group of people at a diocesan Traditional Latin Mass.  While the priest there hardly spoke English at all, being a man from Ecuador, he nevertheless did his utmost to worship the Almighty.  Latin is the universal high language of the Church.  It was such a beautiful service, as it always has been ever since the TLM was brought to the parish about a decade ago.  The people there have been taught the beauty of the Church's tradition like never before.  This is all thanks to now-retired Bishop Emeritus Slattery and the former parish priest who has now left the state.

On that, the seventh Sunday after Pentecost, the parish's Extraordinary Form would feature a reading from Matthew 7:15-21 .  Only it wasn't read by the Hispanic priest.  He dutifully stepped aside, and the passage was instead read by the parish priest himself:

"Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.  By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?  Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.  A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.  Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.  Wherefore by their fruits you shall know them.  Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven."

If only the Hispanic priest gave the homily.  By all accounts, he appears to love the Latin Mass.  Or, dare we dream, wouldn't it have been nice if the homily came from the former parish priest who introduced the Latin Mass in the first place?  (It seems that he was actually in town that day)  Or even the retired bishop who always protected the Catholic Tradition in this part of Oklahoma?  No.  The homily was given by the current parish priest.  Yet, surely after a full year of shepherding over the Traditionalist laity, this priest would have grown some kind of fondness for the flock beneath him.  Right?

The congregation waited for the kind-hearted instructions from their shepherd.
 

What Took Place

After reading from Matthew, the sermon took a strange turn.  At first, the priest didn't seem to make sense.  It was as though his words melted into typical post-Vatican II gobbelty gook language.  While he initially seemed to be deconstructing St. Paul's writing style, it all seemed one big incoherent ramble.  After that, the priest then talked about people's athletic ability.  He commented about how the people of Christ's day didn't need to go to the gym because they walked everywhere.

Suddenly, just when it seemed his sermon (?) should be wrapping up, he capped off his ramble by bringing up zip codes.  He talked about the parish' s own poor neighborhood, and that local income was not very high.  This was a common, perennial problem, he explained, as it's been a low-income neighborhood since the 1950s.  But then, he unmistakably complained about laity who drive in from widely divergent locations.  He appeared to scoff at those who would drive one to two hours every Sunday from other towns and counties.  And, of course, the only people doing this were the parishioners attending that diocesan Latin Mass.

Then, just as he did last year, he stated that the Latin Mass group in particular was not giving their proper share of money during collection time.  He told the congregation that he preferred having only a Spanish and English Mass.  They were reminded that the FSSP is across the river on the West side of town.  And then, to qualify himself, he said that he had done his job and kept all of his promises to them for the past year, ever since he took over the parish.

In other words: "I've done everything I was supposed to do for you people.  But really, you're not welcome"

He ended his "homily" abruptly and walked off.  He did not assist the Hispanic priest with distribution of the Eucharist after that.  I have to wonder, was the Hispanic priest aware of the American priest's statements?

Parishioners later noticed that the side chapel had its statues removed, and it looked blander and more Protestant.
 

What Was The Sunday Message?

So, did this priest think he appropriately tied his "homily" to the gospel reading from Matthew?  Was he comparing a good tree that produces good fruit to an evil tree that produces bad fruit?  More to the point: does this priest think the Latin Mass produces bad fruit?  After all, according to him, the Traditional Catholic community wasn't generating enough income for the parish.  So, shall we also conclude that, in this priest's mind, good fruit = money?  Bad fruit = less money?  Is money the objective?  Is it cash that should concern us?  Do diocesan Traditionalists produce bad fruit in the form of inadequate collection amounts?  If so, how much more do they need to fork over until they are good and worthy in this priest's eyes?

I always thought that, in post-Vatican II Catholic Church, good fruit = happiness, togetherness, community, fraternal charity, good feelings, and all that emotional hippy dippy stuff.  If so, this tradition-hating priest certainly doesn't value these aspects when it comes to interacting with the Latin Mass parishioners.  Certainly, dare I say, it does not appear as though this priest considers "good fruit" to be wholesome, clean, confessed souls in a state of grace.  (That's just a dusty, triumphalist, pre-Vatican II novelty).  Not in this "homily."  Allegedly, he does not even consistently hear confessions from the Latin Mass group on a monthly basis--as he said he would in the beginning of his tenure.  But even assuming these reports to be wrong: is confession once a month enough?

And what of those poor English and Spanish Mass parishioners, living in that low-income zip code?  Are their contributions inadequate and deserving of a scolding?  Do those communities produce bad fruit as well?  Or are they somehow exempt?  Are those poor folks mystically holy because of their poorness?  Do their low incomes make them virtuous, while the assumed higher incomes of the Traditionalists make them less virtuous?  Is it even accurate to assume the traditionalists have higher incomes, or is that a blanket assumption by the priest?

Did the priest even mean any of this?  Or was he simply ignoring the Sunday gospel reading, preferring to instead deliver a reckless, harsh message to a group of people who've done nothing to him?
 

What This Does To A Community

Modernist post-Vatican II priests have 20th Century liberal values.  They want to sweep the "old dusty Catholic Church" under the rug.  They want to shove all those un-hip, stubborn losers who "can't get with it" into a ghetto.  They are in the middle of transforming the Catholic Church into "a new thing," and laity holding onto how it's always been are in the way.  The New Order uses a sort of federal-government-eminent-domain tactic that runs over communities such as this.

There once was a strong community at this parish.  In fact, it was rather famous, regionally speaking.  People had always praised the good things Bishop Edward Slattery had done, and a lot of it took place in this very parish under a good priest.  But after the retirement and replacement of the good bishop, and after the installation of Pope Francis' new bishop, it has been demonstrated that there has always been a cabal of priests in this town who, under the surface, always vehemently opposed what Bp. Slattery did.  There have always been priests in Tulsa's diocese who have hated Tradition.  At best, these priests view Tulsa's traditionalist laity as an inconvenience.  Judging from the abuse this particular parish has received in the past year, we can conclude that some priests view this group of laity with contempt.  They have therefore tried to destroy this community--and not without results.

If we are going to refer to the fruits of good or bad intentions, then let's see this situation for what it is.  The fruit of this priest and the new bishop is the scattering of Tulsa's Traditionalist community in many directions.  The fruit of their work is angst, both in this community and beyond.  The fruit of these New Order clergymen has been to instill a deep sense of abandonment in laity in Northeast Oklahoma.  Those who hold on to their faith amidst these sorts of trials feel as though the Sword of Damocles hangs over their head.  These people have not been uplifted; they have been tolerated.  They have not been embraced and welcomed; they have been alienated.  They have no intrinsic worth to the local Catholic community.  No one dares ask them what they think.  They are an elephant in the room.  If a priest in the diocese dares to offer to learn the Latin Mass, he becomes a marked man.  Traditionalists are avoided.  They are shunned.  It wouldn't surprise me if they were given their own drinking fountains.  

If this is the fruit of the new bishop, the new priest, and those who agree with their agenda, then let us ask: is this good fruit or bad fruit?
 

Conclusions: Money, Money, Money...?

Let's recap what the three congregations were contributing last October, the last time this very same priest complained about money.  According to that church bulletin, the figures were as follows:

Anglos (28% of the parish) contribute 40%

Hispanics (60% of the parish) contribute 46%

Latin (12% of the parish) contribute 24%

(The term "Anglos" is the priest's terminology, not mine.)

As you can see, the Latin Mass congregation was contributing twice the amount that they represented for the pleasure of having this priest spit in their face.  Today, thanks to a steady diet of nasty, passive-aggressive discouragement, the Latin Mass community has been reduced to 60% of what they once were.  Yet, these people continue to provide more money than they actually represent.

Even more interesting is the fact that some of the Hispanic laity have also witnessed this priest's actions.  After all, it was a combination of the English, Spanish, and Latin Mass congregations who helped to build and complete the St. Toribio Shrine.  Yet, this new priest is undoing many of the Catholic reforms the former priest brought to the parish.  This hasn't gone unnoticed by the Hispanic community.  No es bueno.  They don't like it.    Some have even left for another Tulsa Spanish-speaking parish.  Some tried attending the TLM at one point--perhaps longing for traces of their former shepherd.  I can't help but wonder what changes took place in that congregation since last year.

If money truly was the end goal of this priest, he would stop being ugly to the Latin Mass laity.  Why?  Because they've been carrying a large portion of the parishes' finances on their shoulders.  If and when they go, the parish will be all the poorer for it.  In effect, this new priest will have driven out a large source of income.  But ultimately, does he really care about the money?  Or does this priest value the removal of those Trads over everything else?

In this situation, at best, we can assume that this priest is materialist.  But what is more likely is that this priest is acting in malice towards these people.  He wants them gone.  Period.

Is Pervert Uncle Teddy McCarrick one of Bella Dodd's grandchildren?

Bella Dodd, baptised Maria Assunta Isabella Visono, was an Italian immigrant to the United States of America. She was a brilliant woman who attended university in the early 1920's and became transfixed with Bolshevism as did many of her generations at the time. She joined the American Communist Party and rose within its ranks.

After a reversion to the faith in 1950 with the aid of Fulton Sheen, Dodd testified before the United States Senate, in talks and in her book School of Darkness, that the Communist Party was infiltrating all ranks of American society, in fact, this infiltration happened here in Canada and throughout Europe. After all. were we not told in 1917 that "Russia would spread its evils?"

Dodd also testified that she was personally responsible for placing over one thousand men into Catholic seminaries, men who had no faith, -- atheists, communists, homosexuals, all to become priests and later bishops and cardinals whose mission was the destruction of the Catholic faith. It would not have been a hard sell, These men would have been promised an easy life, respect and prestige, a place to live, free food, security and all the sex with concubines and other communists agents they could want and for those who were so inclined, access to young boys.

Many of these were ordained and became pastors, seminary rectors, vocation directors, bishops and cardinals. Dodd did this work in the 1930's and into the middle 1940's. Those who became rectors and seminary professors and vocation directors and bishops then brought in the next generation, more atheists, communists and especially, the homosexuals.

Theodore McCarrick was ordained in 1958, I was two years old. A decade later, a young boy about my age was experiencing a priest fondling and masturbating him one Christmas before Mass in the sacristy of St. Patrick's Cathedral in New York. That priest was McCarrick. It could have been me, it could have been you, it could have been any one of us.

McCarrick's perversion was well known. Those out there who are his "nephews" must out him, those who protected him must be exposed.

Was McCarrick really a priest? Was he a bishop? Were the Masses he offered valid, the Confessions?

Was McCarrick recruited by one of Bella Dodd's "nephews?" If they did not have the necessary intent were their ordinations and all that flowed from them, valid?

Have millions of Catholics been denied the Sacraments because there is no grace due to a defect in the Sacrament of Ordination, and later, episcopal consecration? Are thousands of priests today, well-meaning and sincere, only really laymen because the bishop who laid hands on them no more a bishop than I?

These filthy frauds must be outed. If that means that the physical Church and its property must collapse, then so be it. Holy Mass in my dining room will have more to offer than all the sacrileges in Cathedrals.

It is time to face up to the reality.

New FrancisCardinal alleged to have a concubine and children. Well, at least it's a woman!

The latest potential Bergoglian scandal is breaking. Adelante la Fe is reporting that one of the new Cardinal elects of Pope Francis, Bishop Toribio Ticona, Titular Bishop of Timici and Prelate Emeritus of Corocoro in Bolivia has a concubine and children.

On Twitter, Edward Pentin is reporting that he has requested comment and confirmation from the Vatican.

Edward Pentin

‏
@EdwardPentin  More

In response to reports (https://adelantelafe.com/escandalo-francisco-nombra-cardenal-a-obispo-casado-y-con-hijos/ …) that Bolivian Cardinal-Designate Bishop Toribio Ticona, 81, has a "wife" and "children," I've asked #Vatican to confirm whether story is true, and if so, whether the #Pope knew of it before he named him Cardinal. Will post updates

 

FORWARD THE FAITH

SCANDAL: Francisco appoints Cardenal to Bishop "married" and with children

05/28/18 9:45 am

by Adelante la Fe

Pope Francis announced on May 20, 2018, that in the consistory of June 29 of this year at the Feast of the Holy Apostles Peter and Paul, he will create a cardinal to Bishop Toribio Ticona, Titular of Timici, Prelate Emeritus of Corocoro in Bolivia The 81-year-old Bishop was born on April 25, 1937, was ordained a priest in 1967, and consecrated titular Bishop of Timici and Auxiliary of Potosí, Bolivia on May 31, 1986, in 1992 he was appointed Prelate of Corocoro retiring in 2012.

In his repeated visits to Oruro, at the beginning of his episcopate, being at that time Bishop of Oruro, the future Third World cardinal, Julio Terrazas Sandoval, CSsR, prided himself on visiting the Bishop of Oruro, calling him his "godfather", since he affirmed that he owed Terrazas his promotion to the episcopate, because he served several times as President of the Episcopal Conference of Bolivia, evidently being very influential among the other bishops and the Apostolic Nunciature.

Ticona attended two Ad Limina visits in 2008 and 2017. He served as "mayor" according to the uses and customs of a community of 12 people in Bolivia. During the decade of the Bishop-Prelate Ticona in the Prelature of Corocoro the Catholic congregation went from 94.6% to 87.6%, giving growth to the Protestant sects. It is public knowledge that while working in Corocoro, at the same time, in the Bishopric of Oruro he maintained a marital life with a woman, the wife and children are proud to call themselves the wife and children of the "Bishop of Patacamaya" as is also known Bishop Toribio Ticona.

The family of the "Bishop of Patacamaya" Monseñor Toribio Ticona inhabited three different homes in the city of Oruro.

From the iron age of the pontificate in the ninth and tenth centuries there had been no certain and reliable news that a Concubine Bishop was "rewarded" with the Cardenalato. Being a Prince of the Church entails an important responsibility for those who are created as such, because their service is done directly to the Petrino Ministry, therefore, the promotion of a Concubine Cardinal carries two messages, one the desire of Pope Francis for the suppression of Celibacy Priestly, and the other the most serious, is to have a "scapegoat" with which I managed to break the hierarchy of the Bishops of Bolivia. This year will be renewed 2 archbishoprics and other 3 ecclesial circumscriptions of Bolivia, we do not doubt that the Barros case will be repeated in Bolivia, whereupon the Pope Francisco would have with the support of Evo Morales the control of the Bolivian Church that would be of leftist imprint.

Forward Faith

PS We use the term "married" because his wife speaks properly of her husband.

The New York Times, a.k.a. "Hell's Bible" reveals to us the betrayal by Gänswein, Marini

If it were already not enough of a scandal that Timothy Dolan participated in the abomination, sacrilege and blasphemy which took place in New York City now the New York Times reveals the backstory.

Gänswein (who has previously welcomed "gay" couples to the Vatican and ushered them in to see the Bishop of Rome) and Marini, Papa Ratzinger's Secretary and Master of Ceremonies were both involved and responsible.

They are traitors, puffed up in finery. They are filthy frauds.

This is how bad it is friends; that even those whom we thought were the good guys turn out to be just as rotten and filthy effing scum as the rest.

They betrayed Papa Ratzinger and they betrayed us.

I find it impossible to pray for their conversion. I leave their judgement to God.

By Jason Horowitz

May 3, 2018

VATICAN CITY — Archbishop Georg Gänswein said yes to the dress.

The dashing former right-hand man to Benedict XVI, the fashion-plate pope, he is now prefect of the papal household under the more austere Pope Francis. In May 2017, Archbishop Gänswein sat in his stately Apostolic Palace office as Andrew Bolton, curator in charge of the Costume Institute at the Metropolitan Museum of Art, showed him a look book of couture masterpieces that Mr. Bolton felt matched with certain Vatican treasures.

Archbishop Gänswein, in a soutane with purple sash, indifferently flipped pages of designer frocks until he lingered on a luxurious Madame Grès dress inspired by a Franciscan habit.  

“They all love that,” Mr. Bolton said of the dress.

The archbishop gradually became enthusiastic as he and Mr. Bolton discussed the role of beauty in the church and Mr. Bolton explained his vision for the project that would explore the way the Catholic church had served as an inspiration to designers through the centuries. Then things really started rolling.

Mr. Bolton received authorization from senior Vatican officials to borrow the vestments. He was also granted full access to the Sistine Chapel Sacristy and became so close with its custodian priests in his 10 trips to Rome that they entrusted him with the hidden chamber’s keys and opened secret doors, behind which elderly nuns ironed the pope’s white vestments. 

Gänswein, Papa Ratzinger's Prison Warden

The show that would ultimately become “Heavenly Bodies: Fashion and the Catholic Imagination,” the biggest exhibit the Costume Institute of the Metropolitan Museum has ever held, opening May 10, was on the verge of becoming a reality.

It was the culmination of years of negotiations, two stalled visits to Rome, and walking the tightrope between Anna Wintour, the powerful editor of Vogue and a Met trustee, and the many powers in the Vatican.

While the Vatican may be enthusiastic about “Heavenly Bodies” now, it took years for it to warm to an exhibit that Mr. Bolton first envisioned as including many religious traditions. Dealing with one church proved to be enough.

In June 2016, a colleague of Mr. Bolton’s in the Met’s European paintings department put him in touch with Arnold Nesselrath, a Vatican museum curator. Mr. Nesselrath arranged for Mr. Bolton to visit the Sistine Chapel Sacristy, a chamber of rooms within rooms containing a hive of numbered wooden doors and drawers bearing embossed strips and containing shawls and stoles, papal tiaras, papal rings and pectoral crosses. 

Mr. Bolton tried to explain the concept of the exhibition to the keeper of the sacristy, a quiet Slovakian priest named Pavel Benedik.

“He wasn’t quite sure what the request was,” Mr. Bolton said of Father Benedik. “He was confused.”

Monsignor Marini the Fraud, with Bergoglio 

To expedite the process, Mr. Nesselrath suggested that on his next visit, Mr. Bolton meet with Barbara Jatta, now the director of the Vatican museum. For that trip, Mr. Bolton brought along Ms. Wintour. Ms. Jatta arranged several tours for them, including another trip to the Sacristy, where this time Father Benedik’s assistant, Antonio, showed them around.

Ms. Jatta asked how many items the Met intended to borrow, and Mr. Bolton responded: about eight. Ms. Wintour said he needed to ask for at least twice that, prompting a skeptical laugh from Ms. Jatta. (The Met eventually got more than 40.) Ms. Jatta then informed the curator that the lending of the pieces was, anyway, out of her hands.

“These vestments don’t belong to the Vatican Museum,” she said, according to Mr. Bolton. “They belong to the Sistine Chapel Sacristy.”

Ms. Wintour was less than pleased. 

“She turned around to me and said, ‘This isn’t your finest moment, Andrew,’” Mr. Bolton recalled.

So he came back. Again and again. 

“He was quite the dandy,” Mr. Bolton said.

And Father Benedik warmed to him. Nevertheless, the priest lacked the power to authorize a loan and suggested that Mr. Bolton talk to Archbishop Gänswein.

“He’s like a movie star, it’s like meeting George Clooney,” Mr. Bolton said of the archbishop, often called “Gorgeous George.” Archbishop Gänswein, apparently on board, told Mr. Bolton to send an official request to Msgr. Guido Marini, the papal master of liturgical celebrations and the keeper of the sacristy.

The Met’s head of exhibitions, Quincy Houghton, did just that, and Monsignor Marini’s office asked for approval — a “nihil obstat” in Vatican parlance — from the first section of the Secretariat of State, which is responsible for general church affairs. 

“This is not a procedure where the pope gets involved, or has to give his O.K.,” said the Vatican spokesman Greg Burke.

When permission was granted, Mr. Bolton returned for many more trips and, with Father Benedik, refined the list of objects to borrow, including a papal tiara with 19,000 precious stones, including 18,000 diamonds. (It will fly to New York with its own bodyguard.) During one 10-day stretch of 12-hour days inside the Sacristy with Katarina Jebb, who scanned the objects for the catalog, the custodians entrusted Mr. Bolton with the keys to the Sacristy.  

With the loans secured, Mr. Bolton asked David Tracy, a highly regarded Catholic writer — Mr. Bolton called him “the J.D. Salinger of the theological world” — to contribute an essay to the catalog to lend it intellectual heft.

It took a year before he agreed. Then Mr. Bolton tackled the New York side of the equation, trying to ensure he wasn’t accidentally touching any third rails.

He asked Emily Rafferty, a former president of the Met with connections to New York’s Catholic community, for a hand. She suggested Mr. Bolton work with James Martin, a Jesuit priest and editor at large for America Magazine, who was appointed last year by Pope Francis as a consultor to the Vatican’s Secretariat for Communications.

Father Martin said that one day, after embarrassingly spilling hummus on his pants earlier, he went to a Met conference room to review the storyboards the curators had pinned to the walls with thumbtacks. He was impressed by what he described as the “real attention to Catholic sensibilities” behind the pairings.

Asked by Mr. Bolton and colleagues if he thought the presentation would prompt any blowback, Father Martin said there may be some complaints about “celebrity culture being grafted onto the church,” but that he thought it would be minor. “They will see something beautiful, and that’s part of the Catholic imagination,” he said.

It was also Father Martin who, reviewing the gift catalog, noticed that one necklace was described as adorned with a “winged man,” and told the Met: “It’s O.K. to say ‘angel.’”

He also suggested asking Cardinal Gianfranco Ravasi, the de facto minister of culture for the Vatican and an erudite former prefect of the Biblioteca-Pinacoteca Ambrosiana in Milan, to contribute to the exhibit catalog. Cardinal Ravasi had gotten to know many of the great designers during his time in the fashion capital, including Miuccia Prada, Domenico Dolce and Stefano Gabbana, and Giorgio Armani.

In February, the Met delegation, including Mr. Bolton and Ms. Wintour, traveled to Rome to officially announce the exhibit alongside Cardinal Ravasi, who not only participated in the news conference, but also rubbed shoulders with Donatella Versace. She told him she thought his crimson vestments were beautiful.

He said he replied: “The purple is even better.”

Still, in a church where Pope Francis’s dressing down has made dressing up out of style,  questions remain about how a lush exhibit and its related gala, organized by Ms. Wintour, squares with the pope’s desire for a less ostentatious, poorer church.

“Francis with his simple clothes expresses another concept. It’s not combative with the others,” said Cardinal Ravasi, who said he considered fashion a critical cultural language and the lent vestments expressions of the church’s power, beauty and splendor through the centuries.

The cardinal said fashion had biblical origins (“It was God who dressed us. God was the tailor in Genesis”) and that he saw a common thread between the dress code for a gala and the otherworldliness of ecclesiastical vestments. Both of them signified, he said, a distinction from the mundane and quotidian.

As for those who consider the accessorizing of papal vestments with modern fashion a blasphemous exploitation, Cardinal Ravasi said it at least shows those Christian symbols still touch a nerve.

“They aren’t using the symbols of the Roman Empire,” he said with a chuckle.