Everything you ever wanted to know about the bishops of the United States of America (Canada's are no better)

 

Nuncio to the U.S.A. demands obedience to the Francis Magisterium

Christophe Pierre, the Apostolic Nuncio to the United States has spoken at the USCCB Central Committee demanding that all bow down and adore at the name of Francis and his magisterium.

So now, we have the "Francis Magisterium."

Pierre can follow Bergoglio straight into Hell.

Where they both belong.

You scream, I scream, We all scream for Ice Cream

National Shrine's Rossi - I'm so pretty, Oh so pretty, I'm so pretty and witty and wild

http://stumblingblock.org/?p=12713

Rossi drives from the mansion to his cordoned off parking spot at the Basilica in a fancy Lexus. He is notorious for “ruling by fear,” as one archdiocesan source put it. “He is the meanest, most un-Christian person I have ever met in my life.” Where other bosses might commit random acts of kindness, Rossi is famous for his random acts of meanness, popping into offices to berate staffers for minor offenses. He is particularly exacting with respect to the Basilica’s floral arrangements. “He won’t let anyone touch his flowers,” says the archdiocesan source.

He is far less fastidious about his body. According to Catholic University alumni, Rossi would proposition them. “He insinuated that he would be up for a threesome,” recalled one CUA graduate, who had a gay roommate with whom Rossi was overly familiar. “It was gay sexual harassment.”

 https://spectator.org/monsignor-rossi-wuerls-gay-mafioso-at-the-basilica/

United States Catholic Bishops are complicit in human smuggling

Follow the money.

There is a reason that the United States Conference of Catholic Bishops is so eager to see open borders. The sodomites hidden away are complicit in a vast smuggling operation, human trafficking, in order to provide a steady supply of child sex slaves. In addition to sex slaves, wages of low-income Americans, mostly Black, continue to be depressed. Hollywood celebrities desire cheap service and a steady supply of sex slaves.

Catholics in America must withhold every single dollar from the collection plate and special collections. You must educate yourselves into the real corruption in the Deep State which includes the Catholic bishops. This is not the Church of Christ. Make no mistake about that.

Out the bastards.

Be like him!

The People Smuggling Industry By: Bill O'ReillyJune 21, 2018

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It is quite apparent that the national press in America is no longer concerned with finding the truth about important matters.  Ideology and the crass pursuit of profits have pretty much destroyed honest journalism in this country. A vivid example is the chaos surrounding the southern border.  Millions of foreign born people have illegally crossed from Mexico and congress still cannot come up with policies that might stem that tide.  The truth about what is happening down there is horrifying but largely unreported. Smuggling human beings into the USA is now an enormous criminal enterprise that operates openly in Central America and Mexico.  The process begins with the “vaquetones,” usually young men who scour poor neighborhoods for desperate people who want to live in America.  The vaquetones (translation: the brazen) direct the migrants to the actual smugglers called coyotes, a term invented in the 19th century to describe Mexicans who provided laborers to the Southwestern United States. Read the rest at  https://www.billoreilly.com/b/The-People-Smuggling-Industry/880073800259692626.html

Dissent from a Pope who dissents from Christ is the upholding of the Faith!

You knew it was coming, right? The attack on theologian Fr. Thomas Weinandy, O.F.M.Cap., from the minions of Bergoglio.

The latest is that Pope Benedict XVI would not approve since at one time he wrote that "dissent from the ordinary Magisterium should be disclosed privately to Church authorities." Yet, what Father Weinandy has done is not to dissent against the "ordinary Magisterium," but to a Pope who has created confusion, promoted insult and promulgated what is clearly heresy in Amoris Laetitia and in countless other statements from his homily of the day.

Canon 212 clearly gives the faithful, as their competence provides, the right and duty to raise concerns to Church authority. Friar Weinandy is more qualified than most. There is no conflict between Canon Law and then Cardinal Ratzinger's statement.

Recommended reading on this can be found at Dominus Mihi Adjutor, the blog of Fr. Hugh Somerville-Knapman, OSB and Australian Benedictine monk and priest in England.

Capuchin Friar Thomas Weinandy states many clerics "fear" recriminations from the Church and immediately is proved correct by the USCCB!

In an unmerciful act, void of dialogue and encounter and administered in a most rigid manner by self-absorbed, Promethean, neo-Pelagians, Father Thomas Weinandy, O.F.M.Cap., was promptly sacked from the United States Conference of Catholic Bishops.

Having written (as in the post below) that...

"Many bishops are silent because they desire to be loyal to you, and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises.  Many fear that if they speak their mind, they will be marginalized or worse."

...Cardinal DiNardo promptly sacked him displaying a act of merciless rigorism.

Wait, "or worse?" You mean, like "someone rid me of that meddlesome priest?" Hmmm, And then there were two, Dubia Cardinals....

Given that Friar Weinandy stated that...

"...faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them."

...one can well imagine that Cupich, McElroy, Farrell and Tobin must have been on DiNardo like flies on dung after that one. I guess the truth hurts, eh boys?

On this matter, this was Tweeted out by Hilary White at 5:23 EDT today.

But nobody can say it like Father Hunwicke

This cheap and vulgar ritual humiliation exemplifies the extent to which PF is presiding over a bully-boy Church in which midget bishops and minicardinals compete to defeat each other in the sycophancy stakes. Just as Tom Weinandy has, in effect, just said.

I would ask Friar Weinandy to "keep up the good writing!"

Below is the text of DiNardo's cowardly ironic act.

It is such a joy to see these men squirm like worms on a hook. Their end is coming fast.

 

“The departure today of Fr. Thomas Weinandy, O.F.M., Cap., as a consultant to the Committee on Doctrine and the publication of his letter to Pope Francis gives us an opportunity to reflect on the nature of dialogue within the Church.  Throughout the history of the Church, ministers, theologians and the laity all have debated and have held personal opinions on a variety of theological and pastoral issues. In more recent times, these debates have made their way into the popular press. That is to be expected and is often good.  However, these reports are often expressed in terms of opposition, as political – conservative vs. liberal, left vs. right, pre-Vatican II vs Vatican II.  These distinctions are not always very helpful.

Christian charity needs to be exercised by all involved. In saying this, we all must acknowledge that legitimate differences exist, and that it is the work of the Church, the entire body of Christ, to work towards an ever-growing understanding of God’s truth

As Bishops, we recognize the need for honest and humble discussions around theological and pastoral issues. We must always keep in mind St. Ignatius of Loyola’s “presupposition” to his Spiritual Exercises: “…that it should be presumed that every good Christian ought to be more eager to put a good interpretation on a neighbor’s statement than to condemn it.” This presupposition should be afforded all the more to the teaching of Our Holy Father.

The United States Conference of Catholic Bishops is a collegial body of bishops working towards that goal. As Pastors and Teachers of the Faith, therefore, let me assert that we always stand in strong unity with and loyalty to the Holy Father, Pope Francis, who “is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful” (LG, no. 23).”

The days are coming, indeed, they are already here

Originally published on June 26, 2015 and in light of the Abomination of Desolation which took place at Our Saviour's Parish Church in New York City and the heretical and potentially sacrilegious treatment of the Holy Eucharist by the United States Conference of Catholic Bishops, I am re-posting this today as solemn warning.

The Days Are Coming, and Are Already Here

by Giacomo Cardinal Biffi 

The Antichrist, says Soloviev, was "a convinced spiritualist." He believed in goodness, and even in God. He was an ascetic, a scholar, a philanthropist. He gave "the greatest possible demonstrations of moderation, disinterest, and active beneficence."

In his early youth, he had distinguished himself as a talented and insightful exegete: one of his extensive works on biblical criticism had brought him an honorary degree from the University of Tübingen.

But the book that had gained for him universal fame and consensus bore the title: "The Open Road to Universal Peace and Prosperity," in which "a noble respect for ancient traditions and symbols was joined with a sweeping, audacious radicalism toward social and political needs and directives. Limitless freedom of thought was united with a profound comprehension of everything mystical; absolute individualism with an ardent dedication to the common good; the most elevated idealism toward guiding principles with the complete precision and viability of practical solutions."

It is true that some men of faith wondered why the name of Christ did not appear even once, but others replied: "If the contents of the book are permeated with the true Christian spirit, with active love and universal benevolence, what more do you want?" Besides, he "was not in principle hostile to Christ." On the contrary, he appreciated his right intentions and lofty teaching.

But three things about Jesus were unacceptable to him.

First of all, his moral preoccupations. "The Christ," he asserted, "has divided men according to good and evil with his moralism, whereas I will unite them with the benefits that both good and evil alike require."

He also did not like Christ's "absolute uniqueness." He was one of many, or even better – he said – he was my precursor, because I am the perfect and definitive saviour; I have purified his message of what is unacceptable for the men of today.

Finally, and above all, he could not endure the fact that Christ is alive, so much so that he repeated hysterically: "He is not among the living, and will never be. He is not risen, he is not risen, he is not risen. He rotted, he rotted in the tomb…"

But where Soloviev's presentation shows itself to be particularly original and surprising – and merits greater reflection – is in the attribution to the Antichrist of the qualities of pacifist, environmentalist, ecumenist. […]

Did Soloviev have a particular person in mind when he made this description of the Antichrist? It is undeniable that he alludes above all to the "new Christianity" that Leo Tolstoy was successfully promoting during those years. […]

In his "Gospel," Tolstoy reduces all of Christianity to five rules of conduct which he derives from the Sermon on the Mount:

1. Not only must you not kill, but you must not even become angry with your brother.

2. You must not give in to sensuality, not even to the desire for your own wife.

3. You must never bind yourself by swearing an oath.

4. You must not resist evil, but you must apply the principle of non-violence to the utmost and in every case.

5. Love, help, and serve your enemy.

According to Tolstoy, although these precepts come from Christ, they in no way require the actual existence of the Son of the living God to be valid. [...]

Of course, Soloviev does not specifically identify the great novelist with the figure of the Antichrist. But he intuited with extraordinary clairvoyance that Tolstoy's creed would become during the 20th century the vehicle of the substantial nullification of the gospel message, under the formal exaltation of an ethics and a love for humanity presented as Christian "values." [...]

The days will come, Soloviev tells us – and are already here, we say – in which the salvific meaning of Christianity, which can be received only in a difficult, courageous, concrete, and rational act of faith, will be dissolved into a series of "values" easily sold on the world markets.

The greatest of the Russian philosophers warns us that we must guard against this danger. Even if a Tolstoian Christianity were to make us infinitely more acceptable in the living room, at social and political gatherings, and on television, we cannot and must not renounce the Christianity of Jesus Christ, the Christianity that has at its center the scandal of the cross and the astonishing reality of the Lord's resurrection.

Jesus Christ, the crucified and risen Son of God, the only saviour of mankind, cannot be transformed into a series of worthwhile projects and good inspirations, which are part and parcel of the dominant worldly mentality. Jesus Christ is a "rock," as he said of himself. And one either builds upon this "rock” (by entrusting oneself) or lunges against it (through opposition): "He who falls on this stone will be broken to pieces; but when it falls on any one, it will crush him" (Mt. 21:44). [...]

So Soloviev's teaching was simultaneously prophetic and largely ignored. But we want to repropose it in the hope that Christianity will finally catch on to it and pay it a bit of attention.

The new book by Giacomo Cardinal Biffi from which the passage on the Antichrist was taken:

Giacomo Biffi, "Pinocchio, Peppone, l’Anticristo e altre divagazioni [Pinocchio, Peppone, the Antichrist, and other Meanderings],” > Cantagalli, Siena, 2005, pp. 256, euro 14,90.

Link to original: http://chiesa.espresso.repubblica.it/articolo/32418?eng=y

And this:

Soloviev And Our Time

By Giacomo Cardinal Biffi

Vladimir Sergeevic Soloviev passed away 100 years ago, on July 31 (August 13 according to our Gregorian calendar) of the year 1900. He passed away on the threshold of the 20th century -- a century whose vicissitudes and troubles he had foreseen with striking clarity, but also a century, which, tragically, in its historical course and dominant ideologies, would reject his most profound and important teachings. His, therefore, was a teaching at once prophetic and largely unheeded.

A Prophetic Teaching

At the time of the great Russian philosopher, the general view -- in keeping with the limitless optimism of the "belle epoque"' -- foresaw a bright future for humanity in the new century: under the direction and inspiration of the new religion of progress and solidarity stripped of transcendent elements, humanity would enjoy an era of prosperity, peace, justice, security. In the "Excelsior" -- a form of dance, which enjoyed an extraordinary success in the last years of the 19th century (and which later lent its name to countless theaters and hotels) -- this new religion found its own liturgy, as it were. Victor Hugo proclaimed: "This century was great, the one coming will be happy."

But Soloviev refused to allow himself to be swept up in this de-sacralized vision. On the contrary, he predicted with prophetic clarity all of the disasters which in fact occurred.

As early as 1882, in his "Second Discourse on Dostoevsky," Soloviev foresaw -- and condemned -- the sterility and cruelty of the collectivist tyranny which a few years later would oppress Russia and mankind. "The world must not be saved by recourse to force." Soloviev said. "One could imagine men toiling together toward some great end to which they would submit all of their own individual activity; but if this end is imposed on them, if it represents for them something fated and oppressive... then, even if this unity were to embrace all of mankind, universal brotherhood would not be the result, but only a giant anthill." This "anthill" was later constructed through the obtuse and cruel ideology of Lenin and Stalin.

In his final work, The Three Dialogues and the Story of the Antichrist (finished on Easter Sunday 1900), one is struck by how clearly Soloviev foresaw that the 20th century would be "the epoch of great wars, civil strife and revolutions" All this, he said, would prepare the way for the disappearance of "the old structure of separate nations" and "almost everywhere the remains of the ancient monarchical institutions would disappear." This would pave the way for a "United States of Europe."

The accuracy of Soloviev's vision of the great crisis that would strike Christianity at the end of the 20th century is astonishing.

He represents this crisis using the figure of the Antichrist. This fascinating personage will succeed in influencing and persuading almost everyone. It is not difficult to see in this figure of Soloviev the reflection, almost the incarnation, of the confused and ambiguous religiosity of our time.

The Antichrist will be a "convinced spiritualist" Soloviev says, an admirable philanthropist, a committed, active pacifist, a practicing vegetarian, a determined defender of animal rights.

He will also be, among other things, an expert exegete. His knowledge of the bible will even lead the theology faculty of Tubingen to award him an honorary doctorate. Above all, he will be a superb ecumenist, able to engage in dialogue "with words full of sweetness, wisdom and eloquence."

He will not be hostile "in principle" to Christ. Indeed, he will appreciate Christ's teaching. But he will reject the teaching that Christ is unique, and will deny that Christ is risen and alive today.

One sees here described -- and condemned -- a Christianity of "values," of "openings," of "dialogue," a Christianity where it seems there is little room left for the person of the Son of God crucified for us and risen, little room for the actual event of salvation.

A scenario, I think, that should cause us to reflect...

A scenario in which the faith militant is reduced to humanitarian and generically cultural action, the Gospel message is located in an irenic encounter with all philosophies and all religions and the Church of God is transformed into an organization for social work.

Are we sure Soloviev did not foresee what has actually come to pass? Are we sure it is not precisely this that is the most perilous threat today facing the "holy nation" redeemed by the blood of Christ -- the Church?

It is a disturbing question and one we must not avoid.

A Teaching Unheeded

Soloviev understood the 20th century like no one else, but the 20th century did not understand Soloviev.

It isn't that he has not been not recognized and honored. He is often called the greatest Russian philosopher, and few contest this appellation.

Von Balthasar regarded his work "the most universal speculative creation of the modern period" (Gloria III, p. 263) and even goes so far as to set him on the level of Thomas Aquinas.

But there is no doubt that the 20th century, as a whole, gave him no heed. Indeed, the 20th century, at every turn, has gone in the direction opposed to the one he indicated.

The mental attitudes prevalent today, even among many ecclesially active and knowledgeable Christians, are very far indeed from Soloviev's vision of reality.

Among many, here are a few examples:

• Egoistic individualism, which is ever more profoundly leaving its mark on our behaviors and laws;

• Moral subjectivism, which leads people to hold that it is licit and even praiseworthy to assume positions in the legislative and political spheres different from the behavioral norms one personally adheres to;

• Pacifism and non-violence of the Tolstoyan type confused with the Gospel ideals of peace and fraternity to the point of surrendering to tyranny and abandoning the weak and the good to the powerful;

• A theological view which, out of fear of being labeled reactionary, forgets the unity of God's plan, renounces spreading divine truth in all spheres, and abdicates the attempt to live out a coherent Christian life.

In one special way, the 20th century, in its movements and in its social, political and cultural results, strikingly rejected Soloviev's great moral construction. Soloviev held that fundamental ethical principles were rooted in three primordial experiences, naturally present in all men: that is to say, modesty, piety toward others and the religious sentiment.

Yet the 20th century, following an egoistic and unwise sexual revolution, reached levels of permissivism, openly displayed vulgarity and public shamelessness, which seem to have few parallels in history.

Moreover, the 20th century was the most oppressive and bloody of all history, a century without respect for human life and without mercy.

We cannot, certainly, forget the horror of the extermination of the Jews, which can never be execrated sufficiently. But it was not the only extermination. No one remembers the genocide of the Armenians during the First World War.

No one commemorates the tens of millions killed under the Soviet regime.

No one ventures to calculate the number of victims sacrificed uselessly in the various parts of the earth to the communist Utopia.

As for the religious sentiment during the 20th century, in the East for the first time state atheism was both proposed and imposed on a vast portion of humanity, while in the secularized West a hedonistic and libertarian atheism spread until it arrived at the grotesque idea of the "death of God."

In conclusion: Soloviev was undoubtedly a prophet and a teacher, but a teacher who was, in a way, irrelevant. And this, paradoxically, is why he was great and why he is precious for our time.

A passionate defender of the human person and allergic to every philanthropy; a tireless apostle of peace and adversary of pacifism; a promoter of Christian unity and critic of every irenicism: a lover of nature and yet very far from today's ecological infatuations -- in a word, a friend of truth and an enemy of ideology.

Of leaders like him we have today great need.

Born in Milan on June 15, 1928, Biffi was ordained on December 25, 1950. A Milan seminary professor, he became a bishop in 1976, then archbishop of Bologna in 1984 and a cardinal on May 25, 1985.

In Bologna, he is the 110th successor of St. Petronius.

Link to source: http://www.catholicculture.org/culture/library/view.cfm?recnum=3430