Archive for the ‘Catholic’ Category

A Blessed Resurrection to you!

As a relatively early adopter of bitcoin and cryptocurrencies, I was the first to introduce quite a few people to the world changing technology of blockchain and associated projects. One of those people was Jerremy Newsome of the IR4 podcast and Real Life Trading. The IR4 podcast had me on last week and we discussed some bitcoin predictions, governmental policies, and ICO’s among other things. Hope you find it valuable, enjoy!

links relevant to the podcast….

Start Engine – Equity Crowdfunding Investment Opportunities

Gab ICO – Initial Coin Offering for GAB Free Speech Social Network

Start Engine ICO Summit – Network and learn about the upcoming ICOs set to disrupt the industry

CLOUD Act – A privacy infringing expansion of data collection powers

$10,000 Bitcoin – Our article from December 2016, calling for $10,000 Bitcoin, back when the price was only around $1,000.

IR4 – It’s the Fourth Industrial Revolution Podcast – You can find information surrounding Global consciousnesses, the way we interact, conduct business, and overall live as human beings. Check it out to heat about everything from entrepreneurshipAIblockchain techIoTeco intelligencenano techcryptocurrenciesfundraisingwearable techquantum computing, 3D printing and all other things changing the world. See their Patreon page HERE.

Real Life Trading – Is Jerremy’s trading group. You can get some free content there, as well as have the opportunity to join the trading groups (morning and/or afternoon sessions), get the Weekly Options Newsletter, or delve into the Cryptocurrency Trading course.

-Travis

JMJ – UIOGD

Second Vatican Council Series (audio)

December 31st, 2017 by Vigilo

This is a great series on the Second Vatican Council. Bishop Sanborn addresses head on, the inconsistencies and confusion, born out of the Second Vatican Council. This series will contain many answers to the questions you have today.

Substantial vs Accidental Changes?….Fundamental Error of Vatican II

Heresy of Ecumenism….Liturgical Changes of Vatican II

Doctrinal Errors of Vatican II….The Heresy of Lumen Gentium

Errors of the Decree of Ecumenism…. The Errors of Religious Liberty

Error of Collegiality….Evil Disciplines Regarding Ecumenism
False Doctrines & Evil Disciplines regarding Marriage

Bishop Sanborn has a sermon about Jorge Bergoglio (false pope Francis) and his denial of the Church’s mission.

Bishop Sanborn has a sermon about Pope Saint Pius X and his devotion to souls, his purity of doctrine, and his condemnation of Modernism.

Canon Law and Common Sense

December 20th, 2017 by Vigilo

Original Post on Traditional Mass

Canon Law and Common Sense

Rev. Anthony Cekada

Why Traditional Catholics are Not Outlaws

TYPICAL DIOCESE these days is the scene of all sorts of dangerous craziness. Priests attack defined Catholic teachings on faith and morals. Nuns push for women’s ordination. Masses are celebrated featuring puppets, balloons, clowns and dance. The nearly-empty seminary and nominally-Catholic university are hotbeds of religious subversion.

Every once and a while, however, the men responsible for this state of affairs take time out. The bishop or some diocesan official will assume a serious mien and issue a solemn warning: There is a chapel in our diocese, he says, where a priest offers the traditional Latin Mass. This is illicit and violates canon law, so beware!

On the flip side of the same coin, there have always been a few people in the traditional movement who vehemently oppose the New Mass and Vatican II, but who nevertheless condemn all (or most) traditional Catholic priests or chapels as “illicit” or “against canon law.”

Typically, some layman with an ax to grind will get hold of an English paraphrase of the Code of Canon Law (the official text exists only in Latin), and, like a Protestant handling scripture, will treat his discovery as a handy source for “proof-texts” he can use to dismiss everyone else in the traditional movement as “non-Catholic.” He has no idea that, as with scripture, there are authoritative principles and rules which must be followed for applying the particulars of the Code. And as the would-be lay canon lawyer circulates his articles condemning everyone else for not adhering literally to the canons, it never occurs to him that his own project is equally “illicit” — for his writings do not bear the official Imprimatur required by Canon 1385.

In either case — statements from the modernist establishment or polemics from self-styled lay canonists — Catholics who go to a traditional Mass sometimes find such accusations troubling. Good Catholics, we know, should try to obey the law. Is what we do really against canon law, or somehow illicit, and therefore wrong?

Common sense tells us that the answer is no. Sacrilege and doctrinal error abound. It hardly seems reasonable that the thousands of rules intended for ordinary times in the Church would all still apply in face of such an extraordinary situation.

Most laymen in the traditional movement instinctively adopt this common-sense approach. Without realizing it, they’ve put into practice a very common-sense principle that Catholic canonists (canon law experts) have always used for applying canon law: the principle of equity.

Equity (one could also call it “fairness”) recognizes that following the letter of a church law can, in certain extraordinary situations, be both harmful and wrong. Traditional Catholics who understand how equity is applied will be well prepared to explain why their course of action is proper.

Here we will consider:

(1) The purpose of church law, and the principle of equity.

(2) How equity applies to the situation of traditional Catholic priests and chapels.

I. PURPOSE & PRINCIPLES

To apply church laws intelligently, one must first understand the fundamental principles. Here are a few important considerations.

A. The Common Good

Canon law manuals usually begin with St. Thomas Aquinas’s classic general definition of law: “an ordinance of reason for the common good promulgated by the person who has care of the community.”

Theologians divide law into two broad categories:

(1) Divine law. This in turn is divided into the eternal law (God’s reason and will), the natural law (the knowledge of good and evil written on every man’s heart), and the divine-positive law (the Old and New Testaments).

(2) Human law, which is divided into ecclesiastical law and civil law.

Church law, therefore, falls under the heading of human law.

By definition all law is directed toward the common good. In the case of ecclesiastical law, says the theologian Merkelbach, the specific “common good” the Church intends is “the worship of God and the supernatural sanctification of men.”1 This is the overall aim or goal of all the Church’s laws.

When discussing the general principles of church law, moreover, all the great Catholic moral theologians and canonists stress that specific laws are supposed to work justice — not just legal justice (strict conformity to the letter of the law), but natural justice (what we truly have a moral right to).

The great canonist Cicognani (later a Cardinal) therefore says that applying the law is “the art of all that is good and equitable.” This art, he says, “ought to consist in a correction of the strict letter of law that works an injury, or when a positive human law is not in harmony with the principles of natural justice, or again when it is in itself so deficient that what is legally right becomes morally wrong.”2

Like other authors, Cicognani points out a problem: “A human lawgiver is never able to foresee all the individual cases to which a law will be applied. Consequently, a law, though just in general, may, taken literally, lead in some unforeseen cases to results which agree neither with the intent of the lawgiver nor with natural justice, but rather contravene them. In such cases the law must be expounded not according to its wording but according to the intent of the lawgiver and according to the principles of natural justice.”3

B. Equity: Its Necessity

This brings us to a principle of singular importance for applying canon law nowadays: equity.

Equity (sometimes also called epikeia or epiky) is typically defined as follows: “The benign application of the law according to what is good and equitable, which decides that the lawgiver does not intend that, because of exceptional circumstances, some particular case be included under his general law.”4 Others like the Dominican canonist and moral theologian Prmmer add that equity is an interpretation of the mind of the lawgiver, “who is presumed to be unwilling to bind his subjects in extraordinary cases where the observance of his law would cause injury or impose too severe a burden.”5

The reason theologians allow equity to be used harks back to our definition of law: an ordinance of reason for the common good. Indeed, theologians say that neglecting to apply equity when the common good is at stake is morally wrong. A person subject to the law may in certain cases, says Merkelbach, “act outside the letter of the law, to wit, when the letter of the law would be harmful to the common good.… Therefore in a case where the observance of the law would be harmful to the common good, it should not be obeyed.”6 This is also the teaching of St. Thomas, who says: “In certain cases to follow [a law] is against the equality of justice and against the common good which the law intends.… In such cases it is bad to follow the law; it is good to set aside its letter and follow the dictates of justice and the common good.”7

Nor does one who applies equity violate the law. On the contrary, he “acts licitly.”8 Such an application of law “is legal, that is lawful, although it disagree with the strict letter of the law.”9

Cicognani observes: “If equity among the pagans was not unimportant… much more ought equity to obtain in ecclesiastical discipline, in canon law, and in the Church. For the Church, apart from the fact that she is a mother, merciful, holy, and indulgent, has as her end the salvation of souls, the supreme law, which frequently requires the correction of certain other laws.”10

Cicognani here has alluded to an old adage in church law: Salus animarum suprema lex — the salvation of souls is the supreme law. It is divine law — God’s will and goal for us — that souls be saved.

What if a lower type of law sometime conflicts with a divine law? “The greater obligation prevails,” say the moralists McHugh and Callan, “and the lesser obligation disappears.”11

Equity, finally, is not license to set aside all church laws. While it seeks to serve justice, it is also related to prudence — selecting and putting into practice means appropriate to achieving some good end, or avoiding some evil. Specifically it is related to a potential part of prudence called the sense of exception (or gnom) which controls our proper application of rules and our appeal to higher principles, should it become necessary to set a rule aside.12

C.  Summary of Principles

We’ll sum up the principles discussed so far:

  • The goal of all law is to promote the common good.
  • Canon law falls under the heading of human law.
  • The common good the Church intends for canon law is “the worship of God and the supernatural sanctification of men.”
  • A specific human law may be just in general, but taken literally in circumstances unforeseen by the lawgiver may in fact contravene either natural justice or what the lawgiver intended.
  • In such a case one may apply equity — deciding that, because of the harm which would result, the lawgiver didn’t intend a particular case to be included under his general law.
  • In certain circumstances where harm to the common good would result from a literal application of a law, it is bad to follow the law.
  • Applying equity is licit or lawful.
  • The salvation of souls is the supreme law.
  • When a lower law conflicts with the divine law, the obligation to observe the lower law disappears.
  • The application of equity to a law must be controlled by prudence.

II. PRACTICAL APPLICATION

We now turn to apply these principles to the status of traditional Catholics vis-a-vis the Code of Canon Law.

Our Lord wills that we be saved, and He instituted the seven sacraments as the principal means for us to sanctify ourselves and obtain salvation. In virtue of the divine law, therefore, Catholics have a right to the sacraments.

The human law of the Church (canon law) protects that fundamental right, and at the same time places certain restrictions on how it can be exercised. (To confer sacraments legally in a diocese, for instance, the Code requires that a priest obtain faculties from the bishop.) The legislator promulgated all these restrictions, and indeed the whole Code, on the assumption that a normal situation obtained throughout the Church.

The situation for Catholics since the Second Vatican Council can hardly be termed normal. By Vatican decree, a new Mass, protestantized and stripped of sacredness, has been introduced into our parish churches, together with the officially-sanctioned and utterly sacrilegious practice of Communion in the hand. Bishops and pastors — the men who under the Code would have possessed the power to grant other priests faculties to confer sacraments — tacitly condone or explicitly promote doctrines which contradict the Catholic faith.

If in the face of this disaster you insist that equity does not apply and that all the Code’s provisions on sacramental faculties still bind, you arrive at one of two practical alternatives:

(A) Traditional Catholics must approach the Novus Ordo establishment to obtain faculties for sacraments; or

(B) Because traditional Catholics cannot obtain the faculties and permissions required by canon law, they must henceforth forego receiving any sacraments, apart from baptism conferred in proximate danger of death.

A. Faculties from Modernists

As regards the first alternative, it is hardly reasonable to imagine that we Catholics who have a right by divine law to Catholic sacraments and Catholic teaching would have an obligation by canon law to request permission for these things from the very men who took them away in the first place.

The same Code of Canon Law that lays down requirements for granting faculties also protects Catholics from these wolves in sheep’s clothing. Church officials who have manifestly defected from the Catholic faith lose not only all jurisdiction in the Catholic Church (c. 188.4), but even their membership in it.

These points have been amply discussed in other articles and need not detain us here. Another old adage, however, is to the point: Nemo dat quod non habet — No one gives what he himself does not possess.

B.  No Sacraments at All

The self-appointed lay canonists, on the other hand, propose the general principle that to confer sacraments without the requisite conditions and faculties foreseen by the Code is “illicit” and always impermissible. But he who applies this principle with complete consistency ends up with no sacraments at all.

The lay writers do not realize this, of course, because they don’t know enough about the particulars of the canons dealing with the sacraments. They believe that Baptism, and (maybe) Matrimony would somehow still be “licit” under their interpretation of the Code. They’re wrong.

Take Baptism, for instance. To administer it validly (i.e., so that it “works”), all you need is someone to pour the water and recite the essential form. But if you insist on meeting each and every legal requirement of the Code for a sacrament, here is what confronts you:

  • Canon 755.1 prescribes that, except in danger of death, baptism must always be conferred solemnly (i.e., with the anointings and other prescribed rites).
  • The Code reserves the right to perform solemn baptism to the canonical pastor, his delegate or the Ordinary (c. 738.1), although in case of necessity, the Ordinary’s permission may be presumed.
  • The priest, in any case, must use solemnly blessed baptismal water (containing the oils blessed on Holy Thursday by the Ordinary) for a solemn baptism (c. 757.1).
  • It is “permitted” to confer private baptism (i.e., using just the water and the essential form), but only in danger of death (c. 759.1).
  • Except in the case of adult converts being baptized conditionally, the Ordinary is forbidden to permit private baptism outside of danger of death (c. 759.2).

Now in terms of the foregoing, let us apply the principle the lay “experts” want us to follow in our current situation (“nothing illicit!”), and watch the sacrament of Baptism disappear:

  • It is illicit to confer a solemn baptism, since there is no canonical pastor to confer it, and no Ordinary whose permission an itinerant priest could presume — even assuming a priest could be found who was not suspended from performing sacred rites by some other provision of the Code.
  • Baptismal water would be illicit unless it had been previously consecrated using holy oils — which themselves could not be obtained, since there would be no Ordinary capable of blessing them licitly.
  • One could baptize someone privately, of course — but that would be illicit too, unless the person were in danger of death.

Insist on the literal application of each and every article in the Code, therefore, and your children will go through life without Baptism. And don’t even think about giving them scapulars or rosaries and hoping for the best — because according to the letter of the law, only a priest with special faculties from the Ordinary could bless these items licitly. All you can do is pray that when your children are old and ready to die, someone will remember to baptize them — but only if it can be done “licitly,” of course, according to your strict interpretation of Canon 759.

C.   Equity and Prudence

Applying equity permits Catholics to avoid the positive evils and pharisaical absurdities of the two positions outlined above, one of which would compel us to deal with modernists, the other of which would logically force us to do without the sacraments. In exceptional cases, say the moralists McHugh and Callan, “legalism insists on blind obedience to the law books, but the higher justice of epikeia or equity calls for obedience to the lawgiver himself as intending the common welfare and fair treatment of the rights of each person.”13

As we’ve seen above, the common good the Church intends for canon law is “the worship of God and the supernatural sanctification of men.” The sacraments are the principal means the Church possesses for achieving this end. It is therefore entirely proper to apply equity to those provisions of the Code which, if applied to our own extraordinary circumstances, would frustrate the lawgiver’s intent by actually preventing Catholics from receiving the sacraments when they have a right to them.

This does not mean that all the provisions of the Code are negotiable. Equity, canonists and moral theologians emphasize, must be controlled by prudence and a proper sense of exception. It enables us to do the essentials, but also prevents us from making up our own rules as we go along. Here are some examples.

  • Baptism.A proper application of equity allows a traditional priest to confer solemn baptism, even though delegation would ordinarily be required. Equity would dictate, however, that he observe the other rules on baptism the Code lays down concerning matters such as record-keeping, godparents and rubrical requirements.
  • Penance.Equity (in addition to other, more specific provisions in the Code14) permits a traditional priest to grant absolution to a penitent, even though under normal circumstances faculties from the Ordinary would be required for validity. The priest could do so under the heading of supplied (rather than ordinary) jurisdiction, in view of the canonist Cappello’s principle that “the Church, by reason of her very purpose, must always take into account the salvation of souls, and therefore is bound to provide everything which depends on her power.”15Other provisions of the Code (regarding the seal, the proper place, etc.) must continue to be observed.
  • The Mass.Equity permits opening a public chapel where Catholics can have access to the Mass, even though the law requires the Ordinary’s permission. A correct understanding of equity would insist that the Code’s requirements on the physical objects needed for celebrating Mass still be followed.
  • Holy Orders.Catholics need sacraments to save their souls, and priests provide the sacraments. Equity therefore allows a traditional Catholic bishop to ordain priests without dimissorial letters (canonical permission from an Ordinary), and to consider the technical suspension which would otherwise result to be null and void. On the other hand, it would be grossly imprudent and utterly contrary to equity for a bishop to ordain someone who had not received the lengthy scholastic and spiritual formation the Code of Canon Law lays down.

Equity, then, is not license. It keeps one eye on the common good canon law intends — “the worship of God and the supernatural sanctification of men” — and the other eye on the particulars of individual laws fashioned by the wisdom of the Church. Equity seeks prudently to follow as much of canon law as possible, while still ensuring the purpose of the law is fulfilled.

*     *     *     *     *

“SEARCH THE SCRIPTURES; the same are they that give testimony of me.” Search the scriptures not to look for “proof-texts,” to be sure, but to seek the Savior. A clear picture of Our Lord emerges, full of mercy and common sense, and burning with zeal for the good of souls.

How odd that some Catholics should so distort Christ — or His Mystical Body — as to make of Him a Pharisee, “binding heavy burdens and laying them on men’s shoulders.” But no, this is the Savior who healed on the Sabbath, spoke to the Samaritan woman, and permitted His disciples to glean wheat on the day of rest, “for the Sabbath is for man, and not man for the Sabbath.”

Just as a study of Scripture will show the true and adorable face of Christ, so too will a study of the law of the Catholic Church that is faithful to authentic commentaries and sources. The same reasonable, wise, and merciful living Christ emerges from either text.

Equity — fairness in the application of law — enables the Catholic never to lose sight of Our Lord, surrendering neither to the legalists of the left nor the Pharisees of the right. Our Lord is Jesus Christ, the same “yesterday, and today, and the same forever” — in the pages of Scripture or the letter of the law, on the lips of the priest or on your tongue in Holy Communion, the “fairest of the children of men.” (St. Cyril of Alexandria.)

(Sacerdotium 7, Spring 1993).

Notes

  1. B. Merkelbach,Summa Theologiae Moralis(Paris: Descle 1946), 1:325.
  2. A. Cicognani,Canon Law(Westminster Md.: Newman 1934), 13.
  3. 3. Canon Law,
  4. Cicognani, 15.
  5. D. Prmmer,Manuale Theologiae Moralis (Barcelona: Herder 1949) 1:231.
  6. 6. Summa Theol. Mor.,1:296. My emphasis.
  7. Summa Theol.II–II.120.1.
  8. Merkelbach, 1:296.
  9. Cicognani, 15.
  10. Canon Law,17.
  11. J. McHugh & C. Callan,Moral Theology(New York: Wagner 1929), 1:140–1.
  12. See P. Palazzini, ed.,Dictionary of Moral Theology (Westminster MD: Newman 1962), 981–83.
  13. McHugh & Callan, 1:411.
  14. E.g., Canon 209 (supplied jurisdiction in cases of common error, or positive and probable doubts of law or fact).
  15. F. Cappello,Tract. de Sacramentis (Rome: Marietti 1944), 2:349.

Original Post on Novus Ordo Watch

Shocker, eh?

New Vatican News Internet Platform designed and run by Contractor known for its LGBT Activism

On Dec. 17, 2017, the Vatican officially launched its new internet communications platform, VaticanNews.va, which consolidates and replaces its previous diverse media channels. The launching of the new web site is reportedly the last part of the Unholy See’s ongoing effort to streamline and modernize its communications and media apparatus.

So far, so good. But now it has come to light that the company the Vatican hired to do all this work — both the original design and setup and the ongoing development — is one of the most openly supportive of sexual perversion out there. Accenture is the name of the company that was put under contract by the Vatican for this purpose:

A report published by Life Site reveals the sickening details of this latest move by the Novus Ordo Sect to give aid, comfort, and lots of money to people who aggressively promote the social acceptance sins that cry to Heaven for vengeance. Here is an excerpt:

Eyebrows are being raised following the announcement that a Vatican official with strong ties to LGBT activists has hired an openly homosexualist digital marketing company to design and manage the Holy See’s new internet news service.

The company, Accenture, is famous worldwide for promoting the homosexual political agenda, winning awards for being the top “gay friendly” employer, and producing videos proposing strategies for promoting “LGBT rights” throughout the world.

Accenture maintains an entire webpage of LGBT “pride” materials and a library of twelve LGBT videos on its website promoting homosexual “inclusion” in its company and in society in general. The company’s enthusiasm for pushing homosexuality was great enough to earn it the award for the most “gay friendly” company in all of Britain in 2013, and for being Ireland’s “best LGBT workplace” in 2016.

The company even signed a brief supporting the homosexual plaintiffs in the Obergefell vs. Hodges decision of the U.S. Supreme Court, which forced all fifty states to recognize gay “marriage.” It also contributes money to the “Human Rights Campaign,” an American gay lobbying organization which has in turn given the company a 100 percent pro-homosexual rating.

According to [Accenture Interactive Italy’s head, Alessandro] Diana, Accenture was not involved in any process of soliciting the contract. Rather Vatican officials approached Accenture of their own accord….

(Matthew Cullinan Hoffman, “Vatican hires LGBT activist company to create and run new internet news platform”Life Site, Dec. 20, 2017)

The curial official in charge of the Vatican’s Secretariat for Communications is “Mgr.” Dario Edoardo Viganò, who was appointed to the post by Francis in 2015.

This is not the first time that Viganò has shown his LGBT-friendly colors. According to Vaticanist Marco Tosatti, cited in the same Life Site report, Viganò “has also developed a close working relationship with a homosexual radio journalist, Pierluigi Diaco, who publicly celebrated his ‘civil union’ to another man….” In addition, the infamous American “bridge builder” to sodomite hell, “Fr.” James Martin, works as a consultant for Viganò’s communications department, and although it was Francis who appointed him to the post earlier this year, Life Site associates this appointment likewise with Viganò, perhaps because of the latter’s possible influence in the selection of candidates.

To see how open and bold Accenture is in its promotion of sexual perversion as “alternative lifestyles” that are to be accepted as good and normal when in fact they are wicked and depraved, we provide the following links to official Accenture material advertising its pro-LGBT stance:

Although we can expect that there will once again not be lacking a good number of Francis-Vatican defenders who will try to spin this all into a “there’s nothing to see here, move along” story, the fact is quite simply that this is a monstrous scandal that cannot be excused. It also ties perfectly into the outrageous “Nativity scene” currently on display in St. Peter’s Square, which clearly has homosexual overtones.

Thus we see yet another instance of the real Francis Effect: Enabled, facilitated, and protected by Mr. “Who am I to judge?”, the Vatican’s “gay lobby” is fully in charge.

Image source/credit: screenshot, accenture.com