Vol 10 Issue 27 ~ Editor: Rev. Fr. Courtney Edward Krier
July 8, 2017 ~ Saint Elizabeth of Portugal
1. Is the Chair of Peter Vacant? An Argument for Sedevacantism
2. Fifth Sunday after Pentecost
3. Saint Maria Goretti
4. Family and Marriage
5. Articles and notices
A priest encounters many times a patient who is dying and unable to live without life support. It is true that you can artificially keep a person alive—not naturally—by forcing air into the lungs, constantly shocking the heart to keep it beating and intravenously giving nutrients or putting a receptor into the stomach to pour liquid processed food. This is not what one could call a person living, this is not the person breathing and it is not the person eating or having one’s heart beat according to the person living real life. There are machines controlling the body, not the person. Now sometimes it happens that trauma puts a person temporarily in this dependency and if the person is attached to the machines it saves the person’s life. But if there is no expectation for the person to live one’s life, then even though one cannot say the person is dead (supposed brain dead) for there is life, though the body is dying. Such a person should be allowed to die with respect and not be murdered and harvested for the organs. It would be well if the person had received the Last Rites and is prepared for death if one knows one is dying. Therefore, this issue is important to consider and the decision to be placed on life support.
Now, there is that of trying to save someone through attempts of experimentation of a treatment—if the patient has some hope of surviving and living a normal life and the experimental treatment would not cause any direct harm. There is also that of one who has a disease that is terminal and trying cures. In the end, caring for the person so one dies with respect is why Catholic Hospitals were established. There is no obligation, though, to provide extraordinary means, placing an unnecessary burden on the family or the community. This coincides with the case of Charlie Gard. There is an excellent paper written by The Anscombe Bioethics Centre (http://www.bioethics.org.uk/images/user/charliegardstatement.pdf) regarding the situation which a Catholic should read. In a world that does not believe in heaven (or hell) the desperate attempt of trying to live forever has become the expectation of too many—even influencing Catholics who are more worried whether they will have health care that keeps them alive even after they have abused their body with smoking, drugs and alcohol than that they are properly disposed to die after having received the Sacraments of the Church. Now, they will die and the state of their soul when they are unconsciously—as requested—placed on these machines will be the condition they will be in when they meet God when the machines are finally removed to give the space to someone else. As with Charlie Gard, we can pray for a miracle but we cannot pay for life and expect it to be given.
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
Is the Chair of Peter Vacant?
An Argument for Sedevacantism
by Rev. Courtney Edward Krier
Second Contradiction: The Infallibility of the Pope, to believe or not to believe?
The year 1963 was a year of change. There were the young people who had not experienced World War II but could reap the material benefits of the war effort and personal freedoms they saw denied to others. There was change in the women who were offered jobs previously reserved for men but opened because of the war effort—making them no longer dependent on a husband. There was The Pill, approved in 1960 in the United States, it was now being promoted throughout the world and, by 1963, allowing women to become promiscuous without bearing the results and to add to this was the publication on February 19 of Betty Friedan’s The Feminine Mystique giving rise to women rebelling against womanhood as Friedan invents the unhappy housewife mystique. In April, as the young people enjoyed freedom and women begin to complain about being in the home they dreamed of, the Blacks began to rebel also as to the condition they found themselves in, as the Southern Christian Leadership Conference in Birmingham, Alabama, began to protest against racial segregation with Martin Luther King designated as leader. This general dissatisfaction was fed by the media, which now had a national audience with the introduction of television in nearly every American home and elsewhere and the media with its journalists and newscasters could cull the stories to fit the picture they wanted to present on the three national broadcasting stations. Radio had brought America together for the War Effort and it was expected if television could be used for the dissemination of ideas it could also be used to direct the public for or against ideas.
In other parts of the world, various nations were turning toward Marxism and Socialism. Despite receiving American aid, Yugoslavia closed its borders and declared itself a Socialist Republic on April 7. Italy holds elections on April 28 and Palmiro Togliatti of the Communist Party along with the Socialist Party nearly win the majority of seats in the Italian Parliament and the Catholic Aldo Moro finds himself unable to lead the Parliament. By May, Vietnam, under the Catholic President Ngo Dinh Diem, finds his country disintegrating as the United States incites the majority Buddhists against him for opposing American hegemony in his country. On July 7 Ngo Dinh Nhu, confronts American journalists inciting protests against the Diem regime. In August John F. Kennedy approves the assassination of the Ngo Dinh Family (but Archbishop Ngo Dinh Thuc is allowed to leave at the request of the Vatican in September—not knowing what was planned for his family—due to the Vatican Council). A coup d’état staged with the support of the United States government, and on November 2 Ngo Dinh Diem was assassinated, after leaving holy Mass, and later that day his brother Ngo Dinh Nhu. Three weeks afterwards, on November 22, John F. Kennedy met the same fate. Lyndon B. Johnson assumes the presidency and begins a war in Vietnam that will send tens of thousands of Americans to their death. Martin Luther King had delivered his “I have a dream” speech on August 28, but America would only live through a nightmare and wake up with innocence of her children lost by the 70’s.
While these world events are happening, there was also change for the Church. The New Modernists were busy formulating a Novus Ordo. Amendments to the Schema on the Church was ordered to be submitted by February 28. The Americans had a large delegation to the Council and had a greater majority of representatives, but failed to take any lead. But this was not the case of the New Modernists of the Nouvelle Theologie.The German, French, Belgium and Dutch Bishops who adopted the theologians from this circle as their periti held meetings under the direction of Julius August Döpfner, the Archbishop of Munich-Freising. As a member of the Coordinating Commission of the Council, Döpfner had access to knowing what was being done in other quarters—nothing! Therefore in the meeting of February 5-6 this circle drew up a completely new schema—written already by Karl Rahner, referenced it and emphasized to be considered as pastoral, circulated it among the Austrian and German Hierarchy with these words: In no way does it intend to keep silent about or to conceal Catholic truths, not even those which Protestants either doubt or deny. However, it always tries to give consideration to Protestant objections, but without, of course, treating those objections explicitly. (As quoted by Wiltgen, 64)
The German-speaking Council Fathers were now well prepared for the opening debate of the second session, the schema on the Church. Still further preparations were to be made at a second conference held in August of the same year, at Fulda.
It is worth noting that the opening words of the substitute schema,“Lumen gentium” (“Light of nations”), taken from Pope John’s address of September 11, 1962, were subsequently adopted as the official title of the Council’s dogmatic constitution on the Church. (Wiltgen, 64-65)
Regarding the Commission on the Sacred Liturgy—something was amiss. Annabale Bugnini was removed under Angelo Roncalli and replaced with Ferdinando Antonelli on October 21, 1962. One cannot forget that the works of Teilhard de Chardin were forbidden to be read or published by an admonition of June 30th, 1962:
. . . [I]t is obvious that in philosophical and theological matters, the said works are replete with ambiguities or rather with serious errors which offend Catholic doctrine. That is why . . . the Rev. Fathers of the Holy Office urge all Ordinaries, Superiors, and Rectors . . . to effectively protect, especially the minds of the young, against the dangers of the works of Fr. Teilhard de Chardin and his followers. (AAS, 30 June 1962, 526)
It was a repetition of the Holy Office’s decree on November 15, 1957. Yet, Joseph Ratzinger, Yves Congar, Dominic Chenu and the other New Modernists were all followers of his ideas and today Joseph Ratzinger always refers back to Teilhard de Chardin as a source of his Theological conclusions.
This duplicity under John XXIII, as in the case of dealing with Catholics supporting Communists, seems to be evident once again here—removing Bugnini to appear opposing his revolutionary liturgical innovations while giving the approval that Bugnini could continue his experimentations until a better time to bring them to light. The Constitution on the Sacred Liturgy Sacrosanctum Concilium was not outright rejected as amended during Council sessions and the Liturgical Commission met in Rome on April 23, 1963, to ready a final document. Frederick McManus was the periti of Archbishop Paul Hallinan of Atlanta, Georgia. The Archbishop commented at the end of the two week meeting:
“[There is] very good reason for the optimism and the confidence that has accompanied this three-week period on the part of all the members of the Commission. . . . In the first place, we have been assured by Cardinal Larraona that the Holy Father himself is very pleased with the work of the Liturgical Commission. In an audience about three weeks ago, he expressed his confidence that the work done by the Liturgical Commission and the Council Fathers was a real step toward the aggiornamento. This naturally is a cause of confidence and satisfaction to us all.”
He then referred to the “very democratic style” in which Arcadio Cardinal Larraona, President of the Liturgical Commission, conducted its meetings. (Wiltgen, 67)
Frederick McManus, who was the Thomas Jefferson of the final draft, would soon be recognized—as a member of the International Commission on English in the Liturgy (ICEL)—for his absolutely incorrect and novel translations of even the parodic Novus Ordo Missae.
The Constitution on the Sacred Liturgy was already known to be a façade for the more radical innovations to come. Bugnini was already formulating the contemporary Bernsteinite Novus Ordo Missae.
On April 9 Angelo Roncalli released his encyclical Pacem in terris that would turn the view of Catholics from opposing Communism and Socialism to supporting these anti-Catholic movements as an evolution of societal change. The elections in Italy on April 28 proved the validity and Angelo Roncalli was able to witness his success or failure according to his intention.
On June 3, 1963, Angelo Roncalli died from the stomach cancer he had been suffering. All attention in the world was now centered on his internment but more so his successor. Giovanni Montini, around whom all regarded to as the true leader of the Second Vatican Council with his support for the Ressourcement and Nouvelle Theologie—summarized constantly in the slogan of Aggiornamento—, was quickly elected on June 21 and took complete direction of the Vatican Council which he announced would still reconvene on September 8, 1963. Expressing displeasure at Angelo Roncalli calling a Council (cf. Hebblewaite, p. 284.) and his seeming disinterest during the first session may be due to his fear that the original schemas of Father Sebastiaan Tromp and Cardinal Ottaviani might be approved. Roncalli indicated that he expected the Council to only last one session as the preparatory commissions had already drawn up the schemas and just needed to be approved. As was seen, this did not happen. The New Modernists were able to reject all of the schemas and rewrite them. Giovanni Montini called for the Council to reconvene on September 29, 1963.
Those known under Pope Pius XII for defending the Catholic Faith against the New Modernists, such as Domenico Tardini (1888-1961) and Réginald Marie Garrigou-Lagrange, O.P. (1877–1964), as also more than half of the Cardinals created under Pius XI and Pius XII had died before the end of the Council with Angelo Roncalli and Giovanni Montini naming 79 Cardinal from 1958-1965—leaving no formidable defenders of the faith. Whenever Ottaviani, Bacci or Ruffini stood up to oppose or present the Catholic Faith, they were ridiculed by the New Modernists. The Second Session that opened on September 29 would be completely different than the first Session.
(To be continued)
The Ecclesiastical Year (1880)
FIFTH SUNDAY AFTER PENTECOST
At the Introit implore God’s assistance and say, with the priest: Hear, O Lord, my voice with which I have cried to thee: be thou my helper, forsake me not, nor do Thou despise me, O god, my Savior. (Ps. xxvi.) The Lord is my light and my salvation; whom shall I fear? Glory be to the Father, etc.
PRAYER OF THE CHURCH. O God, who hast prepared invisible good things for those that love Thee: pour into our hearts such a sense of Thy love, that we, loving Thee in all, and above all, may obtain Thy promises, which exceed all our desire: Through etc.
EPISTLE. (i Peter iii. 8-15.) Dearly beloved, Be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble: not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this you are called; that you may inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him decline from evil, and do good: let him seek after peace, and, pursue it: because the eyes of the Lord are upon the just, and his ears unto their prayers: but the countenance of the Lord upon them that do evil, things. And, who is he that can hurt you, if you be zealous of good? But if also you suffer any thing for justice’ sake, blessed are ye. And be not afraid of their fear, and be not troubled: but sanctify the Lord Christ, in your hearts.
How can and how should we sanctify the Lord in our hearts?
By practising those virtues which Peter here recommends, and which he so exactly describes; for thereby we become true disciples of Christ, honor Him and edify others, who by our good example are led to admire Christianity, and to become His followers. Moreover, we thus render ourselves more worthy of God’s grace and protection, so that if for justice’ sake we are persecuted by wicked men, we need not fear, because God is for us and will reward us with eternal happiness.
ASPIRATION. O good Saviour, Jesus Christ, grant that I may make Thy virtues my own; especially Thy humility, patience, mercy, and love; grant that I may practise them diligently, that I may glorify Thee, sanctify myself, and thus become worthy of Thy protection.
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