Good reminder

http://southernorderspage.blogspot.com/2015/07/unless-you-are-coloring-book-catholic.html

On Doctrine

When the Popes who declared the dogmas of the Immaculate Conception and the Assumption, the first, Pope Pius IX and the second, Pius XII, these popes contacted the bishops by mail as to their collegial agreement on these dogmas. We call these dogmatic definitions which are doctrines.

By mail.

Here is part of the statement of Pius IX in Ineffabilis Deus.

Accordingly, by the inspiration of the Holy Spirit, for the honor of the Holy and undivided Trinity, for the glory and adornment of the Virgin Mother of God, for the exaltation of the Catholic Faith, and for the furtherance of the Catholic religion, by the authority of Jesus Christ our Lord, of the Blessed Apostles Peter and Paul, and by our own: "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful."^[29]


Here is part of the document from Pius XII in MUNIFICENTISSIMUS DEUS

41. Since the universal Church, within which dwells the Spirit of Truth who infallibly directs it toward an ever more perfect knowledge of the revealed truths, has expressed its own belief many times over the course of the centuries, and since the bishops of the entire world are almost unanimously petitioning that the truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be defined as a dogma of divine and Catholic faith--this truth which is based on the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which has been approved in ecclesiastical worship from the most remote times, which is completely in harmony with the other revealed truths, and which has been expounded and explained magnificently in the work, the science, and the wisdom of the theologians - we believe that the moment appointed in the plan of divine providence for the solemn proclamation of this outstanding privilege of the Virgin Mary has already arrived.

42. We, who have placed our pontificate under the special patronage of the most holy Virgin, to whom we have had recourse so often in times of grave trouble, we who have consecrated the entire human race to her Immaculate Heart in public ceremonies, and who have time and time again experienced her powerful protection, are confident that this solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God is bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Jesus Christ's Mystical Body and of increasing their love for her who shows her motherly heart to all the members of this august body. And so we may hope that those who meditate upon the glorious example Mary offers us may be more and more convinced of the value of a human life entirely devoted to carrying out the heavenly Father's will and to bringing good to others. Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary's bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective.

For any Pope to declare an infallible doctrine, he need not call all the bishops to Rome. For centuries and for very good reasons regarding schedules and travel, bishops have not usually been called to Rome. I write this as a clarification for some readers who think that it is necessary for a Pope to wait for a big meeting to make an infallible statement from the Chair of Peter. Not so.

Lately, there has arisen again confusion as to what is infallible doctrine, what is approved Revelation and what is private revelation.

I have repeated this sentence on the blog many times. There is no official, true Revelation after the last word of the Book of Revelation in the Bible.

Any private revelations may be believe optionally. And, these, even of saints, are not infallible. Only when Rome picks something out of a private revelation to use in a devotion, like some of the prayers of St. Faustina, are these officially approved. Only, and still optional.

Only doctrines are not optional, but all private revelations are. Please keep this in mind and in perspective. 

To live one's life on private revelations of any type is dangerous, and keeps one from the virtue of studiosity.  Recall that vision chasing is the sin of curiosity. And, one is not to pay attention to a vision unless Rome approves it. 

Here are some of my ideas on studiosity versus curiosity, again.

Father Chad Ripperger has been one of the most influential priests in my life via his amazing set of talks and some personal input. He is the reason I am in the third order which he started. His intellect and spiritual insights are gifts from God.

One of the things he has pointed out is something I have written on this blog-the sin of curiosity.

This sin causes people to run after approved and unapproved apparitions. We do not need to concern ourselves with visions, but we do need to study our faith.

Recently, Father noted that curiosity is a vice, even when it is connected to wanting to know the latest about certain apparitions, even approved ones.

The virtue which is the opposite of this vice is studiosity, the virtue connected to temperance, which is a search for the truth which is disciplined and ordered. 

We are responsible for knowing the Faith, and we are also responsible for dulling our own intellects.

Raissa, as I noted, cried out in her diary for people to know their religion, the Catholic religion.

Without knowledge of the Faith, one easily falls into many other vices, and we are responsible for that type of falling away.

Studiosity is a virtue. If one is an adult and never studies the Faith in the Catechism or the encyclicals, or other excellent books, one is committing two sins at least. One is sloth and the other is neglect of conscience.

Ask yourselves honestly in your examination of conscience whether you are studying. If one merely chooses one author, such as St. Alphonsus, or the Pope Emeritus, or St. Augustine, or St. Therese of Lisieux, one is doing one's duty.

But the virtue demands that we study not only spirituality and prayer, but doctrine and dogma.

Studiosity is connected to the great virtue of temperance, the virtue which strengthens our reason. Temperance prepares us to combat temptation. Studiosity allows us to know the Faith so that we can avoid temptations and prepare for holiness.

Are you studying anything solid with regard to the Faith?

For those caught up with seers and visions, even approved ones, I challenge you to set those books aside and begin to study your Faith.

We are required to do this, and the fact that there is a virtue which helps us do so should be comforting.

Thomas Aquinas makes this distinction between curiosity, which actually is connected to lust and greed, and studying.  Curiosity connects us with the senses, not the intellect. Whereas studying increases our knowledge in order to help us know God and ourselves.

To be constantly distracted by trivia may be an indication that one has fallen into the vice of curiosity. To be chasing vision instead of studying is a sin of curiosity.

What is "the deposit of faith"?

Some Catholics have expressed to me that they like religions which allow them a fluidity of belief. Indeed, I heard a sermon last week, wherein the priest was appealing to the congregation to change their ideas concerning Church teaching. Only the Church, usually in the person of the Pope, can explain, modify or re-express the deposit of faith. That happens through the infallibility of certain documents, such as Humanae Vitae.

Explaining or modifying is not the same as a fluidity at base. This wish or desire for fluidity is a misunderstanding of the Church's depositum fidei, the deposit of faith.

One can start with the CCC, on the section concerning sacred transmission of truth. This truth is found in its fullness in the Catholic Church.

THE TRANSMISSION OF DIVINE REVELATION
74 God "desires all men to be saved and to come to the knowledge of the truth":²⁹ that is, of Christ Jesus.³⁰ Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth:

God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations.³¹

I. THE APOSTOLIC TRADITION
75 "Christ the Lord, in whom the entire Revelation of the most high God is summed up, commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets, and which he fulfilled in his own person and promulgated with his own lips. In preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline."³²
In the apostolic preaching. . .
76 In keeping with the Lord's command, the Gospel was handed on in two ways:
- orally "by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit";³³
- in writing "by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing".³⁴
. . . continued in apostolic succession
77 "In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority."³⁵ Indeed, "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time."³⁶
78 This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes."³⁷ "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer."³⁸
79 The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: "God, who spoke in the past, continues to converse with the Spouse of his beloved Son. And the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness."³⁹

^{Now, we know that the Protestants chucked out most of Tradition in favor of the solas, to which I referred in a post yesterday, but also in the past on this blog. To disregard the preaching of the apostles and keep only Scripture (and not all) impoverished the Christian Faith in the Protestant denominations. Of course, without a concern for the deposit of faith, a fluidity of doctrine and knowledge became acceptable. If someone does not like something, one can change the doctrine-such as that of marriage. More from the CCC:}

II. THE RELATIONSHIP BETWEEN TRADITION AND SACRED SCRIPTURE
One common source. . .
80 "Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal."⁴⁰ Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own "always, to the close of the age".⁴¹
. . . two distinct modes of transmission
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit."⁴²
"And [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching."⁴³
82 As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, "does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence."⁴⁴
Apostolic Tradition and ecclesial traditions
83 The Tradition here in question comes from the apostles and hands on what they received from Jesus' teaching and example and what they learned from the Holy Spirit. The first generation of Christians did not yet have a written New Testament, and the New Testament itself demonstrates the process of living Tradition.
Tradition is to be distinguished from the various theological, disciplinary, liturgical or devotional traditions, born in the local churches over time. These are the particular forms, adapted to different places and times, in which the great Tradition is expressed. In the light of Tradition, these traditions can be retained, modified or even abandoned under the guidance of the Church's Magisterium.

An example of this would be the allowance of usury.  Such major changes are not based on the doctrines given to us by Christ, the Second Person of the Blessed Trinity, passed to the apostles, down directly to us today, but only changes which are not key teachings of the Church. So, for example, the teaching that marriage is between one man and one woman for life cannot be changed. 

<sup>Now, two quick points-reason, not emotions, guide the acceptance of truth in the deposit of faith. Notice how the CCC refers to both the intellect and the heart.

Secondly, the faithful who are docile and obedient hold the sensus fidei. One, in other words, cannot be disobedient to Christ's words and the long heritage of Tradition and believe one is living in truth. Again, as an example, Humanae Vitae separates those who have the supernatural appreciation of the faith and those who do not.</sup>

See also the mini-series on infallibility.


III. THE INTERPRETATION OF THE HERITAGE OF FAITH
The heritage of faith entrusted to the whole of the Church
84 The apostles entrusted the "Sacred deposit" of the faith (the depositum fidei),⁴⁵ contained in Sacred Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful."⁴⁶
The Magisterium of the Church
85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ."⁴⁷ This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.
86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."⁴⁸
87 Mindful of Christ's words to his apostles: "He who hears you, hears me",⁴⁹ the faithful receive with docility the teachings and directives that their pastors give them in different forms.
The dogmas of the faith
88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes, in a form obliging the Christian people to an irrevocable adherence of faith, truths contained in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with these.
89 There is an organic connection between our spiritual life and the dogmas. Dogmas are lights along the path of faith; they illuminate it and make it secure. Conversely, if our life is upright, our intellect and heart will be open to welcome the light shed by the dogmas of faith.⁵⁰
90 The mutual connections between dogmas, and their coherence, can be found in the whole of the Revelation of the mystery of Christ.⁵¹ "In Catholic doctrine there exists an order or hierarchy of truths, since they vary in their relation to the foundation of the Christian faith."⁵²
The supernatural sense of faith
91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them⁵³ and guides them into all truth.⁵⁴
92 "The whole body of the faithful. . . cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals."⁵⁵
93 "By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . The People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life."

^{to be continued...}

The Sin of Incredulity Part Two

An irony exists concerning the sin of incredulity. We all saw first-hand this sin of not believing in the Teaching Magisterium of the Church among some cardinals at the Synod.

However, many laity, precisely, have fallen into the same sin in the way they are criticizing or judging the Synod events.

To follow a false seer, because of the incredulity of some of the hierarchy, is to fall into the exact same deceitful mind-set.

Those demons of the air in charge of the sins connected to incredulity, heresy and apostasy, seem to be working overtime.

One sin can lead to another without prudence.

Heretics in Hell-Dante's Inferno

Obedience is the greatest virtue one needs to stay away from the sin of incredulity.

Obedience follows humility.

Thankfully, I learned this and passed this on to my son, who expressed the other day that the primary virtue needed now is obedience, not the seeking of false security. I asked him how he had learned this, (although he had expressed it at age twelve, by telling me then, when I corrected him and said he had to be obedient to me, "Mum, I know I have to be obedient. Obedience underlines all the virtues.") On Monday, he noted that he had learned this by being the son of a strict single mum. Parents, take heed of the great importance of asking your children to obey you.

Virtue formation starts earlier and if we miss out of that, we must catch up.

That is our duty as adult Catholics, to learn the Faith and live it. 

We all have discernment with the gift of knowledge given to us in Confirmation. Some choose freely to go against this gift.

All one needs to do is to study the teachings of the Church and learn how to think like a Catholic and not like a protestant.

If one is confused, pray.

Doctrine informs the spiritual life. Without a grounding in doctrine, one will fall prey to false seers.

Ignore most private revelations. People are losing their Catholic Faith through these seers, which is the entire reason they are speaking-satan's ploy.

Some of the following heresies in this lost list of attacks on Catholic Teaching, are held by the supposed holy seers. 

I taught an "Isms" class way back in 2002 and the students learned to spot these heresies, all of them, in today's culture.

http://en.wikipedia.org/wiki/List_of_Christian_heresies

And, again from the CCC:

678 Following in the steps of the prophets and John the Baptist, Jesus announced the judgment of the Last Day in his preaching.⁵⁸² Then will the conduct of each one and the secrets of hearts be brought to light.⁵⁸³ Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned.⁵⁸⁴ Our attitude to our neighbor will disclose acceptance or refusal of grace and divine love.⁵⁸⁵ On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me."⁵⁸⁶

1851 It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate's cowardice and the cruelty of the soldiers, Judas' betrayal - so bitter to Jesus, Peter's denial and the disciples' flight. However, at the very hour of darkness, the hour of the prince of this world,¹²⁶ the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.

1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

apologies for the bold gremlin in the works this morning...

The Sin of Incredulity: Part One

Three friends of mine, a man and two women, have discussed the prevalence of false visionaries, and, more to the point of this posting, the fact that so many Catholics have fallen for the lies of these seers.

My friends had expressed that they did not even have to study the sites, or read the books. Two just looked at the outside of MDM's book and had a revulsion immediately. One said to me he has a gut reaction to falsehood. I usually read something and compare it to Church Teaching, and it only takes reading a few sentences to realize how heretical this site and other groupings are.

My thoughts this morning center on two aspects of discernment.

As I have studied theology and philosophy and had the good, old Baltimore Catechism while I was growing up, I have a foundation in Catholic Teaching. Therefore, I can spot more easily errors which those who do not have good grounding in catechesis miss.

But, two points, and these are crucial.

One, why is it that most who get in involved do not have either the niggling doubt or the strong "This is wrong" reaction of my friends, two who have no college degrees at all?

Where is the gut level revulsion to deceit? Why is it missing?

Two, after being shown the doctrinal errors, why do some people insist on ignoring doctrine, the CDF, or even strong condemnations from bishops all over the world? Why is the hierarchy ignored and why are doctrinal truths set aside? Why is the virtue of obedience set aside?

For those who have been shown point by point, bullet by bullet, the errors, much responsibility and culpability now falls on their conscience. They are no longer "innocent" once errors have been clarified. In other words, those many Catholics who continue in error may go to hell, seriously, for supporting and believing in heresy.

Heresy is a major sin. So is disobedience. So are curiosity and pride.

Again, the sins of those who follow these cults are based on Gnosticism, which includes the unhealthy desire for "inside", "elite", "special" knowledge.

Where is trust in God, in Divine Providence?

Why is that initial reaction, "Eeeiiuu, this is not good" absent?

There is a name for this Big Sin regarding false seers. It is called incredulity. Here is the CCC on this sin.

2089 Incredulity is the neglect of revealed truth or the willful refusal to assent to it. 

"Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; 

apostasy is the total repudiation of the Christian faith; 

schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him." [Code of Canon Law c.751]

And, more helpful definitions

Pope Boniface VIII, Bull Unam Sanctum (1302), 

But this authority, although it is given to man and is exercised by man, is not human, but rather divine, and has been given by the divine Word to Peter himself and to his successors in him, whom the Lord acknowledged an established rock, when he said to Peter himself:Whatsoever you shall bind etc. [Matt. 16:19]. Therefore, whosoever resists this power so ordained by God, resists the order of God [cf. Rom. 13:2] ...  Furthermore, we declare, say, define, and proclaim to every human creature that they by necessity for salvation are entirely subject to the Roman Pontiff.

And, from Pius IX from the Dogmatic Constitution on the Church, Vatican Council I, 1870

We must hold as of the faith, that out of the Apostolic Roman Church there is no salvation; that she is the only ark of safety, and whosoever is not in her perishes in the deluge; we must also, on the other hand, recognize with certainty that those who are invincible in ignorance of the true religion are not guilty for this in the eyes of the Lord. And who would presume to mark out the limits of this ignorance according to the character and diversity of peoples, countries, minds and the rest?

...all the faithful of Christ must believe "that the Apostolic See and the Roman Pontiff hold primacy over the whole world, and that the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord Jesus Christ, full power to feed, rule, and guide the universal Church, just as is also contained in the records of the ecumenical Councils and in the sacred canons.

... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ, protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can deviate and keep his faith and salvation...

By the way, I have several postings from the past on the levels of infallibility in the Church. Just follow the tags.

To be continued....

Several Points To Clear Up

Three errors I have encountered on Wednesday, things I have covered on this blog before, which need repeating.

1)
I have posted many times on this blog the corporal and spiritual works of mercy. There are some Catholics who are telling me that no one has the right to correct others on matters of sin or morals.

The Church has a different idea. And, these are an obligation not a maybe list. If we do not do these things, we are not following our duty as Catholics.

Repeat of the list from Mother Church.

1. To instruct the ignorant.
2. To counsel the doubtful.
3. To admonish sinners
4. To bear wrongs patiently.
5. To forgive offences willingly.
6. To comfort the afflicted.
7. To pray for the living and the dead

People, if you are not doing the first three, you are not being truly Catholic.

2)

Not everything the Popes say is infallible. Look at the tags and labels on infallibility. There is much confusion on this.  An opinion of a pope is not infallible and may be very wrong. Popes are human. We have an infallibility doctrine for a reason for specific items.

3)

Contraception is a mortal sin. Period.

Clarification Needed

http://www.breitbart.com/Big-Journalism/2013/12/16/Pope-Francis-Same-Sex-Marriage-Opponent-Named-Person-of-the-Year-By-Gay-Rights-Mag

From the CCC:

Chastity and homosexuality
2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity,¹⁴¹ tradition has always declared that "homosexual acts are intrinsically disordered."¹⁴² They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.
2358 The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.
2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.

And read my posts on the definitions of infallibility.....

Second statement from STM

There is a difference between a false pope and a not-so-good pope. I am sick of the false seers and their followers around the globe declaring Pope Francis as a false pope, which he is not.

If we expect every pope to be a scholar or to be holy, we are mistaken.

I abhor the cult of personality, about which I have written before.

I am not going to put out all the bush fires started by remarks which are based on faulty translations, faulty ideas of tradition, or just plain emotional as opposed to rational thought.

The pope is man trained in the modern seminaries. He is not European but South American. What do people expect? We have a pope who has not fallen into the heresy of liberation theology, thank God, but one who has not the appreciation of the long tradition of the Church.

I do not need to defend him or criticize every statement. If people need clarification as to Church teaching, that I can give.

If people are confused on infallibility, they only have to read the posts I have here on this blog under the labels infallibility.

We are in for a rough ride in the Church. God has allowed this. If the Church needs to suffer persecution and has a good man who does not understand the times at the helm, so be it.

The laity have to take care of their own salvation and not hang on to the words of a man who needs to learn the evil ways of the world. God bless him. He is lacking in many of the perspectives of so many adult Catholics.

I am not worried about the future of the Church. We have had bad, very bad men as popes, which I have written about before on this blog. If we have a pope now who is not sensitive now to the real issues of the day, pray for him.

Find the remnant groups who understand the long teaching heritage, and who will not lose faith because of magazine interviews, or too many media sound bites.

The Church is bigger than one man, even a pope.

http://supertradmum-etheldredasplace.blogspot.ie/2013/09/statement-from-supertradmum.html

I wrote this recently on a famous blog.

We have got the pope we deserve and who was formed in the rot of the seminary training which caused Vatican II, and set in between the wars, and in the 1950s, when he would have been in seminary. He is not a pope who is a scholar. He is not one trained in good Thomistic philosophy. He is not speaking to priests, as did Benedict , over and over.

He does not have the Germanic bent for logic, not the Polish instinctual love of democratic freedom.

The Church is going into a time of deep and widespread persecution. We have a leadership crisis. He is not evil, he is not bad, but neither is he “the man of the hour”. I believe the Holy Spirit is in charge of the Church and that God allowed this man to be elected. But, perhaps his persecution, when it comes, like ours, will be part of his salvation.

My faith, thank God, is stronger than one man, and I am not into the cult of personality. I pray daily for Pope Francis. When he moves back into the Vatican apartments, I shall know he has come to accept his real role, which he has not, in my mind and that is the leader of a Church under siege, which he just does not see.

"Anglican Woman Bishop"

http://anglicantaonga.org.nz/News/Tikanga-Pakeha/HAH

The Anglican Church in New Zealand cannot pretend to be in apostolic succession. Here is Pope Leo XIII on Anglican orders, as a reminder.

Dr Helen-Ann Hartley is not a priest and is not a bishop. 


Apostolicae Curae
Promulgated September 18, 1896 by Pope Leo XIII In Perpetual Remembrance
1. We have dedicated to the welfare of the noble English nation no small portion of the Apostolic care and charity by which, helped by His grace, we endeavor to fulfill the office and follow in the footsteps of "the Great Pastor of the sheep," Our Lord Jesus Christ. The letter which last year we sent to the English seeking the Kingdom of Christ in the unity of the faith is a special witness of our good will towards England. In it we recalled the memory of the ancient union of the people with Mother Church, and we strove to hasten the day of a happy reconciliation by stirring up men's hearts to offer diligent prayer to God. And, again, more recently, when it seemed good to Us to treat more fully the unity of the Church in a General Letter, England had not the last place in our mind, in the hope that our teaching might both strengthen Catholics and bring the saving light to those divided from us. It is pleasing to acknowledge the generous way in which our zeal and plainness of speech, inspired by no mere human motives, have met the approval of the English people, and this testifies not less to their courtesy than to the solicitude of many for their eternal salvation.
2. With the same mind and intention, we have now determined to turn our consideration to a matter of no less importance, which is closely connected with the same subject and with our desires.
3. For an opinion already prevalent, confirmed more than once by the action and constant practice of the Church, maintained that when in England, shortly after it was rent from the center of Christian Unity, a new rite for conferring Holy Orders was publicly introduced under Edward VI, the true Sacrament of Order as instituted by Christ lapsed, and with it the hierarchical succession. For some time, however, and in these last years especially, a controversy has sprung up as to whether the Sacred Orders conferred according to the Edwardine Ordinal possessed the nature and effect of a Sacrament, those in favor of the absolute validity, or of a doubtful validity, being not only certain Anglican writers, but some few Catholics, chiefly non-English. The consideration of the excellency of the Christian priesthood moved Anglican writers in this matter, desirous as they were that their own people should not lack the twofold power over the Body of Christ. Catholic writers were impelled by a wish to smooth the way for the return of Anglicans to holy unity. Both, indeed, thought that in view of studies brought up to the level of recent research, and of new documents rescued from oblivion, it was not inopportune to reexamine the question by our authority.
4. And we, not disregarding such desires and opinions, above all, obeying the dictates of apostolic charity, have considered that nothing should be left untried that might in any way tend to preserve souls from injury or procure their advantage. It has, therefore, pleased Us to graciously permit the cause to be reexamined, so that, through the extreme care taken in the new examination, all doubt, or even shadow of doubt, should be removed for the future.
5. To this end we commissioned a certain number of men noted for their learning and ability, whose opinions in this matter were known to be divergent, to state the grounds of their judgment in writing. We then, having summoned them to our person, directed them to interchange writings, and further to investigate and discuss all that was necessary for a full knowledge of the matter. We were careful, also, that they should be able to reexamine all documents bearing on this question which were known to exist in the Vatican archives, to search for new ones, and even to have at their disposal all acts relating to this subject which are preserved by the Holy Office or, as it is called, the Supreme Council and to consider whatever had up to this time been adduced by learned men on both sides. We ordered them, when prepared in this way, to meet together in special sessions. These to the number of twelve were held under the presidency of one of the Cardinals of the Holy Roman Church, appointed by ourself, and all were invited to free discussion. Finally, we directed that the acts of these meetings, together with all other documents, should be submitted to our venerable brethren, the Cardinals of the same Council, so that when all had studied the whole subject, and discussed it in our presence, each might give his own opinion.
6. This order for discussing the matter having been determined upon, it was necessary, with a view to forming a true estimate of the real state of the question, to enter upon it, after careful inquiry as to how the matter stood in relation to the prescription and settled custom of the Apostolic See, the origin and force of which custom it was undoubtedly of great importance to determine.
7. For this reason, in the first place, the principal documents in which our predecessors, at the request of Queen Mary, exercised their special care for the reconciliation of the English Church were considered. Thus Julius III sent Cardinal Reginald Pole, an Englishman, and illustrious in many ways, to be his Legate a latere for the purpose, "as his angel of peace and love," and gave him extraordinary and unusual mandates or faculties and directions for his guidance. These Paul IV confirmed and explained.
8. And here, to interpret rightly the force of these documents, it is necessary to lay it down as a fundamental principle that they were certainly not intended to deal with an abstract state of things, but with a specific and concrete issue. For since the faculties given by these pontiffs to the Apostolic Legate had reference to England only, and to the state of religion therein, and since the rules of action were laid down by them at the request of the said Legate, they could not have been mere directions for determining the necessary conditions for the validity of ordinations in general. They must pertain directly to providing for Holy Orders in the said kingdom, as the recognized condition of the circumstances and times demanded. This, besides being clear from the nature and form of the said documents, is also obvious from the fact that it would have been altogether irrelevant thus to instruct the Legate one whose learning had been conspicuous in the Council of Trent as to the conditions necessary for the bestowal of the Sacrament of Order.
9. To all rightly estimating these matters it will not be difficult to understand why, in the Letters of Julius III, issued to the Apostolic Legate on 8 March 1554, there is a distinct mention, first of those who, "rightly and lawfully promoted," might be maintained in their orders: and then of others who, "not promoted to Holy Orders" might "be promoted if they were found to be worthy and fitting subjects". For it is clearly and definitely noted, as indeed was the case, that there were two classes of men; the first of those who had really received Holy Orders, either before the secession of Henry VIII, or, if after it, and by ministers infected by error and schism, still according to the accustomed Catholic rite; the second, those who were initiated according to the Edwardine Ordinal, who on that account could not be "promoted", since they had received an ordination which was null.
10. And that the mind of the Pope was this, and nothing else, is clearly confirmed by the letter of the said Legate (29 January 1555), sub-delegating his faculties to the Bishop of Norwich. Moreover, what the letters of Julius III themselves say about freely using the pontifical faculties, even on behalf of those who had received their consecration "irregularly (minus rite) and not according to the accustomed form of the Church," is to be especially noted. By this expression those only could be meant who had been consecrated according to the Edwardine rite, since besides it and the Catholic form there was then no other in England.
11. This becomes even still clearer when we consider the Legation which, on the advice of Cardinal Pole, the Sovereign Princes, Philip and Mary, sent to the Pope in Rome in the month of February, 1555. The Royal Ambassadors three men "most illustrious and endowed with every virtue," of whom one was Thomas Thirlby, Bishop of Ely were charged to inform the Pope more fully as to the religious condition of the country, and especially to beg that he would ratify and confirm what the Legate had been at pains to effect, and had succeeded in effecting, towards the reconciliation of the Kingdom with the Church. For this purpose, all the necessary written evidence and the pertinent parts of the new Ordinal were submitted to the Pope. The Legation having been splendidly received, and their evidence having been "diligently discussed," by several of the Cardinals, "after mature deliberation," Paul IV issued his Bull Praeclara Charissimi on June 20 of that same year. In this, whilst giving full force and approbation to what Pole had done, it is ordered in the matter of the Ordinations as follows:
Those who have been promoted to ecclesiastical Orders . . . by any one but a Bishop validly and lawfully ordained are bound to receive those Orders again.
12. But who those Bishops not "validly and lawfully ordained" were had been made sufficiently clear by the foregoing documents and the faculties used in the said matter by the Legate; those, namely, who have been promoted to the Episcopate, as others to other Orders, "not according to the accustomed form of the Church," or, as the Legate himself wrote to the Bishop of Norwich, "the form and intention of the Church," not having been observed. These were certainly those promoted according to the new form of rite, to the examination of which the Cardinals specially deputed had given their careful attention. Neither should the passage much to the point in the same Pontifical Letter be overlooked, where, together with others needing dispensation are enumerated those "who had obtained both Orders as well as benefices nulliter et de facto." For to obtain ordersnulliter means the same as by act null and void, that is invalid, as the very meaning of the word and as common parlance require. This is specially clear when the word is used in the same way about Orders as about "ecclesiastical benefices". These, by the undoubted teaching of the sacred canons, were clearly null if given with any vitiating defect. 13 Moreover, when some doubted as to who, according to the mind of the pontiff, could be called and considered bishops "validly and lawfully ordained," the said Pope shortly after, on October 30, issued a further letter in the form of a brief and said:
"we, desiring to wholly remove such doubt, and to opportunely provide for the peace of conscience of those who during the aforementioned schism were promoted to Holy Orders, by clearly stating the meaning and intention which we had in our said letters, declare that it is only those bishops and archbishops who were not ordained and consecrated in the form of the Church that can not be said to be duly and rightly ordained..."
14. Unless this declaration had applied to the actual case in England, that is to say, to the Edwardine Ordinal, the Pope would certainly have done nothing by this last letter for the removal of doubt and the restoration of peace of conscience. Further, it was in this sense that the Legate understood the documents and commands of the Apostolic See, and duly and conscientiously obeyed them; and the same was done by Queen Mary and the rest who helped to restore Catholicism to its former state.
15. The authority of Julius III, and of Paul IV, which we have quoted, clearly shows the origin of that practice which has been observed without interruption for more than three centuries, that Ordinations conferred according to the Edwardine rite should be considered null and void. This practice is fully proved by the numerous cases of absolute re-ordination according to the Catholic rite even in Rome.
16. In the observance of this practice we have a proof directly affecting the matter in hand. For if by any chance doubt should remain as to the true sense in which these pontifical documents are to be understood, the principle holds good that "Custom is the best interpreter of law." Since in the Church it has ever been a constant and established rule that it is sacrilegious to repeat the Sacrament of Order, it never could have come to pass that the Apostolic See should have silently acquiesced in and tolerated such a custom. But not only did the Apostolic See tolerate this practice, but approved and sanctioned it as often as any particular case arose which called for its judgment in the matter.
17. We adduce two cases of this kind out of many which have from time to time been submitted to the Supreme Council of the Holy Office. The first was (in 1684) of a certain French Calvinist, and the other (in 1704) of John Clement Gordon, both of whom had received their orders according to the Edwardine ritual.
18. In the first case, after a searching investigation, the Consultors, not a few in number, gave in writing their answers or as they call it, their vota and the rest unanimously agreed with their conclusion, "for the invalidity of the Ordination," and only on account of reasons of opportuneness did the Cardinals deem it well to answer with a dilata (viz., not to formulate the conclusion at the moment).
19. The same documents were called into use and considered again in the examination of the second case, and additional written statements of opinion were also obtained from Consultors, and the most eminent doctors of the Sorbonne and of Douai were likewise asked for their opinion. No safeguard which wisdom and prudence could suggest to ensure the thorough sifting of the question was neglected.
20. And here it is important to observe that, although Gordon himself, whose case it was, and some of the Consultors, had adduced amongst the reasons which went to prove the invalidity, the Ordination of Parker, according to their own ideas about it, in the delivery of the decision this reason was altogether set aside, as documents of incontestable authenticity prove. Nor, in pronouncing the decision, was weight given to any other reason than the "defect of form and intention"; and in order that the judgment concerning this form might be more certain and complete, precaution was taken that a copy of the Anglican Ordinal should be submitted to examination, and that with it should be collated the ordination forms gathered together from the various Eastern and Western rites. Then Clement XI himself, with the unanimous vote of the Cardinals concerned, on Thursday 17 April 1704, decreed:
"John Clement Gordon shall be ordained from the beginning and unconditionally to all the orders, even Holy Orders, and chiefly of Priesthood, and in case he has not been confirmed, he shall first receive the Sacrament of Confirmation."
21. It is important to bear in mind that this judgment was in no wise determined by the omission of the tradition of instruments, for in such a case, according to the established custom, the direction would have been to repeat the ordination conditionally, and still more important is it to note that the judgment of the pontiff applies universally to all Anglican ordinations, because, although it refers to a particular case, it is not based upon any reason special to that case, but upon the defect of form, which defect equally affects all these ordinations, so much so, that when similar cases subsequently came up for decision, the same decree of Clement XI was quoted as the norm.
22. Hence it must be clear to everyone that the controversy lately revived had already been definitely settled by the Apostolic See, and that it is to the insufficient knowledge of these documents that we must, perhaps, attribute the fact that any Catholic writer should have considered it still an open question.
23. But, as we stated at the beginning, there is nothing we so deeply and ardently desire as to be of help to men of good will by showing them the greatest consideration and charity. Wherefore, we ordered that the Anglican Ordinal, which is the essential point of the whole matter, should be once more most carefully examined.
24. In the examination of any rite for the effecting and administering of Sacraments, distinction is rightly made between the part which is ceremonial and that which is essential, the latter being usually called the "matter and form". All know that the Sacraments of the New Law, as sensible and efficient signs of invisible grace, ought both to signify the grace which they effect, and effect the grace which they signify. Although the signification ought to be found in the whole essential rite, that is to say, in the "matter and form", it still pertains chiefly to the "form"; since the "matter" is the part which is not determined by itself, but which is determined by the "form". And this appears still more clearly in the Sacrament of Order, the "matter" of which, in so far as we have to consider it in this case, is the imposition of hands, which, indeed, by itself signifies nothing definite, and is equally used for several Orders and for Confiirmation.
25. But the words which until recently were commonly held by Anglicans to constitute the proper form of priestly ordination namely, "Receive the Holy Ghost," certainly do not in the least definitely express the sacred Ordel of Priesthood (sacerdotium) or its grace and power, which is chiefly the power "of consecrating and of offering the true Body and Blood of the Lord" (Council of Trent, Sess. XXIII, de Sacr. Ord. , Canon 1) in that sacrifice which is no "bare commemoration of the sacrifice offered on the Cross" (Ibid, Sess XXII., de Sacrif. Missae, Canon 3).
26. This form had, indeed, afterwards added to it the words "for the office and work of a priest," etc.; but this rather shows that the Anglicans themselves perceived that the first form was defective and inadequate. But even if this addition could give to the form its due signification, it was introduced too late, as a century had already elapsed since the adoption of the Edwardine Ordinal, for, as the Hierarchy had become extinct, there remained no power of ordaining.
27. In vain has help been recently sought for the plea of the validity of Anglican Orders from the other prayers of the same Ordinal. For, to put aside other reasons when show this to be insufficient for the purpose in the Anglican life, let this argument suffice for all. From them has been deliberately removed whatever sets forth the dignity and office of the priesthood in the Catholic rite. That "form" consequently cannot be considered apt or sufficient for the Sacrament which omits what it ought essentially to signify.
28. The same holds good of episcopal consecration. For to the formula, "Receive the Holy Ghost", not only were the words "for the office and work of a bishop", etc. added at a later period, but even these, as we shall presently state, must be understood in a sense different to that which they bear in the Catholic rite. Nor is anything gained by quoting the prayer of the preface, "Almighty God", since it, in like manner, has been stripped of the words which denote the summum sacerdotium .
29. It is not relevant to examine here whether the episcopate be a completion of the priesthood, or an order distinct from it; or whether, when bestowed, as they say per saltum , on one who is not a priest, it has or has not its effect. But the episcopate undoubtedly, by the institution of Christ, most truly belongs to the Sacrament of Order and constitutes the sacerdotium in the highest degree, namely, that which by the teaching of the Holy Fathers and our liturgical customs is called the Summum sacerdotium sacri ministerii summa . So it comes to pass that, as the Sacrament of Order and the true sacerdotium of Christ were utterly eliminated from the Anglican rite, and hence the sacerdotium is in no wise conferred truly and validly in the episcopal consecration of the same rite, for the like reason, therefore, the episcopate can in no wise be truly and validly conferred by it, and this the more so because among the first duties of the episcopate is that of ordaining ministers for the Holy Eucharist and sacrifice.
30. For the full and accurate understanding of the Anglican Ordinal, besides what we have noted as to some of its parts, there is nothing more pertinent than to consider carefully the circumstances under which it was composed and publicly authorized. It would be tedious to enter into details, nor is it necessary to do so, as the history of that time is sufficiently eloquent as to the animus of the authors of the Ordinal against the Catholic Church; as to the abettors whom they associated with themselves from the heterodox sects; and as to the end they had in view. Being fully cognizant of the necessary connection between faith and worship, between "the law of believing and the law of praying", under a pretext of returning to the primitive form, they corrupted the Liturgical Order in many ways to suit the errors of the reformers. For this reason, in the whole Ordinal not only is there no clear mention of the sacrifice, of consecration, of the priesthood (sacerdotium), and of the power of consecrating and offering sacrifice but, as we have just stated, every trace of these things which had been in such prayers of the Catholic rite as they had not entirely rejected, was deliberately removed and struck out.
31. In this way, the native character or spirit as it is called of the Ordinal clearly manifests itself. Hence, if, vitiated in its origin, it was wholly insufficient to confer Orders, it was impossible that, in the course of time, it would become sufficient, since no change had taken place. In vain those who, from the time of Charles I, have attempted to hold some kind of sacrifice or of priesthood, have made additions to the Ordinal. In vain also has been the contention of that small section of the Anglican body formed in recent times that the said Ordinal can be understood and interpreted in a sound and orthodox sense. Such efforts, we affirm, have been, and are, made in vain, and for this reason, that any words in the Anglican Ordinal, as it now is, which lend themselves to ambiguity, cannot be taken in the same sense as they possess in the Catholic rite. For once a new rite has been initiated in which, as we have seen, the Sacrament of Order is adulterated or denied, and from which all idea of consecration and sacrifice has been rejected, the formula, "Receive the Holy Ghost", no longer holds good, because the Spirit is infused into the soul with the grace of the Sacrament, and so the words "for the office and work of a priest or bishop", and the like no longer hold good, but remain as words without the reality which Christ instituted.
32. Many of the more shrewd Anglican interpreters of the Ordinal have perceived the force of this argument, and they openly urge it against those who take the Ordinal in a new sense, and vainly attach to the Orders conferred thereby a value and efficacy which they do not possess. By this same argument is refuted the contention of those who think that the prayer, "Almighty God, giver of all good Things", which is found at the beginning of the ritual action, might suffice as a legitimate "form" of Orders, even in the hypothesis that it might be held to be sufficient in a Catholic rite approved by the Church.
33. With this inherent defect of "form" is joined the defect of "intention" which is equally essential to the Sacrament. The Church does not judge about the mind and intention, in so far as it is something by its nature internal; but in so far as it is manifested externally she is bound to judge concerning it. A person who has correctly and seriously used the requisite matter and form to effect and confer a sacrament is presumed for that very reason to have intended to do (intendisse) what the Church does. On this principle rests the doctrine that a Sacrament is truly conferred by the ministry of one who is a heretic or unbaptized, provided the Catholic rite be employed. On the other hand, if the rite be changed, with the manifest intention of introducing another rite not approved by the Church and of rejecting what the Church does, and what, by the institution of Christ, belongs to the nature of the Sacrament, then it is clear that not only is the necessary intention wanting to the Sacrament, but that the intention is adverse to and destructive of the Sacrament.
34. All these matters have been long and carefully considered by ourselves and by our venerable brethren, the Judges of the Supreme Council, of whom it has pleased Us to call a special meeting upon the 16th day of July last, the solemnity of Our Lady of Mount Carmel. They with one accord agreed that the question laid before them had been already adjudicated upon with full knowledge of the Apostolic See, and that this renewed discussion and examination of the issues had only served to bring out more clearly the wisdom and accuracy with which that decision had been made. Nevertheless, we deemed it well to postpone a decision in order to afford time both to consider whether it would be fitting or expedient that we should make a fresh authoritative declaration upon the matter, and to humbly pray for a fuller measure of divine guidance.
35. Then, considering that this matter, although already decided, had been by certain persons for whatever reason recalled into discussion, and that thence it might follow that a pernicious error would be fostered in the minds of many who might suppose that they possessed the Sacrament and effects of Orders, where these are nowise to be found, it seemed good to Us in the Lord to pronounce our judgment.
36. Wherefore, strictly adhering, in this matter, to the decrees of the pontiffs, our predecessors, and confirming them most fully, and, as it were, renewing them by our authority, of our own initiative and certain knowledge, we pronounce and declare that ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void.
37. It remains for Us to say that, even as we have entered upon the elucidation of this grave question in the name and in the love of the Great Shepherd, in the same we appeal to those who desire and seek with a sincere heart the possession of a hierarchy and of Holy Orders. 38. Perhaps until now aiming at the greater perfection of Christian virtue, and searching more devoutly the divine Scriptures, and redoubling the fervor of their prayers, they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ, which so long has interiorly admonished them. Now they see clearly whither He in His goodness invites them and wills them to come. In returning to His one only fold, they will obtain the blessings which they seek, and the consequent helps to salvation, of which He has made the Church the dispenser, and, as it were, the constant guardian and promoter of His redemption amongst the nations. Then, indeed, "They shall draw waters in joy from the fountains of the Savior", His wondrous Sacraments, whereby His faithful souls have their sins truly remitted, and are restored to the friendship of God, are nourished and strengthened by the heavenly Bread, and abound with the most powerful aids for their eternal salvation. May the God of peace, the God of all consolation, in His infinite tenderness, enrich and fill with all these blessings those who truly yearn for them.
39. We wish to direct our exhortation and our desires in a special way to those who are ministers of religion in their respective communities. They are men who from their very office take precedence in learning and authority, and who have at heart the glory of God and the salvation of souls. Let them be the first in joyfully submitting to the divine call and obey it, and furnish a glorious example to others. Assuredly, with an exceeding great joy, their Mother, the Church, will welcome them, and will cherish with all her love and care those whom the strength of their generous souls has, amidst many trials and difficulties, led back to her bosom. Nor could words express the recognition which this devoted courage will win for them from the assemblies of the brethren throughout the Catholic world, or what hope or confidence it will merit for them before Christ as their Judge, or what reward it will obtain from Him in the heavenly kingdom! And we, ourselves, in every lawful way, shall continue to promote their reconciliation with the Church in which individuals and masses, as we ardently desire, may find so much for their imitation. In the meantime, by the tender mercy of the Lord our God, we ask and beseech all to strive faithfully to follow in the path of divine grace and truth.
40. We decree that these letters and all things contained therein shall not be liable at any time to be impugned or objected to by reason of fault or any other defect whatsoever of subreption or obreption of our intention, but are and shall be always valid and in force and shall be inviolably observed both juridically and otherwise, by all of whatsoever degree and preeminence, declaring null and void anything which, in these matters, may happen to be contrariwise attempted, whether wittingly or unwittingly, by any person whatsoever, by whatsoever authority or pretext, all things to the contrary notwithstanding.
41. We will that there shall be given to copies of these letters, even printed, provided that they be signed by a notary and sealed by a person constituted in ecclesiastical dignity, the same credence that would be given to the expression of our will by the showing of these presents.
Given at Rome, at St. Peter's, in the year of the Incarnation of Our Lord, one thousand eight hundred and ninety-six, on the Ides of September, in the nineteenth year of our pontificate.
-- Leo PP. XIII

http://www.papalencyclicals.net/Leo13/l13curae.htm

On Infallibility AGAIN

Check out my other posts on this. There are four levels of infallibility.

If a Pope states something as a private opinion, it is not an infallible statement.

Etheldredasplace: Obedience Two

31 Mar 2013

2035 The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine ...

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Etheldredasplace: Second Level of Infallibility

18 Jan 2013

b) Second level: LG 25: "Although the individual bishops do not have the prerogative of infallibility, they can yet teach Christ's doctrine infallibly. This is true even when they are scattered around the world, provided that, while ...

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Etheldredasplace: The Third and Fourth Levels of Infallibility

18 Jan 2013

The Third and Fourth Levels of Infallibility. Posted by Supertradmum. c) Third Level: Pius XII, in Humani generis: "Nor must it be thought that the things contained in Encyclical Letters do not of themselves require assent on the ...

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Etheldredasplace: Infallibility Three

14 Jan 2013

Just in case those of the JPII Generation do not think that Blessed had much to say of infallibility, here is a third quotation from him. Christ gave this gift to the Church for our protection. This is one way we know God's Will in our ...

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Etheldredasplace: On discernment and prudential judgement

03 Mar 2013

I have written about infallibility, which is confusing people. What is missing from most conversations on infallibility is our own, adult understanding of the Faith. Let me start with prudential judgement. The CCC states this about ...

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Etheldredasplace: On Papal Infallibility

18 Jan 2013

That apostolic primacy which the Roman pontiff possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching. This holy see has always maintained this,; the constant custom of the ...

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Etheldredasplace: On the Infallibility in the Catholic Church

06 Jan 2013

It should be observed in conclusion that papal infallibility is a personal and incommunicable charisma, which is not shared by any pontifical tribunal. It was promised directly to Peter, and to each of Peter's successors in the ...

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Etheldredasplace: Continuing the discussion on infallibility

17 Jan 2013

Sadly, the pursuit of private revelations has created a confusion about infallibility. Natural reason does not constitute a threat to Divine Revelation, nor does Divine Revelation threaten natural reason. The same is true for the ...

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Etheldredasplace: The promised infallibility posts.

14 Jan 2013

To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals." (Catechism, 890) There are ORDINARY and EXTRAORDINARY teachings of the Catholic Church.

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Etheldredasplace: Reminder of Infallibility and Being Adult Catholics

24 Apr 2013

We in the Catholic Church have a teaching on infallibility for a reason. Not all things done or said by popes, cardinals, bishops or priests are infallible I remind some commentators of this, who respond to criticisms of those in ...

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Etheldredasplace: On Infallibility: please review and think

22 Mar 2013

A reminder of the Teaching of the Church on infallibility...and a few other things http://supertradmum-etheldredasplace.blogspot.co.uk/2013/02/again-and-again-on-infallibility.html

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Etheldredasplace: Yet, another reminder on infallibility and Quo ...

30 Mar 2013

Not everything the Pope says or does is infallible folks. I know even highly educated people who are confused on this one. Remember Assisi 1986? He, the Pope, can make mistakes. Big ones. He cannot teach false doctrine ...

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Etheldredasplace: Again and again, on infallibility, revelations and ...

21 Feb 2013

Ok, I have written on this before, but yet another clarification. Only the Pope from the Chair of Peter, when he is addressing Faith and Moral is infallible as well as when he signs and agrees to council documents. The personal ...

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