That’s why we post it now. It is one way of putting into context, for those aspiring to be traditional Catholics, the latest surge of interest in the ‘negotiations’ between the Holy See and the Society of St. Pius X.

The date of its posting is hardly an accident, either, in honor of St. Athanasius the Great of Alexandria. It was penned by an Eastern Prelate.

Rome is “Occupied”

[...] Now on a less lighter note. Perhaps few Catholics realise how much we, Orthodox, wish the Catholic world would overcome the current crisis. To do so, one must listen and adhere to one piece of advice we give to Catholics as well as to Protestants. There must be an unconditional (and intelligent) return to the matrix of Christianity. That does not (necessarily) mean that Western Christians must wear beards and long hair. It does mean, however, that Catholics must overcome a certain forma mentis inherent in the Counter-Reformation. I make a distinction between the Catholic Reformation and the Counter-Reformation. Contrary to a popular thesis, the Catholic Church had no need of Luther’s shenanigans to remind her to reform her ecclesial life. We can in fact trace ecclesial reform back to the IV Lateran Council. But like any hospital, one does not expect all of the patients in the Church, God’s Hospital, to be without need of health care.

Without going into a long song an dance here, the 16th century Protestant Revolt merely caused the Catholic Church to accelerate a movement of ecclesial reform which had already been in course. Note, for example, the numerous reforms of religious orders, usually qualified by the names observants, discalced or recollects. The rise of the Clerks Regular (Theatines, Jesuits, etc.) is another sign of ecclesial reform pre-dating Luther’s eccentricities. In fact by the time the Duke of Gandia, St. Francis Borgia, joined Ignatius of Loyola in Rome, the Roman people were used to calling the early Jesuits Preti Riformati.

That acceleration of ecclesial reform can, therefore, be called the Catholic Reformation. It was a positive movement of preventive as well as medicinal ecclesial cure. That movement aimed at addressing the causes as well as the symptoms of ecclesial decline. However, after the periods of particular ecclesial decline, the Catholic Church enacted an organic series of medicinal measures aimed more at the symptoms than at the causes of decline. Those organic measures can be called the Counter-Reformation. One example of the Counter-Reformation are the five “secret vows” which Professed Jesuits of the Fourth vow make. Only the Professed Fathers make these five simple vows. After the profession of the three solemn vows, those Jesuits who have been admitted to the rank of the Professed of the Fourth vow are taken to the sacristy where they profess the following five simple vows: 1. Never to change the primitive observance of Jesuit poverty, 2. Never to change the Constitutions, 3. Never to seek honours either within or outside of the Society of Jesus and to report any Jesuit whom one thinks might be in quest of honours, 4. To teach Catechism to the poor (rudiores. This is somewhat of an antidote against the dangers of Jesuits’ presence among movers-and-shakers.) 5. If one is appointed bishop and, later, requires advice, one will seek counsel from the Jesuit superior general (obviously not excluding the Pope).

It should be obvious that these measures sought (seek?) to counter some of the decline among clerics. Clerical ambition is the greatest danger for ecclesial life. Ever since the Apostles asked Our dear Lord who would be first, heaven knows how many clerics have thought that the faithful were dying for them to receive a red hat. I have always thought that St. Peter’s flight from Rome (the Quo vadis Domine incident) had not so much to do with his fear of death, as much as a vision the Prince of the Apostles had of the torments the Curia would inflict on Popes!

Though I am not a doctor, I would argue that it is proper of medicinal cures, imposed after the start of illnesses, to be more energetic and less serene than preventive medicine. Moreover, if one continues to administer medicinal care after the effects of illness have disappeared, the body will react in an adverse manner.

What does this all mean? Today many Catholics (Liberals?) react negatively to certain Catholic realities because of the confusion between the meanings of the Catholic Reform and the Counter-Reformation. One notices aversion among Liberals as well as among neo-conservatives towards the “Tridentine” Mass because the Old Roman Rite is associated with or reduced to counter reforming medicinal measures. This is exasperated by the fact that the Counter-Reformation had a tendency to separate or allow a divide to arise between the Church’s public cult, “private piety” (pietas) and dogma and law. Thus many Catholics began to “specialise” in various aspects which are complementary and constitutive of Catholic life. We see this not only in, for example, varying degrees of suppression of liturgical solemnity within the Society of Jesus, but a gradual decline of mystical prayer after the generalate of St. Francis Borgia, third successor of St. Ignatius of Loyola. The early Jesuits were trained by St. Ignatius to seek and find contemplation in action, however that required and supposed a highly disciplined formation by the means of the apostolate or care of souls which also became the means by which the Jesuit prayed and reached the heights of contemplation, with the minimum of external liturgical solemnity and private formal prayer. The Monumenta Historicae Societatis Iesu show countless letters written by St. Ignatius to Francis Borgia, the Jesuit provincial in Spain, asking him to reduce the hours of formal private prayer.

While this was no doubt a good thing for the Society of Jesus and a few of the other newly founded orders of Clerks Regular, it gradually became somewhat of a universal trend throughout the Latin Church, with varying degrees of spiritual success.

A certain divide between public cult, private prayer dogma and law was no doubt thought to be useful as an antidote against the 16th century Protestant Revolt. For example, it was felt necessary to “specialise” in the Mass in order to counter the imminent dangers of the errors of Luther. The Orthodox Church feels that it might have been healthier to have highlighted a more comprehensive and organic counter-reform, reaching back to the Latin Church’s Eastern matrix, as well as highlighting those aspects of ecclesial life more immediately under siege by the Protestants. But we know that hindsight is a perfect science!

Today few Catholics seem to understand that we are at war. It is a full-scale war waged against all aspects of Catholicism, and not only the Mass. It follows the ancient forms of the Roman Rite must be revived and spread within a COMPREHENSIVE CONTEXT, which is not limited nor does not specialise in the Mass. Otherwise one would imply that ecclesial life was perfectly without blemish one hour prior to the promulgation (or five minutes after the vacatio legis) of the Novus Ordo!

Now is the time to correct what the Orthodox believe was an error of judgement. Do not “specialise” in asking for the “Tridentine” Mass, without all of its accompanying ecclesial realities. This logically requires some kind of ecclesial structure, for Rome is “occupied” by men who are hell bent on changing the face and “soul” of Catholicism. The Holy Father and a “few good men” are the exceptions which confirm the rule. More ignorant than evil, the ignorance of the “occupiers” does not allow them to grasp the sens Chrétien d’histoire by which the strength of the Catholic Church is based, in part, on her ability to purify and dominate the genius temporis, rather than to be seduced by it to the exclusion of the charms of Tradition.

Without some kind of traditional ecclesiastical structure to “cushion” all aspects of ecclesial life, traditional Catholics may find themselves with a Tridentine Mass in every village but, like Elizabethan Catholics, very little else to sustain and promote the Catholic Faith. Does one seriously think that the majority of Curialists and local bishops will readily establish or allow the foundation of authentically Catholic schools, religious orders, etc.? If one is so naive to think that, I have a few bridges to sell! No, the request for greater freedom for access to the Old Mass must be integrated with a comprehensive project of ecclesial reform, which can only be achieved within a traditional ecclesiastical structure. For that reason, it would be inappropriate to fear the creation of a ghetto. Of course it would become a traditional Indian Reserve, if traditional Catholics allow Liberals to convince them that they are the exception which confirms the rule. Traditional Catholics must stop going about with their tails tucked between their legs, as though they were an endangered species trying to duck the firing range of poaching Liberals. While one does not subscribe to some of the hysterical cries of the fringe element among traditional Catholics and with due respect for women and Rome, some elements in the Curia are like those women who harass but who retreat when one puts one foot down.

As far as politics is concerned, while the characteristics of the serpent must be joined to those of the dove, one must avoid even the appearance of compromise. Liberals in Rome nor anywhere else for that matter are going to mellow simply because a few traditional clerics concelebrate with local bishops on Holy Thursday. Besides, that is not what the late Pope John Paul II asked for in Ecclesia Dei Adflicta. To go beyond what is established in that motu proprio would send the wrong, confusing, signals to Rome, where they are waiting with baited breath for the first signs that traditional Catholics are “coming back” to the Church. Unless it is one’s duty to play in a political arena, mixing politics with faith can produce an explosive cocktail. There’s nothing more embarrassing than Christian armchair politicians who wind up playing bad politics and turn out to be underwhelming as Christians. Traditional Catholics must lead the banner of the new Catholic Reformation which will assist Benedict XVI to clean up the stables, with God’s grace, ad aedificationem Ecclesiae.

This was written very hurriedly and within the next day or two I will send the schema about a traditional ecclesiastical structure. It is almost completed, but poor health creates a few problems for me.

Here’s the one line that is positively outstanding: “The Catholic school assists parents who have the right and duty to choose schools inclusive of homeschooling, and they must possess the freedom to do so, which in turn, must be respected and facilitated by the State.” [bold-emphasis added here]

Click here to read the whole statement.

Here follows the passage containing the above-cited line.

The State has an essential responsibility to assure the provision of educational services, and the right to educate is a fundamental responsibility of parents, religious institutions and local communities. Public institutions, especially at the local level, organizations of civil society and also the private sector, can offer their unique and respective contributions to the attainment of universal access to education. The educational system functions correctly when it includes participation, in planning and implementation of educational policies, of parents, the family, and religious organizations, other civil society organizations and also the private sector. The goal of education must extend to the formation of the person, the transmission of values, a work ethic, and a sense of solidarity with the entire human family. In this educational process, the State should respect the choices that parents make for their children and avoid attempts at ideological indoctrination. As affirmed in international law, States are called to have respect for the freedom of parents to choose for their children schools, other than those established by the public authorities, to ensure the religious and moral education of their children in conformity with their own convictions which equally applies to their right to make judgments on moral issues regarding their children (cf., e.g., UDHR, Article 26, 3, ICESCR, Article 13, 3, and the International Convention on the Protection of the Rights of All Migrant Workers and Members of Their Families, Article 12, 4). There are about 250,000 Catholic schools around the world. The Catholic school assists parents who have the right and duty to choose schools inclusive of homeschooling, and they must possess the freedom to do so, which in turn, must be respected and facilitated by the State. Parents must cooperate closely with teachers, who, on their part, must collaborate with parents.

Catholics and men of goodwill wishing to thank His Grace for his brave and clear words may find his contact information at the bottom of this webpage of the Mission.

In the interview of September 5, 2003 with Cardinal Ratzinger, EWTN host Raymond Arroyo asked about a so-called “New Springtime” in the Church anticipated by so many, and how he saw it emerging.

The entire interview appears here.

In sum, here follows what the then-Cardinal had to say. A careful reading should help it become evident why such a response is relevant today.

1. The then-Cardinal does not exclude an harmonious, near-universal acceptance or welcoming of the anticipated springtime, but supposes that to be seriously unlikely. He does not reasonably foresee “buses of conversions” anytime soon, or “that all peoples of the world will be converted to Catholicism”, since — as if here to glance back at the history of the Church — “this is not the way of God.”

3. “The essential things in history begin always with the small, more convinced communities. So, the Church begins with the 12 Apostles. And even the Church of St. Paul diffused in the Mediterranean are little communities, but this community in itself is the future of the world, because we have the truth and the force of conviction. So, I think also today it should be an error to think now or in 10 years with the new springtime, all people will be Catholic. This is not our future, nor our expectation. But we will have really convinced communities with élan of the faith, no? This is springtime, a new life in very convinced persons with joy of the faith.”

4. Smaller numbers? “Smaller numbers, I think. But from these small numbers we will have a radiation of joy in the world. And so, it’s an attraction, as it was in the old Church. Even when Constantine made Christianity the public religion, there were a small number of percentage at this time; but it was clear, this is the future. So we can live in the future, just give us a way in a different future. And so, I would say, if we have young people really with the joy of the faith and this radiation of this joy of the faith, this will show to the world, ‘Even if I cannot share it, even if I cannot convert it at this moment, here is the way to live for tomorrow.’”

5. And the various movements in the Church — will they be a part of that ongoing conversion? Is there a danger of ‘competitive factionalism’: that we all have to be a part of it if we are going to be a serious Catholic?

The then-Cardinal answers in a scholastic fashion, sic et non: “yes and no”. In this case, and in other words, he distinguishes between big and small.

On the one hand the Cardinal is “really a friend of movements”, e.g., Communione e Liberazione, Focolare, and the Charismatic Renewal. He sees in them a “sign of the Springtime and of the presence of the Holy Spirit”. There will be “new charisms and so on”. It is “a great hope that not with organization from authorities, but [...] the force of the Holy Spirit present in the people. We have movements and new beginnings of the faith, new forms of the faith. On the other hand, I think it is important that these movements are not closed in themselves and absolutized; but have to understand that ‘even if I’m convinced this is the way, I have to accept we are one way and not the way, and we have to be open for the others, in communion with the others’. And essentially ‘we have to be really present and even obedient to the common Church in presence with the bishops and the Pope’. Only [...] this openness to not be absolutized with its ideas and to be in service of the common Church, of the Universal Church, can be really a way for tomorrow.”

What has the above got to do with a traditional reform in view of the unfortunate set-back to the reconciliation of the Society of St. Pius X and the Holy See?

A future post will explain.

See today’s bulletin from the Vatican News Service.

Here is the bulletin in English:

COMMUNIQUE CONCERNING THE SOCIETY OF ST. PIUS X

Vatican City, 16 March 2012 (VIS) – Given below is the text of a communique relating to the Society of St. Pius X, released this morning by the Holy See Press Office.

“During the meeting of 14 September 2011 between Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith and president of the Pontifical Commission ‘Ecclesia Dei’, and Bishop Bernard Fellay, superior general of the Society of St. Pius X, the latter was presented with a Doctrinal Preamble, accompanied by a Preliminary Note, as a fundamental basis for achieving full reconciliation with the Apostolic See. This defined certain doctrinal principles and criteria for the interpretation Catholic doctrine [sic], which are necessary to ensure faithfulness to the Church Magisterium and ‘sentire cum Ecclesia’.

“The response of the Society of St. Pius X to the aforesaid Doctrinal Preamble, which arrived in January 2012, was examined by the Congregation for the Doctrine of the Faith before being submitted to the Holy Father for his judgement. Pursuant to the decision made by Pope Benedict XVI, Bishop Fellay was, in a letter delivered today, informed of the evaluation of his response. The letter states that the position he expressed is not sufficient to overcome the doctrinal problems which lie at the foundation of the rift between the Holy See and the Society of St. Pius X.

“At the end of today’s meeting, moved by concern to avoid an ecclesial rupture of painful and incalculable consequences, the superior general of the Society of St. Pius X was invited to clarify his position in order to be able to heal the existing rift, as is the desire of Pope Benedict XVI”.

If the Pope dies without effecting the healing he so longs for, who will presume the (deepening of the) rupture will be repaired? Early in 1054 the Pope died. A couple of months later the Roman legatus issued the infamous excommunication, which on account of being given after the Pope’s death was invalid anyway. Nonetheless, the Orthodox reciprocated by removing the prayers for the Pope from the diptychs of the liturgy. The rest, as they say, is history: a thousand years for both sides to come up with all sorts of justifications, theological and otherwise, for (continuing) the estrangement. What began as something small, seemingly insignificant, has grown into an unthinkably terrible condition.

The SSPX has already long begun to build a parallel church, despite Archbishop Lefevbre’s warnings and provisions to the contrary. They have, e.g., elected one of the bishops as superior, set up their own marriage tribunals, and some have been casting doubts on the Holy Father’s canonizations. How difficult is it now to imagine they eventually will do as the Orthodox have done, who say that, because of this ‘loophole’ or that one, that the See of Rome is vacant – saying this even while admitting the need to honor that See. “But”, say the Orthodox, “it is tainted”, or “enough of the Latin politics”! Sound familiar?

When Pope John Paul II back in the 1980s announced to the Synod of Bishops his appointment of Cardinal Gagnon to visit all the Society’s communities, the Cardinal said: ‘We must be careful, or there will be a schism. Let us pray this [effort] succeeds now, so that we don’t later have to start another ecumenical movement to repair a break with the Society.’ It has not succeeded.

Is it too late for the effort to be redimensioned, post haste? Please God not. Let us all therefore pray.

What might the human contribution be to that redimensioning? We’ll be thinking. Send NCCL your ideas.

Read here what Rev. Fr. Michael Venditti, an Eastern Catholic Priest, writes about “Liberal Catholic bishops [who have] trivialized moral authority over the years”.

Except for a few slips which were probably edited into it by the news staff — for example, using the word “church” instead of “churchmen” to describe the causes of the evils — the story is fair, and courageously told.

Except for the gaff about “schism” and a few other unexplained or mischaracterized events — to be expected in telling decades of history in a few hundred words or less — it is a very moving and informative story.

Watch it and weep, for The Only Joy worthy of all your love.

For God King and Man Kin(d)!

May They live on, long!

War of the Vendee trailer, Navis Pictures

The talks of the Holy See and the Society of St. Pius X (SSPX) stand, humanly speaking, to come to nothing. It’s not that they are about ‘too little’, even though they do come ‘too late’: about 10 — some would say more like 35 — years too late. It’s also that they are conducted now on the wrong basis. (See the post of November 29, below, for the reasoning.) Positions have hardened around the same kinds of exculpatory justifications for past actions as have been given by both sides of the Bosophorus & the Tiber since 1054.

Whatever the Holy Father does now about the Liturgy itself (or even the Society) cannot allow us to lose sight of the ultimate goal. Too many, even traditional Catholics, think that a material event such as the broadened authorization for the Mass or the reconciliation of the Society has already or will yet of itself resolve the crisis. This is a manifestation of the liberal error by which one confuses the supernatural and natural orders, weakening the notion of the former by attempting to replace it with the latter.

The Naturalism which bites at many in the western world especially weakens the notion of the power of divine grace and, therefore, awakens a defeatist attitude before the challenges of the Church and world. If one has little or no concept and belief in the power of God’s grace, it will seem perfectly normal to fail to teach truth or pursue the good rather than complain that others do not know it. And, therefore, one will sit around between events complaining that the world or churchmen do not heed the message of truth which in fact is all but hidden.

That may be why Divine Providence permits the current crisis. As Pius XII’s encyclical Humani Generis indicates, Catholics were too perfunctory in their notion and practice of the faith. God therefore tests us by allowing it to appear as though the fundamentals of the faith (e.g. the traditional Liturgy or parish life) have been taken away.

This is an axiom of the spiritual life. Often when the soul becomes overly confident in what it possesses or possesses it in the wrong way (e.g. spiritual gluttony) Divine Providence will withdraw or appear to withdraw the thing from us.

This should make us see and re-approach the thing with a more supernatural spirit. That is why the Risen Savior forbade Mary Magdalene to touch Him. As the spiritual masters remind, the long “nights” of the purification of the senses and of spirit by which the powers of the soul (intellect, will and memory) are cleansed, were experienced by the Apostles and St. Mary Magdalene as if in a flash due to the special graces with which Christ had endowed their souls.

For that reason, if Our Divine Lord (appeared to) deprive The Twelve and The Magdalene of the sensory awareness of His presence – to better lead them to the awareness by faith of His presence – we must seek and re-approach Him in the traditional Liturgies with a deeper supernatural spirit.

That is why the broadened authorization for the Latin Mass is only a beginning, and somewhat tenuous at that. If entire Church structures are not reformed traditionally – e.g. by an apostolic administration – we will slide right back into the perfunctory practice of the Catholic Faith. Perhaps, as happened in 2001, the Holy See will again offer a Personal Apostolic Administration to the SSPX, and now they will accept it. Time will tell. But it is hardly reasonable to spend the rest of one’s Catholic life holding one’s breath.

One thing is certain. No matter how broadened the usage of the Latin Mass may become, it still can easily be reversed in the next Paul VI-like pontificate.

However, since particular Churches are perpetual and apostolic administrations are particular Churches, even a pope would be hard pressed to rescind the erection of an apostolic administration, or its reason for existence – tradition.

Therefore, those Catholics who wax lyrical at the prospects for Masses in Latin in every parish are unwittingly dancing to the liberal tune.

Do not misunderstand. We should all, one hopes, rejoice at the new-found freedom for the Mass. But it is ‘only’ a first step. For even now are not the same liberal clergy still preaching liberal sermons, teaching liberal doctrines in liberal schools, joining liberal religious orders, being formed in liberal seminaries under the same liberal bishops, who still by and large haven’t a clue why anybody wants to pray and follow the disciplines of those ‘old-fashioned’ ways?

We must beware a naïveté that is unfamiliar with either Vatican politics or the immemorial praxis of the Holy See. Instead, to quote St. Ignatius of Loyola, let us pray as though everything depends on God, and act as though everything depends on us. Thus, with God’s grace, we will avoid both extremes of relying exclusively on natural solutions and abandoning ourselves to infantile fideism or quietism.

For the ordeal which the Church is undergoing can be ended only by a rehabilitation of the principles which make her continuous & everlasting.

If the idea of a traditional, personal Apostolic Administration interests you, please feel free to contact NCCL directly to learn more about it.

Meanwhile, let us redouble our prayers for His Holiness, Pope Benedict XVI, on whom the steady governance of Christ’s holy Church depends in the present storm.

——– Original Message ——–
Subject: medley of shenanigans at SCI Laurel Highlands — [Fwd: per voice message: ill-condition of Douglas F. brought on by medication]
Date: Wed, 28 Dec 2011 12:07:50 -0500
From: Executive Director
Organization: NCCL
To: JCS MD
CC: DH

Merry Christmas, dear Dr. [JCS]!

Pursuant to my e-mail of 17 December, below you will find a summary of the conditions Douglas has described in his letter dated December 5.

If there is anything remarkable, in your medical opinion, that Douglas and his other friends should know about the conditions he describes, please do let me know at your earliest opportunity.

Meanwhile, here’s wishing you and Mrs. S. and all your loved ones a continued merry Christmas and a new year filled with blessings.

Greg Lloyd

610/435-2634 tel
—————-
Executive Director

National Coalition of Clergy & Laity
621 Jordan Circle, Whitehall PA 18052-7119 USA

www.national-coalition.org
http://LookingEast.stblogs.com
http://coalition.stblogs.com
http://pilgrimage.stblogs.com
——-
“Pray, hope, and don’t worry.” St. Padre Pio

——– Original Message ——–
Subject: per voice message: ill-condition of Douglas F. brought on by medication
Date: Wed, 28 Dec 2011 11:55:02 -0500
From: Executive Director
Organization: NCCL
To: Rev Deacon Joseph
CC: DH

Rev. Deacon Joseph V.
Chaplain – SCI Laurel Highlands
Somerset, PA

Merry Christmas!, Deacon Joseph.

Pursuant to my voice message of last week, Douglas F. explains in a recent letter that his digestive system has suffered quite badly from the prescription of a calcium medication given by Dr. S [at the prison]. Could you in your charity inquire into it with Douglas on your next visit, and take it up with the Doctor and/or other authorities there as stands to be needed and to bring compassionate relief to Douglas?

The medication is to be taken after meals, and then the patient is to sit up for 30 minutes.

According to Douglas, Dr. S. has ordered it be taken after the normal prescribed time, knowing also that Douglas cannot sit up. He has also made no notation about the normal conditions under which it is to be taken. He also prescribed it without conferring with Douglas or administering tests for brittle bone disease, which he (Dr. S.) gives as the reason for the prescription. He also says Douglas is too fragile to be sent out for tests.

On the other hand, he now says Douglas should be sent out for testing of his digestive ailment(s) and that he should sit up in the van when driven to the tests.

It has come to the point where Douglas now cannot take some other medications because he is no longer able to tolerate them. That has in turn increased his pain. He is now very concerned that his overall condition will worsen, somewhat rapidly. Already he is experiencing difficulty swallowing. That has come about partly from the calcium medication and partly from loss of teeth (two down to the gum line), making it harder for him to chew.

He has aspirated a couple times earlier this month. (His letter is dated 5 December). That can of course lead to pneumonia.

Even if he were then to receive adequate anti-biotic treatment, given his general weakness and the usual diminished effect from repeated anti-biotic treatments for previous bouts of pneumonia and other serious infections (e.g., staph), he is seriously at risk of succumbing to the next bout. (It is not at all uncommon. It happened to my Mother only this past summer.)

D. H. and I would have visited Douglas already, but the insistence of the authorities there that Douglas use, as a condition of a visit, the geri-chair — despite the severe pain it causes him — still prevents us.

We have already conferred with a criminal attorney. Our concern is that some there are in violation of this inmate’s civil and human rights.

D.H. and some other of Douglas’ friends would be very grateful were you to look into the situation & conditions Douglas describes and do what you can to bring for him some compassionate relief of the same conditions.

Please accept this expression of thanks in advance for your prompt attention and a quick reply that you have received this e-mail.

Until then, I remain

Sincerely yours in Christ The Infant King,
G. Lloyd

610/435-2634 tel
—————-
Executive Director

National Coalition of Clergy & Laity
621 Jordan Circle, Whitehall PA 18052-7119 USA

www.national-coalition.org
http://LookingEast.stblogs.com
http://coalition.stblogs.com
http://pilgrimage.stblogs.com
——-
“Pray, hope, and don’t worry.” St. Padre Pio

Here is what the Holy Father has to say about justice and mercy.

Monday, December 19, 2011
POPE CALLS FOR PRISONERS’ DIGNITY TO BE RESPECTED

VATICAN CITY, 18 DEC 2011 (VIS) – This morning the Holy Father made a pastoral visit to the prison of Rebbiba in northern Rome. On his arrival he was welcomed by Paola Severino, minister of justice; Franco Ionta, head of the prison administration department, and Fr. Pier Sandro Spriano and Fr. Roberto Guarnieri, prison chaplains.

The Holy Father met the prisoners in the institute’s central church, dedicated to Our Father. Excerpts from his remarks to them are given below.

“‘I was in prison and you visited me’. These are the words of the Final Judgment according to Matthew the Evangelist, the Lord’s words in which He identifies Himself with those in prison, words which fully express the significance of my visit to you today. Wherever someone is hungry, a stranger, sick or in prison, there is Christ Himself Who awaits our visit and our assistance. … The Church has always considered visiting the imprisoned as one of the corporal acts of mercy, but this, in order to be complete, means fully accepting the prisoner, ‘making space for him in our time, in our home, in our friendships, in our laws, in our cities’. … The Only-begotten Son of God, the Lord Jesus, also experienced jail. He was judged before a tribunal and suffered a ferocious death sentence.

“During my recent apostolic trip to Benin last month, I signed a Post-Synodal Apostolic Exhortation in which I underlined the Church’s concern for justice in States. I wrote: ‘Independent judiciary and prison systems are urgently needed, therefore, for the restoration of justice and the rehabilitation of offenders. It is time to put a stop to miscarriages of justice and ill-treatment of prisoners, and the widespread non-enforcement of the law … which represents a violation of human rights, as well as imprisonment either without trial or else with much-delayed trial. The Church in Africa … recognises her prophetic mission towards all those affected by crime and their need for reconciliation, justice and peace. Prisoners are human persons who, despite their crime, deserve to be treated with respect and dignity. They need our care”.

Justice is inseparable from mercy

“Human justice and divine justice are very different. Men are not, of course, capable of applying divine justice, but they must at least … seek to understand the spirit that moves it, in order to illuminate human justice and to ensure that prisoners do not become outcasts, as unfortunately they often do. God, in fact, is He Who strongly proclaims justice, but at the same time heals wounds with the balm of mercy”.

“Justice and mercy, justice and charity are cardinal points of Church social doctrine. They differ only for we human beings, as we carefully distinguish between an act of justice and an act of love. … But this is not true of God. In Him justice and charity coincide; there is no act of justice that is not also an act of mercy and forgiveness while, at the same time, there is no act of mercy that is not perfectly just”.

“The penitential system has two main points, both of them important: protecting society from possible threats, and rehabilitating those who have erred without trampling on their dignity or excluding them from social life. Both of these aspects … are aimed at avoiding that ‘chasm’ between what life in jail is really like and how it was intended by the law, which gives fundamental importance to the re-educational function of punishment and to respecting the rights and dignity of persons”.

Overcrowding and degradation make prison sentences worse

“I know that overcrowding and the dilapidation of jails can make detention even worse. … Public institutions must carefully analyse the situation in prisons today, monitoring structures, resources and staff so that prisoners do not serve a ‘double sentence’. It is important to develop the prison system in such a way that, while respecting justice, it is increasingly adapted to the needs of human beings, also by using non-custodial penalties or different forms of custody”.

“Today is the fourth Sunday of Advent. May the Lord’s Nativity, which is now drawing near, reawaken hope and love in your hearts. The birth of the Lord Jesus, which we will celebrate in a few days’ time, reminds us of His mission to save all mankind, excluding no one. … Let us ask Him … to free everyone from the prison of sin, arrogance and pride. Each of us, in fact, has need to leave this inner prison in order to be truly free from evil, anguish and death”.

“I would like to conclude by saying that the Church supports and encourages all efforts to ensure that everyone lives a dignified life. Be sure that I am close to each of you. … May the Lord bless you and your future”.
PV-REBBIBIA/ VIS 20111219 (810)

Published by VISarchive 02 – Monday, December 19, 2011

http://visnews-en.blogspot.com/2011/12/pope-calls-for-prisoners-dignity-to-be.html