Tag Archives: Cardinal Burke

RAI3 Report details Burke & De Mattei’s participation in Conservative Political Alliance

by Br. Alexis Bugnolo

RAI3 is Channel 3 of the National Television Corporation run and financed by the Italian Republic, but populated by some of the most extreme left-wing minds. However, this does not discount the fact that they often report things of which the Catholic press world wide is silent.

Their recent report, on April, 20, 2020, exposed the very close collaboration that notable proponents of “Bergoglio is certainly the pope” here at Rome have with Conservative political interests who are heavily financed from the United States of America and which favor interreligious collaboration and the support of the Fratelli d’Italia, one of the leading Masonic political parties in Italy.

They name explicitly in the report, Cardinal Raymond Burke and Dr. Roberto dei Mattei.

Here is an English summary of the report, which FromRome.Info cannot confirm independently, even though it allegedly reports the contents of intercepted phone calls with Cardinal Burke and does cite the public addresses by Dr. De Mattei at the recent International Conference for Conservative politicians held at Rome, under the auspices of Steve Bannon and the Fratelli d’Italia.

The RAI3 report alleges that one billion dollars has been transferred to Europe from the United States by political and conservative organizations since the election of Bergoglio to support “opposition” to his agenda while insisting his claim to the papacy is legitimate.

Appearing in the report are John Henry Westen, of LifeSite News, Dr. Taylor Marshall, Church Militant, Catholic Family News, Alexander Tschugguel, Archbishop Viganò, Ralph Dollenger, Roberto Fiore (Leader of the Italian Party, Forza Nuova, which is a known Gladio organization), the Fondazione Giuseppe Sciacca of which Cardinal Burke is a supporter, Steve Bannon, Institute Dignitatis Humanae, Benjamin Harwell, Cardinal Burke, Matteo Salvini, Don Bruno Lima who is the president of the Fondazione Giuseppe Sciacca, which has ties to members in the Italian Military, Courts and Parliament.

Cardinal Burke is shown to have promised to intervene with his contacts in the USA to get political influence from the U.S. Government for the nomination of the undersecretary of the Ministry of the Interior, when Matteo Salvini was the Minister. This was shown by intercepted phone calls he had with a Lega Party member with Mafia ties. It also includes footage showing how the Cardinal attempts to avoid speaking with a journalist about the affair.

Dr. Roberto De Mattei is shown at the end of the report, speaking at the recent Conference for Conservatives, saying that Bergoglio and Trump have in a certain sense reversed roles, with Bergoglio becoming a politician for the left and Trump becoming an advocate of Christians values.

While the report is obviously pro-Bergoglian and pro-Marxist and pro-Globalist, it reveals important information about networking among political conservatives who insist Bergoglio is the pope, throughout the whole world. Gloria.TV’s in the English language reacted forcefully to the report, but omitted to rebut anything revealed in it, choosing rather to respond with ad hominem attacks.

The RAI3 report confirms FromRome.Info’s previous reports connecting the US Government to Trad Inc., which explains both their non-action against Bergoglio, their adoption of Masonic categories for “opposition”, and their seeming unending financial support from unknown sources.

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Why does Burke insist that Bergoglio is the pope?

by Br. Alexis Bugnolo

Cardinal Burke has for years enjoyed great fame and prestige among Catholics who love the Traditional Latin Mass and want the faith defended. But there has been growing concerns that Cardinal Burke, besides lamenting the problems, won’t actually do anything to defend the Church. He recently outraged hundreds of thousands of Catholics last fall by calling all those Catholics who doubt that Bergoglio is the pope “extremists”.

So, I think Catholics need to ask themselves, why does Burke insist so much that Bergoglio is the pope. Perhaps we will never know, but here are some facts which might help you discern why.

Cardinal Burke’s pastoral record includes not a few things which many of the Catholics who admire him would also consider extreme and not-Catholic.  Since a number of Catholic organizations have entered into an alliance to never tell the faithful about such things, FromRome.Info considers itself obliged to set the record straight. This is especially necessary since there are so many voices which have called for Burke to be the next pope.

“Sister Julie” Green

I will simply quote from published articles. Here is one by Malcom Gay of the Riverfront Times, writing on August 25, 2004, in an article entitled, Bishop takes Queen:

At times his theological allegiance with these orders placed Bishop Burke in some compromising positions. Most striking, perhaps, was the case of Sister Julie Green, a member of the Franciscan Servants of Jesus:

“Julie Green is living a lie!” writes Mary Therese Helmueller in an October 25, 2002, letter to Archbishop Gabriel Montalvo, Papal Nuncio to the United States. “[She] is a transsexual, a biological male. He is really Joel Green, who had a sex operation to make him physically appear as a woman…. I fear that The Church in America will suffer another ‘sex scandal’ if Julie Green continues to be recognized as a Catholic Religious Sister, and if Bishop Raymond L. Burke receives his final vows, as a religious sister, on November 23rd, 2002.”

Montalvo forwarded the letter to Burke, who on November 20, 2002, replied to Helmueller. “With regard to Sister Julie Green, F.S.J., the recognition of the association of the faithful which she and Sister Anne LeBlanc founded was granted only after consultation with the Holy See,” he writes. “These are matters which are confidential and do not admit of any further comment…. I can assure you that Sister Julie Green in no way espouses a sex change operation as right or good. In fact, she holds it to be seriously disordered. Therefore, I caution you very much about the rash judgments which you made in your letter to the Apostolic Nuncio.”

Adds Burke: “I express my surprise that, when you had questions about Sister Julie Green, you did not, in accord with the teaching of our Lord, address the matter to me directly.”

Notice how Burke, not only calls a man, a “Sister”, but gives him permission to live with a woman in a community of woman’s religious, which ostensibly takes the vow of chastity. He even scolds the laywoman who denounced the scandal to the Apostolic Nuncio! I will not even mention the grave offense to the Divine Majesty to allow such a man to take vows as a woman religious, vows which by the very fact that he is a man will be asking God to stand as a witness to a lie.

Saint Stanislaus Parish, St. Louis, MO, USA

Four years later, Tim O’Neil, writing for the St. Louis Dispatch, in an article entitled, St. Stan Pastor Refuses to Meet with Burke, says:

The public dispute with St. Stanislaus began in 2004, when Burke instructed the parish to rearrange its assets and the powers of its lay board to conform with the systems used by all other Catholic parishes within the archdiocese. St. Stanislaus had maintained internal controls that dated to its founding by Polish immigrants in the 19th century.

St. Stanislaus’ lay leaders refused. After Burke removed priests from St. Stanislaus, Bozek came to the parish from his assignment in Springfield, Mo. Burke quickly declared him excommunicated. Soon afterward, he declared the parish board members excommunicated and stripped the parish of its standing as a Roman Catholic Church.

In other words, an entire parish of Polish ethnicity, who had built and managed at their own expense, their Parish, for more than a century, were excommunicated by Burke for refusing to give him control of the assets of the private institution!

That is the thanks you get for being faithful and paying your own way! — And as a matter of fact, 10s of thousands of Churches throughout Europe were built and maintained in the same way. This is part of Catholic tradition. It is also a solemn right of the faithful.

And the diocesan priest who was so disgusted at Burke’s attempted thievery and braved the dispute by serving the faithful of the parish, was also excommunicated!

The issue here is of the Seventh Commandment: Thou shalt not steal. If the Cardinal excommunicated them solely for their failure to uphold the Catholic Faith, why did he not and does he not now excommunicate prelates for their failure? When there is a question of money, Burke acts. There is no other way to look at this. The Catholic Bishops Conference has funded the same kind of organizations for 60 years as this parish is reported to have done, but Burke never separated himself from the Conference or used his episcopal authority to condemn them. I agree that heretics should be penalized, and I agree that private chapels should be Catholic if they want to be places of worship approved by the Church. But there is absolutely no right in civil or ecclesiastical law whereby the Cardinal can tell a private chapel what to do with its funds and assets.

So many Bishops have priests who support, promote and fund non-Catholic agendas, but because they keep the money flowing to the Chancery, they are never condemned. Touch the purse however and boom!

What the parish became after their excommunication has nothing to do with the matter, other than raising questions if Burke’s excommunication helped their souls or harmed them by the scandal it gave to them and the wider community.  Also, what about the faithful Catholics who did attend the parish and whose ancestors built it? Now they have neither the Sacraments nor their parish. And I would guess there are a lot more of them than the members of the board of directors of the parish.

This was a pastoral tragedy, and the responsibility for that is always with the shepherd.

And as a Franciscan, I would remind everyone, that Christian Faith is about saving souls, not saving money.

Burke’s Record on Pedophilia

I quote from Malcom Gay, the Riverfront Times, August 24, 2004:

Burke, it seemed, had tended his garden nicely in La Crosse and was well poised to minister to the fallout of the scandal in the Archdiocese of St. Louis. Whereas his predecessor, Justin Rigali, had drawn fire for ignoring victims of abuse, the incoming archbishop was tidily insulated from the problem. So much so, in fact, that when St. Louis Post-Dispatch reporter Ron Harris asked him to name the most pressing issue facing the Catholic Church here, Burke replied, “How to organize our parishes and our Catholic schools.”

But some members of Raymond Burke’s former flock paint a far different portrait of the erstwhile bishop of La Crosse. If cases of clergy sex abuse were few and far between, they say, it was because Burke was a master at keeping a lid on them. Several victims who claim they were abused by priests in La Crosse tell Riverfront Times they were stonewalled by Burke, who declined to report their allegations to local authorities. And while some of his fellow church officials nationwide were reaching hefty settlements with victims, Raymond Burke was unyielding in his refusal to negotiate with victims’ rights groups. He declined to make public the names of priests who were known to have been abusive, and he denied requests to set up a victims’ fund. Most strikingly, Riverfront Times has learned, while bishop in La Crosse Burke allowed at least three priests to remain clerics in good standing long after allegations of their sexual misconduct had been proven — to the church, to the courts and, finally, to Burke himself.

His critics say Burke’s ability to conceal the diocese’s dirty laundry was abetted by Wisconsin’s unique civil code, which makes it virtually impossible for someone to sue the church for the actions of an individual priest.

“He stands with his fellow bishops in Wisconsin as having had the ability to just rebuke and ignore our victims,” says Jeff Anderson, an attorney in St. Paul, Minnesota, who specializes in clergy abuse cases. “He has a long history of making pastoral statements that they care, that they want to heal, that they want to help. They are very long on words, but very short on actions.”

“We don’t exist, for him,” seconds Peter Isely, a Wisconsin leader of the national Survivors Network of those Abused by Priests (SNAP). “Loyalty to the church is of the highest order for him, and his response to victims’ claims has been lethargic and slow and reluctant and bureaucratic and impersonal.”

Then again, if success is measured in money saved and avoidance of scandal, Raymond Burke possesses a sterling record. At a time when dioceses are reaching million-dollar settlements with individual victims and filing for bankruptcy, Burke reported in January 2004 that between 1950 and 2002 the Diocese of La Crosse paid out a grand total of $15,807.38 to victims seeking counseling for clergy sexual abuse.

It was in May of 1971 that B.V. first met the man she says sexually abused her. She was nine years old, and her family had traveled 45 minutes to the small town of Hewitt, Wisconsin, to attend a relative’s wedding. While at the wedding, her parents befriended Father Raymond Bornbach, pastor of St. Michael’s Parish. (At their request, victims in this article are not identified by name.) “After that wedding he called my mom and asked to spend some special time with my sister and I,” B.V. writes in a handwritten statement delivered to diocesan officials on September 22, 2003.

Her mother agreed, and soon Bornbach was traveling far outside his parish to pick up the girls and take them for drives along central Wisconsin’s rural two-lane roads.

B.V. alleges that during the drives Bornbach would pull over at outdoor rest stops and ask her eight-year-old sister to get out of the car. “She would sit nearby on a rock, while in the car he would have me sit next to him[;] he would rub his hands up and down my thighs,” B.V. writes. “He would always kiss me on the lips and he smelled of cigar breath. He would stick his tongue in my mouth.”

According to the statement, a copy of which B.V. supplied to Riverfront Times, the abuse continued for more than a year, becoming progressively more intense. Eventually, B.V. alleges, Bornbach brought her to his house, took her upstairs to his bedroom and offered her a rosary before molesting her. “[He] asked to see the scar on my left arm and side where I had been burned as a child,” she writes. “He removed my dress and rub [sic] my chest and laid me on the bed, he then laid on top of me and started to hump up and down and rub his body on mine.”

Bornbach didn’t go any further, B.V. states. He was interrupted by his housekeeper. When the bedroom door opened, she writes, “he jumped up and told her we would be right down.”

Afterward, B.V. recalls in her statement, Bornbach took her to a local hardware store and bought her a bike. “[It was] my 1st ever bike,” she writes. “It was purple.”

The statement was penned nine months after B.V. came forward with her allegations in a January 6, 2003, letter to then-Bishop Burke. “They told Bornbach to get an attorney and not to talk to anyone,” B.V. says during an interview in her central Wisconsin home. “So when I called, I asked if I was supposed to get an attorney, too. They proceeded to tell me that if I got an attorney, all communication with them would cease.”

It was the beginning of what became for her a painful eighteen-month saga. “I was really naive in thinking that once they received this letter they would right away do something with this guy,” B.V. says today. “Bishop Burke protects his own.”

And,

Initially B.V. wanted four things from the diocese: She wanted Bornbach stripped of his collar. She wanted his name released to the public. She wanted to meet her alleged abuser face to face and she wanted to meet with Raymond Burke.

“From day one I asked to speak with the bishop. Almost every time I talked to these people I asked how come I wasn’t talking to the bishop,” B.V. says. “How come something wasn’t being done?” Instead of meeting with B.V., the bishop appointed a liaison to meet with the alleged victim. When B.V. asked if her therapist could attend the liaison’s initial fact-finding interview, Burke agreed, though it went against a policy on child sexual abuse he’d set out in 2002. He stipulated two conditions, however, in a letter dated May 6, 2003. “The interview will be confidential. Therefore, no recordings or notes may be made or taken,” he writes. The second stipulation: “You agree that the interview is part of an internal Church process which may not be disclosed, compelled to be disclosed, or used as evidence in or as a basis for any non-Church action.”

B.V. balked. She wasn’t ready to tell her story to a stranger, and she canceled the meeting. “You have to be ready,” she says. “Some days you don’t want to talk about it, other days you do.”

But the diocese wasn’t waiting around. Unbeknownst to B.V., Burke had passed the matter off to the Diocese of La Crosse Child Sexual Abuse Review Board, a six-member group of church and lay officials — including the diocesan attorney — whose duty it is to review allegations of clergy sexual abuse. So B.V. was surprised to receive a letter from the board on August 28, 2003, warning, “If we do not hear from you by Monday, September 15, 2003, we will assume you do not wish pursue to [sic] the matter and the case will be closed.”

“I called them immediately,” she says. “[I] told them, ‘You can close the case, but it will never be closed for me.'” At age 89, Father Raymond Bornbach now lives in a humble single-story home in Marshfield, Wisconsin. Diabetes and a recent operation to replace his aortic valve have restricted his movements. Nonetheless, he continues to put on his Roman collar and visit patients at nearby St. Joseph’s Hospital. During a recent interview, he confirmed that he still draws a pension from the church. He also is still listed in the Official Catholic Directory as a retired priest in good standing. He denies ever engaging in any sexual misconduct and describes his relationship with B.V. as “best friends.”

(When asked by the sexual review board about the abortive assault at the priest’s home, Bornbach’s housekeeper, with whom he still lives, also denied the incident occurred.) It took years of therapy before B.V. finally mustered the strength to bring her allegations to the bishop of La Crosse. What she did not know, however, was that she was not the first to contact Burke regarding Raymond Bornbach.

In a letter dated March 26, 2001, another alleged victim of clergy abuse contacted by Riverfront Times wrote to Burke, stating: “I know I have talked to you about Fr. Raymond Bornbach before, and I thought when you retired him it would take care of the problem of his dirty little hands and his filthy mouth… But it has not since he still goes to the St. Joseph [sic] Hospital in Marshfield, and visits sick people,” the letter reads. “He still goes on the psych unit and tells women there that ‘Jesus loves them and he does too.’ When he was visiting [illegible] there he not only told her that but he was also touching her breasts and putting his tongue in her mouth… I know what he did to her because she told me right after it happened.”

(The letter writer, who supplied Riverfront Times with a copy of the correspondence, blacked out the name of the alleged victim at St. Joseph’s.) The letter writer goes on to detail other instances of alleged abuse by Bornbach, before concluding: “Bornbach even wearing the collar is such a disgrace to all good priests. I’m surprised the other priests don’t strip Bornbach of his collar.”

As with all allegations of clergy abuse, Burke declines to discuss specifics. “Whenever an accusation is brought, no matter what the status of the priest was, it was thoroughly investigated,” he says. “The priest was confronted, and it was thoroughly investigated: That’s my policy.”

The diocese may well have investigated Bornbach, but any such records are strictly shielded from public view. Nonetheless, at least one other alleged victim cited in the letter says she was never contacted by investigators in relation to Raymond Bornbach.

As the months dragged on, B.V. became increasingly frustrated with Burke’s inaction. “It was pointless to talk to the diocese,” she says. “I called one of [the members of the Child Sexual Abuse Review Board] and said: ‘I want a meeting.'” It was not until B.V. contacted the review board that she was finally afforded an interview with Bishop Burke, on January 10 — a full year after she’d stepped forward. Her husband went with her.

B.V. says that during the meeting Burke promised he’d make a decision about the Bornbach matter by the time he left for St. Louis. “We said, ‘You leave on January 24th, that’s all over the newspapers. We know when you leave. Are you going to be able to make a decision in four days?’ He said, ‘Yes, I will definitely call you and let you know what we’ve decided,'” B.V. recalls. “Of course, January 24th came and went with no word from Burke.”

Last week B.V. received a letter from the diocese informing her that the Child Sexual Abuse Review Board had substantiated her claim and that appropriate action would be taken.

“We recommended that action be taken against Father Bornbach,” says one board member, who spoke on condition that his name not appear in print. “[Although] at his age we were told laicization would probably not take place, but it would be recommended that he no longer act or appear with a Roman collar as a Roman Catholic priest.”

B.V. credits the board for investigating her claim and believes that had she not contacted its members, nothing would have happened. “This man is a rock,” she says of Burke. “He is not moving. He knows his laws, and he knows he’s protected. The law protects the church. They don’t have to do anything about these people. Nothing. And this bishop knows that.”

Perhaps you can understand now, why Cardinal Burke thinks that Catholics who doubt Bergoglio, the undisputed Grand Don of the Lavender Maria, is the pope, even after the ritual of satanic worship in the Vatican Gardens, are extremists.

And perhaps you are now better informed about whom you should hope and hope not to be the next pope.

POSTSCRIPT of April 12

Following the publication of the article above, its author was vilified and calumniated by those who claim to be the friends of the Cardinal. But none of them, as of Easter Sunday, has attempted in the least a refutation of the reports cited.

The crimes and sins of child rape, transgenderism, mutilation, sacrilege and theft are inexcusable. If your “devotion” to Cardinal Burke tempts you to excuse such things, I think you need to read the entry in the dictionary called, “idolatry”. A lot of idolaters hate me for what I write, and I thank God for it. But here I simply reported the news and commented on it. I did not perpetrate anything in those reports. Those perps are the real ones that should be vilified. If you cannot see that, I think you need to re-read the Gospels. If your first reaction is to attack the reporters and not commiserate with the victims, then I think you are very sick spiritually and are unwittingly aiding and abetting a culture of the worst kind of clericalism in the Church.

The mature and objective way to respond to the above article is to do your research. The blogger who objects to the article above came commenting in the comboxes with insults not proofs of anything, even though he claims to be an expert on ONE of the charges mentioned above. That simply does not make sense. He has to realize that he is by those actions implicitly condoning the other TWO accusations. I think he should be transparent about any conflicts of interest he may have with any of the actors cited above. And I think he needs to publicly affirm whether he thinks child rape, transgenderism, sacrilege of putting a man in a woman’s habit and letting him take vows as a female religious, etc. etc. are sins. Indeed, the supporters of Burke, like him, repeatedly make some very bizarre comments about this man who mutilated himself and donned a woman’s habit, claiming that the Cardinal was trying to help him with his same sex attractions! But they never deny he was born a man nor that he mutilated himself, nor that Burke publicly accepted his vows aas a female religious or calls him a woman! So the onus is on him now. His manner of reacting to this article is very telling. And still he has refuted nothing in it.

The article above was published 3 days ago. I would think that after 15 years, there would be at least 1 article refuting each false charge, if any were false. Do a google search if you like, and if you find any such articles by reporters, cite their links below in a comment. I have more than graciously allowed a link to the blogger who objects to the above, though its sole purpose was to insult me and attack my public credibility and reputation. An insult and attack which was not preceded by any attempt to communicate with me, publicly or privately.

Finally, the claim by this blogger that these charges have “long ago been refuted” is simply not credible. I am not the first to recite these reports. See here about the Male nun:

From January 2003:

https://akacatholic.com/the-correction-may-never-come-but-judgment-will/  See the comment section.

From 2004:

http://www.freerepublic.com/focus/f-religion/1200411/posts

From 2005:

http://carrietomko.blogspot.com/2005/02/e-mail-from-lee-penn-bishop-burke-few.html

From 2013

https://www.phatmass.com/phorum/topic/129565-trandgender-navy-seal/page/3/?tab=comments#comment-2592879

From 2015

http://callmejorgebergoglio.blogspot.com/2015/10/good-news-bruce-jenner-cardinal-burke.html

From 2017

https://www.traditioninaction.org/Questions/B988_Nun.html

Long ago refuted? Hmm.

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The House of Cardinal Re

By Br. Alexis Bugnolo

Three days after the publication of this article,
Bergoglio named Cardinal Re dean of his college of Cardinals.

It is not easy for Catholics to understand why Cardinals do and do not do what they do. Especially in these times, when the Cardinals should be warning and reproving and taking steps to clean up the mess at the Vatican, which is leading the apostasy of the world.

For this “why” I cannot give an explanation. But understanding where Cardinals come from and to which faction in the Church they may belong, may shed some light on this “why”, however so superficial.

With this in mind, let us examine the Faction of Cardinals which has as its co-consecrator, Giovanni Battista Re, one of the most important Cardinals in the College of Cardinals, which is seen by the fact that Bergoglio selected him to be Vice-Dean of his college of cardinals on June 10, 2017. A position he has weathered despite the unceremonious demotion of the Cardinal Dean of many years, Cardinal Sodano, in December.

Let me begin by saying that Cardinal Re’s episcopal lineage does not descend from Cardinal Rampolla del Tindaro, the god-father of the St Gallen Mafia. It descends rather from Pope John Paul II.

Second, that Cardinal Re is an impressive Bishop in action. He has participated in over 165 Episcopal consecrations in his life time. A truly remarkable number, which makes him one of the greatest all time consecrators of bishops in the Church. This is due to the fact, that when Pope John Paul II consecrated Bishops, Cardinal Re was normally assisting as a co-consecrator, by some special arrangement of the Pope.

Normally, factions in the Church among Bishops are denoted by lineages of principal consecrators, not co-consecrators. A principal consecrator is the Bishop who presides over the consecration of a man who has been nominated to be a bishop. A co-consecrator is one of two or more Bishops who assist in the consecration of the nominated.

However, Cardinal Re was not the principal consecrator of any Bishop who later became a Cardinal. A fact which means, that no one upon whom his favor rested that much, was ever raised to the dignity of a Cardinal. However, he is the co-consecrator of 18 Cardinals, which is extraordinary. Nevertheless, this seems to be because these future Cardinals were all consecrated by Pope John Paul II, with few exceptions.

Let me list the names of those Bishops and Cardinals, in the order of the year they were co-consecrated Bishop by Cardinal Re. You might recognize someone you know:

Patriarch Michel Sabbah (1988)
Archbishop Marian Oles † (1988)
Archbishop Emery Kabongo Kanundowi (1988)
Bishop Luís d’Andrea, O.F.M. Conv. † (1988)
Bishop Victor Adibe Chikwe † (1988)
Bishop Athanasius Atule Usuh † (1988)
Bishop José Raúl Vera López, O.P. (1988)
Bishop Srecko Badurina, T.O.R. † (1988)
Bishop Luigi Belloli † (1988)
Bishop John Gavin Nolan † (1988)
José Cardinal Saraiva Martins, C.M.F. (1988)
Bishop Giuseppe Matarrese (1989) ###
Archbishop Giovanni Tonucci (1990)
Archbishop Ignazio Bedini, S.D.B. (1990)
Archbishop Mario Milano (1990)
Archbishop Giovanni Ceirano † (1990)
Archbishop Oscar Rizzato (1990)
Antonio Ignacio Cardinal Velasco Garcia, S.D.B. † (1990)
Archbishop Paul Runangaza Ruzoka (1990)
Bishop Marian Błażej Kruszyłowicz, O.F.M. Conv. (1990)
Bishop Pierre François Marie Joseph Duprey, M. Afr. † (1990)
Archbishop Domenico Umberto D’Ambrosio (1990)
Bishop Edward Dajczak (1990)
Bishop Benjamin de Jesus Almoneda (1990)
Archbishop Francesco Gioia, O.F.M. Cap. (1990)
Archbishop Edward Nowak (1990)
Archbishop Giacinto Berloco (1990)
Archbishop Erwin Josef Ender (1990)
Jean-Louis Pierre Cardinal Tauran † (1991)
Vinko Cardinal Puljić (1991)
Archbishop Marcello Costalunga † (1991)
Archbishop Osvaldo Padilla (1991)
Francisco Javier Cardinal Errázuriz Ossa, P. Schönstatt (1991)
Bishop Bruno Pius Ngonyani (1991)
Bishop Francis Emmanuel Ogbonna Okobo (1991)
Bishop Andrea Gemma, F.D.P. † (1991)
Bishop Joseph Habib Hitti (1991)
Bishop Jacinto Guerrero Torres † (1991)
Bishop Bl. Alvaro del Portillo y Diez de Sollano † (1991)
Julián Cardinal Herranz Casado (1991)
Archbishop Bruno Bertagna † (1991)
Archbishop Ernesto Maria Fiore † (1992)
Archbishop Rino Passigato (1992)
Bishop Juan Matogo Oyana, C.M.F. (1992)
Bishop Gastone Simoni (1992)
Bishop Iñaki Mallona Txertudi, C.P. (1992)
Bishop Philippe Nkiere Keana, C.I.C.M. (1992)
Bishop Benjamin David de Jesus, O.M.I. † (1992)
Bishop John Joseph Glynn † (1992)
Bishop Petar Šolic † (1992)
Michael Louis Cardinal Fitzgerald, M. Afr. (1992)
Bishop Henri Salina, C.R.A. † (1992)
Archbishop Diego Causero (1993)
Archbishop Gabriel Charles Palmer-Buckle (1993)
Elio Cardinal Sgreccia † (1993)
Bishop Henryk Marian Tomasik (1993)
Archbishop Henry Joseph Mansell (1993)
Bishop Jan Kopiec (1993)
Archbishop Alojzij Uran (1993)
Bishop Luigi Sposito † (1993)
Bishop Norbert Klemens Strotmann Hoppe, M.S.C. (1993)
Bishop Elmo Noel Joseph Perera † (1993)
Archbishop Csaba Ternyák (1993)
Archbishop Domenico De Luca † (1993) ###
Archbishop Peter Paul Prabhu † (1994)
Archbishop Peter Stephan Zurbriggen (1994)
Archbishop Jean-Paul Aimé Gobel (1994)
Bishop Julien Mawule Kouto † (1994)
Bishop Edward James Slattery (1994)
Bishop Uriah Adolphus Ashley Maclean (1994)
Bishop Emiliano Antonio Cisneros Martínez, O.A.R. (1994)
Bishop Américo do Couto Oliveira † (1994)
Bishop Christo Proykov (1994)
Archbishop Ramon Cabrera Argüelles (1994)
Bishop Ricardo Jorge Valenzuela Rios (1994)
Bishop Paolo Gillet (1994)
Bishop Antoni Józef Długosz (1994)
Archbishop Bruno Musarò (1995)
Bishop Petko Jordanov Christov, O.F.M. Conv. (1995)
Bishop Antonio Napoletano, C.SS.R. † (1995)
Bishop Zacharias Cenita Jimenez † (1995)
Raymond Leo Cardinal Burke (1995)
Bishop Javier Echevarría Rodríguez † (1995)
Bishop Pierfranco Pastore † (1995)
Bishop Stanislav Szyrokoradiuk, O.F.M. (1995)
Bishop Paweł Cieślik (1995)
Bishop Stefan Regmunt (1995)
Archbishop Charles Asa Schleck, C.S.C. † (1995)
Archbishop Luigi Ventura (1995) ###
Carlo Cardinal Caffarra † (1995)
Archbishop José Paulino Ríos Reynoso (1996)
Archbishop Riccardo Fontana (1996)
Archbishop Claudio Maria Celli (1996)
Archbishop Jaime Vieira Rocha (1996)
Kurt Cardinal Koch (1996)
Bishop Ārvaldis Andrejs Brumanis † (1996)
Bishop Antons Justs † (1996)
Archbishop Francisco Pérez González (1996)
Archbishop Richard Anthony Burke, S.P.S. (1996)
Bishop Marko Sopi † (1996)
Bishop Rafael Ramón Conde Alfonzo (1996)
Bishop Riccardo Ruotolo † (1996)
Bishop Antal Majnek, O.F.M. (1996)
Stanisław Cardinal Ryłko (1996)
Archbishop Francisco Gil Hellín (1996) ###
Archbishop Luigi Conti (1996) ###
Archbishop Luigi Pezzuto (1997)
Paolo Cardinal Sardi † (1997) Titular Bishop of Sutri, Italy
Varkey Cardinal Vithayathil, C.SS.R. † (1997)
Bishop Delio Lucarelli (1997)
Bishop Ignace Baguibassa Sambar-Talkena † (1997)
Bishop Luciano Pacomio (1997)
Archbishop Angelo Massafra, O.F.M. (1997)
Bishop Florentin Crihălmeanu (1997)
Archbishop Jean-Claude Périsset (1997)
Bishop Piotr Libera (1997)
Bishop Basílio do Nascimento (1997)
Bishop Hil Kabashi, O.F.M. (1997)
Leonardo Cardinal Sandri (1997) ###
Mario Francesco Cardinal Pompedda † (1998)
Archbishop Marco Dino Brogi, O.F.M. (1998)
Bishop Peter Kwaku Atuahene (1998)
Bishop Filippo Strofaldi † (1998)
Archbishop Wiktor Paweł Skworc (1998)
Bishop Franco Dalla Valle, S.D.B. † (1998)
Archbishop Angelito Rendon Lampon, O.M.I. (1998)
Bishop Tomislav Koljatic Maroevic (1998)
Bishop Francesco Saverio Salerno † (1998)
Archbishop Alessandro D’Errico (1999)
Archbishop Salvatore Pennacchio (1999)
Archbishop Alain Paul Charles Lebeaupin (1999)
Bishop Cesare Mazzolari, M.C.C.I. † (1999)
Bishop Pierre Trân Ðinh Tu (1999)
Bishop Rafael Cob García (1999)
Archbishop Mathew Moolakkatt, O.S.B. (1999)
Archbishop Diarmuid Martin (1999)
Bishop José Luis Redrado Marchite, O.H. (1999)
(Layman) Józef Wesołowski † (2000)
Archbishop Giacomo Guido Ottonello (2000)
Archbishop George Panikulam (2000)
Archbishop Alberto Bottari de Castello (2000)
Bishop Ivo Baldi Gaburri (2000)
Archbishop Gabriel Mbilingi, C.S.Sp. (2000)
Bishop David Laurin Ricken (2000)
Bishop Anton Coşa (2000)
Bishop András Veres (2000)
Péter Cardinal Erdő (2000)
Bishop Giuseppe Pasotto, C.S.S. (2000)
Bishop Franco Croci (2000)
Archbishop Vincenzo Paglia (2000) ###
Fernando Cardinal Filoni (2001)
Archbishop Henryk Józef Nowacki (2001)
Archbishop Timothy Paul Andrew Broglio (2001)
Archbishop Domenico Sorrentino (2001)
Archbishop Tomash (Tomasz) Bernard Peta (2001)
Bishop Marcelo Sánchez Sorondo (2001)
Marc Armand Cardinal Ouellet, P.S.S. (2001)
Archbishop Giampaolo Crepaldi (2001)
Bishop Đura Džudžar (2001)
Bishop Fabio Fabene (2014) ###

Now look at that list again. I have colored in RED the Cardinals who were suspected as members of the group which engineered the election of Bergoglio in the uncanonical Conclave of 2013. They formed a group called by Austen Ivereigh, “Team Bergoglio”. There are at least 3, Cardinal Koch, Bishop of Basel Switzerland might be the fourth.

I have colored in Green, those who were Cardinal Electors in 2013, but whose allegiance in voting is not known. There are 7 of these, not counting Cardinal Koch.

I have colored in BLUE the men whom Bergoglio presumed to name Cardinals. I say presumed, because as an Anti-pope, he has no authority to name Cardinals (To do that you need to hold the petrine munus, which Pope Benedict clearly and textually never renounced.)  There are 2 Cardinals in this category.

Three of the Cardinals on this list are publicly known for having criticized the Bergoglian regime: Cardinal Sandri, who is rumored to have bitterly denounced Bergoglio to his face for attacking the Discipline of the Sacraments; Cardinal Caffara who was renowned for denouncing relativism (God rest his soul); and Cardinal Burke, whose reputation is such it need not be summarized here, after his numerous public statements in favor of the Eternal Faith and in criticism of the policies of Bergoglio, even if he continues to hold Bergoglio as the Pope.

The Cardinals and Bishops whose episcopal lineage descends from Cardinal Rampolla del Tindaro, are marked with a ### in Black (there are 3); those who descend from Cardinal de Lai, both of whose co-consecrators descend from Cardinal Rampolla, or from Cardinal Gasparri, the secretary of Cardinal Rampolla, are marked with a ### in Red (There are 5, nearly all Sodano men).

I think it is important to note, that in all the cases in which Cardinal Re is not assisting Pope John Paul II as principal consecrator, he is assisting an ally or direct descendant of Cardinal Rampolla del Tindaro.

The only reasonable inference that can be made from that, is that Cardinal Re was a member of the St. Gallen Mafia, by adoption. And that would explain why he is now Vice-Dean of Bergoglio’s college of cardinals.

The fact that he was trusted by Pope John Paul II in so many ceremonies of episcopal ordination, shows that he succeed so well in gaining the confidence of the Pope that he served as a sort of minder of his activities during his pontificate. This may imply that Cardinal Re was one of the chief St. Gallen Mafia secret agents in the Vatican for many years, hiding in plain sight.

So the next time you ask why any Cardinal on this list, like Cardinal Burke, may not be doing what you want him to do, read this list and contemplate what it might mean. They might be hedging, so that in the next conclave they elect someone from the House of Cardinal Re, which, alas, might not be a good thing after all.

+ + +

 

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The Shameful Confession of Cardinal Burke: Those who doubt Bergoglio is the Pope hold an “extreme” position

U.S. Cardinal Raymond L. Burke, patron of the Knights and Dames of Malta, center left, and a group of priests pose with Pope Francis during his general audience in St. Peter’s Square at the Vatican Sept. 2. (CNS photo/Paul Haring) See POPE-AUDIENCE-SMILE Sept. 2, 2015.

It has been six and a half years of blasphemies, insults against God and His Teaching, against His Son and His immaculate Mother, open attacks on the truth of Scripture, the Divinity of the Son, the Resurrection, the discipline of the Sacraments etc. etc., topped off by acts of open idolatry and apostasy in the Vatican and Saint Peters.

And now, Cardinal Burke chooses to speak on what he thinks of “Pope Francis”, In a November 9, 2019, Interview by Ross Douthat. Here is an excerpt (see the entire article here):

Douthat: I agree that the Catholic subculture you describes exists. But I also see, as this pontificate has advanced, a growing paranoia and alienation among conservative Catholics, a temptation toward conspiracy theories that shade into sedevacantism, the belief that the pope is not the pope. I’m curious whether you worry that criticism of the pope contributes to this.

Burke: It’s true that for all the good social media does, they also give a voice to these extreme positions. And in my criticism I’ve been deeply concerned not to call into question respect for the papal office.


Douthat:
You believe Francis is a legitimate pope?

Burke: Yes, yes. I’ve had people present to me all kinds of arguments calling into question the election of Pope Francis. But I name him every time I offer the Holy Mass, I call him Pope Francis, it’s not an empty speech on my part. I believe that he is the pope. And I try to say that consistently to people, because you’re correct — according to my perception also, people are getting more and more extreme in their response to what’s going on in the church.

Draw your own conclusions. But to help you do that I will merely cite the Code of Canon Law of 1983 promulgated by John Paul II, Vicar of Christ, which code is binding on earth and heaven. From my article, “Bergoglio definitively leaves the Catholic Church“:

According to Canon 1364… which reads….

PART II : PENALTIES FOR PARTICULAR OFFENCES

TITLE I: OFFENCES AGAINST RELIGION AND THE UNITY OF THE CHURCH (Cann. 1364 – 1369)

Can. 1364 §1 An apostate from the faith, a heretic or a schismatic incurs a latae sententiae excommunication, without prejudice to the provision of Can. 194 §1, n. 2; a cleric, moreover, may be punished with the penalties mentioned in Can. 1336 §1, nn. 1, 2 and 3.

From my article, “The Monstrosity of Allegations against ‘Team Bergoglio‘”:

Canon 1329, § 2 reads, in the Latin:

Can. 1329§2. In poenam latae sententiae delicto adnexam incurrunt complices,qui in lege vel praecepto non nominantur, si sine eorum opera delictum patratum non esset, et poena sit talis naturae, ut ipsos afficere possit; secus poenis ferendae sententiae puniri possunt.

The official English translation of this, from the Vatican website is:

§2. Accomplices who are not named in a law or precept incur a latae sententiae penalty attached to a delict if without their assistance the delict would not have been committed, and the penalty is of such a nature that it can affect them; otherwise, they can be punished by ferendae sententiae penalties.

These canons apply both to those who perpetrate or participate in idolatrous worship but also those who are heretics or promote heresy, such as attacking the Teaching of the Christ against giving the Sacraments to public sinners.

As for the canons which demonstrate that the Renunciation of Benedict was invalid, see ppbxvi.org.

Just to make sure everyone recognizes the current context of events, according to my encounters with laypeople in Italy who do not work for the Church and speak freely to me in private, more than 60% of Catholics in Italy do not believe Bergoglio is currently the pope, either because he was never validly elected, or loss the office by heresy or apostasy. To Catholics, clergy included, to whom I present the contents of the Conference on the Renunciation of Pope  Benedict, there is 100% unanimity that Benedict is still the pope and that Bergoglio never was. So basically, Cardinal Burke’s comment needs to be seen as something impinging upon a majority of Catholics in Italy, at least. This makes his comments very newsworthy.

In Conclusion

The comment of Cardinal Burke clearly refers to Conservatives, not Sedevacantists, and therefore ostensibly to all Catholics who entertain or sustain the possibility that Bergoglio either never was validly elected or lost his office, on account of WHAT THE CHURCH HERSELF TEACHES about the nature of heresy, schism, apostasy, idolatry.

Therefore, there is no contextual way to explain this away, without recourse to the gratuitous assertion that the Cardinal did not mean what he said, and did not hear what Ross Douthat was saying. I find that incredible. Thus, I conclude:

Cardinal Burke has followed the lead of Cardinal Sarah and impaled his reputation* for the sake of supporting Bergoglio, jettisoning in the process not only the Code of Canon Law and any appeal to right reason in its understanding, but also the law of Charity enshrined in the Eighth Commandment of the Decalogue, and in the Greatest and First Precept of Jesus Christ: Love one another as I have loved you.

He has also jettisoned his reputation as a Canon Lawyer, because after the Academic Conference on the Renunciation of Pope Benedict, to which the Cardinal was invited but did not attend, I was told the argument presented was very sound by a Canonist who works in Rome.

In fidelity to both Christ Jesus and Moses, I ask all to pray for Cardinal Burke, who does not realize in how great an error he has fallen simply to please a man. Let us hope that he apologizes for saying such a nasty thing about faithful Catholics and explain why it is he has adopted such a non-think position, when by profession and duty he should be an advocate for applying Canon Law equally to all.

Finally, I have moderated my own emotions in writing this post, but I will not censor the comments of those who believe it necessary to speak more pointedly. That is because (1) I have written Cardinal Burke offering to speak with him about the Renunciation, and do not consider it proper to say anything more about this matter in public, but (2) recognize the right of all Catholics in virtue of Canon 212 to make their voices heard, even if times what God might consider respectful, those needing correction might not think is respectful.

My Public Question for Cardinal Burke:

Q. Do you really mean to say that an apostate, heretic, schismatic, usurper, theoretically can be a member of the Church or the Pope? Or are you saying that you feel your loyalty to the man whom you think is the Pope is greater than your loyalty to seek and defend the truth of history? — I ask this because I want to know where you stand.

_________

* Anomianism is the error of thinking that Christian Charity frees the person from the obligation of following laws or rules. Saint Paul condemned this in his Letters to the Corinthians. — The Catholic position has always been that inasmuch as written law, promulgated by the State or Church, enshrines principles of the Natural, Moral, Divine or Evangelical Law, it requires our observance and obedience, because it is directly or implicitly invoking the authority of God.  All Church Law does this as regards the authority of Christ, Her Founder. Thus, to adopt an anomian approach to any question or dispute, and call those who honestly seek answers in the laws or teaching of the Church, extremists, is to completely reject the Divine Authority as the rule by which all things must be judged.

Veri Catholici: An Open Letter to Cardinals Burke and Sarah

Their Eminences, Cardinals Burke and Sarah

The International Association « Veri Catholici » has published this open Letter to the Cardinals, on their twitter feed at @VeriCatholici. I post it here (in its unrolled format) for the sake of those who do not have a Twitter Account.

Here beings the Introduction, with the first paragraph of the Letter subordinated to it:

The rest of the text of the open Letter continues here:

“It’s also evident that canon 124.1 and canon 188 require that the proper object of canon 332.2 be posited, namely the renunciation of the munus, otherwise, in virtue of canon 188, the substantial error of doing otherwise invalidate the act ipso iure!

“Now if a pope should act in violation of Canon 332.2, since in doing so he would injure the rights of the whole Church to know who is and who is not the true Pope, he would have to apply canon 38 derogating from the discrepancy. But Benedict did not do anything of the kind!

“Therefore, he is still the pope, and canon 359 invalidated the Conclave of 2013. Also, on this account, all the Cardinals and Bishops ARE WRONG to reason from their presumption that Francis is the pope toward any conclusion. As he never was. He is an antipope, a usurper.

“Nor can one argue that the Pope, being above canon law, is above Canon 332.2, because that canon enshrines merely the principles of the Natural Law, which are superior to the Pope and from which he CANNOT dispense!

“One aspect of which is the semiotic law, whereby the being of a thing cannot in a forensic act be rite manifestatur by a term which signifies an accident of it.

“Take this example. A pope has the habit of calling the burden of his work, Bananas. And one day while shaving says, I am renouncing Bananas. Can the Cardinals lawfully proceed to elect another, if the Pope says nothing more? No, because Bananas is not a due term for a legal act.

“Even if he said, I am renouncing bananas, during a solemn Consistory of the Cardinals, they could not proceed to elect another. Not even if he commanded them or allowed them explicitly to do so, because until he says I renounce the Papacy, Christ does not remove the office!

“These Cardinals also need to recognize that the criteria employed to determine validity in contractual law is not the same in beneficiary law. For in contractual law, as is used in Annulments evidence regards whether there was a right intention, this is principal.

“But in beneficiary law, which regards bequests, the intention has no force, what matters is only the verbal signification of the act of bequest. Renunciations fall under beneficiary law, not contractual law. This is the fundamental legal error of the Cardinals and bishops.

“For just as it is impossible for anyone to be the Pope unless he succeeds to the Chair of Peter, the office, so it is impossible for anyone to renounce the Papal Office unless in a forensic act there is an explicit renunciation of that office.

“The case is analogous to property law, wherein no one is the rightful owner of the same single property, until the one who holds the property rights renounces them in a legal act. Renouncing only the usufruct (ministerium) does not grant the title to the successor in law.

Gänswein, Brandmüller & Burke: Please read Canon 17!

by Br. Alexis Bugnolo

 

kardinal-burke-brandmueller-1030x438

February 14, 2019 A. D. — Today Diane Montagna’s article, entitled, “Did Benedict really resign? Gänswein, Burke and Brandmüller weigh in,” was published at Life Site News.

First, let me say a big thank you to Diane Montagna for bringing the controversy to the greater attention of the general public. In this way, all Catholics, who have a right to know of its existence, can at last be informed.

However, I do not praise the article’s author for the article itself, which in all frankness, I must say is full of sophistic arguments:  that is false manners of argumentation, and even false assertions, all marshaled in an attempt to demonstrate that Pope Benedict XVI did validly resign, and that everything His Holiness and his private secretary have said about this, is to be ignored!

I find it shocking that two Cardinals, to defend the validity of the resignation, have resorted to telling the whole world not to pay attention to what the Pope has said about the meaning and effect of his own act!  This is tantamount to rebellion against the papacy, in my mind!

I also wish to contradict the attempt by the article to smear Catholics who hold that the resignation is invalid as persons who are NOT knowledgeable about Church Law, the text of the papal resignation, or who are excessively scandalized by Bergoglio. As I pointed out in my previous article on How Usurpation of the Papacy leads to Excommunication, all those involved in asserting an invalid resignation is valid are risking excommunication for schism and positing acts which only a pope can do.  So they have a lot of reasons to ignore a serious and just consideration of the facts, especially if they just went along to get along.

But enough of preamble. let’s examine the sophisms in Montagna’s Article, in order of their appearance.

  1. Archbishop Gänswein dismisses the argument as making no sense.  So since he confesses not to understand it, there is really nothing proved by quoting him. I will observe that in German, which is the Bishop’s ancestral tongue, there is no equivalent of ministerium, munus and officium except by one word. So its easy for a German thinker to miss the problem of saying ministerium instead of munus. What the Archbishop says previously contradicts what he says now, so he probably was thinking in German then or is now. But surely he can understand the controversy, seeing that I sent him last month, with proof of delivery, a printed copy of my entire Disputed Question on the topic. But then again, maybe he cannot read English?
  2. Later on in the article, after quoting Archbishop Gänswein as saying openly that Benedict did NOT resign the PAPAL OFFICE, Montagna quotes an anonymous theologian as sustaining,

    supporters of this opinion need to show that Pope Benedict understood the munus and the ministerium as referring to two different realities.

    Ugh, what can one respond to such ignorance? Other than that Canon 17 requires that Canon 332 §2 be read in accord with the meaning of canon 145 §1 and canon 41, which reading amply demonstrates that the Supreme Legislator Himself, Pope John Paul II, in promulgating the new Code of Canon Law requires that ministerium and munus be understood as referring to two different things. — Those who are faithful Catholics, therefore, already know they refer to two different things, because the Pope orders us to do so!

  3. Then the same anonymous theologian quotes canon 15 §1 (actually he quotes §2, but I think that is an error), as saying that the resignation must be presumed valid. But that canon says that a law, which expressly invalidates an act, invalidates even if the one positing the act is ignorant of the law. Thus this canon argues against the validity of the resignation, not for it!
  4. Then the same anonymous theologian confuses the annulment process with this controversy, saying that Catholics who think the resignation is or may be invalid, must wait for the judgement of the Church!  Actually, canon 188 says that resignations made in substantial error are invalid by the law itself. That means, they are invalid before any sentence of any court determines the facts: they are null, void and never had any legal effect.
  5. Then, the article quotes Dr. Roberto de Mattei, who cites Canon 124 §2. — As an aside, I would ask that Dr. de Mattei respond to my criticism of his previous error of attempting to raise an opinion of late scholasticism to the level of an interpretative principle of canon law, in contradiction to the obligation of canon 17 — But that canon also contradicts Dr. de Mattei, because it regards only acts which are manifestly conform to the obligations of the law, when in the present controversy one deals with a prima facie non conformity! That is, with the fact that at first glance at the Latin of Non solum propter (Text of apparent resignation) and canon 332 §2, they are not speaking of the same things! For the former renounces the ministerium, but the latter refers to resignations of munus.
  6. Then Dr. de Mattei attempts again to flip a canon. This time its canon 1526 §1, the burden of proof is upon him who asserts.  Seeing that it is the Cardinals and Dr. de Mattei who long ago asserted first of all that the resignation is valid, the burden of proof is rather on them! That is why, the mere fact that the Cardinals and the entire Vatican have never published a canonical affirmation of the validity is a strong argument they have NEVER examined if it was. But in the case of a resignation, a Cardinal Elector is gravely bound to personally verify that the resignation is valid, because otherwise he will participate in an illicit Conclave and elect and Anti-Pope!
  7. Then, Cardinal Brandmuller attempts to flip two sound dicta: de internis non iudicat praetor (a praetor does not judge of things internal) and quod non est in actis, non est in mundo (what is not in the act does not exist in the world). I say this, because he cites these to argue that those who doubt the validity of the resignation are in error. However, since those who doubt the validity, as I do, do not base our arguments on interior intentions, nor on suppositions, but on the text of the act of renunciation itself, we are acting in perfect harmony with those dicta. Nay, rather, its Cardinal Brandmuller and Burke and Gänswein who violate these, because they say the Pope intended to resign the munus, therefore he did resign the munus, and that ministerium means the munus which is not renounced in the text, because the Pope intended to resign the munus, they judge the Pope’s intention not the act itself!
  8. Then, Cardinal Burke is quoted as saying: “I believe it would be difficult to say it’s not valid.” This, I will admit — for those who have not read the Code of Canon Law and studied this question of substantial error on account of not saying munus nor referring to the office — might be difficult to prove, because many are ignorant of the Canon Law and its obligations. But for those who do, or should know it, it is not!  — Just see my disputed question on it. You can find it in Spanish translation here. In that Question, I carefully examine and refute the 19 reasons alleged for the validity and marshal 39 arguments, drawn from Canon Law, Theology, Philosophy, etc. against the validity.
  9. Finally, Cardinal Burke is quoted as saying: “It seems clear to me that Benedict had his full mind and that he intended to resign the Petrine office.” — Having given no argument but his speculation about the intention of what Pope Benedict XVI intended to say, other than to deny what he expressly has said on other occasions, the opinion of this eminent Canonist must be disregarded as any gratuitous unproven declaration which runs counter to the facts is disregarded.

In conclusion, I would ask these three eminent prelates to read Canon 17. Therein, Pope John Paul II obliges all Catholics to understand canon 332 §2 in a specific manner. In that manner, it can be seen that there is no question at all that the renunciation of Benedict is invalid by reason of substantial error (canon 188) in thinking that a renunciation of ministerium effects a renunciation of the papacy.

I believe that the Cardinals in particular, perhaps out of their familiarity with the Annulment process which focuses on the intention as the formal principle of the validity of the bond of Matrimony, are missing the point of the teaching of Pope Boniface VIII (Decree of Boniface VIII (6th vol), 1.1, T.7, Chap. 1: De Renunciatione:) that papal renunciations deal formally with the verbal signification of the act, not on the intention of the one renouncing. Also, they differ significantly in this, that the power to tie the bond of marriage consists in the ones who take marriage vows. But the power to remove the munus of the papacy is held exclusively by Christ the Lord in glory, who has promised Peter to uphold the letter of Canon Law promulgated by his successor, Pope John Paul II, in canon 332 §2, and Who cannot act unless the renunciation expressly conform itself to that canon.

 

Pope Francis preaches to advance the Heresy of Kasper

Rome, February 15, 2015:  In his homily this morning, at the Vatican, Pope Francis told the Cardinals that “The road of the Church is not to condemn anyone eternally”. In his homily, which was published minutes ago in Italian, he went on to say, that God “embraces and welcomes by reintegrating and transfiguring evil into good, condemnation into salvation, exclusion into proclamation” of welcome.

The discourse as a whole, spoke about the need to go to the peripheries:

Consequently, charity cannot be neutral, ascetic, indifferent, tepid or impartial! Charity is contagious, it impassions, it risks, it co-involves! Because true charity is always unmerited, unconditional and gratuitous! (cf. 1 Cor. 13). Charity is creative in finding a proper language to communicate with all who have been considered incurable and hence untouchable.  To find the just language … Contact is the true communicative language, the same affective language which transmitted healing to the leper.  How many cures we can accomplish and transmit by learning this language of contact!  He was a leper and he became an announcer of God’s love.  The Gospel says:  « But he went off and set out proclaiming and publishing the deed » (Mk, 1:45).

(Translation: our own)

A grave misreading of Scripture

Unfortunately, the healing of the leper by Our Lord, was not what the Pope is proposing.  He was not healed by contact with another human body, or by human words; he was healed by an act of the Will and Power of God Himself, the Incarnate One, and hence the Anointed par excellence, the Christ.

And though we are all called to have the charity to help the sick and the outcast, we cannot heal or love in the same manner God does.  For God first loves a thing, and only then does it come into being; and when He finds moral depravity, He first wills to cure it and then the immoral person if he accepts the grace, becomes good.

We on the other hand cannot command the power of God or the grace of God or the mercy of God and apply it to whomsoever we wish, or to whichsoever category of sinner we want.

That is why Christ commanded the Apostles to preach, first, faith and penance, then to lay hands upon those who believed.

This point needs to be emphasized.  There is absolutely no case in the entire Gospel where a non-believer was cured by Our Lord.

This point needs more emphasis.  There is absolutely no case in all of Scripture where God has revealed, said, promised or declared that He has any desire to heal or cure the impenitent.

A False Gospel leads to a False Pastoral Practice

The error of thinking that these 2 points are not important leads directly into the error and heresy of Cardinal Kasper, which Pope Francis has done everything to promote.  Even in this homily to the newly created Cardinals he cannot conceal, as much as a Jesuit can, his malignant intent.

For this reason the Church has never allowed public sinners to approach the Sacrament.  She has always taught, and Her laws have always held, that public sinners must be excluded.  Only if they repent, can they be readmitted.  In the ancient Church Lent came into being as the time for which public sinners would do public penance, before being readmitted for Easter though the sacraments of Penance and Eucharist.

In later centuries, when the Catholic Faith embraced the whole of society, the practice of public penance was only reserved for greater public crimes, such as that of kings or rulers.  For nearly 1000 years, Catholics have done their penances in private after going to confession.

Thus, Holy Mother Church has defended the Infinite Dignity of the Immaculate Son of God the Father, present in the Eucharist, from the defilement of a sacrilegious communion.

This does not mean that many clergy, even bishops or popes or cardinals never gave communion to public sinners.  For the sins of individuals do not constitute the Church’s praxis. Rather, all who did so merited justly everlasting damnation in the fires of Hell.  And all who do so today, will merit the same, if they do not repent.

For this reason, it is Cardinal Burke, who is the most charitable of all the Cardinals, since it is he, nearly alone, who has publicly defended, even at personal cost, the duty of sacred pastors to refuse communion to those in irregular situations, such as divorced, cohabiting, etc. or practicing sodomites. He is more charitable, because true charity seeks the true salvation of the sinner; a salvation which cannot be obtained without the sinner being told he is a sinner and worthy only of condemnation, and that penance and a change of morals is the only way to be worthy of the free gift of God’s saving mercy.

It is actions like those of this Cardinal, not homilies of the Pope, which reflect faithfully the teaching which the Church has received from Christ and the Apostles.

Needless to say, to twist the plain sense of scripture for heretical purposes, is itself a grave sin of sacrilege, meriting eternal damnation not only for those who do this, but for those who consent to such evil use.

Cardinal Burke: if the Pope persists in this path, “I shall resist, I can do no other!”

Rome, February 8, 2015:  His Eminence Raymon Leo Cardinal Burke in an interview with France2 television, published on the web yesterday, has affirmed that he will keep the Catholic Faith even to the point of resisting Pope Francis, if need be.

First, the video feed from France TV Info, can be viewed through this link:

burke-660x330

Here is our English translation of the key sections of the interview, where Cardinal Burke responds to the interviewer’s summation of the apparent efforts of the Pope to allow communion for the divorced and the new acceptance of homosexuality characterized by the “who am I to judge” maxim.

France2:  If the pope persists in this direction, what will you do?

Cardinal Burke:  I shall resist, I can do no other.  There’s no doubt that we are in difficult times, this, is clear; it is clear.

France 2: Is this upsetting?

Cardinal Burke: Yes.

France 2: Is this worrisome?

Cardinal Burke: Yes.

France 2:  According to you, is the Church threatened as an institution?

Cardinal Burke:The Lord has assured us, as He has assured St. Peter in the Gospel, that the forces of Evil shall not prevail: Non praevalebunt, as we say in Latin.  They shall not have victory over the Church.

(English translation from the transcription verified by Maria Guarini of Chiesa e post Concilio Blog.)

Our Comments

With these few words Cardinal Burke has confirmed the entire Church in the Eternal Faith which comes from the lips of Christ.

With these few words, His Eminence has vindicated tens of thousands of clergy, religious and laymen and woman who have rejected the Kasperian thesis of allowing Eucharistic communion to those not morally in communion with Christ.

God bless Cardinal Burke!

Let us pray for him! and Let us offer all our prayers and sacrifices that other Cardinals, Bishops, priests, deacons, religious and laymen and woman shall now join him in resisting the heretical proposals which have been indicated, promoted, pushed and advocated since March 13, 2013.

We join with Cardinal Burke, and say, “If the pope persists, we too shall resist!”

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*** The Book, every Faithful Catholic Priest will treasure in this time of Crisis  ***

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Cardinal Burke denounces manipulation of Synod on Family

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Cardinal Burke, praying the Traditional Latin Mass.

The following is my unofficial translation of extracts from original Italian text of Alessandro Gnocci’s interview with Cardinal Burke, which will appear in full in Italian tomorrow in Il Foglio:

Q.  What do you see behind the curtain hung by the press around the Synod?

A. There is emerging a worrisome tendency, because some are sustaining the possibility of adopting a praxis which departs from the truth of the Faith.  Even if it should be evident that one cannot proceed in that directly, many are encouraging, for example, dangerous openings on the question of communion conceded to the divorced & remarried. I do not see how one can reconcile the reformable concept of the indissolubility of Matrimony with the possibility of admitting to communion those who live in an irregular situation.  Here one is puting directly in discussion what Our Lord has said when He taught that he who divorces his own wife and marries another commits adultery.

Q. According to the reformers, this teaching of Our Lord is too hard.

A. They forget that Our Lord has promised the help of grace to those who have been called to live Matrimony. This does not signify that there will not be difficulties and sufferings, but that there will always be divine help to confront them and to remain faithful even unto the end.

R. I do not understand how the Briefing is to be understood, but it seems to be that something is functioning well if the information is being manipulated in a manner to give support only to one thesis instead of reporting faithfully the various positions as expounded.  This is very worrisome to me because a consistent number of Bishops do not accept the idea of opening the praxis, but few know of it.  They are speaking only of the necessity of the Church opening Herself to the insistence of the world, as expressed in February by Cardinal Kasper.  In reality, his thesis on the themes of the family and on a new discipline for communion for the divorced & remarried is not new, and it has already been discussed 30 years ago.  Then, in February, it returned in force and was faultily allowed to grow.  But all this needs to stop, because it is provoking grave damage to the Faith.  Bishops and priests are telling me that there are now many remarried who are asking to be admitted to communion because Pope Francis wants it.  In reality, I take note, that, instead, up to this point he has not expressed himself on the point.

Q.  But, it seems evident that Cardinal Kasper and all those holding to his line, are speaking with the support of the Pope.

A. That is true.  The Pope has nominated Cardinal Kasper to the Synod and has left the debate progress along these lines.  But, as he has said to another Cardinal, the Pope has not yet pronounced.  I am awaiting his pronouncement, which can be only in continuity with the teaching given to the Church throughout all Her history.  A teaching which has never changed, because it cannot change.

D.  Admitting the divorced & remarried to communion undermines the Sacrament of Matrimony, and also that of the Eucharist.  Does it not seem to you, to also touch upon the heart of what it means to be the Church?

A. In the First Letter of St. Paul to the Corinthians, chapter 11, the Apostle teaches that he who receives the Eucharist in a state of mortal sin, eats unto his own damnation.  To approach the Eucharist signifies to be in communion with Christ, to be in conformity to Him.  Many argue contrariwise, that the Eucharist is not the Sacrament of the perfect, but this argument is a false one.  No man is perfect and the Eucharist is the Sacrament of those who are fighting to be perfect, according to what Jesus Himself said:  to be perfect even as Our Father in Heaven is perfect (Matthew 5:48). Even the one who is fighting to reach perfection sins, and if he is in the state of mortal sin, he cannot take communion.  To be able to do so, he needs to confess his sin with repentance and with the proposal of not committing it again: this is true for all, even the divorced and remarried…

Homily of His Eminence Cardinal Burke, Oct. 4, 2014 A. D. at tomb of St. Peter

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Original Italian Text, in blue, which will be followed by my own unofficial English translation in black.  — To the right, Cardinal Burke, on another occasion, in the company of some of the Franciscan Friars of the Immaculate.

Sia lodato Gesù Cristo!

Il Venerabile Papa Pio XII è stato il Papa della mia infanzia. La memoria della venerazione che i miei genitori avevano verso la sua persona e il suo magistero è ancora viva. Nonostante che la mia famiglia abitava in una parte rurale e remota dello Stato del Wisconsin negli Stati Uniti, sentivamo la vicinanza del Papa Pio XII quale Pastore della Chiesa universale. Ricordo anche i racconti di soldati americani ricevuti in udienza dal Santo Padre dopo la liberazione di Roma e di un medico che ebbe il privilegio di partecipare all’udienza concessa ad un gruppo di chirurgi statunitensi, il 24 maggio 1956. Raccontando la loro esperienza tutti si commuovevano per il senso della premura personale per ciascuno di loro da parte del Sommo Pontefice, che irradiava la sua intensa comunione con Colui del quale egli era Vicario sulla terra. Il medico ricordava come il Pontefice parlava dell’ospedale quale “Hotel de Dieu” per ricevere, con fede e amore, tutti gli ammalati, e dimostrava con la sua grande presenza e tenerezza le stesse qualità che stava raccomandando ai medici.
 

Praised be Jesus Christ!

Venerable Pope Pius XII was the Pope of my infancy.  My memory the veneration which my parents had for his person and for his teaching is still fresh.  Notwithstanding that my family lived in a rural and remote part of the state of Wisconsin in the United States, we felt as if Pope Pius XII was closeby as Pastor of the universal Church.  I also remember the reminisces of the American soldiers who received an audience with the Holy Father after the liberation of Rome and of a doctor who had the privilege to participate in an audience granted to a group of surgeons from the United States, on May 24, 1956.  In recounting their own experience, they were greatly moved by the sense of personal care the Supreme Pontiff expressed for each of them and which irradiated from his own intense communion with Him Whose Vicar he was on Earth.  The doctor recalled how the Pontiff spoke of hospitals as the “House of God” for receiving, with faith and love, all the sick, and showed with his own great presence and tenderness the same qualities which he recommended to the doctors.

In questo giorno, nel quale anticipiamo il cinquantaseiesimo anniversario della morte del Venerabile Pontefice, avvenuta il 9 ottobre 1958, ricordiamo le parole di Papa Paolo VI, in occasione del 25º anniversario dell’inizio del pontificato del Venerabile: “Dovremo ricordare una vita sacerdotale pura, pia, austera, laboriosa, spesso sofferente…. Fu eminentemente il Papa della pace, dei diritti della persona umana, dell’organizzazione ordinata e fraterna dei popoli e delle classi sociali…. E fu un amico del nostro tempo; il dialogo con tutte le forme della vita moderna, mediante il criterio risolutivo nella bontà e nella verità del Vangelo dei problemi presenti, fu da lui sistematicamente aperto ed iniziato” (Cf. Paolo VI, “La eletta figura e l’opera immortale del venerato Pontefice”, Insegnamenti di Paolo VI (Città del Vaticano: Libreria Editrice Vaticana), vol. 2 (1964), pp. 174-175).

Today, on the day in which we anticipate the 50th anniversary of the death of the Venerable Pontiff, which occurred on October 9, 1958, we recall the words of Pope Paul VI, on the occasion of the 25th anniversary of the inauguration of the pontificate of his predecessor: “We should remember this pure, pious, austere, industrious, and often suffering life of priest … He was eminently the Pope of peace, of the rights of the human person, of the orderly and fraternal organization of peoples and social classes … He was a friend of our age; dialogue with all the forms of modern life, by means of a resolute conviction for their goodness and in the truth of the Gospel for present times, was systematically initiated and undertaken by him” (Cf. Paolo VI, “La eletta figura e l’opera immortale del venerato Pontefice”, Insegnamenti di Paolo VI (Città del Vaticano: Libreria Editrice Vaticana), vol. 2 (1964), pp. 174-175).

Ispirati dalla santità della sua vita, continuiamo a pregare per la sua beatificazione e canonizzazione, implorando specialmente il Signore di dare il segno della sua volontà, concedendo un miracolo per l’intercessione del Venerabile Papa.

 
L’odierna celebrazione in memoria del Venerabile Papa Pio XII felicemente coincide con la Festa di San Francesco d’Assisi, Patrono d’Italia. Qualche giorno prima della sua morte il 3 ottobre 1226, San Francesco dettava quello che egli chiedeva ai frati di ricevere come “un ricordo, un’ammonizione, un’esortazione e il mio testamento”. Con poche parole egli descrive l’opera meravigliosa della grazia nella sua vita, che lo aveva convertito da una vita di peccato alla vita in Cristo. Egli racconta come Dio l’ha ispirato, portandolo in mezzo ai lebbrosi, che prima egli trovava tanto ributtanti, dando a lui la grazia di riconoscere il volto di Cristo nel volto dei lebbrosi.

Inspired by the holiness of his life, we continue to pray for his beatification and canonization, imploring the Lord in particular to give a sign of His will, by conceding a miracle through the intercession of the venerable Pope.

Today’s celebration in memory of Venerable Pope Pius XII happily coincides with the Feast of St. Francis of Assisi, Patron of Italy.  A few days before his own death on Oct. 3, 1226, Saint Francis dictated to his confreres what he asked of them to receive as a “memory, an admonition, an exortation and my testasment”.  With a few words he described the wonderful work of grace in his own life, which converted him from a life of sin to a life in Christ.  He recounted how God had inspired him, by leading him into the midst of lepers, whom he at first found to be so repulsive, by giving him the grace to recognize the visage of Christ in the faces of the lepers.

Dal momento della sua conversione è stata sua prassi visitare Cristo nei tabernacoli delle chiese, offrendo la preghiera, che in forma abbreviata è diventata una delle nostre preghiere quotidiane: “Ti adoriamo, Signore Gesù Cristo, e in tutte le Tue chiese che sono nel mondo, e Ti benediciamo, perché per la Tua santa croce hai redento il mondo”. Con l’umiltà del cuore e con l’illimitata fiducia di chi è spiritualmente innocente, San Francesco è stato sempre più attratto a Cristo. Cristo ha rivelato Dio Padre a San Francesco e gli ha concesso il “riposo”, la pace dell’anima e del cuore con la quale egli ha assunto la croce con Cristo, il “giogo” che, per grazia dei Dio, diventa “dolce”, il “peso” che il Signore rende leggero.

From the moment of his own conversion it was his practice to visit Christ in the tabernacles of churches, by offering a prayer, which in its abbreviated form has become one of our own daily prayers:  “We adore Thee, Lord Jesus Christ, and in all Thy churches which are in the world, and we bless Thee, because by Thy Holy Cross Thou hast redeemed the world!”  With humility of heart and with the unlimited trust of one who was spiritually innocent, Saint Francis was always the more attracted by Christ. Christ had revealed God the Father to Saint Francis and had granted him the “rest”, the peace of soul and of heart with which he took up the Cross with Christ, the “yoke” which, by the grace of God, became “sweet”, the “weight” which the Lord made light.

San Francesco scriveva della riverenza che deve essere accordata a Cristo nei testi che contengono la Sua parola, nei luoghi, le chiese e le cappelle dove egli dimora per noi, nei calici e nei lini utilizzati per la celebrazione della Santissima Eucaristia, e infine nel Santissimo Sacramento stesso: “Vorrei sopra ogni altra cosa – scrive San Francesco – che questo santo Sacramento sia onorato e venerato e riservato in posti preziosi riservati. Ogni volta che trovo il Suo santissimo nome o scritti contenenti le Sue parole in un posto inappropriato, mi sforzo di prenderli, ed io chiedo che siano presi e messi in un posto degno”. San Francesco descrive un modo di comportarsi che deve essere naturale per noi che crediamo in Cristo e nella Sua Presenza Reale.

Saint Francis wrote of the reverence which ought to be shown Christ in the writings which contained His words, in the places, the chuches and the chapels where He dwels for us, in the chalices and in the linens used for the celebration of the Most Holy Eucharist, and finally, in the Most Holy Sacrament itself:  “I want above all other things,” writes Saint Francis, “that this holy Sacrament be honored and venerated and reserved in the most precious, secure places.  Every time I find His Most Holy Name or the writings containing His words in an inappropriate place, I strive to taken them, and I ask that they be taken and placed in a worthy place”.  Saint Francis was describing a manner of comportment which should be natural for us who believein Christ and in His Real Presence.

San Francesco si è così avvicinato a Cristo che gli fu concesso il privilegio di portare nel suo proprio corpo “le stigmate di Cristo”, i segni della Presenza di Cristo in mezzo a noi, le ferite gloriose della Sua Passione e Morte. Contemplando le stigmate di San Francesco, siamo riempiti dal desiderio di conoscere e amare di più Cristo nella nostra vita, riconoscendo il volto di Cristo in quelli che sono per noi i lebbrosi, visitando Cristo nel Santissimo Sacramento, e curando tutte le cose associate alla Sua Presenza Eucaristica. Non abbiamo ricevuto la grazia di portare nel nostro corpo le stigmate di Cristo, ma preghiamo che Dio Padre, vedendo il nostro volto, voglia riconoscere il volto del Suo Figlio, il Signore Nostro Gesù Cristo.

Saint Francis drew so close to Christ that there was conceded to him the privilege of bearing in his own body “the stigmata of Christ”, the signs of Christ’s Presence in our midst, the glorious wounds of His own Passion and Death.  Contemplating the stigmata of Saint Francis, we are filled with the desire to know and love Christ better in our own life, by recognizing the visage of Christ in those who are lepers to us, by ivsiting Chirst in the Most Holy Sacrament, and by caring for all the things associated with His Eucharistic Presence.  We ourselves have not received the grace to bear in our own bodies the wounds of Christ, but we pray that God the Father, when He sees our faces, might deign to recognize the face of His Son, Our Lord Jesus Christ.

È questa totale identificazione di se stesso con Cristo vivo per noi nella Chiesa che contempliamo nella vita e nel ministero apostolico di Papa Pio XII. Era così palpabile nella vita del Venerabile Papa che è stato chiamato con tanta stima ed affetto Pastor Angelicus.

Leviamo adesso i nostri cuori al Cuore glorioso trafitto di Gesù, cosicché l’amore divino che profluisce dalle Sue gloriose ferite e soprattutto dal Suo Cuore riempia i nostri cuori, e dai nostri cuori possano emanare, come sono emanati dal cuore di San Francesco d’Assisi e dal cuore del Venerabile Papa Pio XII, “fiumi di acqua viva” per la salvezza di molti. Preghiamo insieme con San Francesco d’Assisi: “Ti adoriamo, Signore Gesù Cristo, e in tutte le Tue chiese che sono nel mondo, e Ti benediciamo, perché per la Tua santa croce hai redento il mondo”.

This is the total identification of self with Christ who lives for us in the Church which we contemplate in the life and apostolic ministry of Pope Pius XII.  This was so apparent in the life of the Venerable Pope that he was called with much esteem and affection, the Pastor Angelicus (the Angelic Shepherd).

Let us raise, now, our own hearts to Jesus’ glorious pierced Heart, so that the Divine Love which flows forth form His glorious wounds and above all from His Heart might fill our own hearts, and from our hearts flow forth, like it flowed forth from the heart of Saint Francis of Assisi and from the heart of the Venerable Pope Pius XII, “rivers of living water” for the salvation of many.  Let us pray together with Saint Francis: “We adore Thee, Lord Jesus Christ, and in all Thy churches which are in the world, and we bless Thee, because by Thy Holy Cross Thou hast redeemed the world!”
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Note: There is no equivalent of the Thee and Thou in Italian, but as it is customary in traditional Catholic English, I have rendered the 2nd person singular thus, in the words of my Seraphic Father, since this is what I do, out of respect for his profound faith, in my translation of his entire works, published by The Franciscan Archive.