George Dunlap, August 29, 2019: I have followed Mary Eberstadt’s writings for several years. First starting with her book Adam and Eve after the Pill. She is a Catholic writer with great depth and passion. Her understanding of human nature and God have helped me understand our “Fallen Nature” and our need for Redemption. I trust if you take the time and patience you too will find Mary’s work a blessing.
Seen one way, the work leading up to this book began with a wisecrack. In the 1980s, right after graduating from college with majors in philosophy and government, I was hired as an assistant editor at The Public Interest magazine in New York. Its fabled editor was Irving Kristol, a formidable intellectual and wit with a first-rate, small-“c,” catholic mind. (He was also something of an imp – as his self-description of “neo-orthodox, non-observant Jew” might suggest.)
One day, as we were all sitting in the tiny smoke-filled office on East 53rd Street, Irving looked up from his newspaper and remarked, “One of the funniest things about the twentieth century is that if you were to read all of its documents and ask which one was the most prophetic about the world to come, it would be Humanae Vitae.”
The thought was unexpected and contrarian, as Irving’s bon mots usually were. The staff, myself included, duly laughed. But that heretical notion stuck. This was the first time I remember thinking that there might be something to the argument that the sexual revolution was upending the world – and that it wasn’t only the Catholic Church that could see it.
That small epiphany would go on to play a part in some of my work. My first book, Home-Alone America (2004), looked at the record of rising post-revolutionary damage in places that sociologists and others had been measuring for years – mainly, the ravaged home and its attendant problems, especially among children.
Adam and Eve after the Pill (2012) widened the lens to examine the revolution’s apparent effects on men, women, and the change in mores. Both books invoked evidence from across the cultural spectrum, including literature, popular culture, sociology, and first-hand reports from therapists and others on the front lines. These books also documented disturbing trends that would not become common knowledge until recently, such as rising rates of psychiatric trouble among the young.
The growing empirical record was greatly at odds with the dominant cultural insistence on the purported benefits of post-1960s liberation. How the West Really Lost God (2013) took the next logical step of examining the relationship between the new sexual order and the churches. Secularization, it concluded, has been widely misunderstood. It is not inevitable. History shows instead that religiosity waxes and wanes over time. It is as robust – or as weak – as the force through which it is largely transmitted: the family.
My new book,Primal Screams, is a capstone of sorts to these previous efforts. It examines the legacy of post-1960s change at one more macrocosmic level: politics. Primal Screams argues in part that the signature political movement of our time – identity politics – is rooted in the post-revolutionary erasure of self, brought on by the shrinkage and implosion of the family.
By: George Dunlap, August 26, 2019, The only power we as Christians have over evil is the Power of Truth from God, and that truth comes from rigorous study. Ignorance is not bless. The Aquinas 101 program is another great resource for our continuing search for truth and God’s Blessings.
It Matters What You Think By Robert Royal Monday, August 26, 2019
I wrote here recently about the Thomistic Institutes, an initiative of the Dominican House of Studies in Washington D.C., which organizes lectures and conferences by first-rate, orthodox Catholics at nearly fifty (and growing) of the most prestigious colleges and universities in America. And expansion to parts foreign is on the way. Many readers wrote to express their appreciation of this much-needed network – but also to ask: What to do if nothing of that sort is available nearby? There’s now an answer. Today, August 26, Aquinas 101 – a website created by the same Dominicans – goes live (click here, and prepare yourself for a bracing experience). The series will eventually consist of eighty-six brief lessons, carefully geared for study by anyone of normal capabilities and interest. Did I mention that the course is open to everyone – and free? This is an accessible, well-crafted introduction to the greatest of all Dominican thinkers, St. Thomas Aquinas, which will not only put you in touch with the man who has most shaped Catholic thought for centuries, but will help you see how that body of thought has great relevance to some of the most neuralgic questions we face. For example, a lot of people today, even Christians, even Catholics, have fallen into some basic confusions about the nature of Faith and Reason. As an early lecture in the series explains, this leads – on the one hand – to skepticism (we can’t really know anything about God), but also – on the other hand – to what has been termed “fideism,” that we just believe without knowing what we believe in. Both are natural reactions in a post-truth age, but a searching Catholic will not want to let his or her thinking remain stuck in our current social funk. There are better and “truer” ideas about truth, so to speak, that Aquinas and others provide us. You’ve probably seen the recent survey that shows how few people, even among practicing Catholics, believe in Christ’s Real Presence in the Eucharist. Many regard it as a mere “symbol.” Ultimately, the Eucharist is a deep mystery, but holy and gifted men like Aquinas have used the various tools of the tradition and of human reason to offer serious, rational approaches to what ultimately transcends us – and all Creation. Thomas Reese, a Jesuit priest, recently commented on the survey that he didn’t believe in the terms like substance, accident, matter, and form that Aquinas uses to explain the Eucharist because modern science has discredited them. In fact, science has not done so and cannot do so because the way the Scholastic thinkers use those terms is philosophical. It does not and cannot conflict with science – ancient, modern, postmodern, or anything to come, ever. But you would have to have studied what those terms mean and how Faith and Reason are related to know why.
By George Dunlap, May 20, 21019, Do we stand and watch or say “enough is enough”! As many of you know this is a topic very dear to my heart as a Catholic and Citzen of the World. We have the power and we must pray to God to bless us the mental strenght to Say NO! We must not wait for permission, but pray for action.
Something out of the ordinary happened this past week. On Saturday, over 10,000 people walked the streets of Rome in defense of children in the womb. Italian lay people have organized a march for nine years now, and it grows – despite no support from the Italian bishops – including the pope. On Friday, Francis did encourage members of the Catholic Medical Association to “defend life,” though so vaguely that you couldn’t tell whether he was talking about abortion, euthanasia, immigration, climate, poverty – or all of them (more of this below). But as usual no Italian bishops participated in the Marcia– they’ve been saying that they don’t want it to be seen as only “Catholic,” though why is not clear. And that they prefer to work through elected officials rather than public protest (though they seem to support other public demonstrations, e.g., on immigration and poverty, and don’t have any natural partners in government now that the Christian Democrats have splintered). Italian television, accordingly, didn’t even mention the march occurred. The lone Italian prelate in the past, Archbishop Viganò, was missing, for good reasons. None of this was out of the ordinary. And neither, basically, were the large pro-life marches in London last week and Ottawa. There are marches in many other countries in Europe and Latin America as well, though we rarely hear about them outside of the Catholic press, and not very much even there. No, the real novelty is that Alabama essentially banned abortion last week with a bill that was passed by the legislature and signed into law by governor Kay Ivey who, like large numbers of women, believes abortion is the taking of innocent human life.
April 17, 2019 Fr. James V. Schall S. J. died, my first read of one of Fr. Schall’s books was, Another Sort of Learning, on my quest to a deeper understanding of my Catholic faith and awareness of my lack of a solid Catholic education; I found direction, I looked for answers. During my journey I found many writings by Fr. Schall. I read and re-read Another Sort of Learning and like many others was hooked on Fr. Schall’s teachings. Below are a few of the articles about Fr. Schall, I trust you may find his life enlightening in our Lord Gods love. Pray for me.
My anti-abortion views solidified in 1976 when I bought a copy of Esquire magazine.
There was something in it by or about George Plimpton that I wanted to
read, but thumbing through the pages I came to an article titled “What I
Saw at the Abortion” by Richard Selzer, M.D.
I’d been a Catholic for about three years and knew what I was supposed to believe about abortion. I’d recently read Humane vitae for
the first time and been deeply impressed by its clarity: “all direct
abortion, even for therapeutic reasons, [is] to be absolutely excluded.”
But it was when I read Dr. Selzer’s article that my view was forever
What knocked me for a loop was Selzer’s reference to a “flick,” a resistance, the fetus defending itself against its murder. Read it for yourself (The Human Life Review has reprinted it here), but here’s the good doctor’s conclusion:
I am not trying to argue. I am only saying I’ve seen. The
flick. Whatever else may be said in abortion’s defense, the vision of
that other defense will not vanish from my eyes. What I saw I saw as
that: a defense, a motion from, an effort away. And it has happened that you cannot reason with me now. For what can language do against the truth of what I saw?
So, it seemed to me before I watched the new movie, Unplanned,
that the defining scene would have to be just such a moment, one in
which Abby Johnson (played by Ashley Bratcher) witnessed the abortion
that changed her life. (The film is based on her book of the same title.)
That moment is set up nicely in an earlier scene in which Abby, the
youngest clinic director at Planned Parenthood, banally counsels a young
woman not to worry: “The one thing that all experts agree on is that,
at this stage, the fetus can’t feel anything.”
But then she witnesses a “procedure” during which she sees (via
ultrasound) the child “twisting and fighting for its life” against the
abortionist’s cannula, which causes her to look anew at her
participation in the 22,000 abortions that happened during her tenure.
This begs the question of how one could ever not have known what the
hell was going on, but that’s life, I guess. We must suppress what we
believe we must not accept.
As the Psalmist says (34: 14-15), “Keep your
tongue from evil, your lips from speaking lies. Turn from evil and do
good; seek peace and pursue it.” And that’s what Abby Johnson did, a
change of heart and mind, however, made more difficult for her because
she’d had two abortions herself.
The scenes in which Ashley Bratcher acts through Abby Johnson’s
descent into abject misery and ascent into pro-life glory are very fine
Many people – even many Catholics – who only follow Church matters vaguely, have been puzzled by the Vatican’s conspicuous lack of a sense of urgency about the sexual abuse crisis. Yes, there’s a “summit” on abuse that starts today, but only after months and with a program that looks very carefully stage-managed to keep the most troubling questions at a distance from the Vatican itself.
And it is strange, given that – as many in Rome are certainly aware –
instantaneous communications in our digital world make the slow
response look less like the Vatican’s usual leisurely procedures and
much more like a desire not to know too much – or how high the problem
But it’s rapidly becoming impossible to keep the lid on. Just two days ago, for example, The Washington Post carried a story about a case in Argentina (available here)
involving the abuse of minors at an institute for deaf children. An
Italian priest, Nicola Corradi, was spiritual director there and later
at a similar school in Italy, and along with others abused dozens of
underage children for decades.
This story is not entirely new – there had been reports about abuse
at the Argentinean school for several months. In many ways, it seemed to
be just one more case of sexual exploitation of the vulnerable and a
lack of Church oversight.
What is new, however, is quite shocking: “The Italian victims’
efforts to sound the alarm to church authorities began in 2008 and
included mailing a list of accused priests to Francis in 2014 and
physically handing him the list in 2015.” If the accusations are to be
believed – and they seem quite credible on the basis of the Post’s investigative
reporting – this means that the pope knew of the abuse of minors, at an
Italian school under the supervision of the Vatican. And either he or
those who, under his direction, should have acted, did essentially
That story has been widely circulated in America and victims in
Argentina and Italy are now demanding justice – one has even begun a
hunger strike. But if you think that it has caused much of a reaction in
Italy or in Rome, you would be wrong. And that may be one reason why
officials in the Vatican seem to continue to believe that they can
manage the revelations that have come out and, no doubt, the others that
we will see in the next few days. But they can’t.
It may be difficult for most American Catholics to believe, but
there’s little interest about the abuse summit in Italy, or most of
Europe, at the moment. The New York Times, in its bigoted
anti-Catholicism, may run “news” stories intended to discredit the
Church almost every day. But in a way, that’s a backhanded tribute to
the fact that even the Times believes that the Church means something and is worth the trouble of attacking.
By contrast, you’d have to work hard to find news about the summit or
the abuse crisis in Europe’s mainstream media. There’s been a little
interest in a related story that just appeared about the Vatican’s rules
about how to handle the children of wayward priests – 50,000 of them
according to the Vatican itself. But about the global abuse crisis and
the lack of response by figures from the pope on down, all but nothing.
[Late addition: Owing to time changes, this couldn’t be included
in the original article, but the BBC, which takes an interest in
Britain’s former colonies, is reporting that Mumbai’s Cardinal Oswald Gracias
also failed to act on allegations about abuse that were brought to him.
Furthermore, Gracias is one of the four main organizers of the summit.
And as is the case with Pope Francis, this did not happen in some
distant past when policies were different but as recently as 2015.]
An Italian journalist who, though a serious Catholic, has worked at
the very highest levels of the secular media here, told me the other day
that most Italians are virtual “nihilists” (his term) when it comes to
corruption in the Church. They believe that it’s always been that way
and always will be. They don’t show anything like the anger and outrage –
or simple surprise – that is common in places like America and,
increasingly, Latin America.
Italian friends who know the Roman landscape well say that the gay
lobby in the Vatican – and the Vatican more generally – continue to
exercise a very effective, old-school-style control over Church-related
news. And not only locally, but in some of the most prestigious news
outlets in Italy.
Vatican officials have for some time made it clear that they believe
that, by contrast, the American bishops mishandled the abuse crisis and
let things get out of hand in the American press. They even
occasionally give the impression that they – and perhaps the pope –
think the American bishops are their enemies.
Neither charge is true. In fact, it would be truer to say that the
bishops in America have a better – not perfect, but better – grip on the
priestly abuse problem now than do bishops in any other country.
(Holding bishops accountable, of course, is still unfinished business –
and Rome hasn’t much helped with that.)
Their conflicts, such as they are, with Pope Francis mostly stem from
the fact that – given constant media exposure, criminal investigations
by civil authorities, and demands of justice for victims – they can’t
count on media to ignore problems or a largely cynical laity to just go
along, as in Europe. They need to act – and be seen to act.
And it’s not only in America that a storm is brewing. Abuse survivors
from several continents met yesterday with the organizers of the summit
– though not with the pope, a sore point among them. It’s hard to say
whether their collective efforts will bring enough pressure to bear on
the Vatican that it will break through the logjam. On the whole, you’d
have to say: it appears not. But the victims are playing a prominent
role now and are not going away.
To really address the problem would mean some painful moments of
truth, such as we have experienced in the United States. Corruption this
serious would, of course, require that some heads roll (not only
McCarrick’s), in the Vatican and elsewhere, and that there be public
acts of repentance. But the very general and broad program the
organizers have published seems designed to make sure no one in the
Vatican will need to lose much sleep.
I’ve been expecting for the last several weeks that there’s going to
be some surprise announcement near the end of the summit, some striking
move that will dominate news coverage creating the impression that some
radical breakthrough has been achieved.
I don’t know exactly what that would be or whether it would be some
real step forward or mere window dressing. But just as “synodality”
materialized out of nowhere at the end of Synod on Youth, there is
probably some plan in place to do something newsworthy to make it appear
that the Vatican has turned a corner in dealing with abuse.
It’s had to believe that that will be really so or that it will
convince the victims who have now assumed a public role in holding
Church officials accountable at the very highest levels. But keep an eye
on those victims. They will provide us with the best insights into
what, if anything, has changed.
The U.S. Department of Justice has opened an investigation of several Pennsylvania dioceses pertaining to the sexual abuse of minors, including the trafficking of minors across state lines for the purpose of abuse. A U.S. Attorney in New York has subpoenaed the Diocese of Buffalo as part of an investigation of similar offenses. The attorney general for the District of Columbia has opened a civil investigation to see whether the Archdiocese of Washington is liable, as a nonprofit institution, for its handling (or mishandling) of child sexual abuse.
Notably, Louisiana’s attorney general is not conducting such an investigation on sensible grounds: “[T]here have been no criminal complaints made to the Louisiana Department of Justice. And smearing the Church and its clergy without specific complaints of criminal acts is irresponsible.” Still, Louisiana appears to be the exception that proves the rule.
Some Catholics will see these investigations as welcome news: a necessary, if painful, step towards accountability for bishops and priests who have betrayed their flocks. These investigations might finally bring justice to victims who have, in some cases, waited decades for it. They might also put to rest the nagging suspicion in the minds of so many Catholics who have learned the hard way not to take the bishops’ word that abusers have been properly dealt with.
There’s something to be said for such hopes, but there’s also reason for apprehension.
Even innocent priests and bishops will have reason to be anxious when ambitious prosecutors looking to make a name for themselves (and to prove their toughness to voters) start dredging through the past looking for something, anything, to pin on the Catholic Church. If the Pennsylvania Grand Jury Report was any indication, few new cases will result in criminal charges since most abusers are either dead or the statute of limitations has expired, or there’s simply not sufficient evidence to prove the charges.
When there’s no one to put on trial, no one who can be made to pay, the stink of scandal has a way of clinging to anyone in proximity, guilty or not.
There will be renewed calls in state legislatures to drop or extend statutes of limitations, as we’ve seen already in Pennsylvania. The Church’s resistance to such changes is inexplicable to many, Catholics and not, who can’t understand why the Church would profess concern for victims while at the same time opposing legal changes that might bring justice to the same.
But the cost of litigating large, protracted civil cases creates a huge incentive for dioceses to settle. In recent years, more than a dozen dioceses and archdioceses have filed for bankruptcy over abuse cases. The Archdiocese of Los Angeles alone paid out $660 million in 2007. Earlier this year, the Archdiocese of Minneapolis-St. Paul went through bankruptcy and still paid out $210 million.
There’s certainly no injustice in victims being awarded monetary damages for abuse they have suffered, the tens of millions being raked in by their lawyers notwithstanding. But justice has two sides and the fact is that the financial burden for these settlements doesn’t fall on the predator priests or the bishops who covered for them: the brunt of it falls on parishes and diocesan ministries and those who depend on them today and into the future.
Bishops who take seriously the Church’s obligation to seek justice for victims must also think seriously about what justice there is in making the next generation of Catholics pay the price for the sins and crimes of a past generation.
In coming months and years, more than one bishop is going to have to make some very hard choices balancing the demands of justice for victims with his duty to protect the patrimony of his flock. Losing that patrimony – hospitals, schools, charities, food banks, universities, to say nothing of church buildings and a thousand and one other ministries – or seeing it greatly diminished, would not be an occasion for joy. It would be a disaster, both for the Church and those she serves.
Of course, the greatest loss for the Church is not stuff (however conducive to the mission) but souls. Maybe the humiliation and suffering the Catholic Church in the United States is undergoing will bear fruit in the long run. Faith says that’s not too much to hope for. But it’s hard to see how good comes from this unless there is a renewed sense in the Church that what is at stake is the salvation of souls. I wish more bishops, more priests, and a whole lot more lay people were clear on that.
I have wondered many times in recent months how this latest round of scandals will affect the Church. Will Mass attendance decline? (Probably.) Will Millennial flight to the ranks of the “Nones” accelerate? (Maybe.) Will vocations decline? (I don’t know.)
Pope Francis has spoken of his desire for “a Church that is poor and for the poor.” Perhaps that’s where we’re headed in the United States, though not by the road anyone would have imagined. And perhaps, stripped of her worldly goods and cares, the Church in the United States will also look something more like what Pope Benedict XVI had in mind when he mused about the possibility a “smaller, purer” Church.
Perhaps that’s the Church of the New Evangelization we’ve been talking about for so long: not a Church that has prevailed, but one that has been brought low. Perhaps. I don’t know.
I do know that it has happened before.
*Image:The Miracles of Saint Francis Xavier by Peter Paul Rubens, 1617-18 [Kunsthistorisches Museum, Vienna]. Rubens, a devout Catholic, was a master of Baroque art and a champion of the Counter-Reformation.
As virtually the whole world now knows, Carlo Maria Viganò, the former papal nuncio to the United States, has published a blockbuster 11-page letter, naming names of people involved in sexual abuse and cover-ups in America, and their enablers in Rome, up to the very highest levels, including Pope Francis. He provides dates and details and information on where the relevant documents may be found; speaks of persons who can corroborate his story; and has called on everyone implicated, including the Holy Father (who already knew about McCarrick in 2013 and did nothing, he says), to respect the Church’s Zero Tolerance policy, become an example to others, and resign.
I knew Viganò somewhat in Washington and always liked him; he was the best Vatican ambassador we’ve had in recent years. My esteem had grown, even prior to this letter. At Rome’s Marcia per la Vita (March for Life), bishops do not participate (the Italian bishops’ conference, displaying deeply misplaced faith, thinks it should work through elected politicians, not public demonstrations). At the last one, I saw Cardinal Burke and Bishop Athanasius Schneider; as for other bishops – only Viganò.
Many call him as a man of honesty and integrity. This comes through clearly in passages from his letter such as this:
My conscience requires me also to reveal facts that I have experienced personally, concerning Pope Francis, that have a dramatic significance, which as Bishop, sharing the collegial responsibility of all the bishops for the universal Church, do not allow me to remain silent, and that I state here, ready to reaffirm them under oath by calling on God as my witness.
Defenders of the pope have already raised questions about specific details of the letter. Those will all be settled in good time. But no one has disputed the overall picture, which can be easily confirmed – and probably will be, if there’s any real accountability. The Vatican has so far been silent; Francis declared that he would not say a word for now on the flight back from Dublin to Rome.
Today, I’d intended to give a wrap-up of the papal trip to Ireland (I left as he was arriving because it’s actually easier to follow the pope’s movements via electronic media than in the mob). One Irish journalist was already lamenting before the pope even arrived that “this visit feels too much like a ceremonial procession.” Given the destruction that sexual abuse has caused not only to numerous individuals and families in Ireland, but Chile, America, Honduras, Australia, and many other nations, I suggested weeks ago that the World Meeting on Families should be canceled and a penitential procession, to be repeated annually, should take its place.
That all seems like ages ago now on a planet far away. Just Friday, at the alternative conference on the family sponsored by the Lumen Fidei Institute in Dublin, somewhat to my own surprise, I played the prophet and predicted that more major revelations, in addition to the McCarrick case, were going to erupt within weeks.
And it’s just at the beginning.
We are in for a long string of painful days now, but I believe it will become a “cleansing fire.” Many in the Church hierarchy, especially in Rome, are still under the delusion that they can manage this monstrosity. They can’t.
The American bishops took a while, but finally realized that they had to take at least some action after the McCarrick revelations. In his letter to American victims of abuse – and in remarks during his visit to Ireland – Pope Francis basically expressed his confidence that existing safeguards can deal with the various situations. No need to create special tribunals, etc. This is fantasy and will soon be widely seen as such, to the further detriment of the pope’s credibility if he doesn’t take serious, large steps. As one commentator put it: “Pope to U.S. Church: You’re on your own.”
Pope Francis already found in Ireland that expressing the Church’s sorrow and shame over failures placates no one. People want action – and answers. To begin with, Viganò says McCarrick was 14thon the list to become archbishop of Washington. Who in Rome moved him up to the top? Cupich and Tobin were not on the lists of bishops submitted to the Vatican for Chicago and Newark. Who promoted them? And why?
We also have to start asking the right questions about the mess as a whole. It wasn’t “the Church” that committed crimes and abused power. Neither was the problem a general “clericalism,” but the acts of specific individuals and others who protected them. Unless, as the anti-Catholics say, the Church is really a criminal syndicate, we want to separate the sheep from the goats now.
According to Viganò, McCarrick and Honduran Cardinal Oscar Maradiaga (himself under suspicion for financial misdealings and widespread scandal at his seminary), were instrumental in the appointments of Cardinals Cupich and Tobin (Newark), as well as Cardinal Farrell to the Dicastery for Laity, Family, and Life. And in the election of Jorge Bergoglio as pope.
At the very least, every one of those named now – and the list goes one – is under a cloud, given that the Catholic bishops themselves have, sadly, put in question their own right to be considered innocent until proven guilty. How for instance, was Cardinal Tobin just appointed by Pope Francis as one of his personal choices to participate in the upcoming Synod on Youth? Tobin, it should be recalled, said he knew nothing about payouts and settlements over McCarrick in the very diocese he currently heads. Same with Farrell. Same with Cardinal Wuerl, though Viganò provides convincing evidence and says Wuerl is lying shamelessly.
His whole letter is worth studying carefully. One episode I find quite revealing: when Viganò first met the Holy Father as Nuncio, Francis asked him in conversations about McCarrick and Wuerl, what they were like or whether they were good. (Francis also said American bishops must not be “ideologized” [sic] – neither right nor left, but he specifically mentioned “Philadelphia,” i.e., Archbishop Chaput.) Viganò only realized later that Francis was really asking whether he, Viganò, would support McCarrick and Wuerl, despite the damning information he’d just provided.
The pope had never been to America before his trip in 2015, knows little about us, and relies on figures like McCarrick and Maradiaga, and others like Antonio Spadaro and Marcelo Figueroa, who have expressed a quite laughable view that traditional Catholics and evangelicals have forged an “ecumenism of hate” in America. Even liberal Catholic outlets were embarrassed by that spectacle. In fact, if you put together the various names in Viganò’s letter, almost all of Francis’ closest advisors lie close to the heart of the problem, not its solution.
If there is a solution now, it’s going to come primarily from lay people and the few bishops – so far – willing to speak candidly and do something. All Catholics everywhere now must firmly keep pressing the Church to come clean. Completely. No one gets a partial or plenary indulgence. No one. Nothing else will do.
As for those who are compromised: it would be wise to be careful what you say and do next. The old days of deception and delay, even in Rome, have ended. People are watching who steps forwards and who doesn’t; who tries to spin obvious facts and hide behind pious platitudes; whether heads roll or it’s all talk.
Much of what was hidden – including any further lies or actions – will become known now. Stonewalling will only make the ultimate day of reckoning even worse.
*Image:Catherine of Siena escorted pope Gregory XI at Rome on 17th January 1377 by Giorgio Vasari, c. 1550 [Sala Regia, Apostolic Palace, Vatican]
How ironic this writing below is…just last night we talked about how our faith will be downsized….but only to be reborn to a stronger more blessed Church.
How blind we are
Joseph Ratzinger, Faith and the future
Wednesday, August 22, 2018
If it is true that a man can see only with his heart, then how blind we are! We have no need of a Church that celebrates the cult of action in political prayers. It is utterly superfluous. It will destroy itself. What will remain is the Church of Jesus Christ, the Church that believes in the God who has become man and promises us life beyond death. Let us go a step farther. From the crisis of today the Church of tomorrow will emerge—a Church that has lost much. She will become small and will have to start afresh more or less from the beginning . . . But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church. Men in a totally planned world will find themselves unspeakably lonely. Then, they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.