Posted on 11/09/2024 2:43:49 PM PST by ebb tide
It remains anyone’s guess as to whether sainted pontiffs of the past would have descended into the mire of the Twitterverse or other social media.
What’s quite certain, however, is that they would never have employed such tools for the dissemination of false or ambiguous teaching—something which, alas, is repeatedly done by the current bishop in white.
Just last month, @Pontifex gainsaid the teaching of Jesus Christ that divine power over human life is legitimately entrusted to civil authorities (see Jn 19:11), instead claiming that: “The #DeathPenalty is always inadmissible, because it attacks the inviolability and dignity of the person.” Sadly, such off-the-cuff departures from official Catholic doctrine have been rather numerous in recent the years.
The current Vatican might benefit from a Catholic fact-checking team.
As such, the Tradivox project is pleased to refer them to MasterCatechism.com, the only digital search engine that limits its results to the official catechisms of the Church: those tidy summaries of faith and morals that voice her common and received doctrine across time and space.
It should be simple enough for any Vatican staffer to use. One simply enters a question, and receives concise answers from the likes of Aquinas, Bellarmine, Canisius, Gasparri, Pius X, and dozens of other canonically-approved catechisms (Trent, Baltimore, Maynooth, etc.) throughout the last millennium. Operating in ten different languages, even the less linguistically-inclined should benefit, and they can click to read every original source directly in the citations. Furthermore, if they prefer older sources to those of more recent vintage (the default setting is “all”), they can simply toggle off “contemporary” sources when submitting queries.
We might suggest a few starting points for review, by contrasting a range of recent pontifical soundbites with the common doctrine of Catholic catechisms around the world:
The above might serve as helpful starting points for promoting greater dialogue. After all, every Successor of Peter is established as the perpetual and visible principle and foundation of unity on earth, guarantor that the apostolic doctrine remains “believed and held by all the faithful in accordance with the ancient and unchanging faith of the whole Church.”
It would therefore be scandalous to an unprecedented degree, if such a pontiff’s talking points were to regularly contradict this same doctrine—that teaching consistently reflected in the Church’s many catechisms, from across the centuries and around the world.
Tolle lege!
Ping
Answer:
The documents provided indicate that the Church has a longstanding tradition prohibiting women from serving in certain liturgical roles, including the functions of lector and acolyte, which are considered minor orders. This prohibition is rooted in the theological understanding that these roles are connected to the diaconate, which is reserved for men.
Prohibition of Female Altar Servers: The unbroken and universal practice of the Church has prohibited women from receiving minor orders or exercising the service of lector and acolyte. This is based on the belief that the sacrament of holy orders, which includes the diaconate, is reserved for men (V0 Schneider Credo 2023 322:3, 320:2).
Theological Basis: The theological reasoning behind this prohibition is that the roles of lector and acolyte are linked to the diaconate, which is a part of the sacrament of holy orders. The Church teaches that only men can fulfill these roles because they represent Christ, who is male, in the liturgical context (V0 Schneider Credo 2023 322:4, 646).
Historical Context: The documents also clarify that while there were women referred to as "deaconesses" in the early Church, they did not receive the sacrament of holy orders and did not perform the same functions as male deacons (V0 Schneider Credo 2023 321:4).
Recent Changes: It is noted that Pope Francis altered the Code of Canon Law in 2021 to admit women to the instituted ministry of lector and acolyte, which is seen as a significant departure from the Church's traditional stance (V0 Schneider Credo 2023 322:5). However, this change is viewed as a rupture with the universal practice of the Church.
In summary, the traditional teaching of the Church does not approve of altar girls serving in the roles of lector and acolyte, as these roles are reserved for men due to their connection to the sacrament of holy orders.
Answer:
No, Holy Communion in the hand is not permissible according to the Church's tradition. The current practice of receiving Communion in the hand is considered spiritually harmful and is foreign to the Catholic liturgical patrimony. It is stated that this practice was invented by Calvinists to signify their rejection of holy orders and transubstantiation.
The Church teaches that Communion in the hand violates the rights of Christ by failing to show the proper reverence due to His Eucharistic fragments, sacred vessels, and ordained ministers. It also weakens belief in and witness to the Incarnation and transubstantiation, and it poses a risk to the custody of consecrated hosts, which can be stolen or abused.
Historically, while there was an ancient practice of placing Holy Communion on the palm of the hand, this was not universal and was eventually prohibited because the conditions to ensure proper respect for the Eucharist were no longer present. The Church has reached a consensus that the highest honors should be paid to this sacred mystery, leading to the prohibition of Communion in the hand.
Answer:
The Second Vatican Council is not considered infallible. The Church teaches that Vatican II was predominantly pastoral in character and was not convoked to infallibly pronounce new dogmas or propose definitive teachings. Pope John XXIII stated that the Council's magisterium is predominantly pastoral, and Pope Paul VI confirmed that it avoided pronouncing dogmas endowed with the note of infallibility.
Furthermore, while the teachings of an ecumenical council can be infallible if they are approved and solemn dogmatic definitions, the statements made during Vatican II do not fall into this category. They are seen as non-definitive and non-infallible teachings, which can be subject to future revision or clarification.
In summary, the Second Vatican Council's teachings are authoritative but not infallible, as they do not meet the criteria established for infallibility in the Church.
Website looks like a great resource.
I think so.
The site will let you enter a limited number of questions for free:
Here's one that I asked:
Is the Jews covenant superseded?
Answer:
Yes, the covenant of the Jews has been superseded by the New Covenant established by Jesus Christ. The Church teaches that the Old Law, which includes the covenant made with the Jews, was fulfilled and surpassed by the New Covenant in Jesus Christ. This is supported by the following points:
Fulfillment of the Old Law: The Old Law, with its precepts and ceremonies, was not a source of sanctifying grace and salvation for its adherents. Salvation was always through faith in the coming Redeemer, which is now realized in Jesus Christ (SOURCE: [V0 Schneider Credo 2023 59:5]).
Contemporary Judaism: The current practice of Judaism, which rejects the fulfillment of the Old Covenant in Christ, is seen as a rejection of God's calling. The Church holds that those who believe in Christ are the true heirs of the promise made to Abraham (SOURCE: [V0 Schneider Credo 2023 59:7]).
Prophecies of the Messiah: The prophets foretold that after the coming of the Messiah, the Jews would be left without a king, prophet, or temple worship, and they would seek salvation but not find it until they recognize their error and convert to Christ (SOURCE: [V0 Schneider Credo 2023 67:7], [V14 Deharbe Complete Catechism 1882 228:2]).
The New Covenant: Jesus established a New Covenant, which is a more perfect covenant than that of Moses. This New Covenant includes all nations and is characterized by a new sacrifice and priesthood, which is offered universally, not confined to a single location (SOURCE: [V14 Deharbe Complete Catechism 1882 228:3], [V10 Jean-Joseph Gaume The Catechism of Perseverance vol I 1883 321:1]).
Destruction of the Temple: The destruction of Jerusalem and the Temple, as prophesied, signifies the end of the Old Covenant's sacrificial system, which has been replaced by the sacrifice of Christ (SOURCE: [V14 Deharbe Complete Catechism 1882 228:2]).
In summary, the Church teaches that the Old Covenant has been superseded by the New Covenant in Christ, which fulfills the promises made to the Jews and extends salvation to all nations.
Master Catechism
Should Ebby pray for the Pope even if he thinks Francis is the anti-Christ?
Sources:
Here is your answer:
Yes, you should pray for the Pope, regardless of your personal opinions about him. The Church teaches that we are to pray for all, including our spiritual leaders, as part of our duty of love and charity.
Reasons to Pray for the Pope:
Universal Duty of Prayer: The Church instructs that we should pray for all mankind, without exception, including our leaders. This is rooted in the commandment to love our neighbor, which extends to everyone, even those we may disagree with (V7 Council of Trent Catechism of the Council of Trent 1566 524:1).
Specific Instruction for Rulers: We are particularly encouraged to pray for those in authority, including the Pope, as they have a significant role in guiding the faithful and the Church. The example of the apostles and the teachings of the Church emphasize the importance of praying for our rulers (V7 Council of Trent Catechism of the Council of Trent 1566 524:1).
Spiritual Support: Praying for the Pope can be seen as a way to support him spiritually, asking God to grant him wisdom, strength, and guidance in his role. This aligns with the Church’s teaching that even the good and pious need the prayers of others (V7 Council of Trent Catechism of the Council of Trent 1566 524:1).
Charity Towards Enemies: The Church also teaches that we should pray for our enemies and those who persecute us. This principle applies to any negative feelings we may have towards the Pope, as we are called to act with charity and seek the good of all, including those we may view unfavorably (V7 Council of Trent Catechism of the Council of Trent 1566 524:1).
For the Church’s Unity and Guidance: Praying for the Pope is also a prayer for the unity and guidance of the Church as a whole. The Pope plays a crucial role in maintaining the faith and guiding the Church, and our prayers can contribute to this mission (V8 Pius X Compendium of Christian Doctrine 1905 252:5).
Conclusion:
Regardless of personal opinions, the Church’s teachings encourage us to pray for the Pope as part of our commitment to love and support all members of the Church, especially those in positions of authority.
SOURCES:
1566
V7
Catechism of the Council of Trent (Council of Trent)
524:1
1905
V8
Compendium of Christian Doctrine (Pius X)
252:5
False witness is a sin, Oystir.
I pray for both Francis’ and your’s conversion to the Catholic faith.
Yes, there are claims that Pope Francis has taught heretical positions. The documents indicate that there have been historical instances of popes teaching doctrinal errors, and Pope Francis is mentioned specifically in this context.
Historical Context of Papal Errors: The documents acknowledge that while rare, there have been cases in history where popes have taught or promoted doctrinal errors. Examples include:
Pope Francis' Teachings: The documents specifically mention that Pope Francis has signed a document affirming that "the pluralism and the diversity of religions, color, sex, race, and language are willed by God in His wisdom," and he has also taught that the death penalty "is per se contrary to the Gospel." These statements have been viewed by some as contrary to traditional Catholic doctrine.
Nature of Papal Infallibility: It is important to note that the pope is infallible only when he defines a doctrine concerning faith or morals to be held by the whole Church in an ex cathedra manner. The documents clarify that no pope has ever taught an error in such a definitive manner, but they also state that a pope may teach doctrinal errors in his daily, ordinary, and non-definitive assertions.
Response to Heretical Teachings: The documents emphasize that those who refuse to accept the solemn definitions of the pope, or who doubt them, sin against faith and could be considered heretics if they remain obstinate.
In summary, while there are claims and concerns regarding Pope Francis' teachings, particularly in relation to traditional doctrine, the assertion of heresy would depend on the context of his teachings and whether they are considered ex cathedra or not.
Yes. A heretic is defined as a person who obstinately denies or doubts a truth of the faith that must be held by the Church. The following points summarize the Church's teaching on heretics:
Definition of Heresy:
Heresy is a culpable error of the intellect by which some truth of faith is obstinately denied (V8 Pius X Compendium of Christian Doctrine 1905 267:2).
Conditions for Being Called a Heretic:
A person can be called a heretic if they pertinaciously assert an error contrary to a truth of faith. However, if someone asserts an error out of ignorance, even if culpable, they are not considered a heretic (V8 Frassinetti A Dogmatic Catechism 1872 127:1).
Types of Heretics:
Sin of Heresy:
Those who obstinately deny or willfully doubt a revealed truth are guilty of the sin of heresy. Conversely, someone who errs in good faith and is willing to submit to Church teaching upon recognizing the truth is not guilty of heresy (V0 Schneider Credo 2023 163:4).
Difference from Other Terms:
Exclusion from the Church:
Heretics do not belong to the Church because they do not believe all the truths that God has taught through the Church (V15 Bishops of Canada The Catechism of the Ecclesiastical Provinces of Quebec, Montreal, Ottawa 1888 202:7).
In summary, a heretic is someone who, after baptism, obstinately denies a truth of the faith, and such a stance separates them from the unity of the Church.
No, the Traditional Latin Mass cannot be legitimately forbidden. The Church teaches that the Traditional Roman Rite is based on divine, apostolic, and ancient pontifical usage, and it possesses the canonical force of immemorial custom. Therefore, it can never be abrogated or forbidden.
Furthermore, a pope or bishop does not have the authority to prohibit the public offering of Mass for any cause, except in extreme cases of canonical punishment through an interdict, and only for the most serious ecclesiastical crimes. This underscores the importance of the Mass as a divine institution and its significance for the common good of the Church.
The Church also affirms that traditional liturgical rites form a sacred and constitutive part of the Church's common patrimony, and not even the highest ecclesiastical authority has the power to proscribe them. The continuity of liturgical practices is essential to the Church's holiness and unity, and attempts to innovate or change these rites have historically been condemned.
No. It rests upon divine, apostolic, and ancient pontifical usage, and bears the canonical force of immemorial custom; it can never be abrogated or forbidden.
No. As a divine institution and the common good of the entire Church, Holy Mass may only be prohibited in a particular place and time as an extreme measure of canonical punishment through interdict, and only for the most serious ecclesiastical crimes.
No. Just as a pope cannot forbid or abrogate the Apostles' Creed or Niceno-Constantinopolitan Creed or substitute a new formula for them, neither can he abrogate traditional, millennium-old rites of Mass and the sacraments or forbid their use. This applies as much to Eastern as to Western rites.
No. "What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place." The rites of venerable antiquity form a sacred and constitutive part of the common patrimony of the Church, and not even the highest ecclesiastical authority has power to proscribe them.
Yes.
The Jansenist Synod of Pistoia (1786) sought to reduce the liturgy "to a greater simplicity of rites, by expressing it in the vernacular language, by uttering it in a loud voice"; as if the present order of the liturgy, received and approved by the Church, had emanated in some part from the forgetfulness of the principles by which it should be regulated—a notion condemned as "rash, offensive to pious ears, insulting to the Church, favorable to the charges of heretics against it."
Pope Benedict XVI similarly affirmed: "In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful."
No. Liturgical continuity is an essential aspect of the Church's holiness and catholicity: "For our canons and our forms were not given to the churches at the present day, but were wisely and safely transmitted to us from our forefathers."
Yes. The early medieval Papal Oath affirms: "I promise to keep inviolate the discipline and the liturgy of the Church as I have found them and as they were transmitted by my holy Predecessors," and the Papal Oath decreed by the Council of Constance echoes: "I will follow and observe in every way the rite handed down of the ecclesiastical sacraments of the Catholic Church."
Imagine That, it looks like someone manipulates questions to get a desired answer. It’s almost impossible to believe. Just like knowing how many fake votes are needed to win an election!
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