Holy Father: Why have you allowed this man to take possession of his Cathedra?

Only days after stripping the disgraced pervert Cardinal, Keith O'Brien of his title and power and sending him to retire quietly in a £200,000 cottage, Pope Francis; amidst the outrage of the people of the Diocese of Osorno in Chile has permitted another bishop to take his Cathedra - a man implicated in the scandal of sodomy and perversion and the abuse of three men from the time they were boys. Is this to be considered another "who am I to judge" episode as with Msgr. Ricca appointed to a high position within the Vatican Bank? If so, then the definition of scandal has been forgotten along with a real understanding of mercy for those victimised by the evil and perverted pederasts who performed abominable acts upon young boys of teenaged years.

Bishop Juan Barros, formerly of the Military Ordinariate in Chile has been made Ordinary of the Diocese of Osorno. Juan Carlos Cruz Chellew, James Hamilton Sánchez and José Andrés Murillo Urrutia said on Crux that they were "accustomed to the blows we have received from the Chilean hierarchy, but never directly from the Holy Father. It is hard to believe that it was the Pope himself who said a few days ago: "families should know that the Church makes great efforts to protect their children, who have a right to address her with confidence, because it is as safe house."

Since this appointment was announced in January, Chileans have been outraged. Crux further reports that "The Archbishop of Concepción, Fernando Chomalí, met with the Pope a few weeks ago and warned him that the Barros appointment was causing consternation in Chile, not only in the community of Osorno, but throughout the country. Pope Francis admitted to knowing the suffering of the victims of Karadima and the damage to the Chilean church. However — despite everything — the Pope, through the Nuncio in Chile, Ivo Scapolo, reconfirmed Barros without considering the facts and warnings of so many people, including priests and bishops. With pain we see that the faithful will have to accept and deal with Pope Francis’ decision. A pain and fear we know too well."

Yet, Pope Francis still proceeded in spite of the warning. This is a scandal to the people of Osorno; it is a scandal and an insult to the three victims assaulted by a homosexual pederast priest whilst the then Fr. Juan Barros, watched.

Crux has now been reporting on this since it broke last week at the Associated Press. Patheos has picked it up finally and the secular media from the Toronto Star to the BBC to Al Jazeera are running with the story.

The Pope must be accountable for this; not just to Almighty God, but to the smelly sheep in the periphery.

As I stated in an interview with "From Rome" - Let us not, as Catholics, give an exaggerated status to any pope along the lines of what our protestant friends think – an infallibility without respect for the Gospel, which he does not possess. The First Vatican Council defined it very clearly.

All the talk of mercy, thumbs up photographs and the washing of feet and the daily media spin from the manipulators in the Vatican Press Office won't fix this. The Pope himself is responsible for this and there is no spinning out of it.

In their dictatorship of mercy and condemnation of the Law and those who try to live by it some appear to have forgotten who is in charge.

Catechism of the Catholic Church:
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CHAPTER ONE
THE DIGNITY OF THE HUMAN PERSON

ARTICLE 8
SIN

IV. THE GRAVITY OF SIN: MORTAL AND VENIAL SIN

1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture,129 became part of the tradition of the Church. It is corroborated by human experience.

1855 Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.130
1857 For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”131

1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.”132 The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.

1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart133 do not diminish, but rather increase, the voluntary character of a sin.

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

1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.

1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.

1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God’s grace it is humanly reparable. “Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness.”134

While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.135

IN BRIEF

1870 “God has consigned all men to disobedience, that he may have mercy upon all” (Rom 11:32).

1871 Sin is an utterance, a deed, or a desire contrary to the eternal law (St. Augustine, Faust 22:PL 42, 418). It is an offense against God. It rises up against God in a disobedience contrary to the obedience of Christ.

1872 Sin is an act contrary to reason. It wounds man’s nature and injures human solidarity.

1873 The root of all sins lies in man’s heart. The kinds and the gravity of sins are determined principally by their objects.

1874 To choose deliberately - that is, both knowing it and willing it - something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. This destroys in us the charity without which eternal beatitude is impossible. Unrepented, it brings eternal death.

1875 Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us.

1876 The repetition of sins - even venial ones - engenders vices, among which are the capital sins.

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