Christopher A. Ferrara
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Remnant readers may know that I wear another hat besides that of Remnant columnist. Back in 1991, at the suggestion of a close friend and confidant, I founded the American Catholic Lawyers Association, leaving behind the private practice of law and devoting my legal career to the defense of the rights of Catholics in the law courts and in the court of public opinion.
Over the past 25 years ACLA, http://www.aclainc.org/, has provided free legal assistance to Catholics under fire by Big Abortion and the forces of secularism in general, providing representation in state and federal courts around the country, in both civil and criminal matters.
ACLA attorneys have been involved in cases as prominent as the fight to save the life of Theresa Schiavo as well as the lesser-known street-level defense of Catholic pro-life activists and conscientious Catholics who are the victims of police harassment employment discrimination and other violations of constitutional and civil rights. For example:
Yet again Francis has told us what he thinks, yet again the Church is rocked by scandal, and yet again the Vatican has had to issue a “clarification” in an effort to calm the storm. As the whole world knows by now, during rambling remarks at a “pastoral conference” for priests of the Diocese of Rome at Saint John Lateran on June 16, Francis declared that “the great majority of our sacramental marriages are null” because the spouses “don’t know what they say” when they say “Yes, for life.”
But Francis is also “sure” that couples in the countryside of northeast Argentina who cohabit out of the husband’s superstitious fear of marriage vows, avoiding Catholic nuptials until they are grandparents, have “a true marriage, they have the grace of marriage, precisely because of the fidelity they have.”
Pope Francis’s Ghostwriter Also Wrote: “Heal Me With Your Mouth. The Art of Kissing”
Victor Manuel Fernández, known as “Tucho” to his fans, is very tight with Francis, his fellow Argentinian. So tight that within three months of his election Francis made Tucho a bishop and then, a month later (June 2013), appointed him titular Archbishop of the titular See of Tiburnia, named after a defunct ancient Roman city in what is now the Austrian state of Carinthia.
Tucho is thus literally the archbishop of nowhere. But the impressive title credentialed him to serve as the go-to guy for the heavy lifting of drafting three meandering, book length excurses presenting Francis’s painfully passé seventies-era, liberal Jesuit “vision” of the Church and the world. Evangelii Gaudium, Laudato Si and Amoris Laetita (AL) all exhibit the Touch of Tucho.
For more than three years now, Francis has been torturing Catholic ears and disturbing Catholic minds with an endless series of heterodox sermons and twisted “meditations” on Scripture, most of them delivered in the chapel of his digs in the five-star hotel at Casa Santa Marta. The daily spectacle has become almost comical:
In the fourth year of his pontificate, Francis continues to deliver regular payloads of explosive off-the-cuff remarks that delight the media and shock the Catholic faithful. It would be easy at this point simply to ignore these spectacles, but then one would be ignoring a key element of the manner in which Francis is attempting to realize his “vision” of the Church. As Francis himself has insisted, his “magisterium” includes an endless stream of informal speech in various venues: “I’m constantly making statements, giving homilies. That’s magisterium. That’s what I think, not what the media say that I think. Check it out; it’s very clear.”
Bishop Schneider at last year's Chartres Pilgrimage,
with foreign chapter leaders (including Michael Matt and John Rao)
To your everlasting credit, but to the Church’s everlasting shame, you alone among the entire Catholic episcopacy have protested publicly and forthrightly against the many statements in Amoris Laetitia (AL), particularly in Chapter 8, which appear to derogate from the negative precepts of the natural law, including those against divorce, adultery and fornication. By the divine will, these precepts, as Your Excellency writes, “are universally valid… oblige each and every individual, always and in every circumstance” and “forbid a given action semper et pro semper, without exception” because they concern “kinds of behaviour which can never, in any situation, be a proper response.”
Jorge & Bruno
Archbishop Bruno Forte, Pope Bergoglio’s handpicked Special Secretary for both sessions of the Phony Synod, is a supremely arrogant man. For only supreme arrogance could explain his reported insertion into the midterm report of Phony Synod 2014 (with Francis’s full approval) those infamous statements about “valuing” the “homosexual orientation” and recognizing that “homosexual unions” can provide “precious support in the life of the partners” as they habitually engage in sodomy.
French Translation by SJJ
Note de l'éditeur: Ceci est la version WEB RÉVISÉE ET AUGMENTÉE de l'article de M. Ferrara du même nom qui apparaît dans la version imprimée courante du The Remnant. Nous avons décidé de l'afficher ici dans son intégralité en raison de la gravité de son sujet et parce qu'il pourrait bien être notre réquisitoire le plus définitif de François et de son ordre du jour pour changer l'Église de façon permanente. C'est avec tristesse que nous publions cette critique dévastatrice de la «Joie de l'amour». En fait, nous considérons ceci comme rien de moins que le devoir déchirante des fils fidèles de l'Eglise, qui ne voient pas d'autre choix que de résister. S'il-vous-plaît, priez pour le Pape François et pour notre bien-aimée Église catholique manifestement assiégée. MJM
Aucune difficulté ne peut survenir qui justifierait la mise de côté de la loi de Dieu, qui interdit tous les actes intrinsèquement mauvais. Il n'y a aucune circonstance possible dans laquelle le mari et la femme ne pourraient pas, fortifiés par la grâce de Dieu, remplir fidèlement leurs devoirs et préserver de toute souillure leur chasteté dans le mariage. Pie XI, Casti Connubii
Introduction: L'inquiétude se répand
Comme le cardinal Burke a observé dans un article paru dans le National Catholic Register, suite à une lecture attentive, AMORIS LAETITIA se révèle être un document «personnel, c'est-à-dire non-magistériel, une réflexion personnelle du pape» qui «ne se confond pas avec la foi qui doit obéissance aux déclarations du Magistère.». Ceci est vrai, mais peut-être pas pour les raisons décrites par le cardinal, comme je le montrerai à l'issue de cet essai.
Editor's Note: This is the REVISED AND EXPANDED WEB VERSION of Mr. Ferrara's article by the same name which appears in the current print-edition of The Remnant. We've decided to post it here in its entirety due to the gravity of its subject matter and to the fact that it may well be our most definitive exposé of Pope Francis and his agenda to permanently change the Church. It gives us no joy to publish this devastating critique of the 'Joy of Love'. In fact, we regard it as nothing less than the heartbreaking duty of loyal sons of the Church who can see no alternative but to resist. Please pray for Pope Francis and for our beloved Catholic Church under obvious siege. MJM
No difficulty can arise that justifies the putting aside of the law of God which forbids all acts intrinsically evil. There is no possible circumstance in which husband and wife cannot, strengthened by the grace of God, fulfill faithfully their duties and preserve in wedlock their chastity unspotted. -Pius XI, Casti Connubii
Introduction: Spreading Alarm
As Cardinal Burke has observed in an article appearing in the National Catholic Register, upon careful reading AMORIS LÆTITIA reveals itself to be “a personal, that is, non-magisterial” document, “a personal reflection of the Pope” that “is not confused with the binding faith owed to the exercise of the magisterium.” This is true enough, but perhaps not for the reasons the Cardinal expresses, as I show at the conclusion of this essay.
Our Lord says "whoever puts away his wife and marries another commits adultery (Lk 16:18)."
But in Chapter 8 of “The Joy of Love” Francis says: Well, really, it depends on the circumstances.
In keeping with Our Lord’s divine admonition, the Church has constantly affirmed her “practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried” unless, if they "cannot satisfy the obligation to separate, they take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.” (Familiaris consortio, 84)