Nostra aetate (6) ... two recent popes

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
In 1980, addressing a Jewish gathering in Germany, B John Paul II said (I extract this from a long sentence): " ... dialogue; that is, the meeting between the people of the Old Covenant (never revoked by God, cf Romans 11:29) and that of the New Covenant, is at the same time ..." In 2013, Pope Francis, in the course of his Apostolic Exhortation Evangelii gaudium, also referred to the Old Fr John Hunwicke
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Nostra aetate (5): the recent Papal Magisterium

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
The sort of people who would violently reject the points I am making are the sort of people who would not be impressed by the the Council of Florence. So I am going to confine myself to the Magisterium from the time of Pius XII ... since it is increasingly coming to be realised that the continuum of processes which we associate with the Conciliar and post-Conciliar period was already in operationFr John Hunwicke
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Nostra Aetate (4): Is the Two Covenant Theory a necessary revolution?

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
We have seen that the Two Covenant Theory, the idea that Jewry alone is guaranteed Salvation without any need to convert to Christ, is repugnant to Scripture, to the Fathers, even to the post-Conciliar liturgy of the Catholic Church. It is also subversive of the basic grammar of the relationship between the Old and the New Testaments. Throughout  two millennia, in Scripture, in Liturgy, in her Fr John Hunwicke
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Nostra Aetate (3): the post-Conciliar liturgical Magisterium

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
Lex orandi lex credendi. I have been examining the Two Covenant Dogma: the fashionable error that God's First Covenant, with the Jews, is still fully and salvifically valid, so that the call to saving faith in Christ Jesus is not made to them. The 'New' Covenant, it is claimed, is now only for Gentiles. I want to draw attention at this point to the witness of the post-Conciliar Magisterium of theFr John Hunwicke
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Nostra Aetate (2): S Paul and his sungeneis

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
S Paul loved his fellow Jews, his 'kinsmen' and believed "the gifts and call of God are irrevocable". He believed that at the End, those among them who had rejected Christ would be brought in to the chosen people. He believed that they were like olive branches which had been cut off so that the Gentiles, wild olive branches, could be grafted in. But, when the fulness of the Gentiles had entered Fr John Hunwicke
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Nostra Aetate (1)

Fr Hunwicke's Mutual Enrichment - Tue, 01/19/2038 - 04:14
Since the Council, an idea has been spreading that Judaism is not superseded by the New Covenant of Jesus Christ; that Jews still have available to them the Covenant of the old Law, by which they can be saved. It is therefore unnecessary for them to turn to Christ; unnecessary for anybody to convert them to faith in Christ. Indeed, attempting to do so is an act of aggression not dissimilar to theFr John Hunwicke
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O Sole Mio

Steyn Online - Tue, 10/15/2019 - 16:00
We're delighted to present another live-performance edition of our Song of the Week. Mark invites Paul Sorvino to reveal the connection between a great American actor and one of the most beloved songs on the planet:
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CRTV vs Steyn: The Verdict

Steyn Online - 0 sec ago
A case that should never have been brought finally ends.
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Football and Hockey

Steyn Online - 0 sec ago
The Corner post that launched a lawsuit...
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The Neo-Marxist Roots of Modern Monetary Theory

Mises Institute - 33 min 37 sec ago

The influence of the economics of Michal Kalecki on Modern Monetary Theory (MMT) is hard to ignore. With its roots in the Neo-Marxist macroeconomic theory of Michal Kalecki, MMT carries with it the heritage of the labor theory of value and the Marxist state and class analysis. As a Marxist, Kalecki views the economy through the lens that capitalism is a class society. For him, two classes operate in the economy: the capitalists (the bourgeoisie) and the workers (the proletariat). Kalecki prepared the theoretical groundwork for the expansion of government spending, particularly in the countries of the third world. Yet while most developing countries have abandoned this theory, it celebrates its comeback disguised as “ Modern Monetary Theory ”.

The thesis that “deficits don’t matter” does not oroginate with the English economist John Maynard Keynes, but with the much-less-known Polish economist Michal Kalecki (1899-1970). This Marxist economist counts among the precursors of Modern Monetary Theory. Kalecki pushed the notion that government spending creates by itself the savings surplus in the private sector. For Kalecki, deficits are a permanent feature of an economic policy that wants to maintain full employment. While Keynes stressed that the public debt accumulation must not get out of control and thus debt should be liquidated in the times of the boom, the Kaleckian position says that public debt can be accumulated without facing a limit.

To prove his point, Kalecki distinguished between the consumption of the capitalists and that of the workers. Different from the Keynesian model, where consumption is a part of aggregate demand along with investment, government spending, and net exports, Kalecki assumes that the consumption of the capitalists depends on profits while that of the workers depends on the wages they earn. For

Keynes argued that savings are that part of the national income which is not consumed. In contrast, the Kaleckian macroeconomic hypothesis asserts that workers consume all their income. Workers have a marginal consumption rate of one and a savings rate of zero. For capitalists, the situation is different. Their income exists in the form of profits, and these, so claims the Kaleckian theory, result from the difference between national income and wages. Because the consumption of the workers is equal to their wages, investment and the consumption of the capitalist are a residual. In a peculiar twist of argumentation yet grounded on his model of the capitalist economy as a class society, it follows that profits are determined by the amount of the investment of the capitalists themselves and the extent of their consumption.

Joan Robinson, a good friend and colleague to both Keynes and Kalecki in Cambridge, summarized the Kaleckian theory in the phrase: “the workers spend what they get, and capitalists get what they spend”.

Michal Kalecki explains :

“… the budget deficit always finances itself – that is to say, its rise always causes such an increase in incomes and changes in their distribution that there accrue just enough savings to finance it … In other words, net savings are always equal to budget deficit plus net investment … any level of private investment and the budget deficit will always produce an equal amount of saving to finance these two items.”

Not differing from the basic Keynesian model — where income is composed of consumption, investment, government expenditure, and net exports — Kalecki determines private savings as that part of income that is left after taxes and consumption. These private saving are, according to the Kaleckian model, equal to investment, the trade balance, and the government budget deficit. In the Kaleckian model, investments and budget deficits are the counterpart of private savings. This thesis is also the focal point of Modern Monetary Theory that says — as put forth by Mosler — that in as much as the government raises its debt, financial wealth in the private sector rises.

The macroeconomy is in equilibrium so long as the accounts balance out overall. The sum of the difference between investment and savings, between the budget deficit and the trade balance, is zero. The investments of the capitalists and the deficits of the government generate at once the savings to finance these expenditures. According to this model, permanent budget deficits and the incessant accumulation of public debt present no threat because, automatically with the budget deficit, the savings surplus will rise and thus provide the funds to finance the deficit.

Entangled in their mathematical reformulations of a basic identity of macroeconomic accounting, the adherents of the Modern Monetary Theory lose sight of a big problem: the more a government spends, the less the private sector will invest. In other words: while there will be a private savings surplus, it is not the result of more savings but comes about because of falling investment. In the formal mode, the accounts balance, while the real economy sinks.

In conventional macroeconomics, savings provide the funds to finance investment and a budget deficit lowers national savings. Modern Monetary Theory, in the footsteps of Kalecki, puts it upside down: the more the capitalists invest, and the higher the deficit spending of the government, the larger becomes the national savings surplus. Based on a set of equations similar to Kalecki’s model, the proponents of the Modern Monetary Theory promote unhampered deficit spending to drive economic growth. Their slogan that “deficits don’t matter” and that government spending has no limits is embraced by the Democratic Socialists of America (DSA) and associated politicians. The Modern Monetary Theory serves as an intellectual tool to justify substantially increased government expenditures and comprehensive public welfare spending.

In the past, the Kaleckian model never took hold in industrialized nations. The Keynesian policy recipe, too, was abandoned after the disastrous stagflation of the 1970s. The Kaleckian theory was more influential for development policy and still serves as a cornerstone of the Post-Keynesian variant of the aggregate demand theory.

Kaleckian macroeconomics promotes policies of systematic budget deficits without regard to their consequences for the public debt burden and inflation. This model favors investment irrespective of any entrepreneurial guidance. Macroeconomics of this kind operates exclusively with aggregates. This approach neglects completely the microeconomic foundations. Like the Keynesian model, Kalecki disregards not only relative prices but also the price level.

Despite its name, Modern Monetary Theory is devoid of prices and money. It comes as no surprise that those countries that followed the Kaleckian model were devastated by a massive squandering of capital, widespread malinvestment, and high inflation. In Latin America, where this type of reasoning is still in vogue in some circles, the policies of unhampered public spending have created an economy marked by low productivity, low wages, and widespread misery.

Kaleckian economics favors investment in purely quantitative terms because this theory holds that in the same fashion as budget deficits create their own financing, investment automatically means higher revenue. In Kaleckian macroeconomics, the capitalist automatically creates his profits and consumption. The conclusion is that if the state could become a capitalist, the government would reap the profits itself. By taking over the function as an investor, the government would assume the role of the capitalist class and be able to consume what it spends.

The Kaleckian economic policy theory leads to the demand that the investment function should be taken away from the capitalist in the private sector and transferred to the state. By way of its investment, the consumption of the state could then be increased. The suggested policy asks deficit-financed state expenditure for investment which would increase the consumption of both the state and the population at the same time. Yet the promise that budget deficits would finance themselves through higher savings has never happened. Instead, the countries that followed the Kaleckian model have suffered from chronic stagflation and have remained stuck in the underdevelopment of the middle-income trap.

While many developing countries have abandoned the failed approach of development by debt and turned to solid economic policies, the opposite is happening in the United States and some other parts of the developed world. The enthusiasm that met the proposals of free education, health care for all, and a fully renewed ecological infrastructure, is a sign utopian wishful thinking. If realized, these plans will not bring prosperity and social justice, but hyperinflation, economic stagnation, and socio-political chaos.

The traditional friars bringing hope to a depressed Native American community

Catholic Herald - 38 min 3 sec ago
The Franciscan Friars of the Holy Spirit offer spiritual hope for a forgotten people
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Cardinal George Pell will not seek reduced sentence if court upholds conviction - 52 min 37 sec ago
Pell is returning to court to fight his sexual abuse conviction but will not appeal his six-year prison term
George Pell is appealing his conviction for sexually abusing two Melbourne choirboys in the 1990s but will not seek a reduced sentence. Photograph: Asanka Brendon Ratnayake/AFP/Getty Images
Disgraced Cardinal George Pell will not seek a reduced sentence if the court of appeal upholds his conviction for sexually abusing two Melbourne choirboys in the 1990s.
Pell has been behind bars since February and is due to return to court next month to fight his conviction.
But he will not be adding an appeal against the six-year prison sentence handed down by the county court chief judge, Peter Kidd, in March.
Pell was ordered to serve at least three years and eight months of that sentence after being convicted by a jury in December of one charge of sexual penetration of a child and four charges of committing an indecent act with or in the presence of a child.
Pell raped one 13-year-old choirboy and sexually …
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Why the Confiteor Before Communion Should Be Retained (or Reintroduced)

Novus Motus Liturgicus - 1 hour 22 min ago
The Confiteor at the start of MassIn this article, I will defend the fittingness of the repetition of the Confiteor by the ministers immediately before their communion — sung by the deacon and subdeacon at Solemn Mass, said by the acolytes at the Missa Cantata and Low Mass. I shall argue that it not only deserves to be retained, but that it should be used everywhere in the usus antiquior, and not omitted.

Before moving to this question, let us consider for a moment why there ought to be a double Confiteor at the start of the Mass, in the penitential section at the foot of the altar, prior to the ministers’ ascending the mountain of the Lord to offer the twofold sacrifice: first, the verbal sacrifice of the readings, followed by the unbloody sacrifice of the Lamb of God.

At first glance, it might appear that there should be only a single Confiteor of priest and people together, and indeed, this is what the Novus Ordo Missae provides, having relied on scholars to purge it of “useless repetitions.”

Nevertheless, the double Confiteor is far from useless. It strongly brings out the dialogical nature of liturgical worship, where the celebrant acts as a mediator for the people, and where each member of the body is praying for the other. The doubling formalizes the mediation as well as the mutual assistance. It reinforces the humility needed in the celebrant, who confesses his sins alone coram omnibus, and also exhibits the dignity of the servant who says to the master: “May almighty God have mercy on thee, and having forgiven thy sins, lead thee to eternal life.” It reflects the truth of cosmic and ecclesiastical hierarchy and pushes against one of the dominant errors of our time, that of democratic egalitarianism, which lumps everyone together into an undifferentiated mass (or Mass).

Bishop Athanasius Schneider once told of a Low Mass he was offering in Africa at a large traditional Catholic school for girls. When he had confessed his sins, he heard all these little girls say to him, in perfect Latin, “Misereatur tui omnipotens Deus, et dimissis peccatis tuis, perducat te ad vitam aeternam.” He was overcome with feelings of humility, littleness, and joy. This experience of the priest confessing his own sins in front of the people—or, for that matter, the bishop, or the pope—is something we could use a great deal more of in the Church today, together (of course) with the confession of the people. And all of this in the humbling and strengthening presence of the saints invoked by name, twice: “Blessed Mary ever-virgin, St. Michael the Archangel, St. John the Baptist, the holy apostles Peter and Paul, and all the saints” — not (as we were just saying) lumped together in an undifferentiated mass of “all the angels and saints,” mentioned only once, for efficiency’s sake. There are no shortcuts in penance and forgiveness.

Now, moving to our main topic — the Confiteor before communion — it was not only the repetition at this moment of something that had “already been done” earlier in the Mass that the liturgical reformers objected to; it was rather the impression that the communion rite for the faithful is “tacked on to” the Mass as an extrinsic piece rather than something intrinsic to it. Eliding the communion rite(s) was a way of underlining the unity of liturgical action.

Yet the old practice makes theological sense, at least from the vantage of the dogmatic teaching of the Council of Trent. The communion of the offering priest is essential to the completion of the sacrifice in a way that the communion of no one else is. In fact, the obscuring of this point by having a single communion rite in which the priest announces “Ecce Agnus Dei” prior to receiving Christ and distributing Him to the faithful is among the many factors that have contributed to the obscuring of the difference in kind between the ministerial priesthood and the priesthood of the faithful.

Moreover, one should not evaluate this practice only from a low Mass standpoint, but also from the Solemn High Mass, the normative Mass of the Roman Rite. Seeing the priest flanked by his close companions, the deacon and the subdeacon, with the deacon chanting the Confiteor, throws into sharp relief how the sacrifice is essentially complete with the communion of the priest, who stands in for Christ the High Priest, and that the further communions are an extension of this sacrifice to the ministers and the faithful, a sacramental “rippling out” comparable to the rippling out of the Pax, the gesture of peace, passed down from on high — much as the higher angels communicate illuminations to lower angels.

That is, the one offering brings the sacrifice to completion by himself partaking of the sacrificial Victim. No other communion is necessary for this completion, although obviously the Church rejoices in the participation of as many faithful as are in a state of grace and prepared to receive Our Lord. The scholastic distinction between intensity and extension is helpful here. For example, the separated soul in heaven fully possesses beatitude intensively, but when the body is reunited to it in the resurrection, that happiness will overflow into the flesh and so the beatitude will be greater extensively, i.e., it will have a greater extension.

The separate communions of priest and people, with the Confiteor as a visible and audible caesura, is the liturgy’s way of representing the dogmatic truth spoken of by Pope Pius XII in Mystici Corporis Christi when he distinguishes between the “objective redemption” that Christ accomplished in full on the Cross and the “subjective redemption” of Christians, which occurs through the application of the merits of His Passion to our souls in the sacraments of the Church. St. Thomas speaks of this point often, as when he explains why the faithful need not receive the chalice: “The perfection of this sacrament does not lie in the use of the faithful, but in the consecration of the matter. And hence there is nothing derogatory to the perfection of this sacrament, if the people receive the body without the blood, provided that the priest who consecrates receive both” (Summa theologiae III, q. 80, a. 12, ad 2). “Our Lord’s Passion is represented in the very consecration of this sacrament, in which the body ought not to be consecrated without the blood. But the body can be received by the people without the blood: nor is this detrimental to the sacrament, because the priest both offers and consumes the blood on behalf of all; and Christ is fully contained under either species, as was shown above (q. 76, a. 2)” (ibid., ad 3).

This aspect of the usus antiquior points unambiguously to the essence of the Mass as the re-presentation of the Sacrifice of the Cross at the hands of the ordained minister, and forcefully sets aside the Protestant conflation of the Mass and the Last Supper, i.e., the simple identification of the Eucharist with communion — an error so ubiquitous in our day that Catholics not only take it for granted but are unaware that there is any other way of thinking about the matter.

Again, at a high Mass, the faithful are usually not able to hear the Confiteor of the priest and the servers at the beginning, as these preparatory prayers in the sanctuary are muffled under the soaring sound of the Introit. Thus, when the deacon sings or the servers say the Confiteor right before communion, everyone is able to hear it and make it their own, since there is nothing else “covering over” this action.[1] Holy Mother Church offers all the faithful one final opportunity to bow low before the altar, express contrition for sins, call upon saints and angels as intercessors, and receive a minor absolution prior to approaching the Sanctissimum, the Most Holy One, before whom even the Cherubim and Seraphim veil their faces. Thus we see that this Confiteor is both theologically appropriate and spiritually profitable.

To my mind (and probably, I’ll admit, for quite incidental reasons), the suppression of this Confiteor before communion in the missal promulgated by Pope John XXIII serves as the “poster child” of all that went wrong during that strange no-man’s-land between Mediator Dei (1947) and the imposition of the Novus Ordo (1969). In this period of two decades, official papal language still paid lip service to the binding force of tradition and the non-negotiable good of continuity, while at the same time three Popes in succession permitted changes to the liturgy — at first tentatively and in smaller ways, but subsequently growing in audacity to embrace whole sacramental rituals from top to bottom — that led with a kind of inevitability to the jettisoning of the historic Roman Rite and its replacement by the “modern papal rite” (as Gamber calls the Novus Ordo).

Let there be no mistake about it: the incremental changes of Pius XII and John XXIII to the Mass and its rubrics — the abolition of most octaves and vigils, multiple collects, doubled lections, the “Benedicamus Domino,” folded chasubles, etc. — are also corruptions, even if lesser corruptions than Montini’s, and deserve to be rejected by those who care for the Roman Rite in its integrity and plenitude just as readily and easily as the more egregious novelties of the late sixties.

A last consideration, since we are on the subject of the Confiteor and the role of penitence in the rite of Mass: I read in an article at PrayTell about the proposal, fashionable among today’s “with-it” liturgists, to move the penitential rite to after the “Liturgy of the Word.” Their theory (fine on paper, as always) is that we should first hear the Word of God summoning us to faith and repentance, and then express our acceptance of the message in the Creed and a penitential rite immediately prior to the Liturgy of the Eucharist. Probably the sign of peace would be moved into this intermediate section as well, so that we can take care of all the Eucharistic preliminaries at once.

Now, I have two reactions to this idea.

First, this proposal and any other like it would make sense only if liturgy is just something we make up according to our own brilliant ideas, rather than a form of prayer we receive from those who came before us and whom we revere as our fathers in Christ, from whom we receive the faith together with its enactment in rites. And surely this is a tempting view, since modern people are seen consistently to have better ideas and to produce greater art than their predecessors. Just think of primitives like Plato and Aristotle, Dante and Shakespeare, Bach and Mozart, and compare them with Rorty and Derrida, Cummings and Kerouac, the Beach Boys and Eminem. We are clearly in a better position to design liturgy than the men who built Hagia Sophia or Notre Dame Cathedral.

What is astonishing to me is that such proposals can be made, let alone taken seriously. Do we know better than the millennia of Latin Catholics who started off the liturgy with penitential preparation—or for that matter, Eastern Christians who can’t help chanting “Lord, have mercy” from the get-go? But we can forgive them and, well, ignore them; after all, among professional liturgists, Byzantines get a pass for everything, no matter how outlandish; the more litanies, processions, blessings, and chants, the better. The East is the exotic “other” whose presence allows us to loathe ourselves in a perpetual inferiority complex, which prompts us to “act out” irrationally from time to time by lopping off another ancient feature that connects us with the East.

Second, in an irony that repeats itself on a regular basis, what the fashionable liturgists say they want is already present in the unreformed (I mean, pre-1962) traditional Mass. They say they want a moment, after the Word and before the Eucharist, in which to express our repentance. The old Mass gives us the Confiteor before communion and the threefold “Domine, non sum dignus...” with the minor absolution from the priest. The old rite, embodying a deep instinct for symmetry, has in that sense two penitential rites: the one prior to receiving the Word, and the one prior to receiving the Word-made-flesh.

The more we ponder the inherited liturgy, the more riches we find in it, and the less we are inclined to tinker with it or accept the tinkering of others, bereft of the fear of God the Father, the love of Christ the High Priest, and the unction of the Holy Spirit. We give thanks to the Most Holy Trinity for beginning to deliver His people from the seventy-year Babylonian captivity of liturgical reform (ca. 1948–2018), stretching from Pius XII’s creation of the committee that would produce the neo-Tridentine Holy Week to the year when Ecclesia Dei granted permission to the ICKSP and FSSP to return to the unreformed Holy Week. We are coming full circle at last, and there is no turning back.

(Portions of this article are excerpted from my lecture at St. Mary’s in Norwalk, “Poets, Lovers, Children, Madmen — and Worshipers: Why We Repeat Ourselves in the Liturgy.”)

[1] Needless to say, if it is to serve a corporate purpose, the Confiteor needs to be heard at this point rather than mumbled or muttered into the acolyte's sleeve. No need for loudness; a articulate voice and a reasonable pacing will suffice to make the prayer audible even in a large church. For more thoughts along these lines, see my article "Two Modest Proposals for Improving the Prayerfulness of Low Mass."

Visit for events, articles, sacred music, and classics reprinted by Os Justi Press (e.g., Benson, Scheeben, Parsch, Guardini, Chaignon, Leen).
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Vatican Cardinal Calls for ‘Intervention’ to Stop Climate Change | Breitbart - 1 hour 50 min ago
A top Vatican cardinal is urging nations to put an end to the “fossil fuel era” and to stage an “intervention” against climate change.
In a dramatic message to the “scientific community” Friday, Cardinal Peter Turkson, the head of the Vatican’s Dicastery for Promoting Integral Human Development, said that the world is undergoing a veritable “climate crisis, caused by man’s interference in nature.”
“The climate crisis is reaching unprecedented proportions. Therefore, the urgency could not be greater,” the cardinal said.
Warning that “we have only around a decade to limit this global warming,” Turkson said that the nations of the world must limit temperature increases to 1.5°C, which he called “a critical physical threshold, inasmuch as it would still enable the avoidance of many destructive impacts of climate changes caused by man.”
“In particular, it would probably safeguard our common home from becoming a ‘greenhouse,’” he said.
We “are already witnessing the grave impact of climate changes on people, in …
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Polish Seminarian Ordained on Deathbed (Video) - 2 hours 2 min ago
Brother Michał Łos, 24, was ordained in the Oncological Hospital of Warsaw on May 24.
Łos belongs to the community of Don Orione, founded in Italy.
He was studying in his last year of theology, when, shortly before Easter, he learned of his deadly illness, which spread quickly despite intensive treatment.
Given his critical state, Łos professed his final vows on May 23 in front of Father Oreste Ferrari, the Vicar General of his order.
Previously, his community asked the Vatican for permission to ordain Łos ahead of time. This occurred on May 24 through the hands of Warsaw-Praga Auxiliary Bishop Marek Solarczyk. In the same ceremony, a bed-ridden Łos was ordained a deacon and priest. He then concelebrated with the bishop and gave his first blessing (video).
Bishop Solarczyk presented him with the chasuble, he had worn during the Mass with Pope Francis on World Youth Day in Panama.
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Fr Hunwicke's Mutual Enrichment - 3 hours 3 min ago
Time was, when I found myself quite often explaining that in the Provinces of Canterbury and York (and probabably, for all I know, in other parts of the Anglican Communion), the Dismissal at the end of Mass had a double Alleluia during Eastertide; but that in the Traditional Roman Rite this usage was confined to the Octave of Easter. To be frank, I must confess that I regarded this as typically Fr John Hunwicke
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Thousands of Croatians rally against abortion - 3 hours 9 min ago
Thousands of Croatians rally against abortion
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Vatican Engulfed in Darkness - 3 hours 24 min ago
Picture: ©, CC BY-ND, #newsVcwqspobap
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Suitable Gift: Francis Receives Idol Statue That "Protects" From Disasters - 3 hours 25 min ago
A group of Taiwanese Buddhists presented Pope Francis with a statue of Guanyin, an idol alleged to protect from disasters.
Francis told the group after his May 22 General Audience that our religious traditions are "diverse” but do not cause conflict, provocation nor cold distance. In reality both "religious traditions" are mutually exclusive.
Francis lamented that “we have sometimes unfortunately in history prayed against one another.”
But: “Without syncretism or relativism, we have rather prayed side-by-side and for each other” [- which is a perfect expression of relativism].
1 John 5:21 admonishes, "Keep yourselves from idols"; while Saint Paul calls idols "demons" (1 Cor 10:20).
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Is He Joking? Francis’ Confusion Strategy: “Value Tradition” - 3 hours 27 min ago
Pope Francis told the Albanian Byzantine-Catholics of Lungro, Italy, to "preserve their traditions in fidelity."
During a May 25 Vatican audience he remembered the bishops, priests, religious and parents who have "faithfully guarded and handed down the riches of your beautiful tradition.”
He admonished the current generation to “pass on to the new generations that spiritual patrimony.”
Two days earlier, Francis prompted another audience "to let go traditions" and to “renounce the desire of clarity and order.”
Picture: © Mazur/, CC BY-NC-SA, #newsVspedibanz
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