Friday, July 22, 2016

17th Sunday in Ordinary Time - OUR FATHER IN HEAVEN

 1. The Liturgy of the Mass.
     It is through the Liturgy that Holy Mother the Church teaches us the complete teachings of Jesus Christ. Every Sunday, from Advent up to Christ the King, all the truths of Divine Revelation are taught to us in the Liturgy, gradually, from what is easy going on to the more difficult teachings and instruction is complete by the Feast of Christ the King. In one LiturgicalYear, either A, B or C, any Catholic can learn the complete teachings of summary form. 
     As we go to the next cycle, though the Gospels are almost identical, there should be a deeper understanding of the teachings of Christ. And as we go through many years, one's knowledge should really go deeper. There is no end to how deep we can understand the teachings of Christ considering the fact that these are eternal truths. So there is no end to understanding them.

     A great help, of course, is the priest celebrating Mass. Though he is only a mouth piece of the real Priest, Jesus Christ, it is a great help if he can teach the truths as intended by Holy Mother the Church. Teaching them gradually, in proper order and showing the continuity between each Gospel. Ideally, he should be able to start teaching with the simplest truth then go forever deeper and deeper in teaching that parish. If he does this, a stay of three years could transform the parish into a community with the four visible marks of the true Catholic Church as enumerated in the Nicene Creed. 
     As of now, it would be very rare to find a Parish or Diocese with the four visible signs of the Catholic Church. Why? Catechesis is very defective. Parishes and Dioceses are not producing Catholics. 

2. Martha and Mary and the art of praying.
     Last Sunday we saw two sisters representing two ways of lives; the active life with Martha as a type. And the contemplative life with Mary as its type. Both of them have Faith, Hope and Charity. Except Martha's was imperfect; while Mary was near perfect (because perfection can only be attained in heaven.)
     The Gospel on Martha and Mary is a continuation of 'love of neighbour.' Both of them loved their neighbour. Martha in an imperfect way while Mary in a more perfect way. Their way of life is the proof of the level of their love of neighbour. 
     Since both of them have the theological virtues, both of them were praying. The Gospel of the 17th Sunday in Ordinary Time describes how Mary was praying; what was she really doing as she sat at the feet of Christ?  She was praying contemplatively. How do you do that? St. Teresa of Avila, who is a saint who have reached the heights of prayer with St. John of the Cross wrote; 'contemplative prayer is praying the Our Father every second. And putting the words into practice every second.' Sounds simple. Well, everything in the Catholic Religion sounds simple but  quite difficult to put into practice.

3. 'Teach us how to pray.'
     The apostles were being introduced by Christ into a very new way of life based and very new doctrines. They saw the need to learn, also, a new way of praying quite different from the way they prayed in the Old Testament. So they asked Christ how is this new way of praying. How can they pray so that God will hear them and respond to their prayer? Christ said; 'when you pray say......'

4.  The Lord's prayer.
     The 'Our Father' as written by St. Matthew had seven petitions. St. Luke enumerates five petitions. The explanation of both is identical. St. Luke just compressed them into five but discussed it completely as St. Matthew did. The explanation of both Evangelist can be found in the explanation of the Fathers of the Church, like St. Augustine and Origen;  and later on by St. Thomas of Aquinas and Pope Benedict. 
     The 'Our Father' shows the seven steps of spirituality.  In the ascending order, it begins with the seventh step 'But deliver us from evil.' And goes up to the first step which is 'Our Father.' So the first step in the spiritual life is to avoid all evil thus 'deliver us from evil.' Then the final goal is that we become children of God thus we can call Him 'Our Father.'  Obviously, we cannot call God 'Our Father' as long as we are still sinners. Each step follows one another. The second follows the first, the seventh follows the sixth. We cannot skip.

5. 'And subject us not to the trial.'
     This is the last petition of the 'Our Father.' It is the first thing that we pray for as a sinner. We pray that first; God help us to stop sinning, since we cannot stop sinning without the help of grace. But then, God still continues to put us under test. These test are, intentionally, given to us by God as part of our training. Sometimes these test comes in the form of temptations. In this part of the prayer we ask God to help us pass our test or come out of our test victorious. Thus we are asking God to take us away from evil, from our enemies and from sin. 
     If God grants us this request in prayer, then we are well on the way to God and we shall not fear the devil.

6. 'For we, too, forgive all who do us wrong.'
     Since in the next ascending petition we shall be asking for the forgiveness of sin, before God forgive us our sin we must first forgive those who sin against us.
     Remember that our final goal is to receive God which symbolically is to receive the Holy Eucharist. Sometimes, we commit sin and are unable to receive Holy Communion. What can we do if there is no confession available and we want to receive Communion? Forgive all those who have offended you. This way God will forgive you your sins. Thus cleansed from your sin you can receive Holy Communion.
     Only after doing 'good works' can we implore the remission of our own sins. Since the just man sin 7 times 7 a day no one is  free from sin in a day. This, however, should not prevent us from receiving Holy Communion. St. Thomas of Aquinas wrote; 'the goodness of God takes away the severe punishment of sin if we forgive our debtors, those who injure us and have not restored what was due. 
     'As we, also forgive everyone that is indebted to us, we want God to imitate us by sharing to us the kindness we show our debtors.' This is the spirit of this portion of the prayer. 'Forgiving our debtors is the greatest cause of our greatest pardon. 
     We have few debtors. While we owe God very much. If God demands a little of what we owe we would perish. Yet He promises to forgive our many debts if we forgive the little debts of our debtors. This is the easiest and fastest way of having our sins forgiven. Most of us do not have the leisure of going to confession for the forgiveness of our sins. By the very words of Christ; forgiving our debtors as mentioned in the 'Our Father' is a very good substitute. Just be sure you forgive all your debtors permanently. 

7. 'Forgive us our sins.'
     This petition is for the removal of evil of guilt. Sins are debts . When we sin we owe God, thus we must pay back. If we have gotten something unjustly since it is not ours we are bound to restitution; we must return what we have taken. 
     Our will belongs to God so it must be used according to His Will.  When we violate God's Will we have taken away from God something that belong to Him. So we must return it. How do we do that? By enduring something against our own will or by doing God's Will. This way we are absolved; our guilt is forgiven, St. Thomas wrote. 
     So living a life of self-denial (deny thyself) and living a life according to God's Will is an act of restitution for our sins. And one of God's Will is for us to forgive those who have sinned against us. 

8. 'Give us this day our daily bread.'
     This bread is the bread for the mind and the heart. It is knowledge, wisdom and strength. It is the Bread of the Eucharist that we should eat daily. We are not supposed to eat This Bread every time we recite the Our Father. In the Eastern Rite Communion is only once a week. In monasteries in the olden times, Communion was only once a year due to the lack of priests and since monasteries are in far flung places inaccessible to most priests. So Holy Communion or the daily bread is received spiritually often described as 'spiritual communion.' Many spiritual writers had shown the advantages of this practice over sacramental communion. Well, for one thing, it can be done any time and as often as one wants to do it. 
      While the soul must be sinless before he can receive Sacramental Holy Communion it is not the case when making 'spiritual Communions.'  

9.  'Our Father, hallowed be Thy name. Thy kingdom come.' 
   In  ascending order, this is the goal of the prayer. Both Luke and Matthew described this as the final goal of spirituality which we should pray for. This is the first petition which cannot be attained without all the previous petitions. 
     We can only call God 'Our Father' if we have no present sins, if we forgive our enemies, if we have our past sins forgiven,  and if we have received the kingdom of God.

     Before we can address  God 'Our Father' we have to abandon all earthly concerns and rise up to the spiritual level because God is there. Though He is every where He is present in a unique way in the supernatural level. We cannot rise up there without the grace of God. We need the grace of God to be able to ask and to be able to do the seven petitions of the 'Our Father' (five petitions in St. Luke.)
     So we pray to be able to rise up to heaven and address the Father who is in heaven. Again, at this point, all worldly concerns must be set aside. Other wise we will not be able to rise; thus the emphasis that "He is in heaven."
     'He is in Heaven' where there is no evil (evils are in the earth.) In heaven everything is hallowed (holy) like God's name. Heaven is, also, God's kingdom where God's Will is followed. Thus we continue our prayer that that kingdom of God may come to us; i.e. that we, also, be like the creatures in heaven completely subject to God's Will even though we are still on earth. Thus, 'Thy Kingdom come on earth as it is in heaven.'

     Many have commented on 'Amoris Laetitia.' Evidently the exhortation is an encouragement to sin for couples. It is not an exhortation to obey a command that everybody can easily obey with the availability of God's grace. 
     Pope Francis is in a haste to spread its errors throughout the Catholic world. He had commanded bishop's conferences to rush in implementing it. The Philippine Bishop's conference with its President, Bishop Villegas, is pushing its immediate implementation though most bishops have not read it and some bishops had mentioned that they have not discussed its unclear aspects. 
     Cardinal Muller of the CDF, staunch defender to the Doctrines of the Faith had just been fired for saying that the ghost writer of 'Amoris Laetitia' and consequently Pope Francis who believe  so much in him have heretical ideas. 
     Cardinal Sarah, another staunch defender of true doctrine had been slapped into silence when his recent instruction on saying Mass 'Ad Orientem' was contradicted by Pope Francis. Add to this the additional appointments in the Curia, Schonborn and Madariaga, both known for heretical seems that destruction of the Church of Christ as we know it, is in full swing with the introduction of the Argentine new religion of tolerance of sin and 'just do it' morality. 
      As a result of the exhortation, couples are emboldened to commit the sin of adultery, sex perverts are encouraged to continue as they are, pagans and Protestants have become respectable in their errors, etc. People are encouraged to remain in their sin while the Pope down to the Bishops and priests are encouraged to spread scandals which is a more grievous sin than adultery and perversion.
     Today, people do not want to be delivered from evil. Modernism, that was born with the Fall of Bastille, teaches man's right to do what he wants, when the very act in itself of doing what you want is a sin (my will and not God's Will). 
    How can they call God 'Our Father' when they do not want to be 'delivered away from evil' thus will not be able to rise up to be able to call God 'Our Father.' No way can they rise up to call God their 'Father.' And all these people, specially from the Pope, down to the Cardinals, like Kasper, and down to the priests are reciting the 'Our Father' in their Masses. Their father is Luc****. The seven petitions they recite in the 'Our Father' become  lies. And their Mass is hypocrisy.  Implement 'Amoris Laetitia' and see if you can recite the 'Our Father' and mean every word as described above by St. Augustine and St. Thomas of Aquinas.  Who are they?  


Tuesday, July 19, 2016

MARY and MARTHA - 16th Sunday in Ordinary Time

 1. The Gospel.
     The Liturgy of the Mass teaches us the truths of the Catholic Church gradually and in order. The Liturgy of Holy Week cannot be understood unless we first understand the Liturgy of Advent. And today's Gospel on Mary and Martha cannot be understood unless we understand the earlier five Gospels.
     The last five Gospels dealt with 'Love of Neighbour.' For five Sundays the Church had been teaching 'Love of Neighbour.' In fact, the Liturgy had been dealing on this topic since 'Corpus Christi.' And with good reason, because today nobody seems even to know how to describe what it means to 'love one's neighbour.' Ok. Christ prophesied that this was going to happen today. And, indeed, it is happening. Why? Because to love your neighbour you must first learn how to love God. And only after you have learned how to love God can you your neighbour.   Nobody or very few love  God, because few  know God.  As a consequence there can be no love of neighbour. 
     What is distressing is that, in between love of God and love of neighbour, there should be a right love for oneself since we should be loving our neighbour as much as we love ourselves.  Only after there is love of God and proper love of self (as defined by St. Augustine) then and only then can there be love of neighbour.
     Without love of God, there can be no proper love of self. Without proper love of self, there can only be hatred for oneself. And he who hates himself, hates everybody else. Now you know why there is so much hatred and so much killings. The defect is within the minds and the hearts of the hater. He hates himself. 

     The Gospel on Martha and Mary is a further explanation of 'love of neighbour,' St. Thomas comments. 

2. The three steps towards perfection and their types.
     To the question; 'how can I attain everlasting life? Christ gave the answer and it can be reworded by todays Gospel. Again, the three steps that lead to everlasting life is; first, life of repentance. Secondly, a life of hospitality. And thirdly, a life of contemplation. We mentioned the fact that these steps were reworded. The common words used to describe these steps are; Repentance, Faith, Hope and Charity. Since Hope is just the result of Faith it is often excluded in the enumeration. So spiritual writers write; repentance, Faith and Charity. 
     These three steps are represented by three types. Repentance is represented by St. John the Baptist. Hospitality, which is the good works that should accompany Faith is represented by Martha. and contemplation that is perfect Faith enlivened by Charity is represented by Mary. 
     Martha is the beginning of supernatural love of God and neighbour. This is superior to natural love of neighbour, like the natural love parents have for their children, or a friend for a friend. 
     Mary is the perfection of love of God and neighbour. Note that as Christ, Himself said, these two always go together since both are in the supernatural level. 

3. Life of repentance.
     Repentance is the cleaning of the soul. This is the proper disposition before one can receive Faith and Charity, which is the love of God and neighbour. There are three activities during the life of repentance; prayer, fasting and the performance of good works. All of these are in the natural level. 
     St. John the Baptist is the type for repentance. He lived and preached in the desert and he is the personification, also, of the monastic life. Monastic life and repentance are synonymous. Its goal is for the soul to know its sins and repent for them. This prepares the soul for the next step, which is Faith and Charity, which is the love of God and neighbour. Faith and Charity goes together. Faith without Charity is dead. 

     The life of repentance is impossible today because the Church, herself, who is to teach it, is teaching the opposite. The Church, with Pope Francis, is pushing people to sin; like to continue their adultery, to commit sacrilege by receiving Communion in the state of mortal sin, to tolerate and welcome Sodomist, for Protestants and pagans to remain outside the Catholic Church, etc...
     Without repentance, it is impossible to proceed to the next step; the first degree of  love of God and neighbour whose type was Martha. 

4. Martha and the practice of hospitality.
    Since it is impossible to perceive the love of God and neighbour, Scriptures gave us a visible signs of its presence; and this is in the form of hospitality. And the figure presented to us in the first reading is the story of Abraham entertaining two Angels and Christ,  thus three persons. The three appeared as three men.
     Everybody is acquainted with the term 'hospitality'. We all do it when we entertain our families, relatives, friends and guests. But this hospitality of Martha is a completely different story.
     For one thing Martha, like Abraham, had faith; meaning they had finished their repentance. Abraham was not entertaining friends and relatives. He was showing his hospitality to angels and God. Likewise, Martha was not showing hospitality to friends and relatives. She was hosting Jesus Christ and His apostles. 
     This is the important element of Martha's story. Her hospitality was an act of Faith. It was been done to God and saints. We can imitate Martha if we, too, show hospitality to Christ and the saints. Since Christ is no longer visible, we should, at least, show our hospitality to people with Faith, Hope and Charity, i.e to people who are truly Catholic. To do so is to show hospitality to Christ; for Christ said, 'if you do it to these, you have done it to Me.' So showing hospitality to ordinary people who do not have Faith, Hope and Charity is still hospitality. But it is not the hospitality shown by Martha. 

     When Pope Francis show hospitality to Jews, Evangelicals, atheists, abortionists, migrants and transexual....this is hospitality of some kind but it is not the hospitality of Martha because these people do not have Faith, Hope and Charity as proven by their sinful state. And when he refuses even just to talk to good bishops who simply want to ask why they had been uncanonically removed from their dioceses.......that is refusing to show hospitality to Christ. He is not even a Martha.  He has no love for God or neighbour  This inhospitable practice is common in curial offices. Like father like son.

     Of course, it is impossible for most people to know if a guest has Faith, Hope and Charity. So the monastic practice is to show hospitality to all; saints or sinners. When there is fidelity to this practice in one's effort to love God and neighbour, then God, in His goodness will send a saint or an angel to be your guest to whom you can practice hospitality. 
     As St. Benedict wrote; 'you show hospitality as if your guest is Jesus Christ. If your guest is not Jesus, because of your good intention, you will receive a Marthan reward. Christ mentioned this in the past Sundays; 'he who welcomes a prophet because he is a prophet, will receive a prophet's reward. He who receives a holy man because he is holy will receive a holy man's reward.'
     See, the necessity of having Faith to be able to show hospitality to Christ. You have to believe and see that Christ is in your guest....even if the guest is a criminal. Never receive a migrant because he is a migrant.  That is pagan hospitality. There is no reward for that. 
     When your guest is obviously without Faith, Hope and Charity, it is still hospitality but I repeat, it is not the hospitality of Martha. 

     In the time of St. Benedict, people became monks and lived in community to attain Faith, Hope and Charity. In the first stage, they repent. In the second stage they become Marthas. Since the monks are seeking God, there is a great probability that they have Faith, Hope and Charity. So anyone who live in that community and show hospitality to them, like cooking for them, like Martha, in in fact showing hospitality to Christ. That is the main purpose of community life in the monastery. But sadly, that is not what is happening today. Unable to reach Faith, Hope and Charity due to lack of repentance, it has become useless showing them hospitality since they, themselves do not have it.

     Hospitality is serving Christ or those who are Christ like because they have Faith, Hope and Charity. The service is mostly physical; cooking, serving, entertaining, etc. Like what we commonly do to our guest. Except in the case of Martha, the hospitality is done to Christ or those who are Christ like. 
     The act of hospitality done by Martha needs Faith. 

     To become a Mary one has to pass being a Martha. No one can reach contemplative life without passing through the hospitality of Martha. St. Benedict emphasised this in his rule. No one can become a hermit without mastering community life. The hermitical or contemplative life is the life of Mary. Community life or the active life is the life of Martha. 

5. Mary and hearing the Words of Christ.
     While the active life is more physical, the contemplative life is more spiritual. Contemplation is a life of prayer. It is not a life of prayer the way we understand it where we keep on talking to God. It is when we listen to God. 
     It is adapted precisely when we are old, weak and unable to do physical activities. That is the time we are able to reach that spiritual state. So the timing is good. The grace of old age is precisely that; that we have the leisure to listen to the Word of God, either by listening to readings or reading by ourselves or purely by meditating on the things we have read in the past. We don't need a community for that, though it is still a big help.  At this point some become hermit. 
     Today there are so many trying the heremitical life. Most of them are unprepared because they have not undergone a thorough Martha way of life. Most often they become hermits because they cannot stand community life. It is an escape to an artificial silence by avoiding people. They cannot stand people. So it cannot be 'love of God and neighbour.' 

6. Martha's only error.
     There was nothing wrong with Martha's hospitality. It was very good. Her mistake was when she asked Christ to call Mary to leave her better portion to be engaged in the lower act of hospitality. Thus Christ rebuked her. 

7. Ganswain's 'Martha and Mary' comparison.
    Archbishop Ganswain, Pope Emeritus Benedict's constant companion had been causing waves. Earlier he mentioned the fact that Pope Benedict did not resign. Surely he said that with Benedict's permission so we have to accept that. But the idea of two   Popes is a problem since the Church can only have one Pope.
     Then the good bishop raised the idea  that  one of the Pope is contemplative and the other Pope is active. Pope Benedict is the contemplative and Pope Francis is the active. This brings us to the only evangelical narration  about Martha, the active, and Mary, the contemplative. But this cannot explain the diarchy proposed because in the diarchy the two Popes are in the same level. But in the case of Martha and Mary, Mary is superior while Martha is an inferior. If applied, Pope Benedict would be the Pope and Francis would only be a bishop.
      But Pope Francis does not qualify as Martha because his hospitality are towards adulterers, transgenders, abortionist, atheist, Protestants; people who are not Christ like. Therefore he is not even a Martha. He is lower than Martha. So the idea of diarchy cannot be applied to the two Popes. But the idea is still there; that there are two Popes. Doctrinally, this cannot be. So this must be resolved. 

8. Here is the syllogism.
     So, the latest announcement is that Pope Benedict did not resign so we have two Popes, one is doing the contemplative ministry of the Papacy and the other is doing the active ministry of the Papacy. The closest evangelical comparison we have to accept that theory is the Gospel on Martha and Mary. But this Gospel does not describe two ministries in one Papacy. It describes one higher state of spiritual life (described as the better portion) and another lower state of spiritual life (described as 'anxious about many thing' concerning hospitality for Christ). So a diarchy is not possible. Plus we have the problem that while Pope Benedict fall in the contemplative level, Pope Francis does not correspond to the active level because Francis' activities are not spiritual but socio-migrant -economic and global warming. So we are left with a problem that has still to be resolved. The resolution by which the very salvation of our souls will depend.  

Monday, July 18, 2016

FRATERNAL CORRECTION - Correcting Prelates Part IV

 1. Correcting Prelates.
     Because there are so many articles criticising and correcting Pope Francis, the Vatican is sending threatening signals; 'Don't criticise or correct the Pope.... or else.    A few serious Catholic journalist had been fired from positions for  doing so.  Bishops had been suppressed or removed from their diocese for doing so. And priests doing so had been persecuted by their respective bishops. 
     Even a news headlined Pope  Benedict saying; 'do not criticise the Pope.'  Criticism, must be avoided. But 'fraternal correction,' which is an act of Charity, must always be done.

2. St. Thomas of Aquinas quoting St. Augustine. 
     The main act of repentance for the forgiveness of sin is for a soul to have mercy on his own soul by correcting his faults and sins. And St. Augustine adds; 'show mercy not only to yourself, but also to him who being in the higher position among you, is therefore in greater danger.'
     A negligent bishop or Pope commits greater sin by reason of his higher position. Who will have mercy on him, except those who will warn him of his sins? Fraternal correction is a work of mercy. Therefore even prelates ought to be corrected. They are neighbours that must, also, be loved.

3. True 'mercy.'
     To have true mercy on one's soul, according to St. Augustine, is to find out your sins and correct those sins. That is showing true mercy on your soul because it will redound to the salvation of your soul. What greater act of mercy can one do to his own soul than by saving his soul. And how do you save your soul? By finding out what are your sins and correcting them. That is the main essence of 'repentance.' 
     Oh, I forgot that in the Bishop's Synod of 2012, the Bishops showed that they did not know what repentance was though Pope Benedict ordered them to discuss 'repentance,' in preparation for the 'Year of Faith.' No one can make an Act of Faith without first finishing their life of repentance. 

     The 'mercy' being preached today by Pope Francis does not have this important element of pitying oneself and pitying others by correcting their sins. The 'mercy' today preached by both Pope and Bishops is the opposite; 'to tolerate all sins and if you cannot avoid other sins, just do it.' That is hatred for oneself and hatred for others. It is like saying; 'if you want to go to hell, go to hell.' That is not correction; that is encouragement.

4. 'Fraternal correction', as an act of justice, must never be made by an inferior towards a superior. A layman, deacons, priest or bishop does not have the obligation of giving fraternal correction as an act of justice, to the Pope. But all are obliged to give even the Pope 'fraternal correction' out of Charity because we are obliged to love the Pope. And 'fraternal correction,' as shown above by St. Thomas and St. Augustine, is an act of Charity and love. 
     Fraternal correction which is an act of Charity is within the competency of everyone in respect of any person towards whom he is bound by Charity, provided there be something in that person which requires correction.

5. 'It must be observed that if the Faith is endangered, a subject ought to rebuke his prelate even publicly. Hence St. Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning Faith, and, as the gloss of St. Augustine says on Galatian 2:11, 'Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects.' Take note Pope Francis.
     Pope Francis and the cardinals and bishops on his side are causing great dangers to the Faith in that they are practically changing the Church from one instituted by Christ to a man-made church manufactured in Argentina. They are placing millions of Catholics in imminent danger because of their sin of scandal. The Pauls should rise up and correct Peter and his co-horts. 
     Pope Francis had made up his mind not to change the direction of his papacy. It begun with a complete violation of his papal vow made at his election. And as he himself announced, he will not resign but will continue and finish what he had started. completely change the church from one being doing the Will of God to one that is made up according to the will of Bergoglio.
     Considering the horde of Jesuits around him, how come not one is offering him the charitable gesture of 'fraternal correction?' Where are the Jesuit theologians like Hans Kung? Do the Jesuits have no love for God or their neighbour, the Pope? Why not a peep?  Spadaro, Lombardi, Reese; no word from you? It is because of their silence that we are forced to speak. Otherwise, as St. Augustine wrote, our sins would be more grievous. Because we know there is something to be corrected. Maybe Pope Francis does not know he is showing signs of having no love for God nor for neighbour. No love for adulterers, no love for migrants, no love for aberosexuals, no love for Pentecostals or Evangelicals, no love for Scalfari nor the woman whose feet he kissed on Holy Week. 
     He, only, have a love for publicity seeing how he choreographs his TV appearances as reported by his lensmen. 

6. St. Augustine's plea.
     St. Augustine almost cries for all, out of Charity, to render 'fraternal correction' to those above us; priests, bishops, cardinals and even the Pope. By holding a higher position they are in greater danger. One sinful action, one immoral announcement in a plane ride and that alone can bring down tons of hell's coals on their head. Pray for them? No, no. The proper response is, out of 
Charity, render them 'fraternal correction.'

FRATERNAL CORRECTION. Who should correct Part III

 1. The ordinary sequence for giving correction.
     The ordinary sequence for giving fraternal correction should be; the Pope corrects cardinals and bishops, bishops correct their parish priests, parish priests corrects husbands, husbands corrects wife, parents correct children and older children corrects younger children. 
     But going deeper into the proper way of correcting as found in Scriptures, those who know more should correct those who know less. Or those who have more Faith should correct those who have less Faith. But in this it is difficult to find out who has more Faith and who has less. So we can simply say; those who know more dogma and morals should correct those who know less.
     Superiors must correct inferior.  All of the above seeks in a special way the recovery of an erring brother or the progress of a brother seeking perfection......both by means of a simple warning. This obligation is on those who has Charity.

2. 'Fraternal correction' as an act of Justice.
     'Fraternal correction' is primarily an act of Charity as described above. As an act of Charity it is directed towards a person or several persons.
     There is a 'fraternal correction' that is an act of Justice. It is identical to the act of Charity but directed towards the common good. And this can only be done by a Bishop. It is 'fraternal correction' accompanied by a punishment. It is, in effect, an act of Charity, because of the correction, but, also, an act of Justice because of the punishment for an erring brother.

     If a person does not give 'fraternal correction' when he is in a position to do so, he is guilty of a sin against Charity. When a person due to ignorance punishes when there is nothing to punish, he is guilty of a sin against Charity and a sin against Justice. 

3. Pope Francis is guilty of both.
     His lack of Charity is seen in his refusal to give 'fraternal correction' to adulterers, homos, lesbians, unbelievers, Protestants, pagans, atheists, etc. 
     His lack of Justice coupled with his lack of Charity is shown in the way he treats good cardinals, bishops and priests; like Cardinal Burke, Cardinal Pell, Cardinal Muller, Bishop Livieres, the Franciscans of the Immaculate and priests who celebrate the Latin Mass, etc.

     The whole Vatican Bureaucracy seems to be in this state since the time of St. Joan of Arc. The way Joan was treated is the way the Vatican had been treating many good priests. Without Charity and without Justice. The case of Padre Pio comes to mind. 

4. Charity and Justice.
     The moral virtue of Justice is an off shoot of the theological virtue of Charity. Justice must be built on Charity. 'Fraternal correction' of bishops on priests must first be founded on Charity and, afterwards, on Justice. The 'fraternal correction' of parents on children must, first, be founded on Charity and afterwards in Justice. But 'fraternal correction of parish priests on parents must only be based on Charity and not on Justice. 
      Never should any correction be based on lack of Charity and on Injustice. That would not be correction, that would not be fraternal. And that would not be Catholic. That is how Bishop Cauchion treated St. Joan of Arc. And sadly, that is how Pope Francis is treating many good cardinals, bishops and priests. Compare this to the way he treats the bad cardinals, raised as heads of  Congregations and member of the Synod. A priest whose only expertise is on 'kissing' he raised in dignity and made the writer of his 'Amoris laetitia.' And how about another appointee who is expertise is erotic Buddhism. And a bank head who is rumoured and has a case against him for perversity. 
     When you see photos of Pope Francis entertaining transvestites, proponent of abortions, Jews, Protestants.....entertaining them in lavish parties in the Vatican and then see Bishop Livieres waiting at the doors unattended just because his seminary is filled with seminarians and uncanonically dismissed from his diocese through stealth.....what is going on? 

     The Pope and his Papal oath. 
     One only has to go through the Papal oath all Popes read aloud immediately after their election.
     "I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein; to the contrary; with glowing affection as her truly faithful student and utmost effort; to cleanse all that is in contradiction to the canonical order that may surface; to guard the Holy Canons and Decrees of our Popes as if they were the Divine Ordinances of Heaven, because I am conscious of Thee, Whose pace I take through the grace of God, whose Vicarship I possess with They support, being subject to the severest accounting before Thy Divine Tribunal over all that I shall confess; I swear to God Almighty and the Saviour Jesus Christ that I will keep whatever has been revealed through Christ and His Successors and whatever the first council and my predecessors have defined and declared.........."
     Ok, let's stop there and ask; until what line had Pope Francis fulfilled?  He has gone against everything he had vowed. And who will give him 'fraternal correction?' Any one who has read the above Papal vow....and has love for God and love for his neighbour Pope Francis. 

FRATERNAL CORRECTION is a command of God. Part II

   1.  To merit eternal life we must love God and neighbour.
        Love of God and neighbour is called Charity. And to correct your neighbour is an act of Charity. Since Charity is a command of Christ then fraternal correction is, also a command of Christ.
        St. James wrote that disobedience to one command of Christ is disobedience to all the commands of Christ. All the more, disobedience to the very foundation of all the commands, Charity, is disobedience to all the commands of God. The man who fails to correct a neighbour's fault, under the given conditions, have no love for God and neighbour; he is not a Catholic.
        St. Thomas wrote; 'the correction of the wrongdoer is a remedy which should be employed against a man's sin.  A correction  of a wrongdoer is directed to the amendment of the sinner. Now, to do away with anyone's evil is the same as to procure his good; and that is Charity. 

2. Again, Charity is the foundation of all commandments. Since 'fraternal correction' is an act of Charity which is the foundation of all commands, failure to correct when it must be done is to commit all sin, as St. James notes; 'he who disobeys one command disobeys all commands. Thus St. Augustine added; ' You become worse than the sinner if you fail to correct him.'
     While the negative commands of the law, like for example 'Thou shalt not commit adultery,' forbids sinful acts, the positive commands, like for example 'correct your brother,' inculcates a virtue. Virtues must be done with great finesse; thus Scriptures have very strict procedures on how to correct. 

3. 'Fraternal correction' cannot be done well without Divine Assistance. But man must do everything in his power to do it well. Since man cannot know who are predestined and who are not, man must do the kindness of correcting his brethren with the hope of God's help, St. Thomas writes. 

4. First, the obligation to correct arises when a person knows his dogma and morals; because upon these will the correction be based. 
Secondly, the sin of the brethren must  clearly  be a disobedience of
Christ's command and not merely a difference of opinion. Thirdly, that the disobedience is public knowledge and not sought by stealth or by spying. Fourthly, that the one correcting had come to know personally the publicly known disobedience and not through rumours (consistent publication in the news is sufficient.)

5. The need to explain 'fraternal correction' of the Pope.
    Under the mentioned conditions,  Charity demands that a Christian must render 'fraternal correction' under pain of being guilty of a sin worse than the sinner. Remaining silent at the face of a needed 'fraternal correction' is considered as agreeing to a sin of scandal.

     A 'fraternal correction' in which circumstances force us to correct is based on the fact that the words and actions of Pope Francis is putting him within the realm of being an anti-Pope, a sin that brings certain condemnation. 
     The facts. First and foremost, he is proposing morals that are against the teachings of Scriptures, the Fathers and of past Popes; he had stated that dogmas are not needed to be saved, that Faith is not needed for salvation, that mere regret can substitute for repentance, that marriage can be dissolved, that there is no Catholic God, that all religions can save, that all religions can unite , that there is no need to enter the Catholic church to be waved, etc....That alone makes him go against past Popes thus making him an anti-Pope. 
     His more evident fault is that, instead of giving 'fraternal correction,' by telling adulterers to stop their adultery, he is encouraging them to continue in their adultery and even  go deeper into a life of sin by sacrilegiously receiving Holy Communion.  
     His neglect in giving 'fraternal correction,' shows he has no Charity.  Without Charity he cannot be a Catholic. 
     However, no one can declare him to be so except by a group of cardinal, in session,  declaring him to be so. A sufficient group of cardinal had already expressed the damage Pope Francis is doing and they had expressed these in writing which is available to all. They just have to take the next step.  

6. It is evident that his soul is in grave danger of eternal damnation due to the obvious disobedience to the commands of God.  There is the prophecy that God will personally throw to hell an expected anti-pope who will be trying to destroy the Catholic Church in cooperation with an anti-Christ during these times.  Both the Book of Revelation and writings of the Saints, like St. Hildegard, mentions this. 
     Love of God and neighbour obliges any Catholic, in the above position, to render 'fraternal correction.' The first obligation is upon his Jesuit companions. The second obligation falls upon his co-bishops, according to St. Thomas. The third falls upon any faithful in the know. 
     'Fraternal correction,' therefore must done, first, for the salvation of the one correcting. And, secondly only, for the salvation of the one being corrected. For the one giving 'fraternal correction' it is a sure sign of his love for God and his love for neighbour. 

Friday, July 15, 2016

CRITICISM vs CORRECTION.............Part I

   1. A misunderstanding.
      In today's language criticism and correction are almost synonymous; but there is a world of difference between the two. Criticism is shallow, emotional and often irrational. Correction is deep, very rational and often an act of Christian Charity. 
     Our radio  program had earned a notoriety in that Protestants listened to it and found it unnecessary to attack the Catholic Church because our program was doing a good job doing it. Hold it. We are not attacking the Catholic Church. We are correcting what is perceived as errors in Catholic belief. 
     For the last 40 years we have published in summary form the writings of the Fathers of the Church's interpretation of Scriptures. And the Bishop's Conference requested that the publication be given to all Diocesan priests. Of course, it spread in Asia and even to far lands.  Its aim was the perfection of Catholic knowledge that is already contained in the writings of the Fathers together with Scriptures. The radio program was meant to remind the priests who have already read the teachings of Scriptures and the Fathers that there is  disobedience to those fonts of Revelation that endangers one's salvation. Now, that is correction; that can very much sound like criticism to many ears. But those who are truly seeking God can very well see the difference and have shown gratitude for it. 

2. A more confusing age. 
     The year 2016 is an age of total darkness and confusion. It is the proverbial storm at sea in the Gospels. It is totally dark and we are in the midst of  howling and mountainous waves. It is akin to the terror experienced by those amidst an 8 magnitude earthquake in the middle of the night. The victims had simply described it as the end of the world. Complete terror; a moving earth, falling debris everywhere and in pitch darkness. Hmmmm? How did they know that? Had any experienced the end of the world? 
     The Fathers had written that the end of the world will occur at the middle of the night amidst great terror. We are  just experiencing a dry run.
     In such a situation, a glimpse of light will be welcomed. In such a situation that glimpse of light can only come from what Scriptures described as 'fraternal correction.' That is what we are trying to do, though it could be easily be misunderstood as criticism. The defect would not be in the object perceived but in the mind that is perceiving. We have control on the object but not on the minds of men who are perceiving. 

 3.  Our Aim is 'fraternal correction.'  Let us now show the importance of performing this obligation. First and foremost, 'fraternal correction' is an Act of Charity, an act of the love of God and neighbour. It is a sign that one is inside the Catholic Church. Withholding 'correction' is a sin because it is an act of lack of charity which is always a sin. 
     This is described as an act of Alms deed and doing it well will depend the very salvation of our soul. While mere silence could be the damnation of my soul. The choice is very clear for all souls. The former and still on going newsletter on the writings of the Father we have  distributed was  the beginning of fraternal instruction. And these posts are just a continuation of it. 
     Now, that is already a glimpse of light. Let us proceed  and increase the wattage of the light. Not everyone can give fraternal connection. Only those who have mastered the commands of Christ and how to put them into practice can correct. Because when one corrects he must state the command of Christ disobeyed and how it was disobeyed. Then he must proceed to teach how the disobeyed command can be correctly obeyed. To accuse someone of having a fault in not enough. How the fault can be corrected is what makes it an act of correction. 
     An example. In a past post we discussed how Christ taught the apostles. Then we showed how this manner of teaching is disobeyed by all the seminaries. Then we corrected the defect and repeated how instructions should be done. That post was not a criticism; it was a correction, an act of love of God and neighbour, an act of Charity.   

4. Criticism vs correction.
     What is criticism?  It is the expression of disapproval of someone or something based on perceived faults or mistakes. So, it must be a mature human act of judgment where the mind makes a judgment that someone or something deserves disapproval. This judgment is, however, based on a perceived fault or mistake. So on what will the judgment be made? The judgment is defective in that it depends on something merely perceived and, therefore, no certainty. What will be the basis of that perception? Private opinion?  Private conscience. Unsound science or philosophy? It must, at least, be Scriptures and Tradition which for Catholics is the only bases for sound judgment. In criticism, everything is relative; everything depends on each one's personal criteria. There can never be agreement here. And so every one's criticism is as good as another. Agreement between the one criticising and the one criticised is impossible. 

     What is correction? In everyday life, correction is offering a change towards something right, true and accurate. Here the judgment made is human and mature. The bases for judgment are things that are right, true and accurate. That cannot be any science or philosophy.  The bases can only be Divine Revelation and the Tradition of the Catholic Church.

5. An example. On Pope Francis.
    We have made many analyses on Pope Francis. Note how we go about it. We begin by proposing the Sunday Liturgy of the Mass. We get the first two readings and read the Gospel. Then we explain the interpretation of the Gospel as taken from the Fathers of the Church as compiled by St. Thomas of Aquinas found in his Catena Aurea. 
     Then we get stories about Pope Francis from the news and analyse his words and deeds based on Divine Revelation and Tradition. If there is a contradiction or discrepancy then we note it down. That is not criticism. That is correction that is extensively discussed in the work of St. Thomas, Question 33, entitled 'On Fraternal Correction.'
     Again, 'fraternal correction' is an act of almsgiving, an element of the life of repentance. It is an act of Charity, i.e. an act of love of God and neighbour. It is, also, an act of Justice. To correct is an obligation to God for which we shall  be judged on Judgment Day. 
     Faced with an erring brother, we are obliged under pain of sin, to correct him in Charity that the erring brother may find the way to his eternal goal. 


Thursday, July 14, 2016

Solemnity of ST. BENEDICT - July 11

 1. At the beginning.
     The Chosen people begun their training in the desert. St. John the Baptist begun his training in the desert. Christ, Himself, lived a hidden life  in imitation of the life in the desert. And the beginnings of the Catholic Church, after Pentecost, the Church developed in the desert with the beginnings of monasticism. 
     The Church begun as types that can only be understood in the context of the desert. The Catholic Church begun as monasticism in the dessert. St. John the Evangelist established one of the first monastic community.
     The Catholic Church begun with the first coming of Christ. It will end with the second coming of Christ. Similarly, as the Church begun with monasticism, it will end as a monastic institution..
     The Fathers of the Church knew this well. St. Bonaventure explained it in more detail in his Theology of History. It was this topic that the young Joseph Ratzinger used as his thesis.

     The Catholic Church is a prophetic religion; meaning to say, she has the gift of prophecy where she knows all the teachings of Christ and can use that knowledge eschatologically, i.e. how that knowledge is fulfilled in the future. 
     The Benedictine monasteries were meant to be schools of prophets. They master both the teachings of God and its eschatological significance. Thus St. Benedict being so, was the founder of the beginnings of the Catholic Church in a decaying Rome and was prophesied to establish the Church at the end of the world in preparation to welcoming the Second coming of Christ. 

2. Joseph Ratzinger
    The young Ratzinger studied well this concept of the Catholic Church's beginning as a monastic movement and ending at the End times as a monastic movement. Pope John Paul II and Pope Benedict's 'new' evangelisation is based upon this concept. So the 'new' evangelisation was similarly described by both, using the words of St Bonaventure as the 'new' monasticism. 
     Every renewal in the history of the Catholic Church always consisted in the renewal of monasticism because the beginnings of the Christian life, which is the life of repentance, was the monastic life. The first step in the spiritual life is the monastic life. Everything else is built on the monastic life. 
     It will be noticed that all religious orders are essentially monastic. The life in the seminary is an imitation of the monastic life. Even the laymen's spirituality is described by St. John Chrysostom as a 'mystical desert,' refers to the life in the desert. 
     Joseph Ratzinger went deep into this concept due to his exposure to several Benedictine monasteries in Bavaria. As Pope he dreamt  to continue studying this theological concept by furthering his understanding of St Bonaventure's theological concept of history which is the eschatological aspect of monasticism. 

3.  Pentecost.
     At Pentecost, the first members of the Church, the apostles, were perfect. But the church they were starting was imperfect. As they went about to all nations the churches they started were all imperfect. They would rise up to certain degrees of spirituality but they were, always, imperfect.
     As the Faith was introduced around the world, to Asia, Oceania, the US, to South America, the Church was always at its beginnings. Developing but always imperfect. 
     The Catholic Church will, only, become almost perfect at the end of the world; and then it will be perfected in the next life. So there was never a time that the Church was perfect except at its beginnings and at its end. 
     So as missionaries go to far lands, when Catholic nations undergo was always a beginning. It was never the end or its perfection. Except at the end time, the Church will be nearly perfect. This way God will show the world her perfection and how she could have solved all the problems of the world if only the world followed her teachings. The end time will be the exaltation of the Catholic Church above all nations. The world could have been as glorious as this if only the world used its head and submitted to her. 

4. St. Benedict of Nursia.
    At the time of St. Benedict, the Church had, already,  been started in Jerusalem and its surroundings, by the Apostles. Peter and Paul has gone to Rome and started the Church there. The Church had a beginning in Rome. But at the time of St. Benedict, it had not reached perfection. In fact, it was as it was in the was back to paganism.
     This is the genesis of the Catholic Church everywhere. Always beginning. Never reaching perfection. But, instead, returning back to paganism. St. Benedict knew that. He knew that it had to start again from the beginning. And the beginnings of the Catholic Church is always with monasticism or the life of repentance. So he left Rome, looked for a cave. And with a few peasants started the Benedictine communities. 
     Europe was going to be Catholic this way.  Whole communities of monks went to evangelise Europe and  transformed it into a Christian nation reaching its highest point around the 13th century. That was just mid-way of its spiritual development.  Unfortunately, before it could further progress towards perfection, it collapsed with the Reformation. It was back to zero. 
     St. Benedict knew the possibility of the Faith returning to zero so he saw  to it that monasteries were establish everywhere to maintain the momentum of the Faith and lead it to perfection. But everywhere it was the same story. Always back to zero or maybe to 10%...but not good enough. 
     By the time of Pope Benedict, he knew it would be like this. So at the very beginning of his papacy he tried to begin from the beginning by proclaiming at St. Paul outside the Walls that to save civilisation that have returned back to zero we have to return back to the monasticism of St. Benedict. Europe responded with the establishment of the European Union which was patterned on the Basiliades of St. Basil, a very good model for a monastic nation. They knew something most politicians did not notice. That its emblem was the Apocalyptic 'great sign in the sky.' This was the Blessed Virgin with 12 stars. The emblem of the EU is still the blue flag with the 12 stars. 
     But even before it could start in the right direction it totally collapse under the weight of secularism and paganism. So back to zero. We cannot alway return to zero and get away with it. God had given man limits. 
     St. Benedict started the Catholic Church in many places. Still, it can be the starting point for the Church in any place.

     One day St. Benedict had a vision that his faithful followers will prepare the world for the second coming of Christ. So St. Benedict's monasticism was the beginnings of the Catholic Church everywhere, it will also be the sign of the perfection and end of the Catholic Church on earth. Thus the monasticism of St. Benedict had always been described as the classical evangelisation. Now it is, also, called the 'new' evangelisation. 
     Pope John Paul II and Pope Benedict described the evangelisation that should be used today in the world as the 'new' 
 evangelisation or new monasticism. Just as the Catholic Church, at the beginning of Christianity, were souls living in monastic communities in the desert. Today, the Catholic Church will be a new monastic community. The Catholic Church will not be found in cities as many think. As the Apocalypse described it, the Church will be a monastic community in the desert brought there by the 'Great Sign' in heaven
     Thus as St. Benedict was starting the Catholic Church in Rome, once again, an angel informed him that his followers will again teach his monasticism at the end time to prepare the world for the Second coming of Christ. Monasticism, it seems, will  be the beginning of all the Churches and all Churches will end up in being one monastic community.
     What we see today is that there is no new monastic communities. Most monastic communities had become purely worldly communities. But there are a few monastic communities that had progressed towards becoming almost perfect monastic communities. 
     While there are hardly any beginnings, there are some progressing towards perfection. Let us look for signs showing this directions. 

5. Sign of the times.
    A beginning is the Papacy of John XXIII. He said that he took the named John in honour of St. John the Baptist who was a voice crying from the wilderness inviting souls to come to the desert to hear the Word of God. That was symbolically a call to the monastic life.
     Then the 'Veritatis Splendor' of Pope John Paul II was a call to perfection. Its main theme was the young rich man who was told to go home, sell all his possessions, give it to the poor and follow Christ.  That was not living an ordinary Catholic way of life. That was living the perfection of the Catholic way of life. How many can live that way of life? No wonder no one obeyed that encyclical. See what I mean?
     Pope Benedict further perfected the direction of the Church by clearly pointing towards the monasticism of St. Benedict to whom the angel prophesied that it is the Church living his Rule that would welcome Christ in his Second Coming. He further perfected the 'veritatis splendor' with his three encyclicals on the three theological virtues. That is, indeed, the perfection of the Catholic way of life of which very few can observe. It is the very narrow road that very few can pass through .

6. Archbishop Ganswain.
     Archbishop Ganswain with his constant conversation with Pope Benedict is expressing what we have described above; first, that the Catholic Church begins with the monastic life with the life of repentance; and it ends with the monastic life with the life of perfection.
     The Church has many beginnings in every place and in many places. But it will end with one huge monastic community. And the Papacy of Pope Benedict is the beginning of the age of the perfection of the Church. 
     But how can we say that the Church is approaching perfection when it is in complete disarray and in total confusion? That is not the Church. It is the One, Holy, Catholic and Apostolic Church that is approaching perfection. And it is not the one in the largely developed metropolis. It is not the one in the Vatican and the Curial offices. It is not of this world though it is still in the world. 

     Recently, the good bishop said that Pope Benedict did not really resign. And he described a diarchy, two persons in one Papacy. The Vatican had not raised any objection. That raised a lot of problem because the idea of two person in one Pope or two Popes in one Papacy is not Catholic Doctrine. Even the Bishop's explanation  that one of them being a contemplative and the other being active.....which is like Mary and Martha, did not help clarify the situation.  Not because the bishop is unclear; but more because most human minds are dull. 
     It is for this reason that the good bishop had been giving clarifications. And they are indeed clarifications. 
     The good bishop mentioned, recently, St. Malachi and the saint's prophecy on the Popes. Prophecies can only be understood when they are actually happening. They cannot be interpreted before they are fulfilled.  So any earlier comments in favour or against them are out of place. 
     The Bishop is on schedule because the prophecies of Malachi is supposed to be fulfilled now, today. So it can be interpreted correctly if we are guided by types written in Scriptures. 

     Here is the Good Friday scenario commented on by St. Bonaventure. The Apostles who made up the near perfect Church  were in hiding. While everybody else, the Jews, the Romans, all the priests were not only against Christ but were the ones plotting for the life of Christ. This is the situation described in Malachi as the 'days of tribulation' that is supposed to happen under 'Peter Romanus,' the Pope after Benedict XVI. 
     Peter Romanus is supposed to be Pope Francis. Though the prophecy had been fulfilled we, still,  cannot interpret it correctly. He does not seem to be Peter Romanus no matter how much we try. 
     What bothers us is from 'Scivia,' a book of visions by St. Hildegard of Bingen, a Benedictine superior, in chapter 10 described an anti-pope during this time. Which explains why things don't fit. 
     So bishop Ganswain comment that Benedict did not resign when actually he resigned and reappeared as Pope again, could be a fulfilment of what St. Grignon de Montfort wrote, that the Pope today will be appointed by Christ as it was in the beginning; just as God, Himself again, will appoint the apostles of the last days' just as it was in the beginning' thus establishing, again, the perfect Catholic Church that existed as it was in the beginning. 
     The possibility that Pope Emeritus Benedict is the newly appointed  'Petrus,' and since he is staying in Rome, therefore, 'Romanus.' How did he become 'Petrus?' Because it is Christ who appoints and who gives the name. Christ called him 'Petrus' before, He will surely used the same name as it was in the beginning. 

7. The beginnings and the end.
     We have seen the Catholic Church beginning in many places; in Jerusalem, in Greece, in Europe and in the US. We have, also, seen the Church disappearing in many places; in Jerusalem, in Rome, in Europe. We have seen the Church resurrecting and beginning again in many places; liked in Japan and Korea. 
     But now we are seeing the Church being purified, a division is occurring world wide, beginning in the Vatican and extending to the smallest parish. Why is the Church being purified? That the good may form a small nucleus that would make up the small Church near to perfection. Why now? That is what Ganswain is trying to lead to; that the Papacy of Pope Benedict is the beginning of the fulfilment of the vision of St. Benedict. A vision that was confirmed by St. Hildegard of Bingen in her 10th prophetic vision  in her work 'Scivia'; a 12th century Benedictine saint, who was raised by Pope Benedict to the honors of being a Doctor of the Church. In that vision she was describing the Papacy after that of Pope Benedict XVI. 
     In short, this division occurring in the Catholic Church is not man-made. It is the work of angels. And St. Benedict's message is; be sure you are in the side of the true Catholic Church.