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Saturday, August 3, 2013

MIKE GENDRON EXPOSES THE HYPOCRISY & MORAL CONFUSION OF POPE FRANCIS WHO PERPETUATES A FALSE GOSPEL & WON'T JUDGE GAYS

Controversial Words of Pope Francis:


Quotes from Gendron as reported by Christian News:
http://christiannews.net/2013/07/29/pope-francis-on-homosexual-priests-who-am-i-to-judge/:
Mike Gendron of Proclaming the Gospel Ministries, a former Roman Catholic, told Christian News Network that Francis’ words are at odds with both Scripture and the statements of the previous pope, Benedict XVI–and that popes are to be infallible according to Roman Catholic doctrine.
“There are two issues here: One is that the word of God has already judged homosexuality, but secondly, you’ve got a papal infallibility [conflict],” he explained. “You’ve got two popes now disagreeing on what is definitely an issue of faith and morals. One pope says that homosexual men should be barred [from the priesthood], and now the new pope says that he is not to judge gays as long as they’re seeking God. So, it’s a contradiction and infallibility is at stake here.”
Gendron said that by failing to outline what the Scriptures state about homosexuality, Francis is causing eternal harm to the souls of men.
“The pope is doing homosexual men a disservice by in essence giving them a license to continue in their sin,” he explained. “The only way to seek the Lord if you’re gay is to repent and believe the Gospel of Jesus Christ. And it is not just homosexuals; anyone who is sexually immoral is living contrary to sound Biblical teaching.”
“Those people who do not repent and trust Jesus to not only save them from the punishment of sin, but also from the power of sin–the power of homosexuality–[will perish],” Gendron continued. “The pope should be calling these people to repentance. That’s their only hope.”

POPE BENEDICT XVI ON HOMOSEXUAL PRIESTS:
CONGREGATION FOR CATHOLIC EDUCATION 

Instruction
Concerning the Criteria for the Discernment of Vocations
with regard to Persons with Homosexual Tendencies
in view of their Admission to the Seminary and to Holy Orders


Introduction

In continuity with the teaching of the Second Vatican Council and, in particular, with the DecreeOptatam Totius[1] on priestly formation, the Congregation for Catholic Education has published various Documents with the aim of promoting a suitable, integral formation of future priests, by offering guidelines and precise norms regarding its diverse aspects.[2] In the meantime, the 1990 Synod of Bishops also reflected on the formation of priests in the circumstances of the present day, with the intention of bringing to completion the doctrine of the Council on this theme and making it more explicit and effective in today's world. Following this Synod, Pope John Paul II published the Post-Synodal Apostolic Exhortation Pastores Dabo Vobis.[3]

In light of this abundant teaching, the present Instruction does not intend to dwell on all questions in the area of affectivity and sexuality that require an attentive discernment during the entire period of formation. Rather, it contains norms concerning a specific question, made more urgent by the current situation, and that is:  whether to admit to the seminary and to holy orders candidates who have deep-seated homosexual tendencies.

1. Affective Maturity and Spiritual Fatherhood 
According to the constant Tradition of the Church, only a baptized person of the male sex[4]validly receives sacred Ordination. By means of the Sacrament of Orders, the Holy Spirit configures the candidate to Jesus Christ in a new and specific way:  the priest, in fact, sacramentally represents Christ, the head, shepherd and spouse of the Church[5]. Because of this configuration to Christ, the entire life of the sacred minister must be animated by the gift of his whole person to the Church and by an authentic pastoral charity[6].

The candidate to the ordained ministry, therefore, must reach affective maturity. Such maturity will allow him to relate correctly to both men and women, developing in him a true sense of spiritual fatherhood towards the Church community that will be entrusted to him[7].

2. Homosexuality and the Ordained Ministry 
From the time of the Second Vatican Council until today, various Documents of the Magisterium, and especially the Catechism of the Catholic Church, have confirmed the teaching of the Church on homosexuality. The Catechism distinguishes between homosexual acts and homosexual tendencies.

Regarding acts, it teaches that Sacred Scripture presents them as grave sins. The Tradition has constantly considered them as intrinsically immoral and contrary to the natural law. Consequently, under no circumstance can they be approved.

Deep-seated homosexual tendencies, which are found in a number of men and women, are also objectively disordered and, for those same people, often constitute a trial. Such persons must be accepted with respect and sensitivity. Every sign of unjust discrimination in their regard should be avoided. They are called to fulfil God's will in their lives and to unite to the sacrifice of the Lord's Cross the difficulties they may encounter[8].

In the light of such teaching, this Dicastery, in accord with the Congregation for Divine Worship and the Discipline of the Sacraments, believes it necessary to state clearly that the Church, while profoundly respecting the persons in question[9], cannot admit to the seminary or to holy orders those who practise homosexuality, present deep-seated homosexual tendencies or support the so-called "gay culture"[10].

Such persons, in fact, find themselves in a situation that gravely hinders them from relating correctly to men and women. One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies.

Different, however, would be the case in which one were dealing with homosexual tendencies that were only the expression of a transitory problem - for example, that of an adolescence not yet superseded. Nevertheless, such tendencies must be clearly overcome at least three years before ordination to the diaconate.

3. Discernment by the Church Concerning the Suitability of Candidates 
There are two inseparable elements in every priestly vocation:  the free gift of God and the responsible freedom of the man. A vocation is a gift of divine grace, received through the Church, in the Church and for the service of the Church. In responding to the call of God, the man offers himself freely to him in love[11]. The desire alone to become a priest is not sufficient, and there does not exist a right to receive sacred ordination. It belongs to the Church - in her responsibility to define the necessary requirements for receiving the sacraments instituted by Christ - to discern the suitability of him who desires to enter the seminary[12], to accompany him during his years of formation, and to call him to holy orders if he is judged to possess the necessary qualities[13].

The formation of the future priest must distinctly articulate, in an essentially complementary manner, the four dimensions of formation:  human, spiritual, intellectual and pastoral[14]. In this context, it is necessary to highlight the particular importance of human formation as the necessary foundation of all formation[15]. In order to admit a candidate to ordination to the diaconate, the Church must verify, among other things, that the candidate has reached affective maturity[16].

The call to orders is the personal responsibility of the Bishop[17] or the major superior. Bearing in mind the opinion of those to whom he has entrusted the responsibility of formation, the Bishop or major superior, before admitting the candidate to ordination, must arrive at a morally certain judgment on his qualities. In the case of a serious doubt in this regard, he must not admit him to ordination[18].

The discernment of a vocation and of the maturity of the candidate is also a serious duty of the rector and of the other persons entrusted with the work of formation in the seminary. Before every ordination, the rector must express his own judgment on whether the qualities required by the Church are present in the candidate[19].

In the discernment concerning the suitability for ordination, the spiritual director has an important task. Although he is bound to secrecy, he represents the Church in the internal forum. In his discussions with the candidate, the spiritual director must especially point out the demands of the Church concerning priestly chastity and the affective maturity that is characteristic of the priest, as well as help him to discern whether he has the necessary qualities[20]. The spiritual director has the obligation to evaluate all the qualities of the candidate's personality and to make sure that he does not present disturbances of a sexual nature, which are incompatible with the priesthood. If a candidate practises homosexuality or presents deep-seated homosexual tendencies, his spiritual director as well as his confessor have the duty to dissuade him in conscience from proceeding towards ordination.

It goes without saying that the candidate himself has the primary responsibility for his own formation[21]. He must offer himself trustingly to the discernment of the Church, of the Bishop who calls him to orders, of the rector of the seminary, of his spiritual director and of the other seminary educators to whom the Bishop or major superior has entrusted the task of forming future priests. It would be gravely dishonest for a candidate to hide his own homosexuality in order to proceed, despite everything, towards ordination. Such a deceitful attitude does not correspond to the spirit of truth, loyalty and openness that must characterize the personality of him who believes he is called to serve Christ and his Church in the ministerial priesthood.

Conclusion 

This Congregation reaffirms the need for Bishops, major superiors and all relevant authorities to carry out an attentive discernment concerning the suitability of candidates for holy orders, from the time of admission to the seminary until ordination. This discernment must be done in light of a conception of the ministerial priesthood that is in accordance with the teaching of the Church.
Let Bishops, episcopal conferences and major superiors look to see that the constant norms of this Instruction be faithfully observed for the good of the candidates themselves, and to guarantee that the Church always has suitable priests who are true shepherds according to the Heart of Christ.

The Supreme Pontiff Benedict XVI, on 31 August 2005, approved this present Instruction and ordered its publication.

Rome, 4 November 2005, Memorial of St Charles Borromeo, Patron of Seminaries
Cardinal Zenon Grocholewski Prefect
 J. Michael Miller, C.S.B.
 
Tit. Archbp. of Vertara
 Secretary

The Counterfeit Mary of Catholicism:


Catholic Salvation vs Biblical Gospel:





Pope Francis is turning out to be one of the most controversial popes in modern history since his election to the papacy on March 13
. During the four months he has been on the papal throne, he has made numerous statements that not only suppress the truth of God's Word, but also oppose the doctrines of the Catholic Church. The day he was elected pope he said he would pray to Mary for the protection of Rome. Later he appeared to contradict himself by saying, "He who doesn't pray to the Lord, prays to the devil." Is the pope saying that Catholics who pray to Mary and the saints are praying to the devil? In May, the pope said everyone, even atheists, are redeemed with the Blood of Christ. The pope followed this heresy with another placating statement, saying, "If someone is gay and he searches for the Lord and has good will, who am I to judge?" Possibly his most controversial decision was to make the reporting of sex crimes against children illegal. 

The Vatican also jumped on the heretical bandwagon last month by offering indulgences, to reduce time in purgatory, to those who follow Pope Francis on Twitter during World Youth Day. As foolish as this sounds to intelligent people, we must wonder if Catholics will ever wake up and realize their religion teaches a false and fatal gospel that leads them on the broad road to destruction? How many more blatantly false teachings must come out of the Vatican before Catholics realize they have been deceived about life's most critical issue, the salvation of their soul?
Catholics, who believe a purifying fire will purge away their sins, are deluded victims of a fatal fabrication. The diabolical invention of a place for the purification of sins called Purgatory is not only a flagrant denial of the sufficiency of Jesus Christ, but also a blasphemous rejection of His precious blood as the only purification for sin (1 John 1:7).

The concept of Purgatory became a Catholic doctrine around 600 A.D. due to the fanaticism of Pope Gregory the Great. He developed the doctrine through visions of a purifying fire. According to the Catholic Encyclopedia, Pope Gregory said Catholics "will expiate their faults by purgatorial flames," and "the pain is more intolerable than any one can suffer in this life." Centuries later, at the Council of Florence in 1431, Purgatory was pronounced an infallible dogma.

Over the centuries, billions of dollars have been paid to Roman Catholic priests to obtain relief from sufferings in Purgatory's fire. The Catholic clergy has taught that purchasing indulgences, novenas and Mass cards can shorten the period of suffering in Purgatory. When a Catholic dies, money is extracted from mourning loved ones to shorten the deceased's punishment in Purgatory. We have heard of Catholics who have willed their entire estates to their religion so that perpetual masses could be offered for them after they die. It is no wonder that the Catholic religion has become the richest institution in the world. The buying and selling of God's forgiveness has been a very lucrative business for the Vatican.

Another motivation for Rome to fabricate the heretical doctrine of Purgatory is its powerful effect on controlling people. Ultimately, the enslavement and subjugation of people is the goal of every false religion, and Purgatory does exactly that. The concept of a terrifying prison with a purging fire, governed by religious leaders, is a most brilliant invention. It holds people captive, not only in this life but also in the next life. Catholic clergy will not say how many years people have to suffer for their sins or how many Masses must be purchased before they can be released from the flames. This dreadful fear and uncertainty is the most ruthless form of religious bondage and deception! Only the truth of God's Word will set Catholics free from the bondage of deception. May all Christians lovingly confront them with the Gospel of Jesus Christ.


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