Mandela received Communion from a Catholic priest while imprisoned
Nelson Mandela regularly received Communion from a Catholic priest while he was a prisoner on Robben Island, The Tablet has learnt. The anti-apartheid campaigner, who died last Thursday, attended Mass …More
Nelson Mandela regularly received Communion from a Catholic priest while he was a prisoner on Robben Island, The Tablet has learnt.
The anti-apartheid campaigner, who died last Thursday, attended Mass and received Communion from a Jesuit chaplain, although he was raised and registered as a Methodist, the provincial of the Jesuits in East Africa said.
Writing in this week’s Tablet, Fr Agbonkhianmeghe E. Orobator commented that as well as benefitting from the services of a Methodist chaplain, “I have reliable information that he also received regular visits from a Jesuit chaplain. According to my source, Mandela used to come to Mass and receive Communion.”
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The anti-apartheid campaigner, who died last Thursday, attended Mass and received Communion from a Jesuit chaplain, although he was raised and registered as a Methodist, the provincial of the Jesuits in East Africa said.
Writing in this week’s Tablet, Fr Agbonkhianmeghe E. Orobator commented that as well as benefitting from the services of a Methodist chaplain, “I have reliable information that he also received regular visits from a Jesuit chaplain. According to my source, Mandela used to come to Mass and receive Communion.”
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Sin of Simony:("is defined to be a deliberate act or a premeditated will and desire of selling such things as are spiritual, or of anything annexed unto spirituals, by giving something of a temporal nature for the purchase thereof; or in other terms it is defined to be a commutation of a thing spiritual or annexed unto spirituals by giving something that is temporal.") 
"After Mandela’s …More
"After Mandela’s release from prison he was given an honorary doctorate in Law by the University of Natal, of which Hurley was the chancellor. Witnesses said relations between the two men were “very warm”.
In 1994, when Mandela was inaugurated as the country’s first democratically elected president, the South African bishops’ conference sent Hurley as their official representative and in 1999, before he stepped down as President, Mandela conferred on Archbishop Hurley one of the country’s then highest honours – the Order for Meritorious Service (Gold)
- It was awarded to South Africans who have rendered exceptional public service-Gold (OMSG) - for exceptional merit)". The Tablet -news
So another priest is exposed, he administers the Blessed Sacrament to a methodist. What a fool and an arrogant fool at that.
Maybe if he had followed the Lord Jesus and instructed and converted this methodist - 1 million babies would not now be dead, cut into pieces following Mandelas legislation - which is the work of the devil himself.
The Jesuits are a joke.
Maybe if he had followed the Lord Jesus and instructed and converted this methodist - 1 million babies would not now be dead, cut into pieces following Mandelas legislation - which is the work of the devil himself.
The Jesuits are a joke.
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received Communion from a Jesuit chaplain? 
"Liberationists believe that unliberated societies are so severely divided that revolutionary upheaval, and a purge of the ruling class, is absolutely necessary. Reconciliation theology, however, insists that Christianity requires openness, and even love, for people of all social classes, and all classes of sinfulness
"The emphasis on earthly things …More
received Communion from a Jesuit chaplain?
"Liberationists believe that unliberated societies are so severely divided that revolutionary upheaval, and a purge of the ruling class, is absolutely necessary. Reconciliation theology, however, insists that Christianity requires openness, and even love, for people of all social classes, and all classes of sinfulness
"The emphasis on earthly things is more explicit in early liberation theology than in recent works. Still, as late as 1991, Jon Sobrino defined sin as unjust social structure, or "that which deals death." Examples of sinners for him were oligarchies, multi-national corporations, various armed forces and "virtually every government." He even went so far as to restate the Beatitudes in earthly terms, changing "Blessed are the meek," etc. to "Happy are the meek" (1991: 366, 70).
The adversaries of liberation theology promote greater Christian
unity by insisting on an inclusive understanding of the oft-repeated
phrase "preferential option for the poor." The response to the
liberationists' exclusionary use of this phrase is an emphasis on the
Church's duty towards all people, regardless of their social class".
www.ewtn.com/library/ISSUES/LIBERATE.TXT
...
"Human Truth Vs. Divine Truth
This inclination to politicize the spiritual causes the liberationist to undervalue the effects of personal sin and overvalue structural (or societal) sin. As a result, economic or socio-political structures are misunderstood as root causes of evil rather than as a consequence of human actions, done by free and responsible persons. The Vatican document argues: "To demand first of all a radical revolution in social relations and then criticize the search for personal perfection is to set out on a road which leads to the denial of the meaning of the person and his transcendence, and to destroy ethics and its foundation which is the absolute character of the distinction between good and evil" (IV 15). It also notes that the radical deliverance of Christ, offered to both freeman and slave, "does not require some change in the political or social condition as a prerequisite for entrance into this freedom" (IV 13). The Good News cannot be reduced to an earthly gospel (VI.4)".
..."The Instruction also demonstrates how liberationism may apply itself illegitimately to teachings of the Church, such as by celebrating a "Eucharist" that is "transformed into a celebration of the people in struggle" (IX.1), or by twisting the concepts of faith, hope, and charity to signify "fidelity to history," "confidence in the future," and "option for the poor." Liberationism empties such matters of their theological reality and subordinates every affirmation of faith or theology "to a political criterion" (IX.5-6)". www.catholicculture.org/culture/library/view.cfm
"Seán Patrick O'Malley: In a November 2008 interview he said that, unless the church formally excommunicated them, he would not deny Communion to Catholic politicians in his diocese who support abortion rights.[8] Despite criticism from conservative Catholics, including Raymond Arroyo of Eternal Word Television Network, of his participation in the funeral service for Senator Ted Kennedy, a long-standing supporter of abortion rights, O'Malley assisted at the funeral Mass and led a prayer. He called for less contentious political dialog".
"Liberationists believe that unliberated societies are so severely divided that revolutionary upheaval, and a purge of the ruling class, is absolutely necessary. Reconciliation theology, however, insists that Christianity requires openness, and even love, for people of all social classes, and all classes of sinfulness
"The emphasis on earthly things is more explicit in early liberation theology than in recent works. Still, as late as 1991, Jon Sobrino defined sin as unjust social structure, or "that which deals death." Examples of sinners for him were oligarchies, multi-national corporations, various armed forces and "virtually every government." He even went so far as to restate the Beatitudes in earthly terms, changing "Blessed are the meek," etc. to "Happy are the meek" (1991: 366, 70).
The adversaries of liberation theology promote greater Christian
unity by insisting on an inclusive understanding of the oft-repeated
phrase "preferential option for the poor." The response to the
liberationists' exclusionary use of this phrase is an emphasis on the
Church's duty towards all people, regardless of their social class".
www.ewtn.com/library/ISSUES/LIBERATE.TXT
...
"Human Truth Vs. Divine Truth
This inclination to politicize the spiritual causes the liberationist to undervalue the effects of personal sin and overvalue structural (or societal) sin. As a result, economic or socio-political structures are misunderstood as root causes of evil rather than as a consequence of human actions, done by free and responsible persons. The Vatican document argues: "To demand first of all a radical revolution in social relations and then criticize the search for personal perfection is to set out on a road which leads to the denial of the meaning of the person and his transcendence, and to destroy ethics and its foundation which is the absolute character of the distinction between good and evil" (IV 15). It also notes that the radical deliverance of Christ, offered to both freeman and slave, "does not require some change in the political or social condition as a prerequisite for entrance into this freedom" (IV 13). The Good News cannot be reduced to an earthly gospel (VI.4)".
..."The Instruction also demonstrates how liberationism may apply itself illegitimately to teachings of the Church, such as by celebrating a "Eucharist" that is "transformed into a celebration of the people in struggle" (IX.1), or by twisting the concepts of faith, hope, and charity to signify "fidelity to history," "confidence in the future," and "option for the poor." Liberationism empties such matters of their theological reality and subordinates every affirmation of faith or theology "to a political criterion" (IX.5-6)". www.catholicculture.org/culture/library/view.cfm
"Seán Patrick O'Malley: In a November 2008 interview he said that, unless the church formally excommunicated them, he would not deny Communion to Catholic politicians in his diocese who support abortion rights.[8] Despite criticism from conservative Catholics, including Raymond Arroyo of Eternal Word Television Network, of his participation in the funeral service for Senator Ted Kennedy, a long-standing supporter of abortion rights, O'Malley assisted at the funeral Mass and led a prayer. He called for less contentious political dialog".
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Can. 844 § 4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to the Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that …More
Can. 844 § 4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to the Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed. Code of Canon Law