On the Contrary
For over a year, Catholic theologians and ecclesiastical authorities have tried to justify the use of abortion-tainted vaccines against COVID-19 by arguing that material cooperation with evil may be …More
For over a year, Catholic theologians and ecclesiastical authorities have tried to justify the use of abortion-tainted vaccines against COVID-19 by arguing that material cooperation with evil may be justified under certain conditions. They posit that because the act of the cooperator (the one who receives a vaccine) is so far removed from the sin of the principal agent (the abortionist), the obligation of avoiding material cooperation ceases when presented with a sufficient reason. The “Note” issued by the Congregation for the Doctrine of the Faith on 21 December 2020 sums up how most Catholics have been thinking about the issue, but this statement presents an inadequate analysis of the situation by confusing some moral principles and overlooking several others.
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Death over the Vaccine

For over a year, Catholic theologians and ecclesiastical authorities have tried to justify the use of abortion-tainted vaccines against COVID-19 by …
Darice Henriques
Nice. Needs to be shared. An updated version of the earlier audio file (now deleted) if I am not mistaken.
Scapular
This is a must read for Catholics! This needs to go to every Priest. Who wrote it?
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Having established new definitions of marriage and matrimonial consent with the promulgation of the 1983 Code, it is now possible for tribunals to abuse canon 1095, specifically 2° of that canon, to …More
Having established new definitions of marriage and matrimonial consent with the promulgation of the 1983 Code, it is now possible for tribunals to abuse canon 1095, specifically 2° of that canon, to grant dubious declarations of nullity. The term “grave defect of discretion of judgment” appears to have been borrowed from an equivalent concept in penal law and applied—rather unsatisfactorily—to marriage law. There is a certain parallel between the ability to commit a canonical delict and the ability to enter into the marriage contract because both of these acts require the use of reason. Those who habitually lack the use of reason are equivalent to infants in law (c. 99) and considered not responsible for themselves; thus, it makes sense for canon 1095 1° to declare that “those who lack the sufficient use of reason” are “incapable of contracting marriage”.
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The Nullity Crisis in Light of Canonical Tradition, Part II

...continued from Part I A Hermeneutic of Continuity? Having established new definitions of marriage and matrimonial consent with the promulgation …
The reasons behind the rise in the number of declarations of nullity over the past half-century are manifold: a wave of antinomianism followed the Second Vatican Council, leading to laxity in the …More
The reasons behind the rise in the number of declarations of nullity over the past half-century are manifold: a wave of antinomianism followed the Second Vatican Council, leading to laxity in the application of canon law, and a false sense of mercy—which assumes that affirmative decrees are more “pastoral”—continues to influence legal proceedings. However, there is a more fundamental problem that cannot be rectified by simply providing better formation to canonists or more strictly following procedural law. The very definition of marriage has undergone a substantial change with the promulgation of the 1983 Code of Canon Law, and this—in conjunction with the introduction of newly-worded grounds of nullity—ultimately makes it difficult to defend the validity of a marriage when it is an unhappy one, leading to an epidemic of de facto Catholic divorces.
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The Nullity Crisis in Light of Canonical Tradition, Part I

Unhappy Marriage, Invalid Marriage? The reasons behind the rise in the number of declarations of nullity over the past half-century are manifold: a …
On the Contrary
@John A Cassani I won't get to that in this particular study, because I'd intended to relate the nullity crisis to some broader juridical principles…More
@John A Cassani I won't get to that in this particular study, because I'd intended to relate the nullity crisis to some broader juridical principles. However, I'll be sure to keep that in mind if/when I ever write anything on the subject of the separation of spouses, something that many ecclesiastics and canonists seem to have little understanding of today.
Rand Miller
How could the definition of marriage change? It can't. The 1983 Code is FALSE.
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There is no doubt that the modern Church has been infiltrated by religious indifferentism since the Second Vatican Council, and that many conciliar and post-conciliar documents treat false religions …More
There is no doubt that the modern Church has been infiltrated by religious indifferentism since the Second Vatican Council, and that many conciliar and post-conciliar documents treat false religions and their adherents very favorably. For example, para. 16 of Lumen gentium teaches that Mohammedans, along with Christians, “adore the one and merciful God, who on the last day will judge mankind”. This statement is repeated in para. 841 of the Catechism of the Catholic Church. At first glance, it is tempting to dismiss this passage as blatantly erroneous and nonsensical, but the true situation is more complex and nuanced, and it is reflective of a presumptuous attitude which is far more dangerous than any specific theological error.
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Whether Mohammedans Adore the True God

There is no doubt that the modern Church has been infiltrated by religious indifferentism since the Second Vatican Council, and that many conciliar …
On the Contrary
Q. When traveling to another place for vacation, do we follow the canonical laws—such as for fasting and abstinence or holy days of obligation—of the place where we permanently reside?
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Q&A: Canon Law and Traveling

Q. When traveling to another place for vacation, do we follow the canonical laws—such as for fasting and abstinence or holy days of obligation—of …
On the Contrary
2
Q. How is it possible that the spouses are the ministers of the sacrament of matrimony in the Latin Church, while the priest is the minister in the Eastern Churches?
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Q&A: The Minister of the Sacrament of Matrimony

Q. How is it possible that the spouses are the ministers of the sacrament of matrimony in the Latin Church, while the priest is the minister in the …
John A Cassani
This is good analysis of a fine point. The priestly blessing is part of the form of the Sacrament, to the Oriental Catholics, while many Orthodox …More
This is good analysis of a fine point. The priestly blessing is part of the form of the Sacrament, to the Oriental Catholics, while many Orthodox consider it to be the form, in total. The Church trifles with marriage laws at her own peril, given that Christ did not establish the institution of marriage, but elevated it to the dignity of a Sacrament, uniting it to His own sacrifice on the cross. Perhaps bishops should be looking for ways to help people live marriage as Christ intended, rather than for ways to get out of it.
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On the Contrary
Our Lord establishes the necessity of baptism for salvation, affirming unequivocally that “unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God” (John 3:5). …More
Our Lord establishes the necessity of baptism for salvation, affirming unequivocally that “unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God” (John 3:5). Baptism of water is the ordinary means of incorporation into the Mystical Body of Christ, outside of whom there is "neither salvation nor remission of sin". The Church teaches that there can also be baptism of blood (martyrdom) and baptism of desire, which are extra-sacramental means sufficient to save a person’s soul in the absence of baptism of water. However, in the absence of any kind of baptism at all, a person remains in the state of original sin, and it is a de fide teaching that those who die in original sin are excluded from the Beatific Vision.
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The Fate of Unbaptized Infants

Our Lord establishes the necessity of baptism for salvation, affirming unequivocally that “unless a man be born again of water and the Holy Ghost he …
On the Contrary
In the early twentieth century, the argument was made that musicians were becoming too constrained by the traditional tonal system and needed to expand their possibilities. For Arnold Schönberg, a …More
In the early twentieth century, the argument was made that musicians were becoming too constrained by the traditional tonal system and needed to expand their possibilities. For Arnold Schönberg, a composer of the Second Viennese School, the solution was atonality, a system in which a composer would allegedly be freed from the restrictions of traditional tonality and possess a newfound liberty to expand his creativity. Unfortunately, this so-called “liberty” simply leads to totalitarianism and the destruction of true creativity, just as the so-called “liberty” proposed by liberalism eventually culminated in totalitarian communism. Atonality is essentially an artistic representation of modern-day nihilism, and it must be rejected due to its denial of the authority of God and the hierarchical order He established.
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A Catholic Counterargument to Atonality

In the early twentieth century, the argument was made that musicians were becoming too constrained by the traditional tonal system and needed to …
On the Contrary
In an age when doctrinal confusion reigns supreme, the excuses for the lack of theological precision and the failure to make clear distinctions abound. The necessity of sound doctrine for salvation …More
In an age when doctrinal confusion reigns supreme, the excuses for the lack of theological precision and the failure to make clear distinctions abound. The necessity of sound doctrine for salvation has been ignored and obscured, contributing to poor seminary formation for the clergy and poor catechesis for the laity. Under the guise of avoiding legalism, many theologians and ecclesiastical authorities dismiss the need for doctrinal precision and clarity, arguing that focusing on such technical considerations leads to a lack of charity. However, none of these excuses suffice to dismiss the urgent need for theological precision: on the contrary, insisting on sound doctrine is actually itself an act of charity, ultimately serving the mission and supreme law of the Church, the salvation of souls.
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Theological Precision and Charity

In an age when doctrinal confusion reigns supreme, the excuses for the lack of theological precision and the failure to make clear distinctions …
On the Contrary
3
The hermeneutic of continuity clearly recognizes the existence of a doctrinal crisis in the Church, but it ultimately fails to provide an adequate, complete solution. Proponents of this position …More
The hermeneutic of continuity clearly recognizes the existence of a doctrinal crisis in the Church, but it ultimately fails to provide an adequate, complete solution. Proponents of this position identify the root of the crisis as the manner in which the texts of the Second Vatican Council were interpreted, leading to an implementation that caused rupture with Catholic Tradition. This, they claim, caused many to remain ignorant of the Council’s actual intentions, and the hermeneutic of continuity will help Catholics understand the documents according to their true meaning. The texts themselves they deem to be essentially in conformity with Tradition, but merely misinterpreted, leading to a misguided implementation in the years following the Council.
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The Insufficiency of the Hermeneutic of Continuity

The hermeneutic of continuity clearly recognizes the existence of a doctrinal crisis in the Church, but it ultimately fails to provide an adequate, …
Darice Henriques
Very precise. Thank you.
Rand Miller
It's a lot simpler than that . Heresy is heresy. It isn't that hard to recognize.
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On the Contrary
14
Q. Having studied and examined the defects of the Novus Ordo, I have concluded that the new liturgy is, even if not heretical, at least “a striking departure from the Catholic theology of the Mass …More
Q. Having studied and examined the defects of the Novus Ordo, I have concluded that the new liturgy is, even if not heretical, at least “a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent”, as Cdl. Ottaviani wrote to Paul VI. I believe that even when no abuses are committed, the new liturgy in itself poses a danger to the faith. However, the nearest Latin Mass is over four hours away, and—not having reliable transportation—it is simply not possible to attend every week. When I have no alternative available, am I still obliged to go to the local Novus Ordo, which is still a valid Mass, to fulfill the Sunday obligation?
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Q&A: The Sunday Obligation and the Novus Ordo Missae

Q. Having studied and examined the defects of the Novus Ordo, I have concluded that the new liturgy is, even if not heretical, at least “a striking…
Mathathias Maccabeus
This one got a little bit of a discussion going 😂
Colossal Apostle
So your faith is strong enough to withstand the constant scandals of Bishops and clergy but not strong enough to sit through an hour long valid …More
So your faith is strong enough to withstand the constant scandals of Bishops and clergy but not strong enough to sit through an hour long valid Novus Ordo Mass in order to meet your Sunday obligation?
Good luck explaining that to Christ at your Judgement. This article reminds me of the devil quoting scripture.
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On the Contrary
Scripture is one of the sources, or more accurately, depositories (fontes cognoscendi) of canon law; it is one of the channels through which laws are handed down and made known. These channels are …More
Scripture is one of the sources, or more accurately, depositories (fontes cognoscendi) of canon law; it is one of the channels through which laws are handed down and made known. These channels are where the rivers (the laws themselves) flow through; as such, it is not surprising that the doctrinal and historical basis of many ecclesiastical laws may be found in Scripture, primarily in the New Testament. The laws which govern the reception of Holy Communion are no different. The emphasis placed in Scripture on examining one’s own worthiness to receive, lest one be guilty of committing a serious sacrilege and thereby condemning oneself (1 Cor. 11:27-29) forms the basis of legislation on the reception of Holy Communion, throughout the entirety of canonical tradition up until the present day. Given that this principle is frequently denigrated and ignored during this crisis in the Church, it is worth repeating the fundamentals.
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The Fundamentals of Canon 915

Scripture is one of the sources, or more accurately, depositories (fontes cognoscendi) of canon law; it is one of the channels through which laws …
On the Contrary
Q. Is there an obligation to go to confession once a year if one has not sinned mortally? The 1983 Code of Canon Law mentions mortal sins specifically, but the 1917 Code does not, so is this another …More
Q. Is there an obligation to go to confession once a year if one has not sinned mortally? The 1983 Code of Canon Law mentions mortal sins specifically, but the 1917 Code does not, so is this another manifestation of laxity on the part of the post-conciliar Code?
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Q&A: Yearly Confession

Q. Is there an obligation to go to confession once a year if one has not sinned mortally? The 1983 Code of Canon Law mentions mortal sins specificall…
On the Contrary
There is a common misunderstanding in the post-conciliar era that the tradition of veiling at sacred services—commanded by St. Paul in 1 Corinthians 11 and reiterated by the laws of the Church for …More
There is a common misunderstanding in the post-conciliar era that the tradition of veiling at sacred services—commanded by St. Paul in 1 Corinthians 11 and reiterated by the laws of the Church for centuries—was based on the need for women to be modest. While it certainly is true that for centuries, it was socially customary for women, especially married women, to cover their heads in public, the specific command to veil in church was not primarily motivated by reasons of modesty. Rather, many commentators only mention modesty as a minor reason for this command, and some even omit it altogether. According to Scripture and Tradition, the primary reason why women are to veil in church is to show a sign of submission to the supernatural order, and this is a point on which the Patristics are unanimous.
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A Clarification on Veiling

There is a common misunderstanding in the post-conciliar era that the tradition of veiling at sacred services—commanded by St. Paul in 1 Corinthians …
On the Contrary
5
Given the current crisis in the Church, there is no surprise that sedevacantism, which claims that there has been no pope since the death of Pius XII in 1958, has become an attractive theory for …More
Given the current crisis in the Church, there is no surprise that sedevacantism, which claims that there has been no pope since the death of Pius XII in 1958, has become an attractive theory for many Catholics troubled by the role the conciliar pontiffs have played in bringing about this situation. One certainly cannot fault those who, upon seeing the damage unfold before their eyes in the aftermath of the Second Vatican Council, genuinely questioned whether the apparent pope was truly who he claimed to be. However valid sedevacantism as a theory may have been at the time, after what has occurred throughout this supposed interregnum period, it must be concluded that not only is it improbable today, it is impossible because its logical implications deny the visibility, authority, apostolicity, and indefectibility of the Church.
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A Short Refutation of Sedevacantism

Given the current crisis in the Church, there is no surprise that sedevacantism, which claims that there has been no pope since the death of Pius …
123jussi
Sedevacantism is impossible to prove , proving the negative is very problematic with anything.
Ultraviolet
Sedevacantists use the same reasoning as finicky children. "I like potatoes and corn so those are valid vegetables. I don't like spinach and asparagu…More
Sedevacantists use the same reasoning as finicky children. "I like potatoes and corn so those are valid vegetables. I don't like spinach and asparagus so those aren't valid vegetables." Like the finicky child they fail to recognize reality isn't based on their own personal dislikes.
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On the Contrary
The proposition matrimonium facit consensus—that consent makes marriage—has been upheld by the Church since antiquity. Canon 1057 §1 of the current 1983 Code of Canon Law establishes that “the …More
The proposition matrimonium facit consensus—that consent makes marriage—has been upheld by the Church since antiquity. Canon 1057 §1 of the current 1983 Code of Canon Law establishes that “the consent of the parties, legitimately manifested between persons qualified by law, makes marriage”. In giving consent, thereby establishing the marriage contract, the intention of the man and woman entering into marriage is presumed to align with the words and signs used during the wedding ceremony (c. 1101 §1). However, if one or both parties exclude marriage itself or one of its essential elements or properties by a “positive act of the will”, matrimonial consent is defective, rendering the marriage invalid (c. 1101 §2).
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The Exclusion of Children and Defective Consent

The proposition matrimonium facit consensus—that consent makes marriage—has been upheld by the Church since antiquity. Canon 1057 §1 of the current…
On the Contrary
One of the most common arguments used by modernists attempting to defend their heretical thesis on the supposed “evolution” of doctrine is that in the early twentieth century, the Catholic Church …More
One of the most common arguments used by modernists attempting to defend their heretical thesis on the supposed “evolution” of doctrine is that in the early twentieth century, the Catholic Church changed her teaching on usury. Specifically, they posit that there has been a substantial change in moral theology, as the charging of simple interest on loans was generally forbidden in previous centuries, but permitted with the promulgation of the 1917 Code of Canon Law. In reality, the Church has simply changed her discipline on this particular question, while her doctrinal condemnation of usury remains—and must remain—unchanged, as her teaching is simply the teaching of God Himself.
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Usury and the Morality of Simple Interest

One of the most common arguments used by modernists attempting to defend their heretical thesis on the supposed “evolution” of doctrine is that in …